Surah An Nur 24:35 (Verse of Light): One of the Qur’an’s most intellectually rich passages expressed in the form of a parable

There are many a parable and metaphor mentioned in Al Qur'an to make it easier for the readers the core wisdom behind some of the important verses. We have shared some of these parables and metaphors in our earlier posts which can be accessed from our reference page: Most profound Metaphors and Parables in Al Qur'an 

We now share another parable from Surah An Nur, known as Ayat an-Nūr - The verse of Light, which is considered as one of the Qur’an’s most beautiful and intellectually rich passages. It is also a verse where Muslim scholars have deliberately warned against reducing the imagery to a single simplistic interpretation. Care must be taken to understand the concept given in this verse for it is intellectually very demanding and reflective.

Something about the uniqueness of this verse:

It is an amazing historical phenomenon that no ayah (verse/sign) of the Qur'an has been commented on more than ayat An-Nūr (The verse of light), as noted by eminent scholar Yasir Qadri (listen to him explaining this verse at the end of this post). In fact, it would be true to say that the vast majority of booklets that have been written on the Tafsir (exegesis) of the Qur'an are based on the exposition of ayat An-Nūr. Over the past 14 centuries of Islamic Scholarship, more than a hundred treatises alone have been written on this one verse of the Qur'an by Scholars from every era.

What is the verse? Ayat an-Nūr (The verse of Light) — Surah An Nur 24:35

• The Arabic begins: اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ “Allah is the Light of the heavens and the earth.”
• Then comes the extraordinary parable: مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ “The example of His light is like a niche in which there is a lamp…”

The lamp is inside glass; the glass shines like a brilliant star; the lamp is fueled by blessed olive oil whose purity is such that it almost seems to glow even before the fire touches it.

• And then:  نُورٌ عَلَىٰ نُورٍ  “Light upon light.”
• The verse concludes: يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاءُ “Allah guides to His light whom He wills.”

This is Qur’an 24:35, in Sūrah an-Nūr (“The Light”). 

Scholarly Explanation

1.    First important point: Is Allah literally “light”?

This is where we need to be careful. The verse says Allah is Nūr, but classical Muslim scholarship does not mean that Allah is a physical object made of electromagnetic light. The Qur'an is speaking about Allah in a way that human beings can understand, while Allah Himself is beyond comparison with creation.

One major classical interpretation is that Allah is the One who illuminates, guides and brings creation from darkness into truth. For example, al-Ṭabarī reports the interpretation of Ibn ʿAbbās that: “Allah is the Light of the heavens and the earth” - That means essentially Allah is their Guide—He guides those in the heavens and earth to the truth. 

So “light” here can convey things such as:

• guidance
• truth
• knowledge
• clarity
• faith
• revelation
• spiritual illumination
• the removal of confusion and darkness

But there is an important nuance: “Allah is Light” and “Allah's guidance is light” are related but not necessarily identical statements.

Classical theologians and exegetes discussed the divine name an-Nūr in considerably richer ways than simply saying “light = guidance.”

2. What exactly is the parable describing?

• Imagine an ancient lamp. There is a niche in a wall. Inside the niche is a lamp. The lamp is enclosed in glass. The glass is extraordinarily clear and brilliant. The lamp is fueled by extraordinarily pure olive oil. The oil itself is so pure that it seems almost ready to shine even before fire touches it.
• Then the Qur'an says: “Light upon light.” - And finally: “Allah guides to His light whoever He wills.”

This isn't merely an explanation of how an ancient lamp works. It is a parable (mathal). And the Qur'an itself tells us that Allah presents parables for people. 

The point isn't necessarily: “The niche equals X, the lamp equals Y, the glass equals Z, and therefore we have decoded the entire verse.” Rather, the imagery progressively builds an experience of extraordinary illumination.

3. How did the classical scholars understand it?

This is where the verse becomes particularly fascinating.

• Ibn Kathīr records more than one interpretation.
• One interpretation is that the pronoun in “His light” refers to Allah's guidance placed within the heart of the believer.
• Another interpretation connects the imagery to the light of the believer's heart itself.
• He describes the believer's heart as something like the niche, with faith and guidance illuminated within it, and compares the Qur'an and divine revelation to the pure fuel feeding that illumination. 
• So, in very simplified terms: Allah → guidance → revelation → faith → illuminated heart → illuminated life.
• But this is a chain of meaning, not a physical chain.
• Al-Ṭabarī is especially useful because he shows us that the early scholars did not all reduce the verse to exactly one interpretation. He gives out different interpretations of the niche, lamp and glass. 
• He records interpretations including: (1) Allah as the Guide of the heavens and earth. (2) Allah's guidance being represented by the parable. (3) The “light” being associated with obedience and guidance.

This is an important lesson: The verse is profound partly because its metaphor has layers. We should be cautious about saying: “Islam teaches that the niche definitely means X, the lamp definitely means Y, and the glass definitely means Z.” 

So what does the “niche, lamp, glass and oil” mean?

One beautiful way of understanding the imagery—consistent with major classical interpretations—is to think of it as describing how guidance becomes brilliantly alive within the human being.

• The niche A niche is a protected place where a lamp can shine. It can evoke the human interior—the heart/chest as the place where faith and awareness of God reside.
• The lamp represents illumination. In the believer, this can be understood as faith (īmān), guidance and spiritual awareness.
• The glass 
• Glass protects and intensifies the lamp's brilliance.
• It also has a remarkable quality: clarity.
• A spiritually purified heart becomes capable of receiving and transmitting guidance rather than obscuring it.
• The olive oil 
• The Qur'an chooses extraordinarily pure oil. The imagery suggests a source of illumination that is itself exceptionally pure and receptive to ignition.
• This is a powerful image for the readiness of the human heart to recognize truth.
• “Neither of the east nor the west” - The olive tree is described as: لَا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ “neither eastern nor western.”
• Commentators offered different explanations for this unusual description.

It contributes to the image of a tree receiving abundant, balanced light rather than being confined to one particular orientation. The overall imagery is one of purity, balance and maximum illumination.

This may be the most beautiful phrase in the verse: “Light upon light (Nūr ʿalā nūr)” It can evoke layers of illumination:

• natural human recognition of truth
• revelation
• faith
• knowledge
• remembrance
• spiritual insight
• righteous action
• Rather than one light replacing another, one illuminative reality reinforces another.

Correlation with other verses

There is an extremely important context: look at the verses immediately after it. This is something I would strongly recommend when studying Ayat an-Nur.

Don't stop at 24:35.  The next verses say that these “niches” are associated with places where God's name is remembered, and then describe people who are not distracted from remembering Allah by commerce or worldly activity. 

So the Qur'an moves from: LIGHT → PLACE OF REMEMBRANCE → PEOPLE WHO REMEMBER GOD → THEIR ACTIONS.

That is tremendously important. The verse isn't merely telling us something abstract about metaphysical light. It asks: What happens when divine guidance actually illuminates a human life?

The answer in the following verses is: They remember God.

• They pray.
• They give charity.
• They are not consumed by worldly distraction.
• Their spirituality produces character and action. 

The opposite image

A few verses later, the Qur'an gives an astonishing contrast. After the imagery of light, it describes the condition of those who reject truth using the imagery of darkness upon darkness.

So there is a deliberate Qur'anic contrast: Light upon light versus darkness upon darkness.

 

This gives us an important insight: 

• Islam isn't merely asking: “Do you possess information?”
• It is asking something deeper: What kind of reality are you living in?
• Does reality become increasingly intelligible, meaningful and morally illuminated—or increasingly confused, fragmented and dark?

How can you discuss this verse with non-Muslims?

This is where it is recommended not beginning with theology.

• Don't start with: “Allah is Light. Therefore…”
• For a non-Muslim may immediately ask: “What does that even mean?”

Instead, start with the human experience of light and darkness.

• Ask: “Why do human beings universally use light as a metaphor for knowledge and darkness as a metaphor for ignorance?”
• A person says: 
• “I finally saw the truth.”
• “That clarified things.”
• “I was in the dark.”
• “The situation became clear.”
• “She opened my eyes.”
• “I found my way.”

Notice something fascinating? Human beings naturally experience truth as illumination.

• Then say: “The Qur'an takes that very deep human metaphor and applies it to our relationship with God.”
• That makes the conversation much more accessible.

You can ask a non-Muslim a beautiful question. 

• Instead of trying to prove the verse to them, ask: “What do you think it means for a human being to be spiritually illuminated?” Then listen.
• They may say: knowledge. love, conscience, wisdom, truth, meaning, compassion or inner peace.
• Then you can say: “Interestingly, the Qur'an puts many of these ideas into one image: light.”
• That creates a conversation, rather than a debate.

Don't use it as a “scientific miracle” argument This is important. You may encounter claims that the verse is describing:

• photons,
• the speed of light,
• quantum physics,
• electromagnetic radiation,
• the structure of the universe,
• some hidden scientific discovery.

It is recommended not make that the main interpretation. The verse is explicitly presented as a parable. Its primary subject is divine light/guidance and its effect—not a physics lesson.

The classical Tafsīr tradition overwhelmingly treats the passage in theological, spiritual and metaphorical terms. And actually, the verse becomes more profound, not less, when we don't force modern physics into it.

How can we benefit from the verse?

Now coming over to us - in the present days. How can we benefit from this verse. This, to me, is the most important part.

• The question shouldn't merely be: “What does the lamp symbolize?”
• It should become: “Is my heart becoming a place where light can live?”

Think about the metaphor: A lamp can exist, but if it is covered in dirt, its light is obscured. Likewise a heart can have knowledge, but still become clouded by:

• arrogance
• hatred
• envy
• greed
• constant distraction
• dishonesty
• resentment
• excessive attachment to worldly things.

So the verse invites inner purification.

A practical way to live Ayat an-Nur

We could turn the verse into a daily spiritual exercise.

• In the morning, 
• Ask: “What truth do I need to see more clearly today?”
• Read a small portion of Qur'an—not merely for information, but asking: “What is Allah illuminating for me?”
• During difficulty, ask “What would it mean to walk by light rather than by fear?”
• Before making a major decision Bask “Am I looking for what is true, or merely for what I want to be true?”
• That's a profound distinction.

• In relationships, ask 
• Does my presence make things clearer or darker for the people around me?”
• Do I bring: honesty? mercy? wisdom? patience? reconciliation?
• Or do I bring confusion, anger and harm?
• At night Ask:
• “Where did I receive light today, and where did I turn away from it?”
• That turns the verse from an intellectual object into a spiritual practice.

The deepest lesson: guidance isn't merely information

This is something worth emphasizing. You can know a great deal and still be spiritually lost. A person can know:

• philosophy,
• theology,
• science,
• history,
• Qur'anic vocabulary,
• and still have an unilluminated character.

The Qur'anic concept of light is therefore not simply: That's why the verses following 24:35 are so important: the illuminated person is described through remembrance, prayer, charity and integrity, not merely intellectual knowledge. 

Verse of Light explained in one para

If you were speaking to a Christian, atheist, Hindu, Buddhist, agnostic or simply someone unfamiliar with Islam, I might put it this way:

“The Qur'an has a remarkable passage called the Verse of Light. It says that God is the Light of the heavens and the earth, and then gives a parable of a lamp inside a crystal, fueled by extraordinarily pure oil, producing light upon light. Muslims have understood this as an image of God's guidance and the way that guidance illuminates the human heart. I don't think the point is that God is literally a physical light. Rather, think about how we all use ‘light’ as a metaphor for truth, understanding and hope. The Qur'an takes that universal human metaphor and says that ultimately the deepest light by which we find our way is from God. And then the Qur'an immediately describes people whose lives are illuminated by that light—people who remember God, pray, give and aren't enslaved by worldly distraction. So the question isn't simply ‘What does the metaphor mean?’ It's also ‘What is illuminating my life—and what kind of person is that light making me?’”

I think that is much more powerful than turning the verse into an argument.

And there's one more beautiful insight

Before we end the rather intricate nature of this verse, we must know that verse doesn't say: “Allah gives everyone a complete explanation.” Rather it says: “Allah guides to His light whom He wills.”

The verse therefore combines divine transcendence, human receptivity and divine guidance.

• We seek.
• We listen.
• We purify ourselves.
• We reflect.
• We act.

But ultimately, guidance is a gift from God. That produces humility. A Muslim shouldn't read this verse and think: “I possess the light and everyone else is in darkness.” Rather: “O Allah, illuminate me. Remove the darkness from me. Make me capable of recognizing truth, loving it, and living by it.”

That, I think, is one of the most beautiful ways to approach Ayat an-Nur.

Before we end the explanation and interpretation of the verse, there is a particularly profound next step here: the relationship between this verse and the famous hadith, “Allah has veils of light,” as well as the interpretations of al-Ghazālī in Mishkāt al-Anwār (“The Niche of Lights”). Al-Ghazālī takes this verse into an extraordinarily deep discussion of levels of light—sensory light, intellectual light, Qur'anic/revelatory light, and ultimately divine reality. His treatment is one of the great works of Islamic spiritual philosophy, but it needs to be distinguished carefully from the earlier Tafsīr tradition.

Why is this verse so special that it is the most oft-commented verse in our Islamic heritage? In the following short video Shaykh Dr. Yasir Qadhi sheds light on the meaning and profundity of this one verse that is famously known as ayat An-Nūr (The verse of light).

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

You may refer to more Selected Verses from Surah 24. An Nur (The Light), already published

You may also refer to our exclusive reference pages: 

• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• Selected Verses from the Qur'an. 

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | 

Resource Reference: The explanation of the verse quoted above are quite elaborate given in the following resources - we have only mentioned summary. Those interested to reflect deeply may consult following references:

| 1 | Ibn Kathir Surah An-Nur 24:35 Tafsir Ibn Kathir

| 2 | Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Qur'an

| 3 | Javed Ahmed Ghamidi

| 4 | Qur'an Wiki

| 5 | ChatGPT

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken. 

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

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What is Islamic vision of a trustworthy and just society

A society cannot flourish unless its foundation is based on absolute justice. This is one aspect of our lives which is mostly ignored and some deviations are normally accepted as routine or meaningless, not realizing how even a tiny fraction of imbalance in weights and measures turns out to be a huge pile of money ostensibly earned through dishonesty.

We share today a verse, which is part of the wider moral charter of 17:23–39, to warn those who are engaged in business but sell their products with dishonesty. The passage begins with Tawḥīd and duties toward parents, then moves through social responsibility, protection of life, chastity, orphan property, promises, honest trade, intellectual responsibility and humility. So 17:35 is not merely a rule for shopkeepers; it is part of the Qur’an’s vision of a trustworthy and just society.

The Verse

The code of conduct the sūrah outlines also speaks about fairness in commercial dealings. Surah Al-Isrāʾ 17:35 says:

وَأَوْفُوا الْكَيْلَ إِذَا كِلْتُمْ وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

“Give full measure when you measure, and weigh with a straight balance. That is better and best in outcome.”

Why does the Qur’an emphasize measurement?

In the marketplaces of earlier societies, goods such as grain, dates, oil and other commodities were commonly sold by weight and measure. A dishonest merchant could secretly give less than the buyer had paid for.

The Qur’an therefore attacks corruption at one of its most ordinary starting points: the small dishonest advantage. A trader may think: “It is only a few grams.” But if thousands of transactions are conducted dishonestly, the result is a society where nobody trusts anyone. 36That is why economic justice begins not merely in courts or government offices, but at the weighing scale.

Scholarly Interpretation

1.    Ibn Kathīr explains that Allah commands people to give full measure and use a just, accurate balance. He connects this principle with other Qur’anic warnings against cheating in trade, particularly Surah Al-Muṭaffifīn:

“Woe to those who give less than due.” — 83:1

For Ibn Kathīr, honesty in measurement is not merely good commercial practice; it is an act for which a person is accountable before Allah. That is why the verse ends:

ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا “That is better and best in outcome”

Meaning: honesty ultimately brings a better result in this world and the Hereafter, even when cheating appears temporarily profitable.

2.    Al-Ṭabarī interprets القِسْطَاسِ الْمُسْتَقِيم — al-qisṭās al-mustaqīm as a straight and just balance, one that neither deprives the buyer nor unfairly favours the seller.

His interpretation highlights impartiality. Economic justice means that neither party should be able to manipulate the transaction through superior knowledge, power or control of the market.

3.    Maududi sees this verse as part of the economic foundations of an Islamic society. A marketplace cannot function morally if individuals seek profit through deception. For him, the Qur’an is establishing something larger than accurate scales: honesty in economic exchange. If a society allows commercial deception to become normal, corruption eventually spreads from shops into contracts, institutions and government.

This instruction is not confined to individuals only but it has been made a part of the duties of an Islamic Government to supervise transactions in the markets and streets to see that exact measures and weights are being observed, and prevent their breach and violation by the force of law. Afterwards it was made one of the duties of the government to eradicate dishonesty in all commercial dealings and economic transactions.

"Its end will be best in this world and it will be best in the Hereafter." It is best in this world because it produces mutual rust between sellers and buyers. As a result of this, commerce prospers and there is a general prosperity. As regards the Hereafter, there the end depends wholly on honesty, piety and fear of God.

4.    Yusuf Ali stresses the connection between fair dealing and social trust. Correct weights and measures are outward symbols of a deeper principle: every person should receive what is genuinely due to them. Thus 17:35 is ultimately about giving people their rights.

5.    Ghamidi declares this verse to be the the eighth directive of the passage 17:23-39. At another instance, the Qur’ān (55:7-9) says that the Almighty has set the earth and the heavens on a scale and thus it is necessary that a person in his circle should remain just and measure with the right scale and weights. It is evident from this that it is a supreme directive and in its essence is actually a corollary of the scale of justice on which this world has been created. Thus if anyone deviates from it, it means that his conception of justice and fairness has become flawed and he actually does not believe in a just God. After this, obviously the economic and social systems of the society are shaken at their bases and no ingredient of the society remains in its place.

Why this verse is exceptionally relevant today

Our scales are no longer only mechanical balances. Today, “false measurement” can take many sophisticated forms.

• A company sells a product as containing 1 kilogram when it actually contains less.
• A manufacturer hides inferior ingredients.
• A contractor bills for work that was never completed.
• A property developer exaggerates the size of a plot or apartment.
• A company manipulates financial statements.
• An online seller uses misleading photographs.
• A bank hides important charges inside complicated conditions.
• A digital platform inflates performance statistics.

All of these reflect the same moral problem: The customer believes he is receiving one thing, while the seller secretly gives him something less.

The scale has changed. The Qur’anic principle has not.

False advertising is also a dishonest scale: Modern commerce often measures not only weight but information. If a product is advertised as healthier, stronger, safer or more effective than it actually is, the customer is being given an inaccurate measure of reality.

Therefore 17:35 can reasonably be extended to: truthful labels, transparent prices, accurate specifications and honest advertising.

Corporate accounting: Financial statements are another modern “scale.” Investors, employees and governments make decisions based upon them. If accounts are deliberately manipulated, the balance is no longer straight. The same verse therefore speaks naturally to accountants, bankers, auditors and corporate executives.

Governments are also measured by this principle: Economic justice cannot exist if governments themselves manipulate figures, contracts, public procurement or taxation for private advantage.

The Qur’anic demand for a straight balance applies wherever one party possesses power over the rights of another. That includes the marketplace, but also administration.

Why honesty ultimately benefits the economy

The verse says honest dealing is: “better and best in outcome.” That can be understood spiritually, but it also makes economic sense. 

When people trust one another: (1) contracts become easier, (3) business relationships last longer, (3) litigation decreases, (4) investment becomes safer, (5) customers return (6) and society spends less energy protecting itself against fraud.

Dishonesty may create short-term profit, but widespread dishonesty produces long-term economic weakness. Trust is therefore an invisible form of capital.

The poor suffer most from dishonest measurement

This deserves particular attention. A wealthy person may absorb a small commercial loss. A poor family cannot. If food is underweight, medicine diluted, wages underpaid or utilities inaccurately billed, the poorest households suffer disproportionately. Therefore commercial honesty is also a matter of social justice. The Qur’an protects the weak partly by making everyday transactions morally accountable.

The Prophet ﷺ reinforced this principle When the Prophet ﷺ encountered a seller whose grain appeared dry on top but was wet underneath, he objected to the concealment and taught: “Whoever deceives us is not one of us.” The lesson matches 17:35 perfectly: a transaction must reflect reality, not merely create a misleading appearance.

How should we act upon 17:35?

Before every commercial transaction, a believer should ask:

• Am I giving exactly what I promised?
• Have I concealed any defect?
• Is the price transparent?
• Would I accept this transaction if I were the buyer?
• Am I benefiting because the other person does not understand something I deliberately concealed?

If the answer exposes unfairness, the “balance” is no longer straight.

The deeper Qur’anic principle

17:35 teaches that economic justice is built from countless ordinary acts of honesty. We often imagine corruption only in terms of enormous scandals. But corruption begins when someone quietly thinks: “No one will notice if I take a little more than I am entitled to.”

The Qur’an says: Allah notices.

That is why a straight balance is not merely a commercial instrument. It is a symbol of conscience.

The essence of the verse

Economic justice begins when every person receives exactly what is due to them—no hidden shortage, no manipulated measurement, no deceptive information and no unfair advantage. A society that cannot trust its scales, contracts or accounts cannot remain truly just, no matter how sophisticated its economy becomes.

This verse is in fact an eye opener for all of us, specially those engaged in any form of business where manipulation, even insignificant, makes lot of undue profit by the end of the day. A .01 litre less petrol piles up to thousands of litres per day at the petrol pumps. This unfortunately goes unnoticed while the petrol pump owners' pockets swell. Choice is ours: Whether to take home pure profit or the tainted one. 

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may refer to more Selected Verses from Sürah 17. Al-Isra'ʾ (The Night Journey) already published from Sürah 17. Al-Isra'ʾ.

You may also refer to our exclusive reference pages: 

• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• Selected Verses from the Qur'an. 

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 | 4 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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The Parable of the Divine Light - One of the most profound verses in the Qur’an

Parables and metaphors are often used by writers in fiction as these communicate deep truths through familiar images and stories. Instead of presenting an abstract idea as a definition, a parable allows the reader or listener to see the idea, making it easier to understand, remember, and reflect upon. 

In the Qur'an too, parables (amthāl) are used as a teaching method chosen by Allah. The Quran itself explains this. For example, in Surah Al-Hashr (59:21), Allah says that He presents examples "so that they may reflect." Similarly, Surah Az-Zumar (39:27) states that Allah has set forth every kind of example so that people may take heed. The goal is not entertainment but reflection, understanding, and guidance.

 

We have already shared a number of parables and metaphors used in Qur'an which can be accessed from our reference page: Most profound Metaphors and Parables in Al Qur'an - and with this post we add yet another parable mentioned in 35 verse of Surah 24. An-Nur (24:35) which is called "Ayat an-Nur" (The Verse of Light) because it begins: "Allah is the Light of the heavens and the earth..."

It is one of the most profound and richly interpreted verses in the Quran. Muslim scholars throughout history have reflected on it from theological, linguistic, and spiritual perspectives. Most classical commentators understand the verse to contain metaphorical imagery alongside profound truths about Allah's guidance.

The verse continues with a vivid parable:

۞ٱللَّهُ نُورُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ مَثَلُ نُورِهِۦ كَمِشۡكَوٰةٖ فِيهَا مِصۡبَاحٌۖ ٱلۡمِصۡبَاحُ فِي زُجَاجَةٍۖ ٱلزُّجَاجَةُ كَأَنَّهَا كَوۡكَبٞ دُرِّيّٞ يُوقَدُ مِن شَجَرَةٖ مُّبَٰرَكَةٖ زَيۡتُونَةٖ لَّا شَرۡقِيَّةٖ وَلَا غَرۡبِيَّةٖ يَكَادُ زَيۡتُهَا يُضِيٓءُ وَلَوۡ لَمۡ تَمۡسَسۡهُ نَارٞۚ نُّورٌ عَلَىٰ نُورٖۚ يَهۡدِي ٱللَّهُ لِنُورِهِۦ مَن يَشَآءُۚ وَيَضۡرِبُ ٱللَّهُ ٱلۡأَمۡثَٰلَ لِلنَّاسِۗ وَٱللَّهُ بِكُلِّ شَيۡءٍ عَلِيمٞ

"Allāh is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allāh guides to His light whom He wills. And Allāh presents examples for the people, and Allāh is Knowing of all things."

Is "light" a metaphor?

Classical scholars generally explain that Allah is not "light" in the ordinary physical sense. Rather, the verse teaches that Allah is the source of all guidance, truth, and illumination. Just as physical light enables us to see the world, divine guidance enables us to distinguish truth from falsehood, right from wrong, and what is lasting from what is temporary. Thus, the parable of the niche, lamp, glass, and pure oil illustrates how guidance can shine with exceptional clarity in a heart prepared to receive it.

For example, Ibn Kathir explains that the "light" refers to Allah's guidance in the believer's heart. Al-Ghazali, in his work Mishkat al-Anwar ("The Niche of Lights"), reflects on the verse as describing different levels of spiritual perception and how the human heart is illuminated by knowledge of Allah. Ibn Kathir quotes Ubayy ibn Ka'b detailing how this light operates within a believer's heart. “The similitude of His light [takes place in] the Muslim's heart. This light, which He has placed in the heart, comes from gnosis, love, faith and the remembrance of God.”

Sayyid Abul Ala Maududi notes: The sentence, "His light may be likened......", dispels the possible misunderstanding that one could have front the words: "'Allah is the light of the heavens and the earth." This shows that the use of the word "light" for Allah does not at all mean that the essence of His Being is nothing but 'light'. In essence, He is a Perfect Being, Who is All-Knowing, All-Powerful, All-Wise etc. and also possessing all 'Light' has been called 'Light' itself because of His Perfection as a Source of Light, just as somebody may be called `Grace' on account of his being highly gracious and beneficent and 'Beauty' because of his being highly beautiful and attractive.

Why the imagery?

Notice that the verse does not simply state, "Allah guides people." Instead, it paints a picture:

A niche protects and focuses the light.

A lamp is the source of illumination.

A clear glass allows the light to shine brilliantly.

Pure oil is so refined that it almost shines by itself.

Then comes the phrase: "Light upon light."

The imagery suggests that divine guidance is not dim or confusing. When revelation, sound understanding, and a sincere heart come together, faith becomes clearer and stronger.

How do we derive faith from this verse?

The verse teaches that faith is not merely inherited or emotional—it is illumination. A believer grows in faith by seeking Allah's guidance, reflecting on His signs, and purifying the heart so it can receive that guidance. The "glass" can be thought of as the heart: if it is clouded by arrogance, prejudice, or persistent wrongdoing, the light is obscured; if it is kept clear through sincerity, remembrance of Allah, repentance, and reflection on the Quran, the light shines more brightly. This is why the verse concludes, "Allah guides to His light whom He wills," reminding believers that while they should seek guidance through faith and effort, true guidance is ultimately a gift from Allah.

In this way, Ayat an-Nur directs us to understand that faith is not simply about possessing information. It is about allowing Allah's guidance to illuminate the mind, soften the heart, and shape one's character and actions—so that truth becomes something a person not only knows, but lives.

For further explanation, please refer to our earlier post: Where does Noor (light) of Allah Descend and Upon Whom

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may refer for more Selected Verses from Surah 24. An Nur (The Light), already published

You may also refer to our exclusive reference pages: 

• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• Selected Verses from the Qur'an. 

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

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10 Virtues (of Muslim Men and Women) for which Allah promises a mighty reward

Life is defined as any system capable of performing functions such as eating, metabolizing, excreting, breathing, moving, growing, reproducing, and responding to external stimuli. This definition is true for both humans and animals. Refining this statement for humans only, we find a life of men with wisdom, intellect and motivation of varying degrees. Each man is trying to run a marathon but many give away after a few miles due to lack of stamina, motivation and resilience. Or simply put, life  is a tug of war wherein men at both sides push and pull but finally one side gives way. That is success overtakes the meek and weak who settle down with a torturing defeat.

Likewise, when we see life from a Divine point of view, we conclude that life is a test of faith for the believing men and women. Thus a Muslim man's (and women) ultimate life objective is to worship the creator Allah SWT (English: God) by abiding by the Divine guidelines revealed in the Qur'an and the Tradition of the Prophet. 

In Islam, the Earthly life is merely a test, determining one's afterlife, either in Jannah (Paradise) or in Jahannam (Hell). Thus those who will pass the test, a very difficult one with hurdles, trials, difficulties, death of a near and dear one, loss of wealth and position, are the one's who will be declared successful by the Divine yardstick.

We have already published a number of posts on believing men and women who will be rewarded not only in this life but in the life of the hereafter for their true faith, immense belief in Allah and His plan that he set forth for them and finally succeeding. Today we share a very elaborate verse from Surah 33. Al Ahzab (The Clans) which lists down seven categories of believing Muslim men and women whom Allah will forgive and award them a mighty reward. 

In this verse, a number of Muslim virtues are specified here, but the chief stress is laid on the fact that these virtues are as necessary to women as to men. Both sexes have spiritual as well as human rights and duties in an equal degree, and the future "reward" of the Hereafter.

اِنَّ الۡمُسۡلِمِیۡنَ وَ الۡمُسۡلِمٰتِ وَ الۡمُؤۡمِنِیۡنَ وَ الۡمُؤۡمِنٰتِ وَ الۡقٰنِتِیۡنَ وَ الۡقٰنِتٰتِ وَ الصّٰدِقِیۡنَ وَ الصّٰدِقٰتِ وَ الصّٰبِرِیۡنَ وَ الصّٰبِرٰتِ وَ الۡخٰشِعِیۡنَ وَ الۡخٰشِعٰتِ وَ الۡمُتَصَدِّقِیۡنَ وَ الۡمُتَصَدِّقٰتِ وَ الصَّآئِمِیۡنَ وَ الصّٰٓئِمٰتِ وَ الۡحٰفِظِیۡنَ فُرُوۡجَہُمۡ وَ الۡحٰفِظٰتِ وَ الذّٰکِرِیۡنَ اللّٰہَ کَثِیۡرًا وَّ الذّٰکِرٰتِ ۙ اَعَدَّ اللّٰہُ لَہُمۡ مَّغۡفِرَۃً وَّ اَجۡرًا عَظِیۡمًا

Surely the men who submit (to Allah) and the women who submit (to Allah), the men who have faith and the women who have faith, the men who are obedient and the women who are obedient, the men who are truthful and the women who are truthful; the men who are steadfast and the women who are steadfast, the men who humble themselves (to Allah) and the women who humble themselves (to Allah), the men who give alms and the women who give alms, the men who fast and the women who fast, the men who guard their chastity and the women who guard their chastity, the men who remember Allah much and the women who remember Allah much: for them has Allah prepared forgiveness and a mighty reward.

Note: The given verse cannot be understood unless its relevance and background is studied first. In fact from verse 28-35 should be read very carefully as these carry solutions to many asocial issues that Muslims may confront as had been confronted by none other than the Prophet of Allah himself. These verses in fact are addressed to the wives of the Prophet Muhammad and through these verses the Prophet has been asked to convey to them the Divine message for they are not ordinary women. Please read the explanation of verses 28-34 from our earlier post: Exegesis/Tafsir Surah 33. Al Ahzab (The Clans). However, it must be borne in mind that the instructions given above to the Holy Prophet's wives are not exclusively meant for them but the Muslim society as a whole should reform itself in accordance with them. 

Now lets read the explanation / tafsir / exegesis of the 35th verse by various Muslim scholars.

Sayyid Abul Ala Maududi:

1. ( the men who submit (to Allah) and the women who submit (to Allah) "Who have surrendered themselves to Allah : Who have accepted Islam as a code of life for themselves, and have decided to follow it in their lives, and who have no wish to resist the Islamic way of life and thought, but have adopted the way of obedience and submission to it. 

2. ( the men who have faith and the women who have faith ) "Who are believing": Whose obedience is not merely outward nor unwilling but who sincerely regard the guidance given by Islam as based on the truth whose faith is that the way shown by the Qur'an and the Holy Prophet Muhammad (upon whom be Allah's peace and blessings) is the only right and straight way in following which alone lies their true success. That which has been declared as wrong by Allah and His Prophet is certainly wrong even according to their judgment and that which has been declared as right by Allah and His Prophet is certainly right even according to their thinking and sense. Psychologically and intellectually also they do not regard as improper any injunction that has been enjoined by the Qur'an and Sunnah, and do not remain on the lookout to change it somehow to suit their own desire or mold it according to the current trends of the world, avoiding at the same time the blame that they have effected a change in the Command given by Allah and His Prophet. The Holy Prophet has described the true state of faith in a Hadith in these words:

"He who reconciled himself to Allah as his Lord and to Islam as his Way of Life and to Muhammad as his Messenger, has the true taste of Faith." (Muslim)

In another Hadith, he has explained it thus: "None of you becomes a believer until the desires of his self become subordinate to what I have brought." (Sharh as-Sunnah) 

3. ( the men who are obedient and the women who are obedient ) That is, "They do not rest content with mere belief but are obedient practically also. They are not the sort of the people who would honestly believe that what Allah and His Messenger have commanded was true but would violate it in practice: that they would sincerely regard what Allah and His Messenger have forbidden as bad but would go on following the same in practical life." 

4. ( the men who are truthful and the women who are truthful ) hat is, "They are truthful in their speech and honest in thou dealings. They do not deal in lies, deceptions, frauds and forgeries. They utter with their tongues only what their conscience approves as true. They practice and perform only what they honestly find to be in accordance with righteousness and truth, and they are honest in all their dealings with others." 

5. ( the men who are steadfast and the women who are steadfast ) That is, "They patiently and steadfastly bear and face all the obstacles, dangers, difficulties and losses that they might have to encounter in following the right way taught by Allah and His Messenger and in establishing Allah's Religion in the world; no fear and no temptation and no lust of the self can succeed in diverting them from the right way."

6. ( the men who humble themselves (to Allah) and the women who humble themselves (to Allah) ) That is, "They are free from pride, vanity and haughtiness: they have full understanding of the reality that they arc servants and they have no other position than that of servitude. Therefore, their hearts as well as their bodies remain bowed before Allah, dominated by fear of Him. They never display the attitude which is the hall-mark of the lives of those who are fearless of God and arc involved in arrogance. " From the sequence it appears that the mention of Khushu' (expression of humility) in particular along with the general attitude of the fear of God implies the Prayer, for the mention of the practice of charity and fast has been made just after it. 

7. ( the men who give alms and the women who give alms, ) This does not only imply payment of the obligatory Zakat, but it also includes general charity. It means to say that they spend their wealth freely in the way of Allah and they are not at all niggardly in the matter of helping the servants of Allah as much as they can. No orphan and no sick or afflicted person, no weak or disabled person, no poor and needy one remains deprived of their support in their dwelling; and if there arises the need for monetary help for promoting the cause of Allah's Religion, they arc never miserly in expending their wealth for that purpose. 

8. ( the men who fast and the women who fast ) This includes both the obligatory and the voluntary fasts. 

9. ( the men who guard their chastity and the women who guard their chastity ) This has two meanings: (1) They refrain from adultery; and (2) they avoid nudity. One should also note that nudity does not only mean being naked but it is also nudity to put on a thin dress which shows the body, or is so tight-fitting that it reveals all the outlines of the body. 

10. ( the men who remember Allah much and the women who remember Allah much  ) "Remember Allah much" means that one should mention Allah's name in one way or other at all times in every business of life. Man cannot develop such a state of the mind unless the thought of God becomes deeply embedded in his heart. When this idea has passed beyond his conscious mind and settled deep in his subconscious and unconscious mind, then only he will remember and mention God's name in whatever he does and in whatever he says. He will begin with bismillah when he eats and say al-hamdu lillah when he finishes; he will remember Allah when he goes to bed, and mention Allah's name when he gets up. In his conversation also he will again and again pronounce bismillah, al-hamdu-lillalh, insha-Allah, ma sha Allah, etc. and ask for Allah's help in every matter, and thank Him for every blessing. He will seek His mercy in every affliction, and turn to Him in every trouble. He will fear Him on encountering every evil, and ask for His forgiveness when he happens to have committed an error and will pray to Him for fulfillment of every need. In short, in every state and in every business of life his function will be to remember Allah.

This. In fact, is the essence of the Islamic life. For all other acts of worship there is a prescribed time when they are performed, and one is free when one has performed them. But this is the worship which has no special time; it has to be performed constantly so that it links up the man's life with Allah and His service permanently. The other worships and religious acts themselves also become meaningful only when the heart of man remains inclined to Allah not only at the time when the act is actually being carried out but at all times when the tongue is uttering Allah's name constantly. In such a state as this worship and religious acts develop and flourish in a man's life precisely in the same manner as a plant grows in a congenial climate and environment. Contrary to this, the example of the religious services and worships which are carried out only on special times and occasions in the life which is devoid of this constant remembrance of Allah is of the plant which has been planted in an un-congenial climate, and which is growing only due to the special attention and care of the gardener. This very thing has been explained by the Holy Prophet in a Hadith, thus:

"Mu'adh bin Anas Juhani relates that a person asked the Holy Prophet of Allah. who among those who fight in the way of Allah will get the highest reward? He replied: The one who remembers Allah the most. The man asked: Who among the observers of the fast will get the highest reward? He replied: The one who remembers Allah the most. The man then asked the same question about the offerer of the Prayer, the payer of the Zakat and charities and the performer of Hajj and the Holy Prophet in every case gave the same answer, saying: He who remembers Allah the most." (Musnad Ahmad) 

( for them has Allah prepared forgiveness and a mighty reward ) This verse plainly tells what qualities and characteristics are of real worth in the sight of Allah. These are the basic values of Islam which have been compressed into one sentence. As regards these, there is no difference between the man and woman. However, as for their life-activity, the two sexes have separate spheres to function. The males have to function in some particular spheres and the females in some others. But if they possess these qualities and characteristics equally, Allah will raise them to equal ranks and bless them with equal rewards. It will in no way affect their rank and reward if one carried out household chores and the other performed the duties of caliphate and enforced the Shari'ah injunctions; one reared children in the house and the other went to the battlefield and fought for the sake of Allah and His religion.

Javed Ahmad Ghamidi Explanation:

In reality, [ men and women who are Muslims,]Ie., those who have accepted Islam as their religion. When this word is mentioned with īmān the way it is here, then it signifies the external form of Islām, ie., the state of consigning one’s self to God which manifests itself in the words, deeds and limbs of a person, and after seeing which everyone knows that that person has adopted the obedience of God and His Messenger and that no sphere of his life is now outside its ambit.

[ true believers] Īmān is the inner facet of religion and here it implies the full faith one has about the promises of God together with His true cognizance. Thus a person who believes in God in such a manner that he submits himself totally to him and is satisfied over His decisions in the utmost manner, is called a mu’min (true believer).

[worshippers] The actual word is: قُنُوْت. It is an inner expression of a person which sets him at the obedience of his Lord with full sincerity and dedication. This is the most prominent manifestation of the relationship between the Lord and His worshippers in the inner-self of a believer. Thus قَانِتِيْنَ are people who always serve God and in no circumstances become rebellious against their Lord. Sorrow, happiness, vivacity, exuberance and moments of bliss or grief do not swerve them from their obedience. Even sexual impulses, strong desires and onslaughts of emotions do not make them stumble before their Lord. Their hearts acknowledge His grandeur and greatness and they consider the sharī‘ah a set of divine directives given by God to them in His very presence and can’t even think of evading what is given in this manner.

[truthful] Ie., there is no contradiction between their intention, words and deeds. The Qur’ān calls the opposite conduct “hypocrisy” and this as “ikhlāṣ.”

[ patient] In Arabic, patience means to restrain oneself from restlessness and anxiety. This is its initial meaning. Then the meaning of showing perseverance and resolve while encountering hardships and hindrances was incorporated into it. Thus the patience which is mentioned in the verse is not something akin to weakness and frailty that a person is forced to adopt when he is helpless and weak; on the contrary, it is the fountainhead of determination and resolve and the pinnacle of human character. It is because of patience that a person becomes internally strong and instead of complaining about the dreadful experiences of life, welcomes them accepting them whole-heartedly and considers them to be from God. Viewed thus, a patient person is one who diligently adheres to his stance while fighting greed and fear and is fully content and happy with the decisions of His Lord.

[ humble before God] The word used for this in verse is: خٰشِعِيْن. The humility and servility which is engendered in a person as a result of comprehending the awe, grandeur and majesty of God is called khushū‘ by the Qur’ān. This is an internal feeling of a person which makes him submit himself to God and also produces in him the feelings of mercy and love for other human beings.

[ charitable] One level of spending in the way of God is that one should pay the obligatory zakāh from his wealth. A higher level is that he considers whatever wealth remains with him after spending on his personal and business needs to be the right of the society and whenever he sees someone in need, he whole-heartedly helps him. The third and highest level in this regard is that he fulfils the needs of others while sacrificing his own needs and ignoring his own desires. The word “charitable” can be used for all these three levels of people. However, when enumerating the qualities of a person, he is called a mutaṣaddiq (as is in the verse under discussion), it would primarily refer to the highest level mentioned above. In other words, this quality in a person means that he is a generous and large-hearted person who is always on the look out to spend in the way of God. This actually is a manifestation of the previously mentioned khushū‘ – this time in relation to human beings. It was for this reason that the prayer and spending in the way of God are generally mentioned adjacently in the Qur’ān.

[ who fast,] It specifically targets disciplining the soul and nurturing patience. The Qur’ān says that its objective is to achieve piety (taqwā). Thus al-ṣā’imīn (those who fast) are people who have such a strong desire to become pious that they often fast to attain it. It follows from this that these people are the ones who abstain from evil, desist from vulgarity and their life is an embodiment of the highest of morals.

[guard their private parts] This is a consequence of disciplining the soul and of piety. This expression which refers to people who refrain from nudity, lewdness and vulgarity also occurs in some other verses of the Qur’ān. The implication is that they guard their chastity and modesty to the utmost. Thus except at instances they are allowed to reveal themselves, they never do so whether in private or in public. They also do not wear clothes which reveal body parts which have sexual attraction in any manner for the opposite gender. It is this extent of abstaining from vulgarity that produces the society in which chastity reigns supreme and men and women instead of trying to reveal their bodies are anxious to conceal them as much as they can.

[and remember God in abundance] When the thought of his Lord takes firm ground in the heart of a person, he does not consider it enough to merely worship his God at the specified times of the day. When he sees a sign of God, his tongue spontaneously utters the words سُبْحَانَ اللّٰهِ (glory be to Allah). He begins all his tasks and routines by saying بِسْمِ اللّٰهِ (in the name of Allah). When he receives a favour from his Lord, he expresses his gratitude by the words الْحَمْدُ لِلّٰهِ (gratitude is for Allah). He never expresses his intention for something without uttering the words اِنْ شَاءَ اللّٰه (if Allah wills) and مَا شَاءَ اللّٰه (what Allah wills). He seeks God’s help in all his affairs. He asks Him for His mercy on every calamity that befalls him. He turns to him in every hardship. He remembers God before going to sleep and begins his day by pronouncing His name. In short, at all instances and at all moments, he is constantly in contact with his Lord. Not only this; when he prays, he remembers God; when he fasts, he remembers God; when he recites the Qur’ān, he remembers God, when he spends on the poor, he remembers God; when he abstains from sin, he remembers God; when he falls in sin, he remembers God and becomes anxious to seek forgiveness from Him.

One form of this remembrance is reflection: when we look at the world created by God, we see an astounding variety in the countless creatures He has created; we see the astounding products of human intellect around us; we see stormy seas and flowing rivers, lush green vegetation, abundant rain and the sequence of days and nights. We witness the outcome of winds and clouds. We also see how the heavens and the earth have been made and the astonishing way in which they are built; their benefits and uses for us are also apparent to us; they have a purpose and meaning to them; then we have the signs of God that are found not only in the world around us but also in the world within us; every now and then, these signs appear in new and more enchanting forms. When a believer reflects on these signs of God, his heart and mind are filled with the remembrance of God. Consequently, he spontaneously declares: “God! You have not made this world without a purpose; it is against Your knowledge and stature to do something meaningless and purposeless; I know this world will definitely culminate in a day of judgement in which will be punished those who spent their lives thinking that the world had been created by a merry-maker for merry making; I seek refuge with you from their fate.”

[ God has prepared for them also forgiveness and a great reward.] When a person reaches the pinnacle of morality with regard to his Creator and his fellow human beings, the qualities which emerge in him are these ten stated in this verse. The Qur’ān has not added to this list. They reflect the pinnacle of religion. The Qur’ān urges its followers to try to engender these qualities in themselves. Its return is God’s forgiveness and that great reward which a believer can desire. If there is a level beyond this, then it is that of prophethood and about it, it is well-known that it is not achieved by any effort; it is God-gifted. 

Tafsir Qur'an Wiki:

These qualities grouped together in this one verse work together to form a Muslim’s character. These are: self surrender to God, faith, devotion, being true to one’s word, patience in adversity, humility before God, being charitable, fasting, being mindful of one’s chastity, and remembering God at all times. Each quality has its own role to play in a Muslim’s life.

The first two qualities are expressed in the two Arabic words islām and īmān, which mean ‘submission’ and ‘belief’ respectively. There is a strong interrelation between the two, or we can say that both are two sides of the same coin. Submission is the outcome of belief and true belief gives rise to submission. ‘Devotion’ means obedience that results from submission and belief, though inner acceptance, not external pressure. ‘Truthfulness’ is the quality essential for every Muslim. Whoever does not possess this quality cannot be within the ranks of the Muslim community. God says in the Qur’ān: “It is only those who do not believe in God’s revelations that invent falsehood.” (16: 105) Thus, a liar is expelled from the ranks of the community which always remains true to its word, the Muslim community.

The next quality is ‘patience in adversity’. In fact a Muslim cannot fulfil the requirements and duties of his faith without this quality. Islam needs patience in adversity at every step. Muslims have to be patient, resisting desire, bearing the harm inflicted by others, overcoming impediments, patiently addressing weaknesses and crookedness in other people, and going through the tests of either an easy life or hardship. Essentially, both are difficult predicaments.

‘Humility before God’ is an inner quality that reflects how we feel God’s majesty deep in our hearts and how truly and willingly we obey and fear Him. ‘Being charitable’ indicates purification from greed and self indulgence. It also reflects care for others and kindness to them, as well as mutual security within the Muslim community. It is an act of gratitude to God for what He gives us and represents our discharging our duty on wealth.

‘Fasting’ is considered a quality because of its regular and consistent nature. It reflects an attitude that rises above the essential needs of life, enhancing man’s willpower and giving supremacy within man’s constitution to human qualities. ‘Being mindful of one’s chastity’ involves not only the element of purity but also the proper control of the most profound and powerful desire in man. In fact, no one can achieve such proper control except one who is a God-fearing believer and who seeks God’s help. This quality also regulates relations between people and aims to elevate the meeting between man and woman to a level that is higher than that of the urge of the flesh. It makes this meeting subject to God’s law and serves the purpose of creating both sexes to populate the earth and build human life on it.

‘Remembering God at all times’ provides the link between all human activity and man’s faith. It makes man mindful of God at every moment.

He thus constantly retains his strong bond with Him. Moreover, his mind and heart beam with happiness and the light of life. Those who reflect all these qualities, essential as they are for the building of Islamic character, are the ones for whom “God has prepared forgiveness of sins and a mighty reward.”

In conclusion we should note how the Sūrah gives an account of the qualities of all Muslims, men and women, after it paid special attention at the beginning of this part to the Prophet’s wives. Women are mentioned side by side with men, as part of the Islamic effort to give women their rightful position in society and establish society’s attitude to women on the right basis. In their bond with God and in the Islamic duties of purification, worship and practical conduct, men and women are seen to be in the same position.

Please listen to explanation of the ayat by eminent Muslim scholar Nouman Ali Khan:

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the  Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others life miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible to make you accept it forcibly, And if you do not accept it, we shall not be seized in consequence of your disbelief, You will yourselves be answerable for your actions on Day of Resurrection.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so  that they are able to discuss issues with Non Muslims with authority based on refences from Qur'an.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'an. You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Tafsir References: | 1 | 2 | 3 | 4 |

An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In order to augment and add more explanation as already provided, additional input has been interjected from following sources: 

• Towards Understanding the Quran
• Tafsir Ibn Khatir
• Muhammad Asad Translation
• Javed Ahmad Ghamidi / Al Mawrid
• Al-Quran, Yusuf Ali Translation
• Verse by Verse Qur'an Study Circle

In addition the references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

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