How to Interpret Difficult Qur’anic Verses — Surah Āl ‘Imrān 3:7 Explains

Al Qur'an, the fourth Divinely revealed Scripture, is in easy to understand Arabic language which aids its readers to grasp the core foundational meaning of its verses. While its interpretation is mostly easy to understand, there are some verses that need deep reflection, connecting a "difficult" verse with its context and linked verses to understand the true meaning. But what to do when one encounters a difficult verse which is rather difficult to understand - Qur'an itself explains.

Surah Āl ‘Imrān 3:7 is one of the Qur’an’s most important verses about how the Qur’an itself should be interpreted. Its message is not that parts of the Qur’an are unintelligible; rather, it distinguishes between teachings stated in direct, decisive language and passages dealing with realities or expressions that require greater care. It also warns that a person’s intention matters when approaching difficult scripture.

THE QUR'AN SAYS

The verse — Āl ‘Imrān 3:7

هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ

Translation: Allah has revealed the Book. Some of its verses are muḥkamāt—clear and foundational—and others are mutashābihāt. Those whose hearts incline toward deviation pursue the ambiguous passages seeking discord and arbitrary interpretation, whereas those firmly grounded in knowledge say, “We believe in it; all of it is from our Lord.”

The context?

The opening verses of Surah Āl ‘Imrān establish several foundations before reaching 3:7:

3:2: Allah alone is God.

3:3: He revealed the Qur’an and previously revealed the Torah and Gospel.

3:4: Revelation is guidance and a criterion between truth and falsehood.

3:5–6: Allah's knowledge and creative authority are absolute.

3:7: Therefore, revelation must be approached correctly.

Immediately afterward, 3:8–9 gives the prayer of people of knowledge:

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا “Our Lord, do not let our hearts deviate after You have guided us…”

That is significant. Verse 7 is not merely teaching a technical method of tafsir—it is warning that misinterpretation can begin with a distorted intention of the heart. Maududi likewise reads 3:7–9 as a connected passage: the knowledgeable recognize the limits of interpretation and then pray for steadfastness.

There are early reports connecting this section of Āl ‘Imrān with theological disputes involving Christians, particularly the Christian delegation from Najran and questions concerning Jesus. Ibn Kathir reports the tradition that substantial parts of the surah addressed their claims about Christ. Maududi, however, cautions against assuming that the entire opening section was revealed only on that occasion and argues that some portions likely predate the delegation.

So the safest conclusion is that the verse has a universal interpretive principle, even though debates with the People of the Book form part of the wider background of the surah.

Why is 3:7 itself considered a complex verse?

Ironically, a verse explaining difficult verses itself contains several interpretive questions:

1.    The first is the distinction between muḥkamāt and mutashābihāt

• Muḥkam (مُحْكَم) means firm, decisive, established or clear. 
• These verses form: هُنَّ أُمُّ الْكِتَابِ “the foundation of the Book.”
• Examples include fundamental teachings such as the oneness of Allah, moral responsibility, prayer, justice, prohibition of wrongdoing and accountability before God.

Mutashābih (مُتَشَابِه) literally carries the idea of things resembling one another, making the intended implication less immediately obvious. It can include passages concerning realities beyond ordinary human experience, figurative imagery, divine attributes, resurrection, Paradise and Hell, and expressions capable of more than one linguistic understanding. Ibn Kathir therefore says that when an ambiguous passage is encountered, it should be understood through the clear passages rather than used to overturn them.

That principle can be summarized: The clear explains the difficult; the difficult must never be used to cancel the clear.

2.    The second complexity: what does ta’wīl mean?

• The verse says: وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ “No one knows its ta’wīl except Allah…”
• The word ta’wīl can carry different senses depending upon context. It can mean interpretation or explanation. But it can also mean the ultimate reality or final fulfillment of something.

Ibn Kathir explicitly discusses both meanings. If ta’wīl means the ultimate reality of things—such as exactly how realities of the unseen will be—then only Allah possesses that knowledge. If it means understanding or explaining language, knowledgeable scholars can understand much of it, while still not knowing its ultimate unseen reality.

This distinction resolves much apparent difficulty.

For example, we understand what the Qur’an means when it speaks about the Resurrection—but we do not know exactly what experiencing resurrection will be like.

We understand the concept of Paradise—but its ultimate reality exceeds human experience.

3.    The famous grammatical pause

There is another fascinating issue.

• Should we read: 
• وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ “No one knows its ultimate interpretation except Allah.” [Stop]
• Then begin: وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ “And those firmly grounded in knowledge say, ‘We believe in it.’”
• Or should the thought be connected: “…none knows its interpretation except Allah and those firmly grounded in knowledge…”

Both understandings have existed among early scholars. Ibn Kathir records reports supporting both approaches and explains that much depends upon what ta’wīl is understood to mean.

That is partly why 3:7 itself became one of the great verses studied in uṣūl al-tafsīr—the principles of Qur’anic interpretation.

CLASSICAL TAFSIR

Ibn Kathir says let the clear govern the unclear for his central principle is straightforward.

• When a verse admits several possible readings, take the interpretation consistent with the Qur’an’s muḥkam teachings.
• He warns against doing the opposite—starting with an obscure expression and then using it to override dozens of explicit verses.
• He gives the theological example of taking descriptions of Jesus such as “a Word” from Allah while ignoring the clear Qur’anic statements identifying Jesus as a servant and messenger of Allah.

Thus Ibn Kathir's method is: Ambiguous verse → return to clear verse → interpret consistently.

A powerful Prophetic warning: Ibn Kathir also cites the hadith of ‘Ā’ishah in which the Prophet ﷺ recited this verse and warned that when people deliberately pursue ambiguous passages in this manner, believers should be cautious of their approach.

Notice that the Qur’an does not condemn asking questions.

• It condemns: ابْتِغَاءَ الْفِتْنَةِ seeking confusion or discord.
• There is therefore a tremendous difference between:
• “I don't understand this verse; please help me understand it,” or
• “I have already decided what I want to prove; now I will search for a verse that can be made to support me.”
• Verse 3:7 warns primarily against the second attitude.

SCHOLARS EXPLAIN

1. Maududi: The purpose of revelation must remain central

Maududi explains muḥkamāt as the clear teachings that fulfill the fundamental purpose for which the Qur’an was revealed. The less immediately obvious passages must therefore be interpreted consistently with those foundations rather than becoming independent sources for speculative doctrines.

This is a very practical principle. The Qur’an came principally to answer questions such as:

Who is God?

Why are we here?

How should we live?

What is right and wrong?

What happens after death?

It was not revealed primarily to satisfy every speculative question humans might construct.

2.    Yusuf Ali: profound realities require human language

Yusuf Ali emphasizes another dimension. Some realities addressed by revelation are so profound that ordinary human language cannot completely encompass them. Therefore, symbolic, metaphorical and analogical language becomes necessary.

He warns against becoming dogmatic about the detailed meaning of such passages when the ultimate reality belongs to Allah's knowledge. This is especially relevant to passages describing realities beyond our experience. 

Words can point us toward the reality without making our human mental image identical to the reality itself.

3.    Ghamidi: mutashābih does not necessarily mean meaningless or incomprehensible

Ghamidi makes an important distinction. He argues that the verse does not say that the meaning of the mutashābihāt is entirely unknowable. Rather, their ultimate reality may be known only to Allah.

For example, when the Qur’an describes realities of the Hereafter, we can understand what the words communicate, yet the actual reality to which those words point remains beyond our present experience. He therefore places considerable emphasis on understanding ta’wīl here as the ultimate reality or manifestation rather than simply “dictionary meaning.”

That is a useful modern clarification.

So why did Allah include mutashābihāt at all?

Because not everything revelation speaks about belongs to the physical world accessible to our senses.

How can realities such as:

Allah's nature,

angels,

the soul,

resurrection,

Paradise,

Hell,

eternity,

the Day of Judgment

be described completely using vocabulary developed for everyday earthly experience?

Revelation therefore gives us enough understanding for guidance without claiming that our minds encompass the reality itself. This is not a defect of revelation; it reflects the limitation of human experience.

REFLECTION FOR TODAY

Thus, 3:7 is even more visibly relevant in our information age because it warns against something we encounter constantly: selective quotation. And this is actually happens more often than not. Non Muslims often take one line from a speech and misrepresent an entire speaker. 

• Today someone can search electronically through thousands of Qur’anic verses and find a phrase supporting almost any preconceived argument if its surrounding verses, Arabic usage, Sunnah and broader Qur’anic teaching are ignored.
• Social media has intensified this tendency enormously.
• A screenshot containing half a verse may travel to millions of people while its context never accompanies it.

Verse 3:7 effectively warned against this mentality fourteen centuries ago.

A practical rule for us

Whenever we encounter a difficult Qur’anic verse, we should ask:

1. What do the verses immediately before and after it say?

2. Is there a clearer Qur’anic verse dealing with the same subject?

3. How did the Prophet ﷺ and his Companions understand the issue?

4. What does the Arabic expression actually permit?

5. How did reliable classical commentators understand it?

6. Am I searching for truth—or searching for confirmation of something I already want to believe? (That last question may actually be the heart of 3:7.)

The Qur’an does not merely distinguish between two kinds of verses. It distinguishes between two kinds of readers:

• One reader approaches revelation wanting guidance.
• The other approaches revelation wanting ammunition for a position already chosen.
• The first says: آمَنَّا بِهِ كُلٌّ مِنْ عِندِ رَبِّنَا “We believe in it; all of it is from our Lord.”
• The second hunts for ambiguity: ابْتِغَاءَ الْفِتْنَةِ “seeking discord.”

The deeper lesson of 3:7

Surah Āl ‘Imrān 3:7 teaches intellectual humility. The Qur’an contains clear foundational guidance and also passages whose full reality requires deeper knowledge or lies beyond human perception. A sincere reader interprets what is difficult through what Allah has made clear, whereas a prejudiced reader isolates difficult passages to manufacture confusion or justify a predetermined belief. True scholarship therefore does not mean claiming to know everything—it means knowing what is clear, carefully investigating what is difficult, and humbly admitting where human knowledge ends.

And this gives us a beautiful formula for Qur’anic study:

Clear verses establish our faith → difficult verses deepen our reflection → scholarship guides our understanding → humility protects us from speculation.

An effort has been made as to how to interpret the Qur'an. However caution must be exercised when interpreting a difficult verse for it requires complete understanding of Arabic language, the ability to correlate two more more verses on the same subject and the context in which these were revealed. If one is not confident or educationally not sound of theology, one may clarify one's doubt from imams and scholar of repute and impartiality.

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 Surah 3. Al-i'Imran (The Family of Imran) 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 |

Sources & Further Reading

Qur'an: 3:7

Ibn Kathir: Tafsir  | 1 | 2 |

Maududi: Tafhim al-Qur'an, commentary on 3:7 | 1 |

Ask Ghamidi

Mustafa Khattab

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.
• This post is not intended to "force" preach, convert, or criticize any belief system. The views shared are meant to inspire dialogue, understanding, and reflection about Islam. Viewer discretion is advised, especially for those navigating sensitive religious experiences. Always seek knowledge with an open heart and mind.

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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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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Our Lord! Guide us to the path of those You have blessed - And not of those who earned Your anger or went astray (Al Qur'an)

Surah Al-Fātiḥah (The Opening), the very first Surah / Chapter of Al Qur'an is a unique surah for it is both a praiser and supplication. We have already published a number of posts explaining its meaning and the place it occupies above all other surahs of Al Qur'an. Please refer to our reference post: Overview and selected verses from Surah Al-Fātiḥah - The very first Surah/Chapter of Al Qur'an for it contains reference to exegesis of the Surah and some of the links to verses of this surah.

Since we are sharing the last verse of the surah, it would be worthwhile to know what the earlier six verses are about, for right from verse one, a reader is gradually brought to its culmination while passing through its three stages.

The Verse

صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلَا ٱلضَّآلِّينَ

"The path of those You have blessed—not of those who earned Your anger, nor of those who went astray." (1:7)

This verse immediately follows the 6th verse, in which a believer supplicates to his Lord to show and guide him to the straight path - Aṣ-Ṣirāṭ al-Mustaqīm - The Straight Path. This verse has often been discussed in both classical and modern Qur'anic interpretation. Understanding it requires looking at its context within Al-Fātiḥah and the Qur'an as a whole.

The context of the verse

Al-Fātiḥah is structured as a prayer:

Verses 1–4: We praise Allah and recognize His mercy and justice.

Verse 5: We declare our commitment: "You alone we worship, and You alone we ask for help."

Verse 6: We ask for guidance: "Guide us to the Straight Path."

Verse 7: Allah teaches us what that Straight Path looks like.

So verse 7 is not primarily about identifying other people. It is about asking Allah to shape our own character and keep us on the path of truth.

Who are "those You have blessed"?

The Qur'an answers this question elsewhere. Surah An-Nisa (4:69), mentions those who were blessed:

Surah An-Nisā' (4:69) gives hope and encouragement to believers by explaining the reward of sincere faith and obedience. It notes that whoever obeys Allah and His Messenger will be in the company of those whom Allah has specially blessed: the prophets, the truthful (ṣiddīqūn), the martyrs (shuhadā'), and the righteous (ṣāliḥūn). The verse teaches that spiritual rank is not determined by wealth, status, ethnicity, or lineage, but by faith, sincerity, and righteous deeds. It also explains the meaning of "those You have blessed" mentioned in Surah Al-Fātiḥah (1:7), showing that the Straight Path is the way of people who lived lives of truth, sacrifice, and devotion to Allah. The verse inspires believers to strive for righteous character with the hope of being united with these noble servants of God in the Hereafter.

The prayer is therefore asking: "O Allah, let me follow the path of the people who lived faithfully and pleased You."

Who are "those who earned Your anger"?

Classical commentators, including Ibn Kathir and Al-Tabari, explain this as referring to people who knew the truth yet deliberately rejected or acted against it. According to classical Muslim scholars, the two expressions describe spiritual conditions:

1. "Those who earned Your anger" refers to people who recognized the truth but knowingly rejected it or chose to disobey it. The emphasis is on deliberate rejection after knowledge. Their "earning" of anger indicates responsibility for their choices.
2. "Those who went astray" refers to people who departed from the truth through ignorance, misunderstanding, or lack of proper guidance. They may have been sincere, but sincerity alone is not enough if it is not accompanied by sound guidance.

The warning is universal. A Muslim who knowingly ignores Allah's commands after recognizing them should also fear falling into this category.

Who are "those who went astray"?

Classical scholars explain this as describing people who acted without correct guidance or sound knowledge. Anyone who sincerely follows a mistaken path despite lacking proper guidance can fit this description.

Guidance to the right way of life guarantees man’s happiness in this world and in the hereafter. It comes about, in effect, by guiding human nature and man’s instincts, desires and inspirations towards the recognition and comprehension of the divine will, so bringing human activity into rhythm with the natural order and the physical world.

The sūrah reveals the nature of the “straight path” as being one taken by those whom God has favoured, not the way of those who have earned His displeasure by their deviation from the Truth, nor that of the heedless who have no knowledge of the truth. It is the path of happiness and salvation.

Sayyid Abul Ala Maududi notes that the favored people are not those who go astray and incur the wrath of Allah, though apparently they might be enjoying the transitory good things of life. The really favored people are those who receive blessings on account of their righteous living. From this it also becomes clear that by favors are meant those real and permanent rewards, which result from righteous living and from winning the pleasure of Allah, and not those transitory good things of life which have been enjoyed even by the tyrants and worshipers of mammon and which are being enjoyed even today by all sorts of evildoers who have gone astray from the straight way.

What lesson should Muslims take?

• The first lesson is self-reflection. Every day Muslims ask Allah:
• not to become arrogant,
• not to ignore what they know is true,
• not to act without knowledge,
• to remain humble enough to seek guidance continually.
• Many scholars note that Al-Fātiḥah is a prayer against spiritual complacency.

Ibn Kathir emphasizes that Surah Al-Fatihah is ultimately a prayer (du'a) for guidance. By reciting this verse in every unit of the daily prayers, Muslims are continually seeking protection from the arrogance of the first group and the ignorance of the second, asking Allah to keep them firmly on the Straight Path (aṣ-ṣirāṭ al-mustaqīm)

How can Muslims use this verse when inviting non-Muslims to Islam?

This verse should be approached with wisdom and humility.

The Qur'an itself instructs believers: "Invite to the way of your Lord with wisdom and good instruction, and argue with them in the best manner." (16:125)

Rather than saying, "You are among those who went astray," a Muslim can explain the verse like this:

"Every human being is searching for truth. In every prayer, Muslims ask God to guide them to the path of those who lived according to His guidance and to protect them from knowingly rejecting truth or sincerely following error. It is a prayer that begins with ourselves—we ask for guidance before speaking about anyone else."

This approach reflects the Qur'an's emphasis on humility. A Muslim never claims to know another person's final standing before Allah.

The verse can be an invitation in three ways:

• By emphasizing the universal search for guidance. Every person wants truth, purpose, and moral direction. Al-Fātiḥah expresses that longing.
• By highlighting God's mercy. Before asking for guidance, the surah twice describes Allah as "The Most Compassionate, the Most Merciful." The invitation begins with God's mercy, not condemnation.
• By demonstrating the beauty of the prayer. Muslims recite this supplication many times each day, acknowledging that they too need God's guidance constantly. This conveys humility rather than superiority.
• A balanced understanding

It should be noted that Verse 1:7 is not a license to judge or insult others. Its primary purpose is to teach believers to pray: "O Allah, keep me on the path of truth. Do not let me knowingly reject what is right, nor let me drift into error through ignorance."

When Muslims invite others to Islam, the Qur'an encourages them to do so through wisdom, respect, compassion, and good character. In that spirit, Al-Fātiḥah becomes an invitation not by condemning others, but by sharing a universal prayer that every sincere seeker can appreciate: the desire to be guided to the truth by God.

Let us reflect more on this verse rather than merely reciting it as a supplication to shape our character and faith as is so required by the complete Surah for once we understand the essence of this Surah, understanding Al Qur'an will become much easier.

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 Sūrah 1. Al-Fātiḥah - The Opening,   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 | 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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And He (who) Raised the Heaven and set the Balance

Balance is described as an even distribution of weight enabling someone or something to remain upright and steady or a situation in which different elements are equal or in the correct proportions. What else can be better explanation of balance when we view the universe with countless stars and planets moving about their orbits without ever colliding with each others since time immemorial. Although no Divine scriptures are books of science, yet we find mention of how these heavenly bodies have been balanced out in a manner that these swim across the entire universe evenly and consistently. That is how man is Divinely told about its mighty power.

The same phenomenon has been mentioned in Al-Qurʾān, Surah 55. Ar Rahman verse 7 as mentioned below along with its explanation:

وَالسَّمَآءَ رَفَعَهَا وَوَضَعَ الۡمِيۡزَانَۙ‏ 

(55:7) and He has raised up the heaven and has set a balance

Classical Qur’ānic meaning (Tafsīr)

• “He raised the heaven” (رَفَعَهَا) - Classical mufassirūn (Ibn Kathīr, Ṭabarī, Qurtubī) explain:
• Allah raised the sky without visible pillars (as mentioned in Sürah 13. Al Ra'ad :2)
• It shows divine power, order, and structure
• It is a sign of cosmic architecture, not chaos
• This establishes that the universe is constructed, not random
• Ibn Kathir indicates this refers to Allah raising the sky high above the earth, emphasizing its elevated, majestic, and high position.
• “He set the Balance” (الميزان — al-Mīzān): The word mīzān has three overlapping meanings in Tafsīr:
• Physical balance in creation - that includes (1) Proportion. (2) Measure. (3) Harmony, and (4) Equilibrium in nature - Everything is created with precise measure (Surah 54 Al-Qamar: 49)
• Moral and legal justice
• That is Justice in human society, Fairness in dealings, and Ethical order
• That’s why next verse says: “So do not transgress the balance.” (55:8) - which means Don’t corrupt natural AND moral order.
• The Scale on the Day of Judgment: Mīzān also refers to the actual scale of deeds - that is Connecting cosmos with ethics to Hereafter - So Qur’an links cosmic order to moral accountability
• Ibn Kathir notes that the mizan (balance) refers to justice. He interprets this as Allah establishing the entire system of the universe on justice and perfect balance, ensuring harmony among the stars, planets, and all living creatures. The phrase implies that everything in the universe operates within a precise, divine system, preventing chaos.

Sayyid Abul Ala Maududi notes that almost all the commentators have interpreted mizan (balance) to mean justice, and “set the balance” to imply that Allah has established the entire system of the universe on justice. Had there been no harmony and balance and justice established among the countless stars and planets moving in space, and the mighty forces working in this universe, and the innumerable creatures and things found here, this life on earth would not have functioned even for a moment. Look at the creatures existing in the air and water and on land for millions and millions of years on this earth. They continue to exist only because full justice and balance has been established in the means and factors conducive to life; in case there occurs a slight imbalance of any kind, every tract of life would become extinct.

The Immediate Context (Verse 8)

Following this, in verse 8, Allah says, "Therefore, do not upset the balance." Ibn Kathir, in conjunction with other commentators, explains that this is a commandment for humanity to maintain justice, fairness, and equity in their dealings, both in weighing goods and in their conduct in life. 

Relation to modern scientific discoveries (without exaggeration)

As mentioned earlier, the Qur’an is NOT a science textbook, yet it perfectly aligns with what science now confirms about balance:

• Fine-tuning of the universe
• Modern physics shows that Physical constants (gravity, cosmological constant, electromagnetic force) are tuned with extreme precision. A slight change in the balance will mean no stars, no chemistry, no life.
• This reflects mīzān: Cosmic balance enabling existence itself
• Gravitational balance & cosmic structure
• Science shows that (1) Gravity balances expansion (2) Galaxies are structured, not random (3) Orbital mechanics depend on precise balance
• This matches Qur’ānic information: The heaven is “raised” and held in ordered structure
• Earth’s ecological balance
• Modern ecology shows: (1) Carbon cycle, (2) Nitrogen cycle, (3) Water cycle, (3) Predator-prey balance, (4) Atmospheric oxygen balance
• Human disruption causes: (1) Climate change, (2) Species extinction, (3) Ecosystem collapse
• This directly reflects: “Do not transgress the balance” (55:8)
• And it means that Environmental فساد (corruption) is literally breaking the mīzān.
• Biological homeostasis
• In biology balance is maintained in: (1) Body temperature, (2) Blood pH, (3) Oxygen levels, (4) Hormones
• That is Life depends on internal balance - Another manifestation of mīzān.

Powerful Qur’ānic worldview

The Qur’an is doing something revolutionary. It unites: (1) Cosmic order,(2) Environmental balance,(3) Social justice, and (4) Moral accountability - All under ONE concept: al-Mīzān. While modern thinking separates these. Qur’an integrates them.

A warning for modern civilization

Surah Ar-Raḥmān was revealed more than 1400 years ago, yet it describes our crisis that include (1) Climate imbalance,(2) Economic injustice,(3) Moral breakdown,(4) Psychological imbalance.

All above are forms of "Ṭughyān fī al-mīzān — transgressing the balance." Thus Al Qur’an is not only scientifically compatible — it is civilizationally prophetic.

Why this is profound (not “science in Qur’an” hype)

The miracle is NOT: “Qur’an predicted gravity equations”, But rather: Qur’an gave the correct philosophy of nature, that reality is governed by measure, balance, and accountability - which modern science is only now fully appreciating.

Summary in one sentence:

Surah 55:7 teaches that the universe is built on precise balance — a truth now confirmed by modern physics, ecology, and biology — and warns humanity that breaking this balance leads to both natural and moral collapse.

Ibn Kathir concludes that this verse highlights that just as Allah has created the heavens and the earth with a perfect, balanced, and just structure, He has also demanded that human beings uphold justice and equity in their own lives. 

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 55. Ar Raḥmān ٱلرَّحْمَٰنِ‎ (The Most Merciful) already published. You may also refer to our exclusive reference page: Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.

For verses on Selected Subjects, please refer to our reference page: Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects and 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 | Resource 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.

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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Man laments: I feel lost - Allah replies: I found thee wandering and gave thee guidance

The feeling of being lost, both spiritually and physically, is often very intense and stressful. The hollowness within occurs when one's faith is wavering and one doesn't really know what is the truth and what is a fallacy or a lie. While one may steer oneself physically if lost by following landmarks or signs or even asking others the way to one's destination, the spiritual loss is another domain altogether.

When it comes to faith, the problem assumes a much trickier and complex nature. It is like differentiating between One True God and a God within a God or a path to the God through another God. In such like confusing states, it is Allah alone, the true monotheist God, who guides His servants to the plain truth and the only righteous path. It is this theme that we will be discussing in the 7th verse of Surah 93. Adh-Dhuha (The Morning Light). To under the reference to the context, please read the exegesis of the Surah Adh-Dhuha. It can only be said here that the subject here is Prophet Muhammad, whom Allah is telling that He found him lost spiritually as to what was the truth and what was a lie and put him on the right track of Tawhid and Islam:

وَوَجَدَكَ ضَآ لًّا فَهَدٰى‏ 

And He found thee wandering and He gave thee guidance

The word daallan "ضَآ لًّا"as used in the original is derived from dalalat, which has several meanings in Arabic. Its one meaning is to be lost in error and deviation; another, to be unaware of the way and to be bewildered at the crossroads as to which way one should choose; still another meaning is of being lost and astray. The tree also is daallah which stands alone and lonely in the desert; the word dalal is also used for a thing which is wasting in unfavorable and uncongenial condition and climate, and also for heedlessness, of which there is an example in the Qur'an itself: La yadillu Rabbi wa la yansa:. "My Lord is neither heedless nor He forgets." ('Ta Ha: 52). Out of these different meanings. The first meaning does not apply here, for in the historical accounts of the Holy Prophet's life, from childhood till just before Prophethood, there is no trace that he ever might have been involved in idolatry, polytheism or atheism, or in any of the acts, customs and practices of paganism prevalent among his people. Therefore, inevitably wa wa. jadaka daallan cannot mean that Allah had found him erring and astray in respect of creed or deed. The other meanings, however, can be applicable here in one or other aspect, and possibly all are applicable in their own particular aspect. Before Prophethood the Holy Prophet was certainly a believer in the existence of Allah and His Unity, and his life was free from sin and reflected excellent morals, yet he was unaware of true Faith, its principles and injunctions, as it has been pointed out in the Qur'an: "You did not know at all what was the Book and what was the Faith." (Ash-Shura: 52). This verse may also mean that the Holy Prophet was lost in society, engrossed in ignorance, and his personality as a guide and leader was not in any way prominent before Prophethood. It may as well mean that in the desert of ignorance, he was standing like a lonely tree, which had the capability to bear fruit and turn the whole desert into a garden, but this capability was not being put to any use before Prophethood. It may also imply that the extraordinary powers that Allah had blessed him with, were going waste in the unfavorable environment of ignorance. Dalal can also be taken in the meaning of heedlessness, so as to say: "You were heedless of the truths and sciences of which Allah made you aware after Prophethood." This thing also has been referred to in the Qur'an itself: "Though before this you were utterly unaware of these truths." (Yusuf: 3). (Also see AI-Baqarah: 282, Ash-Shu'ara: 20). 

Yusuf Ali Explanation (continuing from verse 6):

(2) The holy Prophet was born in the midst of the idolatry and polytheism of Makkah, in a family which was the custodian of this false worship. He wandered in the quest of Unity and found it by the guidance of Allah. There is no implication whatever of sin or error on his part. But we may err and find ourselves wandering in mazes of error, in thought, motive, or understanding: we must pray for Allah's grace ever to give us guidance. The Arabic root dhalla has various shades of meaning. In i. 7, I have translated it by the verb "stray". In liii. 2 the Prophet is defended from the charge of being "astray" or straying in mind. In xii. 9 and xii. 95 Jacob's sons use the word for their aged father, to suggest that he was senile and wandering in mind. In xxxii. 10 it is used of the dead, and I have translated "hidden and lost" (in the earth).

Javed Ahmad Ghamidi Explanation:

The actual word is ضَالّ. It is an expression of the complexities the Prophet (sws) would be engrossed in resolving before he was called to the prophethood. In other words, it means: لم يهتد الي الطريق. For this reason, this word should not be translated as “one who has gone astray.” It should be translated as “one who is searching for the way.” In other words, it refers to a person who is wandering here and there but is not able to find the right way. In Arabia, before the Prophet (sws) was called to prophethood all the followers of the religion of Ḥanifiyyah were in this state. It is mentioned in various historical narratives that they would sit against the walls of the Ka‘bah and would longingly express while addressing God that they did not know how to worship Him, otherwise they would have done it in the prescribed way. Imam Amin Ahsan Islahi writes:

The prophets of God have an upright nature even before they are given the responsibility of prophethood. Even in the early part of their lives they never deviate from the obvious norms of human nature; however, human nature can only guide a person in broad areas of faith and deeds. It cannot explain all the corollaries and consequences of all articles of faith nor is it capable of defining the exact limits of all deeds and morals. Therefore, even an upright person who lives by the guidance provided by his nature still needs to know the attributes of God and the requirements of faith in the attributes of the God on whose existence his heart bears evidence. He wants to know the obligations which he owes to His Creator and how he should discharge them. He also wants to know how he should lead his life in such a disciplined manner that even the distant aspects of his life are spent in subservience to God. Unless these questions are answered, a person does not receive real satisfaction and neither is he able to establish a relationship with the Almighty on the right footing. These were the questions which bombarded the Prophet (sws) in the phase of his life referred to by the words وَوَجَدَکَ ضَآلًّا. Obviously, this state of his can neither be regarded as of error nor of guidance. In precise words, this state of his reflects his effort to seek the truth. In other words, it is as if a person is standing on a crossroad and is unable to decide the path he should adopt. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 9, 416)

Through this verse, we learn that anyone who has a sincere desire to know the truth, Allah helps and guides him to His path: The Divine Path which does not confuse or mislead anyone. It is this truth due to which more and more people are reverting to Islam and the many revert stories that we have shared stand as testimony to it. You may read the revert stories from our reference page: Embracing Islam: Revert Experiences.

So, whoever feels lost, must give it a try to read Al Qur'an, for Qur'an guides all those who have a jumbled up spiritual mindset and need a clear answer to their queries.

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.

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.

You may read this post in our series of posts related to: Al Qur'an guides and helps those who sincerely seek Divine guidance and help

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 | 5 | 6 | 7 | 8 | 9 | 10 |

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 the following sources: 

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

In addition, 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.

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

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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Those whose desires exceed the prescribed limits are Transgressors

This is the seventh post in our series of posts on Traits of Believers who attain true success. The verse shared for this post is the seventh verse of Sur to Surah 23. Al-Muminun الۡمُؤۡمِنُوۡنَۙ (The Believers), which in fact is interlinked with subject being discussed in the fifth and sixth verse. The earlier two posts dwell on protecting one's chastity to attain success. However, intimate desires need not be curbed when it comes to one's own legitimate wife, and slave girls. Although, at the time of revelation of this surah, slavery was allowed, but by and by slavery was abolished altogether. Thus, the satisfaction of one's sexual desires stands restricted between legal spouses only from then on.

Having dealt with the subject of allowable intimate relations, the seventh verse forbids believers from sex outside the matrimonial bond. And it is said in very clear words that those whose desires exceed the prescribed limits are nothing but transgressors and will have to be answerable for their deeds. Thus, anyone who tries to go beyond this limit actually breaks the boundaries of permissibility and falls into sin. He becomes an assailant of human honour.

Note: This post has been recreated as the original post was accidentally erased.

Let us now read the seventh verse and its explanation by prominent Muslim scholars of all times:

فَمَنِ ابۡتَغٰى وَرَآءَ ذٰ لِكَ فَاُولٰٓـئِكَ هُمُ الۡعٰدُوۡنَ​ ۚ‏ 

(23:7) As for those who seek beyond that, they are transgressors"

This is a parenthesis which is meant to remove the common misunderstanding that sex desire is an evil thing in itself and satisfying it even in lawful ways is not desirable, particularly for the righteous and godly people. This misunderstanding would have been strengthened had it been only said that the Believers guard their private parts scrupulously, because it would have implied that they live unmarried lives, away from the world, like monks and hermits. Therefore, a parenthesis has been added to say that there is nothing wrong in satisfying the sex desire in lawful ways. What is evil is that one should transgress the prescribed limits for satisfying the sex desire.

Here are briefly a few injunctions which are based on this parenthetical clause:

(1) Two categories of women have been excluded from the general command of guarding the private parts: (a) wives, (b) women who are legally in ode's possession, i.e. slave-girls. Thus, the verse clearly lays down the law that one is allowed to have sexual relations with one's slave-girl as with one's wife. the basis being possession and not marriage. If marriage had been the condition, the slave-girl also would have been included among the wives, and there was no need to mention them separately. Some modern commentators, who dispute the permissibility of having sexual relations with the slave-girl, argue from An-Nisa' (IV): 25 to prove that one can have sexual relations with a slave-girl only after entering wedlock with her, because that verse enjoins that if a person cannot afford to marry a free Muslim woman, he may marry a Muslim slave-girl. But these commentators have a strange characteristic: they accept a part of a verse if it suits them, but conveniently ignore another part of the same verse if it goes against their wish and whim. The law about marrying slave-girls as enunciated in IV :25 reads: ".... you may marry them with the permission of their guardians and give them their fair dowries." Obviously, the person under reference here is not the master of the slave girl himself but the person who cannot afford to marry a free Muslim woman, and therefore, wants to marry a slave-girl, who is in the possession of another person. For if the question had been about marrying one's own slave-girl, who would then be the "guardian" whose permission would have to be sought? Then, the interpretation they give of this verse contradicts other verses dealing with the same subject in the Qur'an. A sincere person who wants to understand the Qur'anic law in this regard should study An-Nisa' (IV); 3, 25; AI-Ahzab (XXXIII): S0, 52, and Al-Ma`arij (LXX): 30 together with this verse of Al-Mu'minun. (For further explanation, see E.N. 44 of An-Nisa).

(2) The law prescribed in the parenthesis is only applicable to men as is clear from the Text. A woman in the time of Hadrat `Umar did not understand this fine point of the language and indulged in sexual gratification with her slave. When her case was brought before the consultative body of the Companions, they gave the unanimous decision: "She misinterpreted the Book of Allah" Nobody should entertain the doubt that if this exception is meant for the men only, how could then the husbands become lawful for the wives? This doubt is unjustified because when the husbands are exempted from the command of guarding their private parts in regard to their wives, the wives automatically stand exempted from the command with regard to their husbands, and there is no need to grant them exemption separately. Thus, the command of exemption remains applicable and effective only in respect of the man and the woman legally in his possession, and the slave becomes unlawful for the woman possessing him. The wisdom of why the slave has been forbidden to the woman is that he can only satisfy her sexual desire but cannot become guardian and governor of herself and her household, which leaves a serious flaw in the family life.

(3) The sentence ".... but those who go beyond this (in lust for sexual desire), shall be transgressors" has made satisfaction of sex desire in other ways unlawful, whether it be through fornication, homosexuality, sex gratification with animals, or some other means. The jurists differ only with regard to masturbation. Imam Ahmad bin Hanbal regards it as lawful, but Imams Malik and Shafi`i regard it as absolutely unlawful: and though the Hanafites also regard it as unlawful, they give the opinion that if a person indulges sometimes in masturbation under the fit of passion, it is expected that he will be forgiven the error.

(4) Some commentators have proved the prohibition of Mut ah (temporary marriage) from this verse. They argue that the "woman with whom one has entered into wedlock temporarily, can neither be regarded as a Wife nor a slave-girl. A slave-girl obviously she is not, and she is also not a wife, because the legal injunctions normally applicable to the wife are not applicable to her. She neither inherits the man nor the man her; she is neither governed by the law pertaining to `Iddah (waiting period after divorce or death of husband), divorce, subsistence, nor by that pertaining to the vow by man that he will not have conjugal relations with her, false accusation, etc. She is also excluded from the prescribed limit of four wives. Thus, when she is neither a "wife" nor a "slave-girl" in any sense, she will naturally be included among those "beyond this", whose seeker has been declared a "transgressor" by the Qur'an.

This is a strong argument but due to a weakness in it, -it is difficult to say that this verse is decisive with regard to the prohibition of Mut`ah. The fact is that the Holy Prophet enjoined the final and absolute prohibition of Mut ah in the year of the conquest of Makkah, but before it Mut ah was allowed according to several authentic traditions. If Mut 'ah had been prohibited in this verse, which was admittedly revealed at Makkah, several years before the migration, how can it be imagined that the Holy Prophet kept the prohibition in abeyance till the conquest of Makkah? The correct position therefore is that prohibition of Mut ah is not based on any express law of the Qur'an but is based on the Sunnah of the Holy Prophet. Had it not been prohibited by the Sunnah; it would have been difficult to declare it as prohibited only on the authority of this verse.

It would be worthwhile clarifying two other points in connection with Mut'ah: (a) lts prohibition is based on the Sunnah of the Holy Prophet and therefore it is wrong to say that it was prohibited by Hadrat 'Umar. As a matter of fact, Hadrat `Umar only enforced it as a law of Islam and publicised it among the people. This had not been done earlier because the Holy Prophet had forbidden Mut 'ah only during the latter part of his worldly life.

(b) The Shiite view that Mut ah is absolutely lawful and permissible has no sanction and support in the Qur'an or Sunnah. The fact is that a few of the Companions, their followers and jurists who regarded it permissible in the early days of Islam, did so only in case of extreme necessity and need. None of them held the view that it was absolutely lawful like marriage and could be practiced in normal circumstances. Hadrat `Abdullah bin 'Abbas, who is generally cited as a prominent supporter of the view of permissibility, has himself explained his position thus: "It is just like a carrion which is lawful for a person only in extreme necessity." Even Hadrat Ibn 'Abbas had to revise his opinion when he saw that people were abusing permissibility and had started practicing Mut ah freely regardless of genuine need and necessity. Again, even if the question, whether Hadrat Ibn '. Abbas and the few likeminded jurists had revised their opinion or not, is ignored, the fact is that the supporters of Mut'ah allow it only in case of extreme necessity. Holding Mut ah as absolutely permissible, practicing it without any real necessity, or resorting to it even when one has a legally wedded wife or wives is a kind of license which is abhorred by good taste, much less it be attributed to the Shari ah of Muhammad (Allah's peace be upon him) and imputed to the learned jurists of his family. I think that among the Shiite Muslims themselves no respectable person would like that somebody should ask for the hand of his daughter or sister not in marriage but for the purpose of Mutah. For if Mutah is held as absolutely permissible, it would imply that there should exist in society a low class of women, like the prostitutes, who should be available for the purpose as and when required, or if not that, Mutah be restricted to the daughters and sisters of the poor stratum of society and the well-to-do be given the freedom and right to exploit them as and when they like. Can such injustice and discrimination be expected of the Divine Law? And will Allah and His Messenger permit an act which every respectable woman would regard not only disgraceful for herself but shameful, too?

Tafsir Qur'an Wiki:

The limit is that of wives and women rightly possessed. There can be no other legitimate way. Whoever tries to go beyond this limit actually breaks the boundaries of permissibility and falls into sin. He becomes an assailant of human honour. There can be no lawful relationship except through marriage or the results of war undertaken for the sake of Islam. When transgression beyond these well-defined limits takes place, the individual concerned becomes corrupt, like a sheep grazing out of bounds, and the family is undermined because of the lack of security felt by its members. Indeed, the whole community feels endangered because its wolves have been set loose. Islam is keen to avoid all that.

So, my brothers and sisters in Islam, this verse is very important for all those who transgress the bounds of legitimate sex and go beyond the bonds of legal wedlock by indulging in homosexuality (both gay and lesbian), sex with animals and anal sex. Although, many a country has legalized the homosexuality and marriage within same sex, this does not nullify the Divine Lawas, which are well spelt out on all Divine scriptures. If we think that personal freedom can go beyond the Divine Laws, then we should also be prepared to face the consequences in the life of Hereafter. Already spread of sexually transmitted diseases, especially AIDS, due to unsafe sex and sex with multiple partners is showing the Divine wrath for the transgressors. DO we need any more warnings!!

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.

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.

Please refer to our page "Traits of beleivers who attain success" to access all eight attributes of such believers as mentioned in Surah 23. Al-Muminun (The Believers).

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 | 5 | 6 |

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 the following sources: 

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

In addition, 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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