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The Verse

Arabic:
يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ ۖ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ ۗ وَلَيْسَ الْبِرُّ بِأَن تَأْتُوا الْبُيُوتَ مِن ظُهُورِهَا وَلَٰكِنَّ الْبِرَّ مَنِ اتَّقَىٰ ۗ وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ

Translation:
“They ask you about the crescent moons. Say, ‘They are timekeeping signs for the people and for Hajj.’ And it is not righteousness to enter houses from their backs, but righteousness is [in] one who fears Allah. And enter houses through their doors. And fear Allah that you may succeed.”

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Q1: What was the question being asked of the Prophet (ﷺ) in this verse?

People were asking about the crescent moons — specifically, what is the purpose or significance of the moon’s visible phases that mark the beginning of each lunar month.

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Q2: What is the Divine answer given to that question?

Allah answers that the crescent moons are “timekeeping signs for the people and for Hajj” — a practical divine system for regulating collective life and worship, not a subject for superstitious speculation.

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Q3: How does the lunar calendar serve “the people” in everyday worship?

The lunar calendar governs the timing of all major acts of worship. The fast of Ramadan begins and ends with the moon sighting, as do both Eids — al-Fitr and al-Adha. The sacred months such as Sha’ban and Dhul-Hijjah are all determined by this lunar system.

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Q4: How does it specifically serve Hajj?

The timing of the Hajj pilgrimage is fixed within the month of Dhul-Hijjah, which is itself determined by the lunar calendar. The moon thus anchors one of the five pillars of Islam to a precise and divinely ordained time.

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Q5: Why does the verse suddenly shift from talking about moons to talking about entering houses from the back?

The verse addresses a pre-Islamic superstition directly connected to Hajj. Pagan Arabs, once they entered the state of ritual consecration (Ihram) for Hajj, would not re-enter their homes through the front door. Instead, they tore openings in the backs of their houses, believing this odd detour was an act of piety befitting their sacred state.

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Q6: What does the Quran say about this practice?

The Quran categorically rejects it: “And it is not righteousness to enter houses from their backs.” Though done with religious intention, this practice had no basis in divine revelation. It was pure superstition disguised as devotion.

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Q7: What is the universal principle the verse establishes about true righteousness?

The verse declares: “but righteousness is [in] one who fears Allah (ittaqa).” True piety is not found in bizarre, self-invented rituals or outward shows of austerity — it lies in genuine God-consciousness and sincere obedience to His actual commandments.

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Q8: What does “enter houses through their doors” mean beyond its literal sense?

Metaphorically, as Maududi elaborates, it carries a powerful life principle: for every objective — spiritual or worldly — there is a proper, lawful, and prescribed path. Just as a house has a door designed for entry, every goal in life has a legitimate means to reach it. One should pursue those means directly, without resorting to invented shortcuts, complicated detours, or self-imposed innovations.

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Q9: How does this metaphor apply back to the question about the crescent moons?

It circles back pointedly: do not get lost in superstitious or mystical interpretations of the moon’s phases. Understand them for exactly what Allah designed them to be — practical, clear, divine signs for timekeeping. That is the “door” — the straightforward, intended understanding.

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Q10: What is the significance of concluding with “fear Allah that you may succeed”?

The verse closes with the ultimate principle: true success — al-falah — in this world and the next is not achieved through hollow rituals or self-invented acts of devotion. It comes exclusively through Taqwa: following Allah’s clear guidance in its intended form and rejecting all innovations and superstitions He has not sanctioned.

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Q11: What are the four core lessons Maududi draws from this verse?

Maududi distills the following from this verse: first, the lunar calendar is a divine, practical system for regulating worship — not a tool for superstitious speculation. Second, inventing rituals not grounded in revelation is not piety, no matter how sincere the intention. Third, true righteousness is rooted in God-consciousness (Taqwa), not in outward austerity or strange self-imposed hardships. Fourth, in every matter of life and religion, one must take the straightforward, legitimate, and divinely prescribed path — this is the timeless “principle of the door.“

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Q: What is the context of these two verses within the Ramadan passage?

Having established the obligation, wisdom, and basic concessions for the fast of Ramadan, these concluding verses provide essential details regarding the conduct of the fast. They define its duration, what is permissible during the nights, and offer profound reassurance about God’s closeness to those who call upon Him.

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Verse 186 — Divine Nearness and the Power of Prayer

آية ١٨٦
وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ

“And when My servants ask you concerning Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me and believe in Me that they may be guided.”

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Q: Why is Verse 186 placed within the fasting passage if its message seems universal?

Maududi explains that the verse was likely prompted by questions about how to worship and pray during this sacred month. While it carries a universal and profound message, its placement here imbues the fasting experience with a special spiritual quality — reminding the fasting believer that their Lord is exceptionally close and responsive, particularly during the breaking of the fast and the night prayers of Ramadan.

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Q: What does “Indeed I am near” mean? Is it a spatial nearness?

No — God’s nearness is not spatial. The declaration negates any notion that God is distant or unconcerned. His nearness pertains to His knowledge, attention, and responsiveness to His servants at all times.

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Q: Does God always respond to supplication (du’a)?

Yes. Maududi emphasizes that God’s promise to respond is guaranteed. However, the response may take different forms — granting exactly what was asked, averting a harm, granting something better, or storing the reward for the Hereafter. But a response is certain and never absent.

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Q: What obligation does this divine promise place on the believer?

The verse concludes with a human duty: “So let them respond to Me and believe in Me.” To “respond” to God means to obey His commands — such as fasting — and to submit to His will. When coupled with sincere belief, this obedience is the path to true guidance (rashad).

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Verse 187 — The Rules of the Fast: Mercy, Boundaries, and Balance

آية ١٨٧
أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَىٰ نِسَائِكُمْ ۚ هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ ۗ عَلِمَ اللَّهُ أَنَّكُمْ كُنتُمْ تَخْتَانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ ۖ فَالْآنَ بَاشِرُوهُنَّ وَابْتَغُوا مَا كَتَبَ اللَّهُ لَكُمْ ۚ وَكُلُوا وَاشْرَبُوا حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطُ الْأَسْوَدِ مِنَ الْفَجْرِ ۖ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ ۚ وَلَا تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ ۗ تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ

“It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]. They are clothing for you and you are clothing for them. Allah knows that you used to deceive yourselves, so He accepted your repentance and forgave you. So now, have relations with them and seek that which Allah has decreed for you. And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until the night [i.e., sunset]. And do not have relations with them while you are in retreat in the mosques. These are the limits [set by] Allah, so do not approach them. Thus does Allah make clear His verses to the people that they may become righteous.”

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Q: What was the original rule for fasting, and why was it changed?

Initially, after fasting was prescribed, Muslims were forbidden from eating, drinking, and marital relations for the entire period of a fast day, from sunset to sunset. This proved excessively difficult. God, knowing that people were “deceiving themselves” — perhaps by struggling to adhere or through secret violations — accepted their repentance and forgave them, then eased the rule. All these things are now permissible during the nights of Ramadan, from sunset to dawn.

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Q: What is the significance of describing spouses as “clothing” for each other?

Maududi explains this beautiful metaphor signifies intimacy, mutual protection, comfort, and adornment. Just as clothing covers and protects the body, spouses provide one another with emotional shelter and closeness. The metaphor also affirms the goodness and naturalness of marital relations, firmly placing them within a framework of dignity and permissibility.

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Q: When exactly does the fast begin and end?

The verse defines both boundaries with precision. The fast begins at true dawn (Fajr) — when the white thread of light becomes genuinely distinct from the darkness of night — not at the false dawn or first light. The fast ends at sunset (Maghrib), when night sets in. These two points form the complete daily boundary of the fast.

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Q: Is there any exception to the permissibility of marital relations during Ramadan nights?

Yes. The verse states: “And do not have relations with them while you are in retreat in the mosques.” During I’tikaf — the voluntary spiritual retreat practiced especially in the last ten nights of Ramadan — complete devotion to worship is required, and marital relations are suspended for the duration of the retreat.

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Q: What does the verse mean by “the limits of Allah,” and why does it say “do not approach them” rather than “do not cross them”?

Maududi explains that the command “do not approach them” is deliberately stronger than “do not cross them.” It means do not even draw near to transgression — maintain a safe distance from the boundary itself. These limits are not arbitrary human conventions but divinely ordained boundaries for human conduct, designed to preserve both spiritual integrity and social order.

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Q: What is the ultimate purpose of laying out these rules so clearly?

The verse concludes: “Thus does Allah make clear His verses to the people that they may become righteous (yattaqun).” Adhering to these detailed commandments — especially in matters involving physical desire — is direct training in Taqwa (God-consciousness). The ability to exercise self-restraint within the divinely prescribed bounds, even when permission exists, is itself the cultivation of righteousness.

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Summary: What Do Verses 186–187 Accomplish Together?

Q: How do these two verses complete the Ramadan legislation that began in Verse 183?

Together, they complete the passage in four important ways. First, they infuse the fast with spiritual intimacy — Verse 186 reminds the fasting believer of God’s ever-present nearness and responsiveness, making Ramadan a special time for heartfelt supplication. Second, they establish practical, merciful rules — Verse 187 replaces an initial hardship with a balanced regulation, defining the clear timeline of the fast and permitting normal physical comforts during the night, embodying the principle of ease from Verse 185. Third, they reinforce the concept of Hudud (limits) — framing the fast as an exercise in recognizing and respecting the divine boundaries that govern human life, which is the very essence of Taqwa. Fourth, they integrate physical and spiritual discipline — showing that Islamic worship seamlessly unites the physical act of abstention with the spiritual goals of closeness to God, gratitude, self-purification, and moral guidance.

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Verse 183

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

“O you who have believed, decreed upon you is fasting as it was decreed upon those before you, that you may become righteous.”

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Q1. What does the phrase “decreed upon you” (kutiba ’alaykum) indicate about the nature of fasting?

It indicates that fasting is a divine obligation, not a voluntary suggestion. The word kutiba carries the meaning of something prescribed and made binding — the same weight used elsewhere for obligations like Salah and Jihad. It is a command from Allah, not a personal choice left to the believer’s discretion.

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Q2. Why does Allah mention that fasting was also prescribed for previous communities?

This reference serves two purposes. First, it establishes continuity — fasting is not a new or strange burden invented for this Ummah alone, but a universal spiritual discipline practiced by Jews, Christians, and other righteous communities before Islam. Second, it lends the act moral weight and historical dignity. It tells the believer: you are joining a long line of God-conscious people who submitted in the same way.

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Q3. What is the sole purpose stated for fasting in this verse, and what does it mean?

The sole purpose stated is la’allakum tattaqun — “that you may become righteous” or more precisely, that you may attain Taqwa (God-consciousness). According to Maududi, fasting is not primarily about physical health or discipline for its own sake. It is a comprehensive training program for the soul. By voluntarily giving up lawful pleasures — food, drink, and marital relations — during daylight hours purely for God’s sake, the believer strengthens their willpower against unlawful desires, develops empathy for the poor, trains the soul in patience and obedience, and weakens the grip of animalistic gratification. The entire exercise is meant to build an internal barrier against sin.

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Verse 184

أَيَّامًا مَّعْدُودَاتٍ ۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۗ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ ۖ فَمَن تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَّهُ ۚ وَأَن تَصُومُوا خَيْرٌ لَّكُمْ ۖ إِن كُنتُمْ تَعْلَمُونَ

”[Fasting for] a limited number of days. So whoever among you is ill or on a journey [during them] – then an equal number of days [are to be made up] later. And for those who are able [to fast, but with hardship] – a redemption of feeding a poor person [for each day]. But whoever volunteers good [i.e., excess] – it is better for him. And to fast is better for you, if you only knew.”

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Q4. What does “a limited number of days” tell us about Islam’s approach to obligation?

It immediately reassures the believer that this is not an open-ended or perpetual burden. The fasting is confined to a specific, counted period — the month of Ramadan. This framing reflects the Islamic principle of balance: the obligation is firm and real, but it is bounded and manageable, not designed to overwhelm.

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Q5. Who are the two groups explicitly given exemptions in this verse, and what must they do?

The two groups are the ill and the traveler. Neither is required to fast during their period of illness or travel. However, the exemption is not a permanent waiver — they must make up an equal number of days at a later time when their condition allows. The obligation is deferred, not dropped.

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Q6. Who did the option of fidyah (feeding a poor person) originally apply to, and what is fidyah?

Fidyah refers to a compensation — specifically, feeding one poor person for each day of fasting missed. This option was initially offered to those described as al-ladhina yutiqunahu, meaning those who were technically capable of fasting but found it extremely difficult. According to Maududi, this referred to the very elderly, the chronically ill, or those for whom fasting posed a severe and genuine hardship — not mere discomfort or inconvenience.

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Q7. What happened to this fidyah option? Was it a permanent ruling?

No. Maududi explains that this concession was later abrogated (mansukh). The same verse ends by saying “to fast is better for you,” and the Prophet Muhammad ﷺ subsequently clarified through his Sunnah that only those who are genuinely and permanently incapable of fasting — such as the very elderly or the terminally ill — may give fidyah as a substitute. For everyone else who can fast, even with some difficulty, fasting remains the obligatory and superior act. The initial ruling was a transitional ease granted to the community as they adjusted to the new obligation.

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Verse 185

شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْقَانِ ۚ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ ۖ وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۗ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ

“The month of Ramadan [is that] in which the Quran was revealed, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the new moon of] the month, let him fast it; and whoever is ill or on a journey – then an equal number of other days. Allah intends for you ease and does not intend for you hardship, and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you, and perhaps you will be grateful.”

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Q8. Why is Ramadan specifically chosen as the month of fasting? What makes it uniquely sacred?

Ramadan is honored because it is the month in which the Quran was revealed. Maududi explains this refers to the beginning of divine revelation to the Prophet Muhammad ﷺ on Laylat al-Qadr (the Night of Decree). The Quran is described in this verse as “a guidance for people, and clear proofs of guidance and the criterion” — meaning it distinguishes truth from falsehood. Fasting in Ramadan is thus not just a physical act of worship; it is intrinsically tied to commemorating and venerating the greatest gift Allah gave humanity: divine guidance itself.

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Q9. What does the phrase “whoever sights the month, let him fast it” establish?

It establishes the final, definitive obligation. There is no longer a list of options or gradations as in verse 184 — the command is direct and unqualified. Any adult, sane, and capable Muslim who is present and witnesses the beginning of Ramadan is obligated to fast the entire month. The verb falyas-umhu (let him fast it) is a clear imperative, finalizing what was introduced in the previous verses.

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Q10. Why are the concessions for the ill and traveler repeated again in verse 185 when they were already mentioned in verse 184?

The repetition is deliberate and serves the principle being articulated in this verse: “Allah intends for you ease and does not intend for you hardship.” By reiterating the exemptions immediately after the firm obligation, the verse makes clear that these concessions are not afterthoughts or loopholes — they are integral and intentional parts of the divine law itself. They reflect God’s mercy as a built-in feature of the legislation, not a deviation from it.

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Q11. What does “Allah intends for you ease and does not intend for you hardship” tell us about the philosophy of Islamic law?

According to Maududi, this is one of the foundational principles of Islamic jurisprudence. It means that wherever Islamic law permits concessions — for illness, travel, age, or genuine incapacity — those concessions are not signs of weakness in the law but expressions of divine wisdom and mercy. The law is designed to be practicable for real human beings living real lives. This principle also serves as a reminder that no one should impose unnecessary strictness on themselves or others beyond what Allah has prescribed.

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Q12. What are the three purposes stated at the end of verse 185 for the legislation of fasting?

The verse concludes with three interconnected aims. The first is to complete the period — meaning to fulfill the fast properly by either completing Ramadan or making up the missed days, ensuring the worship is whole and not left incomplete. The second is to glorify Allah for the guidance He has given — this points especially to the celebration of Eid al-Fitr at the completion of Ramadan, where the believer magnifies and praises Allah for the blessing of the Quran, Islam, and the ability to worship. The third is la’allakum tashkurun — “that perhaps you will be grateful.” This is the ultimate spiritual aim: fasting trains the believer to recognize how much they depend on Allah’s blessings by temporarily experiencing their absence, and in doing so, it cultivates a lasting state of gratitude (shukr) that extends far beyond Ramadan itself.

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Summary Q&A

Q13. How do these three verses together present the fast of Ramadan as a complete and balanced act of worship?

Together, the three verses move from foundation to detail to finalization. Verse 183 establishes the why — fasting exists to build Taqwa and connects this Ummah to all righteous communities before it. Verse 184 introduces the how — practical rules with compassionate concessions showing that the obligation is real but not rigid. Verse 185 delivers the what and finalizes everything — Ramadan is named, the obligation is made definitive, the concessions are reaffirmed as mercy, and the deeper purposes are articulated: gratitude, glorification, and completion. The result is a picture of Islamic worship that is simultaneously firm in its demand, humane in its application, and profound in its spiritual objective.​​​​​​​​​​​​​​​​

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Q1: What is the broader context in which these verses appear?

These verses follow the laws of retaliation (Qisas) and address another critical social institution: inheritance and wills. They establish the initial obligatory command for writing a will, which was later abrogated (mansukh) in favor of the detailed, fixed shares of inheritance outlined in Surah An-Nisa (4:11-12).

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Q2: What does Verse 180 command, and what is its Arabic text?

كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ إِن تَرَكَ خَيْرًا الْوَصِيَّةُ لِلْوَالِدَيْنِ وَالْأَقْرَبِينَ بِالْمَعْرُوفِ ۖ حَقًّا عَلَى الْمُتَّقِينَ

“Prescribed for you, when death approaches one of you and he leaves wealth, is to make a bequest for his parents and near relatives according to what is acceptable – a duty upon the righteous.”

Maududi explains this was the first injunction regarding inheritance in Islam. It makes writing a will (wasiyyah) an incumbent duty when two conditions are met: death is approaching, and one is leaving behind wealth. The bequest must be fair and reasonable (bil-ma’ruf), and fulfilling it is described as a mark of true God-consciousness (taqwa).

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Q3: Was the command in Verse 180 permanent?

No. Maududi clarifies it was abrogated (mansukh) by the later, specific verses in Surah An-Nisa (4:11-12, 176), which fixed the precise inheritance shares for parents, spouses, children, and other relatives. After that revelation, a Muslim must distribute wealth according to those divine fixed shares and cannot use a will to alter them. A will is now only valid for bequests to non-heirs (such as charities or distant relatives outside the fixed shares), and even then must not exceed one-third of the total estate, as established by the Prophet’s Sunnah.

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Q4: What does Verse 181 say about altering a will, and what is its Arabic text?

فَمَن بَدَّلَهُ بَعْدَ مَا سَمِعَهُ فَإِنَّمَا إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

“But whoever alters it after he has heard it, then its sin is only upon those who alter it. Indeed, Allah is Hearing and Knowing.”

This verse establishes the sanctity of a duly witnessed will. Whoever tampers with it — whether a witness, an heir, or anyone else — bears the sin personally and fully. The closing attribute, “Allah is Hearing and Knowing,” serves as a severe warning: God heard the original declaration and knows every intention behind its alteration. No deception is hidden from Him.

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Q5: Does Islam allow any intervention in a will before it is finalized? What does Verse 182 say?

فَمَنْ خَافَ مِن مُّوصٍ جَنَفًا أَوْ إِثْمًا فَأَصْلَحَ بَيْنَهُمْ فَلَا إِثْمَ عَلَيْهِ ۚ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

“But if one fears from the testator some injustice or sin, and he makes peace between them, then there is no sin upon him. Indeed, Allah is Forgiving and Merciful.”

Yes — Verse 182 provides a specific exception. If a wise person (such as a witness or family member) recognizes that a testator is about to commit injustice (janafan — bias or deviation from fairness) or outright sin (e.g., depriving a rightful heir), they are permitted to intervene, counsel, and mediate before the will is finalized. This act of preventive reform (islah) carries no sin. The verse closes with God’s attributes of Forgiveness and Mercy, signaling His approval of actions that prevent injustice within the framework of His law.

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Q6: What is the key distinction between the interventions described in Verses 181 and 182?

The distinction lies in timing and intent. Verse 181 condemns altering a will after it has been duly heard and witnessed — that is tampering, and it is sinful. Verse 182 permits intervening before the will is finalized, with the purpose of correcting injustice and establishing fairness. One is an act of corruption; the other is an act of reform.

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Q7: What enduring principles does Maududi draw from these three verses, even after the abrogation of Verse 180?

Maududi identifies four lasting principles:

The spirit of the law — the primary concern is always justice and fair provision for family, a spirit preserved and perfected in the later fixed-share laws of Surah An-Nisa.

The sanctity of legal declarations — a duly executed will is a sacred trust, and knowingly altering it is a major sin carrying full personal accountability.

Preventive justice and reform — there is a place and reward for wise, discreet intervention to stop an injustice from being legally codified, provided it is done to establish fairness according to divine guidelines.

The gradual evolution of Islamic legislation — these verses illustrate how Islamic law was revealed in stages, with initial general commands later specified and perfected, always with the ultimate aim of building a just and merciful social order.

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Q1: What is the historical context of these verses, and why were they revealed?

After the comprehensive definition of righteousness in verse 177, the Quran transitions to specific legal and social injunctions for the nascent Muslim community in Medina. These verses introduce the Islamic law of retaliation (Qisas) for murder and physical injury. This marked a revolutionary reform, replacing the chaotic tribal system of unlimited vengeance with a principle of strict, proportional justice designed to protect societal life.

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Q2: What does Verse 178 say, and what is its core command?

Arabic:

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى ۖ الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالْأُنثَىٰ بِالْأُنثَىٰ ۚ فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَاءٌ إِلَيْهِ بِإِحْسَانٍ ۗ ذَٰلِكَ تَخْفِيفٌ مِّن رَّبِّكُمْ وَرَحْمَةٌ ۗ فَمَنِ اعْتَدَىٰ بَعْدَ ذَٰلِكَ فَلَهُ عَذَابٌ أَلِيمٌ

Translation: “O you who have believed, prescribed for you is legal retribution for those murdered – the free for the free, the slave for the slave, and the female for the female. But if there is a remission from the victim’s brother, then grant a fair follow-up and payment to him with good conduct. This is an alleviation from your Lord and a mercy. But whoever transgresses after that will have a painful punishment.”

Maududi emphasizes that Qisas is not merely a recommendation — it is a divinely prescribed obligation (kutiba ’alaykum), binding upon the Muslim community as a pillar of social justice.

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Q3: What does the principle “the free for the free, the slave for the slave, and the female for the female” establish in Islamic law?

This establishes the fundamental equality of human life before the law. No class of person holds greater value than another — a free man cannot be killed in retaliation for a slave, nor a man for a woman. This was a radical departure from pre-Islamic Arab custom, where the death of one tribesman could justify the massacre of an entire rival clan. Qisas replaced collective vengeance with individual, proportional accountability.

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Q4: Does the verse allow any alternative to execution?

Yes. The verse opens the door to mercy and compensation. The heirs of the victim may choose to forgive the murderer entirely, or to accept blood money (diyyah) in place of retaliation. If compensation is chosen, the verse commands two things: the heirs must pursue it fairly, without harassment, and the murderer must pay it with good conduct and without delay. This alternative is described by Allah as “an alleviation from your Lord and a mercy,” tempering strict justice with compassion.

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Q5: Who does the warning “whoever transgresses after that will have a painful punishment” apply to?

Maududi identifies three categories of transgression this warning covers. First, the heir who accepts blood money but later seeks to kill the murderer anyway. Second, the murderer who, after being pardoned, kills again or harms the victim’s family. Third, any authority that fails to enforce the law justly after a settlement has been reached. All three invite both legal consequences and divine punishment.

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Q6: What does Verse 179 say, and what philosophical question does it raise?

Arabic:

وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ يَا أُولِي الْأَلْبَابِ لَعَلَّكُمْ تَتَّقُونَ

Translation: “And there is for you in legal retribution [the saving of] life, O you of understanding, that you may become righteous.”

This verse presents what Maududi calls a profound paradox: how can a law that mandates taking a life actually save life? The answer requires intellect to grasp, which is why it is addressed specifically to “people of understanding” (ulul albab).

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Q7: How does Qisas save life rather than destroy it?

Maududi explains this through the deterrent effect. When a potential murderer knows with certainty that killing will result in his own death — unless the victim’s heirs choose mercy — he is far less likely to commit the act. This certainty of equal consequence protects countless innocent lives before a crime ever occurs. Without such a law, society descends into endless cycles of tribal vengeance where one killing triggers many more, destroying communal life entirely. Qisas contains violence by transforming it from a private feud into state-administered, proportionate justice.

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Q8: What is the ultimate spiritual goal behind establishing this law?

The verse concludes with the phrase “that you may become righteous (la’allakum tattaqun).” Maududi explains that the administration of justice is not separate from spirituality — it is a path to it. By creating a social order where life is sacred and justice is certain, the law cultivates God-consciousness (Taqwa) within the community. People who live under such a system internalize the fear of transgression and develop a genuine reverence for life. Justice, in this framework, is an act of collective piety.

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Q9: How do these two verses together summarize the Islamic vision of social justice?

Taken together, Maududi’s commentary identifies four core contributions of these verses. They replace unlimited tribal revenge with state-enforced, proportional legal retribution. They establish the equal value of all human lives regardless of social status or gender. They balance strict justice with mercy by encouraging forgiveness and compensation as a divinely praised alternative. And they present Qisas as rational and life-giving — a law that protects society precisely because of its firmness, while remaining open to the higher virtue of forgiveness. A just social order, in the Quranic vision, is inseparable from a righteous and God-conscious community.

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Participant 1: The passage starts with a very strong statement about God. Can you explain the significance of Verse 163, especially in light of the previous warnings about disbelief?

Imam: Certainly. After warning about the fate of those who die in a state of disbelief, Allah establishes the unshakeable foundation of faith. Verse 163 is a clear, definitive declaration of Tawhid, the Oneness of God:

سورة البقرة (Surah Al-Baqarah)

آية 163

القرآن: وَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ لَّا إِلَٰهَ إِلَّا هُوَ الرَّحْمَٰنُ الرَّحِيمُ

Translation: And your god is one God. There is no deity [worthy of worship] except Him, the Entirely Merciful, the Especially Merciful.

According to Maududi’s Tafheem-ul-Quran, this verse is the cornerstone upon which all other beliefs and laws are built. It’s a direct refutation of any form of polytheism, including the concept of the Trinity. Notice it pairs God’s absolute oneness with His two most compassionate attributes: Ar-Rahman and Ar-Raheem (the Entirely Merciful, the Especially Merciful). The point is clear: the only being worthy of our ultimate love and devotion is the one who is the source of all mercy and grace.

Participant 2: That’s a bold claim. But just saying “God is one” isn’t enough for some people. What proof does the Quran offer to back this up?

Imam: An excellent question, and the very next verse provides the answer. Verse 164 doesn’t just ask for blind faith; it invites us to use our reason and observe the world:

آية 164

القرآن: إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنفَعُ النَّاسَ وَمَا أَنزَلَ اللَّهُ مِنَ السَّمَاءِ مِن مَّاءٍ فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَابَّةٍ وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَاءِ وَالْأَرْضِ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ

Translation: Indeed, in the creation of the heavens and the earth, and the alternation of the night and the day, and the ships which sail through the sea with that which benefits people, and what Allah has sent down from the heavens of rain, giving life thereby to the earth after its lifelessness and dispersing therein every kind of moving creature, and the directing of the winds and the clouds controlled between the heaven and the earth are signs for a people who use reason.

As Maududi explains, these are not random occurrences. They are coherent “signs” pointing to a single, all-powerful, and all-wise Creator. The verse lists them: the flawless cosmic order, the life-giving water cycle, the diversity of species, the ships sailing for our benefit. When you reflect on this intricate, interdependent, and purposeful design, it logically points to one Designer. A system this vast and precise couldn’t be the result of multiple, conflicting gods. It’s evidence for “a people who use reason.”

Participant 3: So, there’s the truth of God’s oneness, and there’s the evidence in creation. But verse 165 talks about people who still take others as “equals” to God. What does that mean in practical terms?

Imam: That verse gets to the heart of the spiritual disease: Shirk.

آية 165

القرآن: وَمِنَ النَّاسِ مَن يَتَّخِذُ مِن دُونِ اللَّهِ أَندَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ ۖ وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِّلَّهِ ۗ وَلَوْ يَرَى الَّذِينَ ظَلَمُوا إِذْ يَرَوْنَ الْعَذَابَ أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعًا وَأَنَّ اللَّهَ شَدِيدُ الْعَذَابِ

Translation: And [yet], among the people are those who take other than Allah as equals [to Him]. They love them as they should love Allah. But those who believe are stronger in love for Allah. If only the wrongdoers could see, when they see the punishment, that all power belongs to Allah and that Allah is severe in punishment.

Maududi explains that this “love” is the key. People might not literally worship idols, but they can give their ultimate love, devotion, and obedience to other things—a charismatic leader, a celebrity, wealth, status, or their own desires. They love these “equals” with an intensity that should be reserved for God alone. The verse contrasts this by stating that the true believers’ love for Allah is even stronger and more exclusive. It’s a test of where your ultimate allegiance lies.

Participant 4: That idea of following leaders is powerful. The next verses paint a really terrifying picture of what happens to those relationships on the Day of Judgment. Can you walk us through that scene?

Imam: Yes, this is one of the most vivid descriptions of regret in the Quran. Imagine the scene in Hellfire:

آية 166

القرآن: إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَرَأَوُا الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الْأَسْبَابُ

Translation: [And they should consider] when those who were followed will disown those who followed them, and they will see the punishment, and cut off from them will be their means [of escape].

· Verse 166 shows the disowning: “When those who were followed will disown those who followed them…” The leaders, false prophets, and idols will completely abandon their followers, denying any responsibility for leading them astray. All the bonds of loyalty are severed.
· Verse 167 shows the followers’ regret:

آية 167

القرآن: وَقَالَ الَّذِينَ اتَّبَعُوا لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُوا مِنَّا ۗ كَذَٰلِكَ يُرِيهِمُ اللَّهُ أَعْمَالَهُمْ حَسَرَاتٍ عَلَيْهِمْ ۖ وَمَا هُم بِخَارِجِينَ مِنَ النَّارِ

Translation: And those who followed will say, “If only we had another chance to return, we would disown them as they have disowned us.” Thus will Allah show them their deeds as regrets upon them. And they will never get out of the Fire.

They realize they were exploited. Their wish to go back and rectify their mistake is a wish for the impossible. Maududi emphasizes the final, tragic outcome: “Thus will Allah show them their deeds as regrets upon them.” Everything they did in life, every act of obedience to those false leaders, will appear as nothing but a source of loss and remorse. And the verse ends with the ultimate, crushing reality: “And they will never get out of the Fire.”

Participant 5: So, looking at the whole passage from verse 163 to 167, what is the single most important lesson we should take away?

Imam: The central message is a powerful contrast between two realities. On one side, you have the reality of Truth: the One, Merciful God, whose existence is evident in every sign around us. On the other side, you have the reality of Falsehood’s End: a scene of utter betrayal and irreversible regret for those who gave their love and allegiance to anything other than Him.

The ultimate lesson, as Maududi concludes, is that the only bond that will endure on the Day when “all power belongs to Allah” is the bond with Allah Himself. All other allegiances, if they contradict divine truth, will lead to nothing but blame, abandonment, and eternal regret. This passage is a severe warning to reflect, to use our reason to see the truth, and to ensure our love and loyalty are directed to the one true God alone.

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Q: What is the context of these two verses? Where do they fit in the broader discourse?

These verses conclude a section about the severe sin of concealing divine guidance. Having described the punishment and the door of repentance in earlier verses, Allah now turns to those who never walked through that door — those who not only rejected the truth themselves but actively opposed it and led others astray. Verse 160 offered hope to the repentant; verses 161-162 describe the sealed fate of those who never repented.

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Q: What exactly does Verse 161 say, and who does it address?

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آية 161

إِنَّ الَّذِينَ كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ أُولَٰئِكَ عَلَيْهِمْ لَعْنَةُ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ

“Indeed, those who disbelieve and die while they are disbelievers – upon them is the curse of Allah and of the angels and of all mankind.”

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The verse addresses those who carried willful, persistent rejection of clear truth all the way to their graves. The critical phrase is “they die while they are disbelievers” — meaning the opportunity for repentance, which remained open throughout their lives, has now permanently closed with their death.

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Q: The verse mentions a curse from Allah, the angels, and all mankind. What does this “curse” actually mean?

The Arabic word la’nah (لعنة) means being cast out and expelled from all mercy — not merely a verbal condemnation, but a state of being utterly cut off from divine grace. Maududi explains the three dimensions of this curse:

• From Allah — They are expelled from His mercy and grace entirely
• From the Angels — The very beings who serve as agents of divine mercy and recorders of deeds turn away from them in condemnation
• From All Mankind — This does not mean every individual human will literally curse them. Rather, all righteous people — believers across all nations and all times — collectively and in principle condemn their rejection of truth. They stand repudiated by the moral conscience of righteous humanity as a whole.

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Q: What does Verse 162 add to this picture?

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آية 162

خَالِدِينَ فِيهَا ۖ لَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنظَرُونَ

“They will abide therein eternally. The punishment will not be lightened for them, nor will they be reprieved.”

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This verse moves from the curse in this world and the next to the precise nature of the punishment in the Hereafter, and it closes every possible door of relief with three statements:

• Eternal Abode — The curse translates into an everlasting existence in Hellfire. There is no exit and no end.
• No Mitigation — The punishment will not decrease in intensity, not even momentarily. There are no periods of respite or reduction.
• No Reprieve — There is no delay, no pause, no temporary halt. It begins and continues without any interruption.

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Q: Does this apply to all disbelievers equally, or is there a particular group being described?

Maududi notes that while the verse speaks in general terms, the most severe application is directed at the hardened leaders of kufr — those who not only disbelieved themselves but actively worked to prevent others from believing and strove to extinguish the truth. Their punishment is commensurate with the scale of their crime: not only did they reject divine guidance, they weaponized their influence to lead others away from it as well.

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Q: What is the overarching message of these two verses together?

Together, verses 161-162 deliver a grave and solemn warning built around three realities:

The Finality of Death — The chance to change one’s state ends the moment life ends. Disbelief carried to the grave becomes a permanently sealed fate with no possibility of reversal.

Universal Condemnation — These individuals are not merely punished by God in private. They are morally repudiated by the entire universe of righteous beings — God, His angels, and all righteous humanity across time.

Absolute and Unrelenting Punishment — The punishment is eternal, unmitigated, and immediate. Every conceivable form of relief — reduction, delay, or end — is explicitly denied.

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Q: Why are these verses placed immediately after Verse 160, which spoke of repentance and forgiveness?

The placement is deliberate and profound. Verse 160 extended an open hand of mercy to those who repent, return, and make the truth known. Verses 161-162 then immediately show what awaits those who refuse that hand until the very end. The contrast is the message — mercy and punishment are both real, both certain, and the determining factor is the choice a person makes while they still have life and time to make it.

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Q1: What is the broader context of these two verses? Who are they primarily addressing?

These verses return to the theme of the People of the Book, specifically targeting their religious scholars. They condemn a particular sin that stands in sharp contrast to sincere, open worship — the deliberate concealment of divine guidance even after it has been made explicitly clear to them. While the immediate audience was the Jewish scholars (Ahbar), Maududi emphasizes that the principle extends to any person of knowledge in any era.

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Q2: What exactly does Verse 159 say, and what sin does it describe?

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ

“Indeed, those who conceal what We have sent down of clear proofs and guidance after We have made it clear for the people in the Scripture – those are cursed by Allah and cursed by those who curse.”

The sin described here is kitman — deliberate concealment. This is not a matter of ignorance or misunderstanding. These scholars actively hid clear proofs, including prophecies about Prophet Muhammad ﷺ found in the Torah and Gospel, and distorted other commandments to serve their personal interests and status.

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Q3: What makes this sin especially grave in Maududi’s reading?

The aggravating factor is the phrase “after We have made it clear for the people in the Scripture.” The texts being concealed were not ambiguous or open to interpretation — they were explicit and undeniable. Hiding them was therefore an act of willful deception, not honest disagreement. The scholars knew the truth and suppressed it anyway, which transforms the act from error into betrayal.

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Q4: What does the “double curse” in Verse 159 mean?

The verse states they are cursed by two sources. Being cursed by Allah means they are expelled from His mercy and grace. Being cursed by those who curse means, as Maududi explains, that they become deserving of condemnation by all right-thinking beings — angels, prophets, and believers alike. They are not merely punished in a hidden, spiritual sense; they become universally condemned across creation.

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Q5: Does Verse 160 offer any hope for those who committed this sin? What does it say?

إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَبَيَّنُوا فَأُولَٰئِكَ أَتُوبُ عَلَيْهِمْ ۚ وَأَنَا التَّوَّابُ الرَّحِيمُ

“Except for those who repent, reform, and make clear. I will accept their repentance, and I am the Accepting of Repentance, the Merciful.”

Yes — remarkably, even this grave sin is forgivable. Verse 160 opens the door to full redemption, but on three specific conditions that must be met together, not selectively.

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Q6: What are the three conditions for repentance outlined in Verse 160?

Maududi identifies them precisely from the three Arabic terms used:

The first is tabu — “those who repent.” This is the internal, heart-level act: genuine remorse for the concealment and a sincere turning back to God.

The second is wa aslahu — “and reform.” This is behavioral correction — actually ceasing the act of concealment and aligning one’s future conduct with the truth.

The third is wa bayyanu — “and make clear.” This is the most demanding condition: actively disclosing and proclaiming the very truths that were previously hidden. Stopping the harm is not enough; the damage must be actively undone by spreading what was once suppressed.

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Q7: Why does repentance here require public proclamation, not just private remorse?

Because the sin itself was public and damaging to the community. When a scholar conceals truth, entire communities are misled and deprived of guidance. Private repentance, while necessary, cannot undo that communal harm. The truth must be restored to the people from whom it was withheld. This is a principle of proportionate restitution — the repair must match the scale of the damage done.

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Q8: Does this principle apply only to the Jewish scholars of that time, or is it broader?

Maududi is clear that while the historical context involves Jewish scholars concealing Quranic prophecies in their scriptures, the principle is universal. Any scholar or learned person — including Muslims — who conceals known truths from the Quran and Sunnah for reasons of worldly gain, social status, or partisan loyalty falls under the same warning. Knowledge of divine guidance carries responsibility, and suppressing it is a betrayal regardless of who commits it.

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Q9: What is the overall lesson Maududi draws from these two verses together?

Taken together, the verses deliver a paired message of warning and mercy. The warning is stark: possessing divine truth and hiding it is the ultimate betrayal in matters of faith, and its consequence is being cut off from God’s mercy and condemned across creation. The mercy is equally clear: no sin is beyond forgiveness when followed by sincere, corrective, and public repentance. God’s closing self-description as al-Tawwab (the Accepting of Repentance) and al-Rahim (the Merciful) is not incidental — it is a deliberate reminder that the door of return remains open, even for the gravest of sins.

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Q1: What is the overall context of this passage, and why does it come after the address to the Children of Israel?

A: After concluding its critical address to the Children of Israel, the Quran pivots to present the true spiritual foundation by introducing Prophet Ibrahim (عليه السلام) as the counter-example. He is presented as the archetype of the pure monotheist (Hanif) who submitted to God entirely. The passage establishes that the true legacy of Ibrahim is not ethnic — running through Isaac or Ishmael — but is rooted in faith and submission. This shifts the entire basis of religious identity and sets the stage for the change of the Qiblah to the Ka’bah he built.

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Q2: What happened in Verse 124, and why is God’s reply to Ibrahim’s request so significant?

A: The verse reads:

وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ ۖ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا ۖ قَالَ وَمِن ذُرِّيَّتِي ۖ قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ

Ibrahim was tested by God with a series of profound trials — leaving his family, the sacrifice of his son, building the Ka’bah — and he fulfilled them completely. As a reward, God appointed him an Imam (leader) for all humanity, not merely a prophet to his own tribe.

When Ibrahim asked whether this leadership would extend to his descendants, God’s reply was decisive: “My covenant does not include the wrongdoers.” Maududi explains that Zulm here primarily means Shirk (associating partners with God). This single reply dismantles any notion of hereditary religious privilege — leadership in faith is conditional on righteousness, not birthright.

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Q3: What is the significance of the Ka’bah described in Verse 125?

A: The verse states:

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْنًا وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى ۖ وَعَهِدْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ أَن طَهِّرَا بَيْتِيَ لِلطَّائِفِينَ وَالْعَاكِفِينَ وَالرُّكَّعِ السُّجُودِ

God made the Ka’bah a Mathaba — a place of return and spiritual center that people perpetually turn to — and a place of security. Believers are commanded to take the Maqam Ibrahim (the stone where Ibrahim stood while building the Ka’bah’s walls) as a place of prayer, a rite still observed in Hajj and Umrah today. Ibrahim and Ismail were charged with purifying the House for those who perform Tawaf, engage in devotion, pray, and prostrate — establishing its exclusive purpose as a place of pure worship of the One God.

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Q4: What does Ibrahim’s prayer in Verse 126 reveal about his vision for Mecca?

A: The verse reads:

وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَٰذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ مَنْ آمَنَ بِهِمْ وَالْيَوْمِ الْآخِرِ ۖ قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُ قَلِيلًا ثُمَّ أَضْطَرُّهُ إِلَىٰ عَذَابِ النَّارِ ۖ وَبِئْسَ الْمَصِيرُ

Ibrahim prayed for Mecca to be a city of security and material provision, but notably tied the provision to belief — “whoever of them believes in Allah and the Last Day.” God’s response reveals His universal law: even disbelievers receive temporary worldly provision, but their final destination is the Fire. This links the sanctity of the place directly to the faith of its inhabitants.

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Q5: What is the spiritual significance of the scene in Verse 127?

A: The verse reads:

وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ رَبَّنَا تَقَبَّلْ مِنَّا ۖ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ

While physically raising the foundations of the Ka’bah, Ibrahim and Ismail were simultaneously praying, “Our Lord, accept this from us. Indeed, You are the Hearing, the Knowing.” This depicts a perfect model of sincere devotion — great physical effort paired with complete reliance on God and the humble acknowledgment that acceptance is entirely in His hands. It is also a model of partnership in faith between father and son.

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Q6: Why is the prayer in Verse 128 considered so foundational by Maududi?

A: The verse states:

رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَا ۖ إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ

Maududi highlights this as definitional for Muslim identity. Ibrahim and Ismail ask to be made Muslims — those who submit — and for their descendants to form an Ummah Muslimah, a Muslim nation. This is the first use of the term Ummah Muslimah in the Quran, and it defines the community entirely by submission to God, not by blood or lineage. They also ask to be taught the Manasik (rites of worship), showing that even prophets learn their worship from God.

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Q7: How does Verse 129 connect Ibrahim’s prayer to the Prophet Muhammad (ﷺ)?

A: The verse reads:

رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ ۖ إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ

Ibrahim and Ismail pray for a future messenger from among their own descendants in Mecca who would recite God’s verses, teach the Book and wisdom, and purify the people. Maududi states this is a clear prophecy of the advent of Prophet Muhammad (ﷺ), who descended from the line of Ismail and was sent to precisely this land. The Prophet himself acknowledged this connection, saying he is “the answer to the prayer of my father Ibrahim.” The fulfillment of this supplication centuries later affirms the coherence and divine planning embedded in this passage.

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Q8: What does Verse 130 say about those who reject the religion of Ibrahim?

A: The verse states:

وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِيمَ إِلَّا مَن سَفِهَ نَفْسَهُ ۚ وَلَقَدِ اصْطَفَيْنَاهُ فِي الدُّنْيَا ۖ وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ

The Millah of Ibrahim is pure monotheism and submission to God. The Quran states that only one who “makes a fool of himself” would turn away from it — meaning rejection of this path is not a sign of sophistication but of self-degradation. God affirms that Ibrahim was chosen in this world and will be among the righteous in the next, making his path the most honored and validated of all.

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Q9: What is the core message of Verses 131 and 132?

A: Verse 131 reads:

إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ ۖ قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ

And Verse 132:

وَوَصَّىٰ بِهَا إِبْرَاهِيمُ بَنِيهِ وَيَعْقُوبُ يَا بَنِيَّ إِنَّ اللَّهَ اصْطَفَىٰ لَكُمُ الدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ

Together these verses capture the very essence of Ibrahim’s faith. The command Aslim (Submit) and his immediate response Aslamtu (I have submitted) define what Islam means — total, willing surrender to the Lord of all worlds, not a tribal deity. Then Ibrahim and his grandson Yaqub both transmitted this religion to their children with the urgent instruction: “Do not die except while you are Muslims.” This emphasizes that submission is not a momentary declaration but a state one must maintain until the very end of life.

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Q10: What challenge does Verse 133 pose to the Jews’ claim over the patriarch Yaqub?

A: The verse reads:

أَمْ كُنتُمْ شُهَدَاءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِن بَعْدِي قَالُوا نَعْبُدُ إِلَٰهَكَ وَإِلَٰهَ آبَائِكَ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ إِلَٰهًا وَاحِدًا وَنَحْنُ لَهُ مُسْلِمُونَ

The Quran challenges the Jewish claim to Yaqub (Israel) as their exclusive patriarch with a rhetorical question: “Were you witnesses when death approached Yaqub?” God then narrates what actually happened — on his deathbed, Yaqub’s sons pledged to worship the One God of Ibrahim, Ismail, and Ishaq, and declared themselves Muslims to Him. Critically, Ismail is included in their declaration alongside the patriarchs of the Jewish line. This proves that the true faith of all the patriarchs was universal submission to One God — not an exclusively Jewish creed — and that Ismail’s lineage stands equally within this legacy.

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Q11: How does Verse 134 conclude this passage, and what principle does it establish?

A: The verse states:

تِلْكَ أُمَّةٌ قَدْ خَلَتْ ۖ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ ۖ وَلَا تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ

This verse closes the narrative with a principle of individual accountability. That past community of the patriarchs has gone; they are responsible for their own deeds, and the present people are responsible for theirs. The Jews cannot claim salvation on the basis of Abraham’s righteousness, nor will they be judged for the patriarchs’ sins. This severs the false link of hereditary salvation and reasserts the message of personal responsibility — a thread running throughout this entire Surah.

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Summary: What are the five key themes Maududi draws from Verses 124–134?

A: Maududi’s commentary identifies this passage as the ideological core of Muslim identity, built on five pillars:

1. Ibrahim as the Imam of Islam — He is not a Jewish or Christian patriarch but the perfect model of a Muslim and Hanif, chosen by God for all humanity.

2. The Rejection of Hereditary Privilege — God’s covenant is with the righteous, not with a race or bloodline, directly challenging both Jewish and Arab pagan claims.

3. The Foundation of the Muslim Ummah — The community is defined by the Millah of Ibrahim (submission to One God) and is anchored to the Ka’bah he established in Mecca.

4. Fulfillment of Prophecy — The mission of Muhammad (ﷺ) is the direct answer to Ibrahim’s and Ismail’s prayer for a messenger from their descendants in this very land.

5. The Universal and Original Creed — Ibrahim, Ismail, Ishaq, Yaqub, and their righteous children all declared themselves Muslims, proving Islam is the original eternal religion, now restored in its final form.​​​​​​​​​​​​​​​​

VERSE 1

Arabic (Hafs): الٓمٓ

Q1: What are the letters “Alif. Lam. Mim.” at the beginning of Surah Al-Baqarah?

A: These are called “Huruf al-Muqatta’at” (Disjointed Letters). They serve to draw attention to the Quran and demonstrate its inimitable nature—showing that this divine Book, though using familiar Arabic letters, is composed in a way no human can replicate.

Q2: What is the primary purpose of these disjointed letters?

A: Their primary purpose is to alert the listener that what follows is of supreme importance.

VERSE 2

Arabic (Hafs): ذَٰلِكَ ٱلْكِتَٰبُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ

Q3: What does “This is the Book” refer to?

A: It refers specifically to the Quran. The word “Kitab” implies something written and permanent, indicating its status as a complete, preserved code of guidance.

Q4: What does “There is no doubt about it” mean?

A: It means the Quran’s divine origin and truth are absolute and unquestionable.

Q5: Who does the Quran provide guidance for?

A: The Quran provides guidance for “the God-fearing” (Al-Muttaqun)—those who have Taqwa (God-consciousness).

Q6: What is Taqwa according to Maududi’s explanation?

A: Taqwa is the attitude of the heart that fears God’s displeasure, desires His pleasure, and is prepared to follow the truth when it comes. The Quran guides those who are sincerely seeking guidance; it does not compel.

VERSE 3

Arabic (Hafs): ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ

Q7: What are the three main characteristics of the God-fearing mentioned in this verse?

A: (1) They believe in the unseen, (2) They establish the Prayer (Salah), and (3) They spend out of what God has provided for them.

Q8: What does “believe in the unseen” mean?

A: It means believing in realities beyond ordinary human perception—God, angels, revelation, the Last Day, and the hereafter—confirmed only through divine revelation. This is the foundation of faith (Iman).

Q9: What does “establish the Prayer” signify?

A: It signifies the regular, devoted performance of prescribed prayers, which is the practical manifestation of belief and the primary means of sustaining one’s connection with God.

Q10: What does spending “out of what We have provided” refer to?

A: It refers to Zakat (obligatory charity) and voluntary spending in God’s way. It purifies wealth and the soul, fostering social responsibility and combating greed.

VERSE 4

Arabic (Hafs): وَٱلَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ وَبِٱلْءَاخِرَةِ هُمْ يُوقِنُونَ

Q11: What revelation should the God-fearing believe in according to this verse?

A: They should believe in what has been revealed to Prophet Muhammad (ﷺ)—the Quran—and in the original, uncorrupted revelations sent to previous prophets (like the Torah, Psalms, and Gospel).

Q12: What principle does belief in all revelation establish?

A: It establishes the principle of the unity of divine guidance throughout history.

Q13: What kind of faith in the Hereafter do the God-fearing have?

A: They have profound certainty (Yaqeen) in the life after death, accountability, Paradise, and Hell—a conviction that governs their entire worldview and actions, not superficial belief.

VERSE 5

Arabic (Hafs): أُو۟لَٰٓئِكَ عَلَىٰ هُدًى مِّن رَّبِّهِمْ ۖ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ

Q14: What is said about those who possess the characteristics mentioned in verses 3-4?

A: They are upon true guidance from their Lord, and they are the successful ones.

Q15: What does “success” (Al-Falaah) mean in this context?

A: It implies deliverance from loss and the attainment of eternal prosperity, both in this world and the next.

VERSE 6

Arabic (Hafs): إِنَّ ٱلَّذِينَ كَفَرُوا۟ سَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ

Q16: Who is this verse referring to?

A: It refers to those who have deliberately rejected the truth—disbelievers whose hearts and minds are obstinately closed.

Q17: Why does warning have no effect on these people?

A: Because the issue is not a lack of information, but willful denial. They have resolved not to believe regardless of warnings.

VERSE 7

Arabic (Hafs): خَتَمَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ ۖ وَعَلَىٰٓ أَبْصَٰرِهِمْ غِشَٰوَةٌ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ

Q18: What does it mean that “Allah has sealed their hearts and their hearing”?

A: According to Maududi, the sealing is a consequence of their own persistent, willful rejection of truth, not an arbitrary act by God. When people repeatedly choose falsehood over clear truth, their hearts become spiritually insensitive.

Q19: Is the sealing of hearts an arbitrary divine act?

A: No. It is a divine judgment that follows their own choice. When people persistently reject guidance, their capacity to perceive truth becomes impaired as a natural spiritual consequence.

Q20: What is the outcome for those whose hearts are sealed?

A: A great punishment awaits them.

SUMMARY QUESTIONS

Q21: How do verses 1-7 categorize humanity’s response to the Quran?

A: They categorize humanity into groups: (1) The successful believers (Al-Muttaqun) defined by their spiritual and moral traits, and (2) The incorrigible disbelievers whose stubbornness has rendered their hearts impervious to guidance. (A third group, the hypocrites, is introduced in subsequent verses.)

Q22: What is the overall message of these opening verses according to Tafheem?

A: These verses establish the Quran’s divine authority, define the characteristics of true believers, explain the consequence of willful rejection, and set the stage for the Quran’s comprehensive guidance for all of humanity.​​​​​​​​​​​​​​​​

Regular tafseer:

https://voiceofquran5.com/verses-1-7-of-surah-al-baqarah/