Here are some of the most commonly cited Quranic verses that directly command or strongly encourage believers not to despair of Allah’s mercy, relief, or hope, even in the hardest times:

1. Surah Az-Zumar (39:53) – The most famous “verse of hope”
   ۞ قُلْ يَـٰعِبَادِىَ الَّذِينَ أَسْرَفُوا۟ عَلَىٰٓ أَنفُسِهِمْ لَا تَقْنَطُوا۟ مِن رَّحْمَةِ ٱللَّهِ ۚ إِنَّ ٱللَّهَ يَغْفِرُ ٱلذُّنُوبَ جَمِيعًا ۚ إِنَّهُۥ هُوَ ٱلْغَفُورُ ٱلرَّحِيمُ
   “Say, ‘O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.’”
2. Surah Yusuf (12:87) – Prophet Yaqub (Jacob) advising his sons
   يَـٰبَنِىَّ يَغْلِبُوا۟ وَلَا تَيْـَٔسُوا۟ مِن رَّوْحِ ٱللَّهِ ۖ إِنَّهُۥ لَا يَيْـَٔسُ مِن رَّوْحِ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْكَـٰفِرُونَ
   “O my sons, go and find out about Joseph and his brother and despair not of relief from Allah. Indeed, no one despairs of relief from Allah except the disbelieving people.” (The word “rawh” here means relief, ease, spirit of Allah – i.e., never lose hope in Allah’s mercy and help.)
3. Surah Al-Hijr (15:55-56)
   قَالُوا۟ بَشَّرْنَـٰكَ بِٱلْحَقِّ فَلَا تَكُن مِّنَ ٱلْقَـٰنِطِينَ
   قَالَ وَمَن يَقْنَطُ مِن رَّحْمَةِ رَبِّهِۦٓ إِلَّا ٱلضَّآلُّونَ
   They (the angels) said, “We give you good tidings in truth, so do not be of those who despair.”
   He (Abraham) said, “And who despairs of the mercy of his Lord except those who are astray?”
4. Surah Ash-Sharh (94:5-6) – Repeated twice for emphasis
   فَإِنَّ مَعَ ٱلْعُسْرِ يُسْرًا
   إِنَّ مَعَ ٱلْعُسْرِ يُسْرًا
   “For indeed, with hardship [will be] ease.
   Indeed, with hardship [will be] ease.”
5. Surah At-Talaq (65:2-3)
   …وَمَن يَتَّقِ ٱللَّهَ يَجْعَل لَّهُۥ مَخْرَجًا
   وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ وَمَن يَتَوَكَّلْ عَلَى ٱللَّهِ فَهُوَ حَسْبُهُۥٓ ۚ
   “…And whoever fears Allah – He will make for him a way out
   And will provide for him from where he does not expect. And whoever relies upon Allah – then He is sufficient for him…”
6. Surah Al-Inshirah (94:7-8) (often recited together with 94:5-6)
   فَإِذَا فَرَغْتَ فَٱنصَبْ
   وَإِلَىٰ رَبِّكَ فَٱرْغَبْ
   “So when you have finished [your duties], then stand up [for worship].
   And to your Lord direct [your] longing.”
7. Surah Hud (11:11)
   إِلَّا ٱلَّذِينَ صَبَرُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ أُو۟لَـٰٓئِكَ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ
   “Except for those who are patient and do righteous deeds; those will have forgiveness and great reward.”
   (Implies that patience in difficulty is the opposite of despair.)

These verses are the ones scholars and preachers most frequently quote when someone feels hopeless, depressed, or overwhelmed by sin or trials. The strongest and most direct prohibition against despair is 39:53 – many scholars call it “آية الرجاء” (the verse of hope).

---

سورة البقرة (Surah Al-Baqarah)

آية 34

القرآن: وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَىٰ وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ
Translation: And [mention] when We said to the angels, “Prostrate before Adam”; so they prostrated, except for Iblis. He refused and was arrogant and became of the disbelievers.

Explanation (Tafheemul Quran):

Maududi explains that this verse marks the pivotal moment of the first test and the origin of rebellion against God’s command. It follows directly from the demonstration of Adam’s divinely-granted knowledge, which established his unique status.

The commentary focuses on several critical points:

1. The Nature of the Command: The command to prostrate (“Prostrate before Adam”) was a test of obedience for all creations present. Maududi emphasizes that this prostration (Sujud) was not an act of worship (Ibadah) to Adam. Worship is due to God alone. Rather, it was a symbolic act of honor and acknowledgment of the lofty status and potential God had bestowed upon humanity. It was an act of obeying God’s order to show respect to His newly-appointed Khalifah (vicegerent).
2. The Angels’ Obedience: The angels, true to their nature, obeyed the command immediately and without hesitation. Their prostration signifies their complete submission to God’s will, even when the wisdom behind it may not have been fully apparent to them. This reinforces their role as perfect servants who do not deviate.
3. The Rebellion of Iblis: Iblis (Satan) was among the gathering, but he was not an angel. Maududi clarifies, based on other Quranic verses (like 18:50), that Iblis was from the Jinn, a species created from fire with free will. His refusal marks the first act of open, conscious disobedience to a direct command of God.
4. The Root of Disobedience: Arrogance: The verse identifies the core disease: “He refused and was arrogant (istakbara).” Maududi explains that Iblis’s arrogance stemmed from his perception of his own origin. He considered himself superior to Adam because he was created from “fire” while Adam was created from “clay.” This pride in his own nature blinded him to the divine wisdom that had endowed Adam with superior knowledge and potential. His arrogance led him to make a qualitative judgment against God’s decree.
5. The Ultimate Consequence: The verse concludes with the grave outcome: “and became of the disbelievers (al-Kafirin).” Maududi stresses that this is where Kufr (disbelief, ingratitude, rejection of truth) begins. Kufr is not merely an intellectual stance; it is the state of the heart that arises from arrogance (Kibr) in the face of a clear command from God. By placing his own judgment above God’s, Iblis exited the circle of obedience and entered the realm of rebellion and disbelief. This established him as the eternal enemy of humanity and the archetype of those who reject truth out of pride.

---

Core Summary from Maududi’s Tafheem:

This single verse is foundational to Islamic theology, explaining:

· The Origin of Evil: Evil enters creation not from a flaw in God’s design, but from the misuse of free will through arrogance.
· The Primary Sin: The root of all sin is Kibr (arrogance) – the refusal to submit to God’s command due to a sense of self-importance.
· The Definition of Kufr: Disbelief is fundamentally an act of arrogant rejection, not mere ignorance.
· Humanity’s Test: The event foreshadows the ongoing struggle on earth. Just as Iblis refused to honor God’s vicegerent, his followers will continue to rebel against the divine order entrusted to humanity. The verse sets the stage for the earthly journey of Adam and his descendants, who must now contend with this manifest enemy.

---

Arabic Text:

اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ۚ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ۚ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ ۚ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ ۖ وَلَا يَئُودُهُ حِفْظُهُمَا ۚ وَهُوَ الْعَلِيُّ الْعَظِيمُ

---

Translation:

“Allah! There is no god but He, the Ever-Living, the Self-Subsisting, All-Sustaining. Neither slumber nor sleep overtakes Him. To Him belongs all that is in the heavens and all that is in the earth. Who is there that can intercede with Him except by His permission? He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge except what He pleases. His Throne (Kursi) extends over the heavens and the earth, and the preservation of both does not weary Him. He is the Most High, the Most Great.”

(Translated by Syed Abul Ala Maududi)

---

Tafseer (Explanation) from Tafheem-ul-Quran:

Syed Maududi, in his Tafheem-ul-Qan, explains that this is the most magnificent verse of the Quran (as described in a Hadith), which declares the absolute sovereignty and unique attributes of Allah.

Key Points of Tafseer:

1. The Essence of Faith (لَا إِلَٰهَ إِلَّا هُوَ):
   The verse begins with the foundational declaration of Tawhid (Oneness of God), establishing that Allah alone is worthy of worship.
2. The Perfect and Eternal Life (الْحَيُّ الْقَيُّومُ):
   · Al-Hayy: The Ever-Living. His life is perfect, eternal, and self-sustaining. It is the source of all life.
   · Al-Qayyoom: The Self-Subsisting, All-Sustaining. The entire universe depends on Him for its existence and continuity at every moment. He is not dependent on anything.
3. Absolute Vigilance (لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ):
   Unlike any created being, Allah is free from any lapse, drowsiness, or sleep. His knowledge, watchfulness, and control over creation are uninterrupted and perfect.
4. Unquestionable Sovereignty (لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ):
   Everything in existence is His absolute property and is under His dominion. This negates any notion of independent ownership or power for any created entity.
5. Exclusive Right of Intercession (مَن ذَا الَّذِي يَشْفَعُ عِندَهُ…):
   No one can intercede with Allah except with His prior permission. This refutes the false beliefs of polytheists and establishes that all power of judgment rests solely with Allah.
6. All-Encompassing Knowledge (يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ…):
   · Allah’s knowledge is infinite, encompassing the past, present, and future of all creation.
   · Created beings can only know what Allah wills for them to know. This highlights human limitation and divine omnipotence.
7. The Majesty of the Kursi (وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ):
   · Kursi (often translated as Throne or Footstool) is a creation of Allah of immense magnitude, symbolizing His authority, knowledge, and dominion.
   · The heavens and the earth are contained within its vastness, yet preserving them is not a burden for Allah.
8. The Supreme Majesty (وَهُوَ الْعَلِيُّ الْعَظِيمُ):
   The verse concludes by affirming Allah’s absolute supremacy in rank and power (Al-Aliyy) and His boundless, magnificent greatness (Al-Azeem).

---

Significance & Conclusion (from Tafheem):

This verse is a powerful proclamation of Allah’s unique attributes, designed to:

· Purify the concept of God from all human limitations and pagan corruptions.
· Instill absolute awe, reverence, and reliance on Allah alone in the believer’s heart.
· Provide immense spiritual protection and peace, as mentioned in numerous Ahadith about the virtues of reciting Ayat al-Kursi.

Maududi notes that its placement after the verses urging spending in Allah’s way (like 2:254) serves as a reminder: true success lies in relying on and obeying this All-Powerful, All-Knowing Lord, not in hoarding worldly wealth.

Believers are reminded to utilize their time, wealth, and abilities for righteousness before the arrival of the Day when nothing can be changed. Generosity and spending for Allah’s pleasure are acts of faith that protect against loss in the eternal life.

---

Arabic Text:

يَا أَيُّهَا الَّذِينَ آمَنُوا أَنْفِقُوا مِمَّا رَزَقْنَاكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا بَيْعٌ فِيهِ وَلَا خُلَّةٌ وَلَا شَفَاعَةٌ ۗ وَالْكَافِرُونَ هُمُ الظَّالِمُونَ

---

Translation:

“O ye who believe, spend out of what We have bestowed upon you before the Day comes when there will be no bargaining, nor friendship, nor intercession. It is those who reject Faith that do wrong.”

(Translated by Syed Abul Ala Maududi)

---

Tafseer (Explanation) from Tafheem-ul-Quran:

This verse is a continuation of the theme of spending in the way of Allah, urging believers to use their wealth for righteous purposes before it is too late.

Key Points from Tafheem-ul-Quran:

1. Call to Believers:
   Allah addresses the believers directly, emphasizing that the blessings they possess are from Him. They are commanded to spend in His cause—whether in charity, helping others, or supporting good deeds—as a test of their faith and sincerity.
2. Urgency Before the Day of Judgment:
   The verse warns of a Day (Day of Judgment) when:
   · “No bargaining” — worldly wealth and transactions will be useless.
   · “No friendship” — personal connections and loyalties will not benefit anyone.
   · “No intercession” — no one will be able to intercede for another except by Allah’s permission.
   This highlights that the opportunity for good deeds is only in this life.
3. Spending as Preparation for the Hereafter:
   True success in the Hereafter depends on actions in this world. Spending in the way of Allah purifies wealth and soul, increases faith, and earns divine reward.
4. Condemnation of Disbelievers:
   The verse ends by stating that disbelievers are the wrongdoers because they deny the truth, reject Allah’s commands, and fail to prepare for the Hereafter, thus wronging their own souls.

---

Practical Implication (Lesson):

Believers are reminded to utilize their time, wealth, and abilities for righteousness before the arrival of the Day when nothing can be changed. Generosity and spending for Allah’s pleasure are acts of faith that protect against loss in the eternal life.

---

---

سورة البقرة (Surah Al-Baqarah)

آية 25

القرآن: وَبَشِّرِ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أَنَّ لَهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ ۖ كُلَّمَا رُزِقُوا مِنْهَا مِن ثَمَرَةٍ رِّزْقًا ۙ قَالُوا هَٰذَا الَّذِي رُزِقْنَا مِن قَبْلُ ۖ وَأُتُوا بِهِ مُتَشَابِهًا ۖ وَلَهُمْ فِيهَا أَزْوَاجٌ مُّطَهَّرَةٌ ۖ وَهُمْ فِيهَا خَالِدُونَ
Translation: And give good news to those who believe and do righteous deeds that for them are Gardens under which rivers flow. Whenever they are provided with a provision of fruit from there, they will say, “This is what we were provided with before.” And it will be given to them in similarity. And for them therein are purified spouses, and they will abide therein eternally.

Explanation (Tafheemul Quran):

Maududi explains that this verse marks a deliberate and stark shift in tone. Immediately after the stern warning of Hell for the deniers (verse 24), it presents the joyful promise for the believers. This contrast is a core rhetorical style of the Quran.

The explanation focuses on the following key aspects of the verse:

1. The Audience – “Those who believe and do righteous deeds”: This phrase, repeated throughout the Quran, defines the true believer. Maududi stresses that belief (Iman) must be coupled with righteous action (Amal al-Salih). The promise is not for a mere claim of faith, but for a faith that manifests in moral and virtuous deeds.
2. The Promise – Gardens with Rivers: The description of “Gardens under which rivers flow” is the Quran’s primary symbol for Paradise (Jannah). It signifies eternal bliss, perfect beauty, peace, and abundance. The flowing rivers represent the elimination of all thirst, hardship, and want.
3. The Nature of Paradise’s Blessings: Maududi delves into the line “Whenever they are provided… they will say, ‘This is what we were provided with before.'” He clarifies that this does not mean the fruits are identical to worldly fruits in their essential reality. Instead, it means:
   · Familiarity in Excellence: The fruits of Paradise will be of such surpassing excellence that they will evoke the same feeling of delight and satisfaction that the best of worldly fruits provided, but infinitely superior.
   · “Given in similarity” (مُتَشَابِهًا): This key term indicates a resemblance in form or name but not in substance. The blessings of the Hereafter are of a different, sublime order, beyond human imagination. They are described in terms familiar to us so we can conceive of their delight, but their true essence is unimaginable.
4. Spiritual and Physical Purity: The phrase “purified spouses” (أَزْوَاجٌ مُّطَهَّرَةٌ) is crucial. Maududi explains that this purification (Tathir) is comprehensive—free from all physical and spiritual imperfections, impurities, and base characteristics of worldly life. It signifies relationships of perfect purity, love, and companionship.
5. The Ultimate Gift – Eternity: The conclusion, “and they will abide therein eternally,” is the most significant part of the promise. Maududi emphasizes that the greatest blessing of Paradise is not any single pleasure, but the guarantee that this state of perfect happiness, security, and fulfillment is permanent and never-ending. It is the final escape from all loss, decay, and death.

---

Core Summary from Maududi’s Tafheem:

Verse 2:25 serves a dual purpose:

1. A Comfort and Incentive for Believers: After the harsh warnings to disbelievers, it immediately comforts the believers with the assurance of their magnificent reward, reinforcing their faith and perseverance.
2. Defining the Criteria for Success: It reiterates that the true winners are not merely those who hear the message, but those who internalize it as belief and externalize it through righteous deeds.
3. A Glimpse of the Unimaginable: It uses relatable imagery (fruits, rivers, spouses) to describe Paradise while simultaneously indicating that its realities are far superior and of a different nature altogether, culminating in the gift of eternal life.

---

سورة البقرة (Surah Al-Baqarah)

آية 24

القرآن: فَإِن لَّمْ تَفْعَلُوا وَلَن تَفْعَلُوا فَاتَّقُوا النَّارَ الَّتِي وَقُودُهَا النَّاسُ وَالْحِجَارَةُ ۖ أُعِدَّتْ لِلْكَافِرِينَ
Translation: But if you do not – and you never will – then guard yourselves against the Fire whose fuel is men and stones, which awaits all who deny the truth.

Explanation (Tafheemul Quran):

Maududi explains that this verse serves as the powerful and definitive conclusion to the challenge issued in the previous verse (2:23). He breaks down its meaning into several key points:

1. The Certainty of Failure: The phrase “وَلَن تَفْعَلُوا” (and you never will) is a bold, prophetic declaration. It is not merely a prediction but a statement of fact that underscores the Quran’s status as a miraculous and inimitable revelation. Maududi emphasizes that this challenge—to produce a single chapter like the Quran—is eternal and impossible to meet. The disbelievers’ inability to do so is proof positive that the Quran is from God.
2. From Proof to Accountability: Since they cannot meet the challenge, their refusal to believe is exposed as obstinacy, not intellectual doubt. Therefore, the argument shifts from providing proof to announcing the consequence. The verse tells them: Now that the truth has been established beyond doubt, you must fear the outcome of rejecting it.
3. The Nature of the Warning – “The Fire”: The “Fire” refers to Hell (Jahannam). The warning to “guard yourselves against it” (فَاتَّقُوا النَّارَ) is a call to develop Taqwa (God-consciousness) by abandoning disbelief and accepting the truth.
4. Vivid Imagery of Punishment: The description “whose fuel is men and stones” is meant to convey the Fire’s unparalleled intensity.
   · “Men” as fuel signifies that the disbelievers themselves will become the material of their own punishment.
   · “Stones” refers to the idols they worshipped (like the stone deities of the polytheists) or sulfurous stones that burn intensely. Maududi notes this is a severe indictment of their polytheism (Shirk); the very objects they associated with God will fuel the Fire of their punishment.
5. The Final, Solemn Declaration: The verse ends with “أُعِدَّتْ لِلْكَافِرِينَ” (which awaits all who deny the truth). Maududi stresses that Hell is not an arbitrary or incidental place. It is a prepared destination—specifically readied and destined for those who, after clear evidence, consciously and persistently choose to deny the truth (Kufr).

---

Core Summary from Maududi’s Tafheem:

In essence, this single verse encapsulates a complete argument:

· Logical Conclusion: You cannot meet the challenge (proof of divine origin).
· Moral Imperative: Therefore, you must fear the consequence of denial.
· Graphic Warning: The consequence is a horrific Fire, stoked by your own falsehoods.
· Ultimate Justice: This Fire is the pre-ordained end for those who choose disbelief over truth after the proof has been manifestly established by God Himself.

This verse provides foundational Islamic legislation on the rights and responsibilities surrounding childcare and breastfeeding after divorce or widowhood, emphasizing the child’s welfare, shared parental responsibility, and practical flexibility.

---

Arabic Text (Verse 2:233)

وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ ۖ لِمَنْ أَرَادَ أَن يُتِمَّ الرَّضَاعَةَ ۚ وَعَلَى الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ ۚ لَا تُكَلَّفُ نَفْسٌ إِلَّا وُسْعَهَا ۚ لَا تُضَارَّ وَالِدَةٌ بِوَلَدِهَا وَلَا مَوْلُودٌ لَّهُ بِوَلَدِهِ ۚ وَعَلَى الْوَارِثِ مِثْلُ ذَٰلِكَ ۗ فَإِنْ أَرَادَا فِصَالًا عَن تَرَاضٍ مِّنْهُمَا وَتَشَاوُرٍ فَلَا جُنَاحَ عَلَيْهِمَا ۗ وَإِنْ أَرَدتُّمْ أَن تَسْتَرْضِعُوا أَوْلَادَكُمْ فَلَا جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُم مَّا آتَيْتُم بِالْمَعْرُوفِ ۗ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ

---

Translation (English – Approximate Meaning)

“Mothers may breastfeed their children for two full years, for those who wish to complete the nursing [period]. Upon the father is the mothers’ provision and their clothing according to what is acceptable (al-Ma’ruf). No person is charged with more than his capacity. No mother should be harmed because of her child, nor any father because of his child. And upon the [father’s] heir is [a duty] like that [of the father]. But if they both desire weaning through mutual consent and consultation, there is no blame upon either of them. And if you wish to have your children nursed by a wet-nurse, there is no blame upon you as long as you give payment according to what is acceptable. And fear Allah and know that Allah is All-Seeing of what you do.”

---

Explanation & Commentary (Based on Tafheem-ul-Qan)

1. The Standard Period and the Mother’s Right:

· “Mothers may breastfeed their children for two full years…” This establishes the complete and recommended period of breastfeeding. The phrasing “لِمَنْ أَرَادَ أَن يُتِمَّ الرَّضَاعَةَ” (“for those who wish to complete the nursing”) indicates this is the ideal duration for the child’s optimal physical and emotional development, but it is not an absolute, unbreakable command for every circumstance.
· It is both a right of the child to receive this nourishment and a right of the mother to nurse her child if she wishes and is able.

2. The Father’s Financial Responsibility:

· “Upon the father is the mothers’ provision and their clothing according to what is acceptable (al-Ma’ruf).” This is a crucial ruling. Even if the parents are divorced, the father remains solely and fully financially responsible for the maintenance (nafaqah) of the mother for the duration she is breastfeeding his child. This includes her food, clothing, and shelter at a standard commensurate with his means (‘ala al-Ma’ruf). This ensures the mother can focus on childcare without financial distress.

3. The Governing Principles of Justice and Capacity:

· “No person is charged with more than his capacity.” This is a universal Islamic legal principle applied here. The father’s financial obligation is according to his means. The mother’s physical burden of nursing is according to her health and capacity.
· “No mother should be harmed because of her child, nor any father because of his child.” This is the core ethical directive of the verse. It forbids:
· A mother from using the child as a tool to inflict financial or emotional hardship on the father.
· A father from neglecting his financial duties, thereby harming the mother and, by extension, the child.
· Any action by either parent that uses the child as a weapon in marital disputes.

4. Extending the Responsibility:

· “And upon the [father’s] heir is [a duty] like that [of the father].” If the father dies during this period, his estate and heirs (e.g., the child’s paternal grandfather or uncles) inherit this financial responsibility for the nursing mother and child. The child’s welfare is a collective familial duty.

5. Flexibility and Mutual Agreement:

· “But if they both desire weaning through mutual consent and consultation, there is no blame upon either of them.” The two-year period is not rigid. Parents may mutually agree to wean the child earlier, provided it is done through consultation (tashawur) and in the child’s best interest. This allows for adaptability to the mother’s health, the child’s needs, or other valid circumstances.
· “And if you wish to have your children nursed by a wet-nurse, there is no blame upon you…” If the mother cannot or chooses not to breastfeed, hiring a wet-nurse is perfectly permissible. The father’s financial duty remains: he must pay the wet-nurse a fair wage (‘ala al-Ma’ruf). This protects the mother’s choice and ensures the child’s care.

6. The Ultimate Sanction: Divine Oversight

· The verse concludes by anchoring these social laws in spiritual consciousness: “And fear Allah and know that Allah is All-Seeing of what you do.”
· This reminds the parents that their conduct is not merely a contractual matter but an act of worship. Allah observes whether they are cooperating with justice and kindness or succumbing to spite and negligence.

---

Key Themes from Tafheem-ul-Qan in this Verse:

1. The Primacy of the Child’s Welfare: Every ruling—the nursing period, financial support, and flexible weaning—is ultimately framed by what is best for the child’s physical and emotional health.
2. Balancing Rights and Responsibilities: The verse meticulously balances the mother’s right to be supported during nursing with the father’s responsibility to provide that support, all while protecting both from harm.
3. Practicality and Flexibility within a Framework: Islamic law provides a clear, ideal framework (two years of nursing, father’s financial duty) but builds in essential flexibility (mutual agreement for early weaning, use of wet-nurses) based on consultation and real-world circumstances.
4. Family as a Network of Support: The responsibility extends beyond the immediate parents to the father’s heirs, reinforcing the concept of the extended family as a social safety net.
5. From Legal Rule to Moral Imperative: The legislation is elevated from mere law to an ethical test, governed by Taqwa (consciousness of Allah) and the knowledge that He is Ever-Watchful.

This verse is a masterpiece of Islamic social legislation, transforming the potentially fraught post-divorce relationship into a structured, ethical partnership focused on the well-being of the most vulnerable party—the child. It exemplifies how Islamic law integrates detailed legal guidance with profound moral principles.

This verse provides a foundational and practical Islamic guideline for charity (infaq), establishing its priorities and its spiritual essence.

---

Arabic Text (Verse 2:215)

يَسْأَلُونَكَ مَاذَا يُنفِقُونَ ۖ قُلْ مَا أَنفَقْتُم مِّنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ

---

Translation (English – Approximate Meaning)

“They ask you what they should spend. Say, ‘Whatever you spend of good is [to be] for parents, relatives, orphans, the needy, and the traveler. And whatever you do of good – indeed, Allah is Knowing of it.'”

---

Explanation & Commentary (Based on Tafheem-ul-Qan)

1. The Context of the Question:

· “يَسْأَلُونَكَ مَاذَا يُنفِقُونَ” – “They ask you what they should spend.”
· After the migration to Medina (Hijrah), the financial situation of the Muslim community (Muhajireen) was extremely dire. Many had left all their wealth in Mecca. Meanwhile, the injunction for charity and spending in the way of Allah was being revealed.
· The believers, eager to act righteously but with limited means, posed this practical question to the Prophet (pbuh): “What are the best objects of our charity? On whom should we spend our limited resources?”

2. The Directive: A Hierarchy of Responsibility
   The divine answer provides a clear, prioritized list for voluntary charity (Sadaqah) and general good spending (infaq):

· “فَلِلْوَالِدَيْنِ” – “For parents.”
· Highest Priority. After one’s duty to Allah, the greatest human right is that of parents. Spending on them, especially when they are old or in need, is a religious obligation and a means of immense reward. It combines charity with filial piety (birr al-walidayn).
· “وَالْأَقْرَبِينَ” – “And relatives.”
· Second Priority. This refers to near kin—siblings, aunts, uncles, cousins, etc. Islam emphasizes maintaining family ties (silat ar-rahim), and financial support is a key part of this. Helping a relative serves a double purpose: charity and strengthening family bonds.
· “وَالْيَتَامَىٰ” – “And orphans.”
· Those children who have lost their father (their provider). Caring for them is a repeated, emphatic command in the Quran, reflecting a core Islamic social value of protecting the most vulnerable.
· “وَالْمَسَاكِينِ” – “And the needy.”
· The general poor and destitute (masakeen) who lack basic sustenance. This category encompasses all those in financial hardship, extending care beyond one’s immediate circle.
· “وَابْنِ السَّبِيلِ” – “And the traveler.”
· The wayfarer (ibn as-sabeel) who is stranded or out of resources in a foreign land, irrespective of their wealth back home. Helping them is considered a noble act of hospitality and communal responsibility.

3. The Underlying Principles (Tafheem-ul-Qan Insight):
   Maududi draws out several key principles from this list:

· Gradualism in Social Responsibility: Charity begins at home. One’s first responsibility is to those with the strongest natural and moral claims upon them (family), then it radiates outward to the wider society.
· Building a Cohesive Society: By mandating care for family and neighbors, Islam prevents the breakdown of the social fabric. It creates a self-sustaining network of mutual support, reducing the burden on a central welfare system.
· Comprehensive Care: The list covers all major categories of potential need within a society: the elderly (parents), the marginalized (orphans), the chronically poor (needy), and those in acute, temporary crisis (the stranded traveler).

4. The Spiritual Motive and Assurance:

· “وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ” – “And whatever you do of good – indeed, Allah is Knowing of it.”
· This concluding phrase is profoundly important. It shifts the focus from the external act to the internal intention.
· It serves as:
1. An Assurance: No act of goodness, however small or hidden, is ever wasted. Allah sees it and will reward it, even if no human appreciates it.
2. A Motive for Sincerity: It encourages spending purely for Allah’s pleasure (Ikhlas), not for public praise or thanks from the recipient.
3. A Definition of ‘Good’: The term “خَيْرٍ” (khayr) means “good” in the broadest sense. It includes money, but also kind words, helpful acts, sharing knowledge, and any form of benefit. The principle applies universally.

---

Key Themes from Tafheem-ul-Qan:

1. Charity as Structured Social Duty: Infaq is not random generosity but a systematic social obligation with clear priorities.
2. The Primacy of the Family Unit: The health of the society starts with the strength and mutual support of families and kin.
3. Care for the Vulnerable as a Measure of Faith: A community’s treatment of its orphans, poor, and helpless is a direct reflection of its collective piety.
4. Intentions Over Scale: The value of a good deed lies in the consciousness of Allah (Taqwa) behind it, not in its monetary size. Allah’s knowledge is the true record.

This verse, therefore, moved the early Muslims from asking “Should we spend?” to understanding “How and on whom should we spend?”, providing a timeless framework for ethical, effective, and spiritually rewarding charity that builds from the individual hearth outward to the entire community.

This verse provides crucial moral and psychological comfort to the early Muslim community, reminding them that severe trials are an intrinsic part of the path to success and a sign shared with the righteous communities of the past.

---

Arabic Text (Verse 2:214)

أَمْ حَسِبْتُمْ أَن تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ الَّذِينَ خَلَوْا مِن قَبْلِكُم ۖ مَّسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ وَزُلْزِلُوا حَتَّىٰ يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَىٰ نَصْرُ اللَّهِ ۗ أَلَا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ

---

Translation (English – Approximate Meaning)

“Or do you think that you will enter Paradise while such [trials] have not yet come to you as came to those who passed on before you? They were touched by poverty and hardship and were shaken until [even their] messenger and those who believed with him said, ‘When is the help of Allah?’ Unquestionably, the help of Allah is near.”

---

Explanation & Commentary (Based on Tafheem-ul-Qan)

1. The Rhetorical Challenge: A Reality Check

· “أَمْ حَسِبْتُمْ أَن تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ الَّذِينَ خَلَوْا مِن قَبْلِكُم” – “Or do you think that you will enter Paradise while such [trials] have not yet come to you as came to those who passed on before you?”
· Maududi explains that this verse directly addresses the early Muslims in Medina. After migrating (Hijrah), they faced extreme poverty, hunger, constant fear of attack from the Quraysh and the hypocrites, and immense social pressure. Some might have expected ease after declaring faith.
· This question shatters any illusion that faith is a ticket to worldly comfort. It establishes a universal divine law: entrance into Paradise is preceded by tests that purify and prove the sincerity of belief. The believers are part of a historical continuum of the tested faithful.

2. The Nature of the Trial: Three Levels of Hardship
   The verse describes the tests faced by previous communities (like the followers of earlier prophets) in three escalating stages:

· “مَّسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ” – “They were touched by poverty and hardship.”
· Al-Ba’sa’: Dire poverty and scarcity of means.
· Ad-Darra’: Physical affliction, illness, and injury.
· These represent personal and economic sufferings that test patience (sabr) and reliance on Allah (tawakkul).
· “وَزُلْزِلُوا” – “And were shaken.”
· Zulziloo: This implies a violent shaking or severe perturbation. Maududi interprets this as the stage where external political and social persecution begins. It is the pressure from a hostile society aiming to break the believers’ resolve, through boycotts, threats, torture, and war. The community’s very existence is threatened; their social foundations are “shaken.”
· “حَتَّىٰ يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَىٰ نَصْرُ اللَّهِ” – “Until [even their] messenger and those who believed with him said, ‘When is the help of Allah?'”
· This is the climax of the test—the point of apparent hopelessness. The situation becomes so desperate that even the prophets and the most steadfast believers are driven to cry out, not in despair of Allah, but in eager longing for His promised aid. It is the moment of maximum human vulnerability and minimum worldly hope.
· Maududi notes that this cry (“When will help come?”) is not a complaint against Allah but a poignant expression of utter dependence and a reminder of His promise. It is a sign of the intensity of the trial, not a failure of faith.

3. The Divine Assurance: The Eternal Promise

· “أَلَا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ” – “Unquestionably, the help of Allah is near.”
· This is the immediate, powerful response to the cry of the tested believers. It is a universal promise.
· “Near” (Qareeb) does not necessarily mean immediate in minutes or days. In divine terms, it means certain and inevitable. When the test has served its full purpose of purification and the believers have shown utmost patience, Allah’s help will arrive at the perfect moment. It is a guarantee that the period of extreme hardship has an end decreed by Allah.

---

Key Themes from Tafheem-ul-Qan in this Verse:

1. Paradise Has a Price: Eternal success is not cheap. Its price is proven through worldly trials that separate the sincere from the superficial.
2. Historical Continuity of Struggle: The Muslim Ummah is not alone in its suffering. Its struggles mirror those of all righteous communities in history, connecting them to a noble legacy.
3. The Psychology of Trials: Tests progress from personal hardship to societal persecution, culminating in a feeling of desperate longing for divine aid. This feeling is normal and even recorded in the experience of prophets.
4. The Law of Divine Help: Allah’s help is certain for the patient and sincere. The darkest hour is just before dawn. The cry “When will help come?” is itself a sign that the deliverance is imminent according to divine wisdom.
5. A Message for Every Generation: This verse eternally consoles Muslims facing persecution, poverty, or overwhelming challenges, reminding them that their struggle is a sign of their belonging to the community of the faithful and a precursor to divine support.

This verse served as a powerful morale booster for the Companions in Medina, preparing them mentally and spiritually for the severe tests of the Battles of Badr and Uhud that were to follow, assuring them that their hardship was a prelude to victory, both in this world and the next.

This is a pivotal verse in the Qur’an that outlines the fundamental history of divine guidance to humanity, explaining the origin of religious differences and the ultimate purpose of sending prophets.

---

Arabic Text (Verse 2:213)

كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ ۚ وَمَا اخْتَلَفَ فِيهِ إِلَّا الَّذِينَ أُوتُوهُ مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ بَغْيًا بَيْنَهُمْ ۖ فَهَدَى اللَّهُ الَّذِينَ آمَنُوا لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ ۗ وَاللَّهُ يَهْدِي مَن يَشَاءُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

---

Translation (English – Approximate Meaning)

“Mankind was once a single community; then Allah sent the prophets as bearers of good tidings and warners, and sent down with them the Book in truth, to judge between people concerning that in which they differed. And none differed concerning it except those who were given it, after clear proofs had come to them, out of mutual jealousy. Then Allah, by His leave, guided those who believed to the truth about which they had differed. And Allah guides whom He wills to a straight path.”

---

Explanation & Commentary (Based on Tafheem-ul-Qan)

1. The Original Unity of Humanity:

· “كَانَ النَّاسُ أُمَّةً وَاحِدَةً” – “Mankind was once a single community.”
· Maududi explains this does not necessarily mean they all followed one organized religion. Rather, it signifies a state of unified human nature and intuitive understanding. In their initial, simple state, all humanity shared a basic, innate recognition of God’s Oneness and fundamental moral truths (this innate disposition is called Fitrah). There was no need for complex, divergent religious laws.

2. The Divine Intervention: Prophets and Books

· “فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنذِرِينَ” – “Then Allah sent the prophets as bearers of good tidings and warners.”
· As human societies grew complex and people began to deviate from the Fitrah due to ignorance, superstition, or desire, Allah initiated His mercy. He sent prophets to reform and guide them. Their role was dual: to give glad tidings of Allah’s mercy and reward for the obedient, and to warn of His punishment for the rebellious.
· “وَأَنزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ” – “And sent down with them the Book in truth.”
· To support the prophets and provide a permanent, objective criterion, Allah revealed scriptures. These Books contained the absolute truth (Al-Haqq) about the reality of existence, morality, and law.

3. The Primary Purpose of Revelation:

· “لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ” – “To judge between people concerning that in which they differed.”
· This is the core reason for sending revealed Books. When human judgment, intellect, or custom led to disputes and conflicts over truth, justice, and morality, the divine Book was sent as the final, authoritative arbitrator to settle those differences.

4. The Origin of Religious Conflict:

· “وَمَا اخْتَلَفَ فِيهِ إِلَّا الَّذِينَ أُوتُوهُ مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ بَغْيًا بَيْنَهُمْ” – “And none differed concerning it except those who were given it, after clear proofs had come to them, out of mutual jealousy.”
· This is a profound diagnosis. Differences and sects did not arise due to ambiguity in the original revelation. The clear proofs (Al-Bayyinat) came first.
· Divisions arose later, among the very people who received the scripture. The cause was “Baghyan baynahum”—mutual envy, arrogance, and desire for supremacy. People corrupted the teachings out of worldly ambition, partisan spirit, or to justify their desires, leading to fabricated interpretations and sects. Maududi stresses that the corruption was not in the message but in the hearts of later followers.

5. The Final Guidance: The Qur’an

· “فَهَدَى اللَّهُ الَّذِينَ آمَنُوا لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ” – “Then Allah, by His leave, guided those who believed to the truth about which they had differed.”
· After a long history of prophetic missions and subsequent corruption, Allah sent the final Prophet, Muhammad (pbuh), with the Qur’an. This final Book is the ultimate fulfillment of the process. It guides true believers back to the original, undistorted truth on all those matters (monotheism, law, morality) about which previous communities had fallen into dispute due to their own arrogance.

6. The Principle of Divine Guidance:

· “وَاللَّهُ يَهْدِي مَن يَشَاءُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ” – “And Allah guides whom He wills to a straight path.”
· The verse concludes by reaffirming a fundamental principle. Ultimate guidance is from Allah. He grants it to those who, in response to the clear message, sincerely seek the truth, shed arrogance (baghy), and submit to Him. The “Straight Path” is Islam—the original, uncorrupted way of life now fully restored and preserved in the Qur’an and the example of the final Prophet.

---

Key Themes from Tafheem-ul-Qan in this Verse:

1. A Historical Philosophy of Religion: The verse presents a grand narrative: Human unity in basic truth → Deviation → Sending of prophets with books to arbitrate → Corruption of teachings by later followers due to arrogance → Final revelation to restore the original truth.
2. Revelation as the Arbiter: The primary social function of divine scripture is to be the supreme judge in human disputes over truth and justice, superseding human opinion.
3. Diagnosis of Sectarianism: Religious division is not a sign of intellectual vigor but a symptom of spiritual disease—envy, arrogance, and the desire for dominance (baghy).
4. The Qur’an as the Culmination: It is the final, clarifying revelation that resolves the accumulated disputes of history for those who believe.
5. Guidance is Conditional: Allah’s guidance is granted to those whose hearts are open and free from the arrogance that caused the initial differences.

This verse is essential for understanding the Islamic perspective on the history of religions and the purpose of Prophet Muhammad’s (pbuh) mission within that grand divine scheme.