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Islamic Ethics

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Islamic Ethics

الأخلاق الإسلامية

Islamic Ethics, or *Akhlaq al-Islamiyyah*, represents the profound moral framework that guides a Muslim's entire existence. It encompasses the virtues, principles, and conduct derived from the divine wisdom of the Quran and the exemplary life of Prophet Muhammad (peace be upon him). Far beyond mere rules, Islamic ethics cultivates a beautiful character that reflects faith, fostering purity of intention, kindness, justice, and compassion in all aspects of life. It guides believers in their personal piety, their relationships with family and community, and their role in society. At its heart, Islamic ethics calls for integrity and fairness, reminding us that Allah [commands you to render trusts to whom they are due and when you judge between people to judge with justice]. It encourages thoughtful communication and positive engagement, urging believers to always [say that which is best] to avoid discord. Moreover, it inspires proactive goodness, encouraging us to [enjoin what is good] in our communities. Embracing these virtues is seen as a path to earning Allah's pleasure and contributing to a harmonious and just world, underscoring that a Muslim's faith is not only in belief but also in righteous action and exemplary character.

Quran 13 verses

إِنَّ ٱللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا۟ ٱلْأَمَٰنَٰتِ إِلَىٰٓ أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ ٱلنَّاسِ أَن تَحْكُمُوا۟ بِٱلْعَدْلِ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦٓ إِنَّ ٱللَّهَ كَانَ سَمِيعًۢا بَصِيرًا

Innal laaha yaamurukum an tu'addul amaanaati ilaaa ahlihaa wa izaa hakamtum bainan naasi an tahkumoo bil 'adl; innal laaha yaamurukum an tu'addul amaanaati ilaaa ahlihaa wa izaa hakamtum bainan naasi an tahkumoo bil 'adl; innal laaha ni'immaa ya'izukum bih; innal laaha kaana Samee'am Baseera

Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing.

خدا تم کو حکم دیتا ہے کہ امانت والوں کی امانتیں ان کے حوالے کردیا کرو اور جب لوگوں میں فیصلہ کرنے لگو تو انصاف سے فیصلہ کیا کرو خدا تمہیں بہت خوب نصیحت کرتا ہے بےشک خدا سنتا اور دیکھتا ہے

Commentary

Ma'arif-ul-Quran: Commentary The background of the revelation of these verses The first of the two verses cited above was revealed in the back-ground of a particular event which related to the custodial service of the Ka'bah, an office of great honour even before the advent of Islam. Those who were appointed to serve...
Tafsir al-Jalalayn: Verily God commands you to restore trusts that is the rights entrusted to you by others back to their owners this was revealed when ‘Alī may God be pleased with him took the key of the Ka‘ba from its keeper ‘Uthmān b. Talha al-Hajabī by force upon the arrival of the Prophet s in Mecca in the year of...
Tafsir Ibn Kathir (English): The Command to Return the Trusts to Whomever They Are Due Allah commands that the trusts be returned to their rightful owners. Al-Hasan narrated that Samurah said that the Messenger of Allah ﷺ said, «أَدِّ الْأَمَانَةَ إِلى مَنِ ائْتَمَنَكَ، وَلَا تَخُنْ مَنْ خَانَك» (Return the trust to those who e...

وَذَرُوا۟ ظَٰهِرَ ٱلْإِثْمِ وَبَاطِنَهُۥٓ إِنَّ ٱلَّذِينَ يَكْسِبُونَ ٱلْإِثْمَ سَيُجْزَوْنَ بِمَا كَانُوا۟ يَقْتَرِفُونَ

Wa zaroo zaahiral ismi wa baatinah; innal lazeena yaksiboonal ismaa sa yujzawna bimaa kaanoo yaqtarifoon

And leave what is apparent of sin and what is concealed thereof. Indeed, those who earn [blame for] sin will be recompensed for that which they used to commit.

اور ظاہری اور پوشیدہ (ہر طرح کا) گناہ ترک کر دو جو لوگ گناہ کرتے ہیں وہ عنقریب اپنے کئے کی سزا پائیں گے

Commentary

Ma'arif-ul-Quran: Linkage of Verses Earlier (116), by saying: وَ اِن تطِع (And if you obey), following people in error was prohibited absolutely. Onward from there, comes the prohibition of such following in a particular matter as necessitated by an event. That event pertains to the lawfulness of what has been slaugh...
Tafsir al-Jalalayn: And forsake leave outward aspect of sin and its inward aspect that is what is overt of it and what is secret — it is said that ‘sin’ here means fornication or it is said any act of disobedience; surely those who earn sin shall be requited in the Hereafter for what they used to perpetrate what they u...
Tafsir Ibn Kathir (English): وَذَرُواْ ظَـهِرَ الإِثْمِ وَبَاطِنَهُ (Leave evil, open and secret...) refers to all kinds of sins committed in public and secret. Qatadah said that, وَذَرُواْ ظَـهِرَ الإِثْمِ وَبَاطِنَهُ (Leave sin, open and secret...) encompasses sins committed in public and secret, whether few or many. In anoth...

يَٰبَنِىٓ ءَادَمَ خُذُوا۟ زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ وَكُلُوا۟ وَٱشْرَبُوا۟ وَلَا تُسْرِفُوٓا۟ إِنَّهُۥ لَا يُحِبُّ ٱلْمُسْرِفِينَ

Yaa Banneee Adama khuzoo zeenatakum 'inda kulli masjidinw wa kuloo washraboo wa laa tusrifoo; innahoo laa yuhibbul musrifeen

O children of Adam, take your adornment at every masjid, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess.

اے نبی آدم! ہر نماز کے وقت اپنے تئیں مزّین کیا کرو اور کھاؤ اور پیؤ اور بےجا نہ اڑاؤ کہ خدا بےجا اڑانے والوں کو دوست نہیں رکھتا

Commentary

Ma'arif-ul-Quran: In the fourth verse (31), it was said: ` 0 children of 'Adam, take along what looks good on you to every mosque. And eat and drink and do not be extravagant. Surely, He does not like the extravagant'. In the way the ` Arabs of Jahiliyyah used to take the making of the Tawaf of the Ka'bah naked as th...
Tafsir al-Jalalayn: O Children of Adam! Don your adornment that which covers your nakedness at every place of worship at prayer and at the circumambulation and eat and drink what you want but do not be excessive; He truly does not love those who are excessive.
Tafsir Ibn Kathir (English): Allah commands taking Adornment when going to the Masjid This honorable Ayah refutes the idolators' practice of performing Tawaf around the Sacred House while naked. Muslim, An-Nasa'i and Ibn Jarir, (the following wording is that of Ibn Jarir) recorded that Shu`bah said that Salamah bin Kuhayl said ...

خُذِ ٱلْعَفْوَ وَأْمُرْ بِٱلْعُرْفِ وَأَعْرِضْ عَنِ ٱلْجَٰهِلِينَ

khuzil 'afwa waamur bil'urfi waa'rid 'anil jaahileen

Take what is given freely, enjoin what is good, and turn away from the ignorant.

(اے محمدﷺ) عفو اختیار کرو اور نیک کام کرنے کا حکم دو اور جاہلوں سے کنارہ کرلو

Commentary

Ma'arif-ul-Quran: The Ideal Manifesto of Qur'anic Ethics The above verse provides us with a perfect code and model discipline of moral excellences. It was through this discipline that the Holy Prophet ﷺ was trained and then was conferred with the title of صاحِب خُلق عظیم (The manifestation of all moral excellences) w...
Tafsir al-Jalalayn: Indulge people with forgiveness accepting what issues spontaneously from people’s manners of behaviour and do not scrutinise them and enjoin kindness decency and turn away from the ignorant and do not counter their stupidity with the like.
Tafsir Ibn Kathir (English): Showing Forgiveness `Abdur-Rahman bin Zayd bin Aslam commented on Allah's statement, خُذِ الْعَفْوَ (Show forgiveness) "Allah commanded Prophet Muhammad ﷺ to show forgiveness and turn away from the idolators for ten years. Afterwards Allah ordered him to be harsh with them." And more than one narrat...

وَقُل لِّعِبَادِى يَقُولُوا۟ ٱلَّتِى هِىَ أَحْسَنُ إِنَّ ٱلشَّيْطَٰنَ يَنزَغُ بَيْنَهُمْ إِنَّ ٱلشَّيْطَٰنَ كَانَ لِلْإِنسَٰنِ عَدُوًّا مُّبِينًا

Wa qul li'ibaadee yaqoolul latee hiya ahsan; innash shaitaana yanzaghu bainahum; innash shaitaana kaana lil insaani 'aduwwam mubeenaa

And tell My servants to say that which is best. Indeed, Satan induces [dissension] among them. Indeed Satan is ever, to mankind, a clear enemy.

اور میرے بندوں سے کہہ دو کہ (لوگوں سے) ایسی باتیں کہا کریں جو بہت پسندیدہ ہوں۔ کیونکہ شیطان (بری باتوں سے) ان میں فساد ڈلوا دیتا ہے۔ کچھ شک نہیں کہ شیطان انسان کا کھلا دشمن ہے

Commentary

Ma'arif-ul-Quran: Commentary Using foul or harsh language is not correct, even against infidels The first verse (53) prohibits Muslims from talking harshly to disbelievers. It means that a hard line should not be taken unnecessarily, and should there be the need, even killing would be in order - as succinctly put in ...
Tafsir al-Jalalayn: And tell My servants the believers to speak to disbelievers that word which is finer. For Satan indeed incites ill feeling he makes trouble between them and Satan is indeed man’s manifest enemy his enmity is evident. The ‘finer word’ is to say this
Tafsir Ibn Kathir (English): People should speak Good Words with Politeness Allah commands His servant Muhammad ﷺ to tell the believing servants of Allah that they should address one another in their conversations and discussions with the best and politest of words, for if they do not do that, Shaytan will sow discord among the...

ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ ٱلسَّيِّئَةَ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ

Idfa' billate hiya ahsanus saiyi'ah; nahnu a'lamu bimaa yasifoon

Repel, by [means of] what is best, [their] evil. We are most knowing of what they describe.

اور بری بات کے جواب میں ایسی بات کہو جو نہایت اچھی ہو۔ اور یہ جو کچھ بیان کرتے ہیں ہمیں خوب معلوم ہے

Commentary

Ma'arif-ul-Quran: ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ Repel evil with that which is best - 23:96 Allah instructs the Holy Prophet ﷺ to counter evil with good, oppression with justice and cruelty with mercy. These virtues of conduct have been taught by Allah to the Holy Prophet ﷺ and are generally observed in...
Tafsir al-Jalalayn: Ward off with that which is better that is to say with the better trait of pardoning and shunning them the evil act the hurt they cause you — this was revealed before the command to fight them. We know best what they allege what they invent of lies and what they say and so We will requite them for i...
Tafsir Ibn Kathir (English): The Command to call on Allah when Calamity strikes, to repel Evil with that which is better, and to seek refuge with Allah Allah commands His Prophet Muhammad ﷺ to call on Him with this supplication when calamity strikes: رَّبِّ إِمَّا تُرِيَنِّى مَا يُوعَدُونَ (My Lord! If You would show me that wi...

لَّيْسَ عَلَى ٱلْأَعْمَىٰ حَرَجٌ وَلَا عَلَى ٱلْأَعْرَجِ حَرَجٌ وَلَا عَلَى ٱلْمَرِيضِ حَرَجٌ وَلَا عَلَىٰٓ أَنفُسِكُمْ أَن تَأْكُلُوا۟ مِنۢ بُيُوتِكُمْ أَوْ بُيُوتِ ءَابَآئِكُمْ أَوْ بُيُوتِ أُمَّهَٰتِكُمْ أَوْ بُيُوتِ إِخْوَٰنِكُمْ أَوْ بُيُوتِ أَخَوَٰتِكُمْ أَوْ بُيُوتِ أَعْمَٰمِكُمْ أَوْ بُيُوتِ عَمَّٰتِكُمْ أَوْ بُيُوتِ أَخْوَٰلِكُمْ أَوْ بُيُوتِ خَٰلَٰتِكُمْ أَوْ مَا مَلَكْتُم مَّفَاتِحَهُۥٓ أَوْ صَدِيقِكُمْ لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُوا۟ جَمِيعًا أَوْ أَشْتَاتًا فَإِذَا دَخَلْتُم بُيُوتًا فَسَلِّمُوا۟ عَلَىٰٓ أَنفُسِكُمْ تَحِيَّةً مِّنْ عِندِ ٱللَّهِ مُبَٰرَكَةً طَيِّبَةً كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلْـَٔايَٰتِ لَعَلَّكُمْ تَعْقِلُونَ

Laisa 'alal a'maa barajunw wa laa 'alal a'raji barajunw wa laa 'alal mareedi barajun wa laa 'alaa anfusikum an taakuloo mim buyootikum aw buyooti aabaaa'ikum aw buyooti ummahaatikum aw buyooti ikhwaanikum aw buyooti akhawaatikum aw buyooti a'maamikum aw buyooti 'ammaatikum aw buyooti akhwaalikum aw buyooti khaalaatikum aw maa malaktum mafaatihahooo aw sadeeqikum; laisa 'alaikum junaahun an taakuloo jamee'an aw ashtaata; fa izaa dakhaltum buyootan fasallimoo 'alaaa anfusikum tahiyyatam min 'indil laahi mubaarakatan taiyibah; kazaalika yubai yinul laahu lakumul Aayaati la'allakum ta'qiloon

There is not upon the blind [any] constraint nor upon the lame constraint nor upon the ill constraint nor upon yourselves when you eat from your [own] houses or the houses of your fathers or the houses of your mothers or the houses of your brothers or the houses of your sisters or the houses of your father's brothers or the houses of your father's sisters or the houses of your mother's brothers or the houses of your mother's sisters or [from houses] whose keys you possess or [from the house] of your friend. There is no blame upon you whether you eat together or separately. But when you enter houses, give greetings of peace upon each other - a greeting from Allah, blessed and good. Thus does Allah make clear to you the verses [of ordinance] that you may understand.

نہ تو اندھے پر کچھ گناہ ہے اور نہ لنگڑے پر اور نہ بیمار پر اور نہ خود تم پر کہ اپنے گھروں سے کھانا کھاؤ یا اپنے باپوں کے گھروں سے یا اپنی ماؤں کے گھروں سے یا بھائیوں کے گھروں سے یا اپنی بہنوں کے گھروں سے یا اپنے چچاؤں کے گھروں سے یا اپنی پھوپھیوں کے گھروں سے یا اپنے ماموؤں کے گھروں سے یا اپنی خالاؤں کے گھروں سے یا اس گھر سے جس کی کنجیاں تمہارے ہاتھ میں ہوں یا اپنے دوستوں کے گھروں سے (اور اس کا بھی) تم پر کچھ گناہ نہیں کہ سب مل کر کھانا کھاؤ یا جدا جدا۔ اور جب گھروں میں جایا کرو تو اپنے (گھر والوں کو) سلام کیا کرو۔ (یہ) خدا کی طرف سے مبارک اور پاکیزہ تحفہ ہے۔ اس طرح خدا اپنی آیتیں کھول کھول کر بیان فرماتا ہے تاکہ تم سمجھو

Commentary

Ma'arif-ul-Quran: Commentary Some injunctions and social etiquettes after the entry in the house In the previous verses it was enjoined to seek permission before entering into anyone's house. In the above verse those injunctions and etiquettes are pronounced which are obligatory or preferable to follow after the perm...
Tafsir al-Jalalayn: There is no blame upon the blind nor any blame upon the lame nor any blame upon the sick that they be one’s table companions nor any blame upon yourselves if you eat from your own houses that is from the houses of your offspring or your fathers’ houses or your mothers’ houses or your brothers’ house...
Tafsir Ibn Kathir (English): Eating from One's Relatives' Houses What is referred to here is the fact that they used to feel too embarrassed to eat with the blind, because they could not see the food or where the best morsels were, so others might take the best pieces before they could. They felt too embarrassed to eat with the...

وَعِبَادُ ٱلرَّحْمَٰنِ ٱلَّذِينَ يَمْشُونَ عَلَى ٱلْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ ٱلْجَٰهِلُونَ قَالُوا۟ سَلَٰمًا

Wa 'ibaadur Rahmaanil lazeena yamshoona 'alal ardi hawnanw wa izaa khaata bahumul jaahiloona qaaloo salaamaa

And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly], they say [words of] peace,

اور خدا کے بندے تو وہ ہیں جو زمین پر آہستگی سے چلتے ہیں اور جب جاہل لوگ ان سے (جاہلانہ) گفتگو کرتے ہیں تو سلام کہتے ہیں

Commentary

Ma'arif-ul-Quran: Commentary Upto this point Surah Al-Furqan has mostly discussed the proofs of the prophethood of the Holy Prophet ﷺ and answered various objections raised in this regard by disbelievers and pagans. While dealing with this subject Allah's wrath and punishment on those who deny His injunctions was als...
Tafsir al-Jalalayn: And the true servants of the Compassionate One ‘ibādu’l-rahmāni is the subject and what comes after it all the way up to ūlā’ika yujzawna ‘they will be rewarded’ of verse 75 below are adjectival qualifiers of this subject with the exception of the parenthetical statements are those who walk upon the...
Tafsir Ibn Kathir (English): Attributes of the Servants of the Most Gracious These are the attributes of the believing servants of Allah, الَّذِينَ يَمْشُونَ عَلَى الاٌّرْضِ هَوْناً (those who walk on the earth Hawna,) meaning that they walk with dignity and humility, not with arrogance and pride. This is like the Ayah: وَلاَ ت...

وَٱلَّذِينَ لَا يَشْهَدُونَ ٱلزُّورَ وَإِذَا مَرُّوا۟ بِٱللَّغْوِ مَرُّوا۟ كِرَامًا

Wallazeena laa yash hadoonaz zoora wa izaa marroo billaghwi marroo kiraamaa

And [they are] those who do not testify to falsehood, and when they pass near ill speech, they pass by with dignity.

اور وہ جو جھوٹی گواہی نہیں دیتے اور جب ان کو بیہودہ چیزوں کے پاس سے گزرنے کا اتفاق ہو تو بزرگانہ انداز سے گزرتے ہیں

Commentary

Ma'arif-ul-Quran: The tenth characteristic وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ‌ (And those who do not witness falsehood - 25:72). That is they do not participate in the meetings where lie and falsehood has currency. The biggest falsehood is the kufr (disbelief) and shirk, and the next in order comes the common lie a...
Tafsir al-Jalalayn: and those who do not give false testimony that is testimony containing mendacity and falsehood and when they come across senseless talk in the way of vile speech and otherwise they pass by with dignity shunning such vanity;
Tafsir Ibn Kathir (English): More Attributes of the Servants of the Most Gracious These are further attributes of the servants of the Most Gracious. They do not bear witness to falsehood, including lies, immorality, disbelief, foul speech and false words. `Amr bin Qays said, this refers to gatherings of sexual immorality. It wa...

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَدْخُلُوا۟ بُيُوتَ ٱلنَّبِىِّ إِلَّآ أَن يُؤْذَنَ لَكُمْ إِلَىٰ طَعَامٍ غَيْرَ نَٰظِرِينَ إِنَىٰهُ وَلَٰكِنْ إِذَا دُعِيتُمْ فَٱدْخُلُوا۟ فَإِذَا طَعِمْتُمْ فَٱنتَشِرُوا۟ وَلَا مُسْتَـْٔنِسِينَ لِحَدِيثٍ إِنَّ ذَٰلِكُمْ كَانَ يُؤْذِى ٱلنَّبِىَّ فَيَسْتَحْىِۦ مِنكُمْ وَٱللَّهُ لَا يَسْتَحْىِۦ مِنَ ٱلْحَقِّ وَإِذَا سَأَلْتُمُوهُنَّ مَتَٰعًا فَسْـَٔلُوهُنَّ مِن وَرَآءِ حِجَابٍ ذَٰلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ وَمَا كَانَ لَكُمْ أَن تُؤْذُوا۟ رَسُولَ ٱللَّهِ وَلَآ أَن تَنكِحُوٓا۟ أَزْوَٰجَهُۥ مِنۢ بَعْدِهِۦٓ أَبَدًا إِنَّ ذَٰلِكُمْ كَانَ عِندَ ٱللَّهِ عَظِيمًا

Yaaa aiyuhal lazeena aamanoo laa tadkhuloo bu yootan Nabiyyi ilaaa ai yu'zana lakum ilaa ta'aamin ghaira naazireena inaahu wa laakin izaa du'eetum fadkhuloo fa izaa ta'imtum fantashiroo wa laa mustaaniseena lihadees; inna zaalikum kaana yu'zin Nabiyya fa yastahyee minkum wallaahu laa yastahyee minal haqq; wa izaa sa altumoohunna mataa'an fas'aloohunna minw waraaa'i hijaab; zaalikum atharu liquloobikum wa quloobihinn; wa maa kaana lakum an tu'zoo Rasoolal laahi wa laaa an tankihooo azwaajahoo mim ba'diheee abadaa; inna zaalikum kaana 'indal laahi 'azeema

O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.

مومنو پیغمبر کے گھروں میں نہ جایا کرو مگر اس صورت میں کہ تم کو کھانے کے لئے اجازت دی جائے اور اس کے پکنے کا انتظار بھی نہ کرنا پڑے۔ لیکن جب تمہاری دعوت کی جائے تو جاؤ اور جب کھانا کھاچکو تو چل دو اور باتوں میں جی لگا کر نہ بیٹھ رہو۔ یہ بات پیغمبر کو ایذا دیتی ہے۔ اور وہ تم سے شرم کرتے ہیں (اور کہتے نہیں ہیں) لیکن خدا سچی بات کے کہنے سے شرم نہیں کرتا۔ اور جب پیغمبروں کی بیویوں سے کوئی سامان مانگو تو پردے کے باہر مانگو۔ یہ تمہارے اور ان کے دونوں کے دلوں کے لئے بہت پاکیزگی کی بات ہے۔ اور تم کو یہ شایاں نہیں کہ پیغمبر خدا کو تکلیف دو اور نہ یہ کہ ان کی بیویوں سے کبھی ان کے بعد نکاح کرو۔ بےشک یہ خدا کے نزدیک بڑا (گناہ کا کام) ہے

Commentary

Ma'arif-ul-Quran: Commentary These verses have laid down some etiquettes and rules of Islamic social behavior. The reason for mentioning them in the context of the previous verses is that these rules were initially revealed for the Holy Prophet's ﷺ household and his wives, although their applicability is not specific...
Tafsir al-Jalalayn: O you who believe do not enter the Prophet’s houses unless permission is granted you to enter by invitation to share a meal and so you enter without waiting for the right moment for when it is ready ināhu a verbal noun from anā ya’nī. But when you are invited enter and when you have had your meal di...
Tafsir Ibn Kathir (English): The Etiquette of entering the Houses of the Prophet and the Command of Hijab This is the Ayah of Hijab, which includes several legislative rulings and points of etiquette. This is one of the cases where the revelation confirmed the opinion of `Umar bin Al-Khattab, may Allah be pleased with him, as i...

فَرَاغَ إِلَىٰٓ أَهْلِهِۦ فَجَآءَ بِعِجْلٍ سَمِينٍ

Faraagha ilaaa ahlihee fajaaa'a bi'ijlin sameen

Then he went to his family and came with a fat [roasted] calf

تو اپنے گھر جا کر ایک (بھنا ہوا) موٹا بچھڑا لائے

Commentary

Ma'arif-ul-Quran: رَ‌اغَ إِلَىٰ أَهْلِهِ (Then he slipped off to his home - 51:26). Ragha is derived from rawgh which means to slip out quietly. In other words, Holy Prophet Ibrahim (علیہ السلام) discreetly went in the house in haste to arrange for meal for his guests, so that they do not sense it. Otherwise they wou...
Tafsir al-Jalalayn: Then he went aside to his family secretly and brought a fat calf — in sūrat Hūd it is said a roasted calf Q. 1169 —
Tafsir Ibn Kathir (English): The Guests of the Prophet Ibrahim We mentioned this story before in Surah Hud and Al-Hijr. Allah said, هَلْ أَتَاكَ حَدِيثُ ضَيْفِ إِبْرَهِيمَ الْمُكْرَمِينَ (Has the story reached you, of the honored guests of Ibrahim), whom Ibrahim honored and who, قَالُواْ سَلَـماً قَالَ سَلَـمٌ (they said: "Sala...

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ

Wa innaka la'alaa khuluqin 'azeem

And indeed, you are of a great moral character.

اور اخلاق تمہارے بہت (عالی) ہیں

Commentary

Ma'arif-ul-Quran: وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ (And you are surely on exalted quality of character 68:4). In this verse, the demented people are invited to think carefully about the lofty morals of the Holy Prophet ﷺ . The Holy Prophet's Exalted Quality of Character Sayyidna Ibn ` Abbas ؓ has said that 'exalted ...
Tafsir al-Jalalayn: And assuredly you possess a magnificent nature a magnificent religion.
Tafsir Ibn Kathir (English): Which was revealed in Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. ن (Nun), is like Allah's saying, ص (Sad), and Allah's saying, ق (Qaf), and similar to them from the individual letters that appear at the beginning of Qur'anic chapters. Th...

وَٱلرُّجْزَ فَٱهْجُرْ

Warrujza fahjur

And uncleanliness avoid

اور ناپاکی سے دور رہو

Commentary

Ma'arif-ul-Quran: Injunction [ 4] وَالرُّجْزَ فَاهْجُرْ (...and keep away from filth...74:5). The letters 'RJZ' may be read as rujz or rUz, and in either case the word has the same significance. Mujahid, ` Ikramah, Qatadah, Zuhri, Ibn Zaid and other leading authorities of Tafsir interpret the word rujz as 'idols' in ...
Tafsir al-Jalalayn: and shun all defilement this rijz was explained by the Prophet s to be the graven images; in other words persist in shunning them.
Tafsir Ibn Kathir (English): Which was revealed in Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The First Ayat to be revealed after `Read! It has been confirmed in the Sahih Al-Bukhari and Sahih Muslim on the authority of Abu Salamah that Jabir bin `Abdullah informed ...

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