Fear is one of the most powerful emotions in human life. It protects us from danger, but when it grows beyond its limits it can paralyse a person, push them toward wrongdoing, or rob them of peace. This article explains fear first as a common human experience and then in the light of the Qur’an and Sunnah.

Islam does not ask believers to become fearless. Instead it redirects fear. It distinguishes between the praiseworthy fear of Allah, which leads to righteousness; natural fear, which is part of human nature and carries no blame; and blameworthy fear of creation, which leads a person to abandon duty or commit sin. Through Qur’anic verses, authentic hadith and practical examples from family and social life, the article shows how a believer can balance fear with hope, replace anxiety with trust in Allah (tawakkul), and help build a society free from unhealthy fear.

Keywords: Fear (Khawf), Fear of Allah (Taqwa, Khashyah), Hope (Raja’), Trust in Allah (Tawakkul), Natural Fear, Social Pressure, Prophetic Supplication

What Is Fear?

Fear is an emotional response that arises when a person senses danger, loss or pain, whether that threat is real or only imagined. It is a natural reaction placed in human nature by Allah. A healthy measure of fear keeps us careful: it makes us look both ways before crossing a road and prepare before an important task.

The problem begins when fear exceeds its proper limit. Then it no longer protects; it controls. It can stop a person from acting, cloud judgment, and fill the heart with constant worry. The goal, therefore, is not to remove fear altogether but to keep it in its right place and direct it toward the right object.

Examples from everyday life

• Fear of examinations: Many students become so anxious about results or the possibility of failure that they cannot study or perform well.
• Fear of darkness: Some children, and even adults, feel uneasy when left alone in the dark.
• Fear of public speaking: Many people feel nervous and lose their words when speaking at a gathering, a class or a meeting.
• Fear of new beginnings: A new job, marriage, or moving to a new place often brings fear of the unknown.

These fears are common and, in small measure, normal. But when left unchecked they can hold a person back from growth and success. Positive thinking, preparation and, above all, a strong relationship with Allah help bring them under control.

Types of Fear in Islam

Muslim scholars, such as Imam al-Ghazali in Ihya’ ‘Ulum al-Din and Ibn al-Qayyim in Madarij al-Salikin, discuss fear in detail. Their teachings can be summarised in three categories.

1. Praiseworthy fear: the fear of Allah (Khawf and Khashyah)

This is fear of Allah’s displeasure, His punishment and the reckoning of the Hereafter. It is an act of worship of the heart. It is not a fear that drives a person away, as one flees from a wild animal. It is a fear that draws a person closer, as a loving child fears upsetting a caring parent. It keeps the believer away from sin and motivates good deeds. Scholars add that the most complete form is khashyah, fear joined with knowledge and awe: “Only those of His servants who have knowledge truly fear Allah” (Fatir 35:28).

2. Natural fear (Khawf Tabi’i)

This is the instinctive fear of fire, a wild animal, an enemy, illness or danger. It is part of human nature and is not sinful. Even the prophets experienced it. When Prophet Musa (peace be upon him) saw the magicians’ ropes appear to move, “he sensed fear within himself” (Ta-Ha 20:67), and when he left Egypt he departed “afraid, watchful” (Al-Qasas 28:21). Natural fear becomes a problem only when it pushes a person to neglect a duty or commit a sin.

3. Blameworthy fear

This is fear of people, poverty, loss or death that becomes so strong that a person abandons what Allah has commanded or does what He has forbidden. Examples include lying out of fear of blame, avoiding charity out of fear of poverty, or abandoning truth out of fear of what people will say. Such fear reflects weakness of faith and trust. In its most serious form, believing that a created being can cause harm or benefit independently of Allah, it touches the core of tawhid itself.

Fear in the Light of the Qur’an

Fear Allah alone

وَإِيَّايَ فَارْهَبُونِ (البقرة: 40)

Translation: “And Me alone you should fear.”

In Arabic grammar, placing the object first (iyyaya, “Me alone”) restricts the meaning. The verse does not only command fear of Allah; it limits ultimate fear to Him. A heart that truly fears Allah is freed from being enslaved by the fear of anything else.

The fear that shapes character

وَيَخْشَوْنَ رَبَّهُمْ وَيَخَافُونَ سُوءَ الْحِسَابِ (الرعد: 21)

Translation: “And they hold their Lord in awe and fear a terrible reckoning.”

This verse describes the people of understanding. Their awe of Allah shows itself in action: they keep their promises, maintain family ties and remain patient, as the surrounding verses explain. Fear of Allah is not a feeling that sits idle; it produces good conduct. Allah promises its reward: “For whoever fears standing before his Lord there will be two gardens” (Al-Rahman 55:46).

Satan’s weapon: the fear of poverty

الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَاءِ ۖ وَاللَّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلًا (البقرة: 268)

Translation: “Satan threatens you with poverty and urges you to shameful deeds, while Allah promises you forgiveness from Himself and bounty.”

This verse appears in the passage about charity. Satan frightens a person with the thought that giving will make them poor, and so pushes them toward stinginess and wrongdoing. Allah answers that fear with a promise: what is spent for His sake brings forgiveness and increase. Many commentators, including Ibn Kathir, explain fahsha’ here as including miserliness.

Satan frightens through his allies

إِنَّمَا ذَٰلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءَهُ فَلَا تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ (آل عمران: 175)

Translation: “That is only Satan who tries to make you fear his allies. So do not fear them, but fear Me, if you are believers.”

This verse was revealed after the Battle of Uhud, when the Muslims were warned that a great army had gathered against them. Their response, recorded two verses earlier, was: “Allah is sufficient for us, and He is the best Disposer of affairs” (Al-‘Imran 3:173). The lesson is clear: the cure for fear of people is to fill the heart with fear and trust of Allah.

Fear as a test

Allah also tells us that fear is one of the trials of life: “We will surely test you with something of fear and hunger and loss of wealth, lives and fruits. But give good news to the patient” (Al-Baqarah 2:155). Experiencing fear is therefore not a sign of weak faith; how we respond to it is what matters.

Fear in the Light of the Sunnah

Taqwa opens a way out

The Sunnah builds on the Qur’anic promise that fear of Allah brings relief and unexpected provision:

وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا ۝ وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ (الطلاق: 2-3)

Translation: “Whoever is mindful of Allah, He will make a way out for him, and provide for him from where he does not expect.”

These verses came in the context of divorce, one of life’s most stressful moments, which shows that taqwa is not only for the mosque. In every difficult situation, fear of Allah is the key that opens closed doors.

The balance between fear and hope

Anas bin Malik (may Allah be pleased with him) narrated that the Prophet (peace be upon him) visited a young man who was dying and asked him how he felt. He replied that he was hoping in Allah’s mercy and fearing his sins. The Prophet said:

لَا يَجْتَمِعَانِ فِي قَلْبِ عَبْدٍ فِي مِثْلِ هَذَا الْمَوْطِنِ إِلَّا أَعْطَاهُ اللَّهُ مَا يَرْجُو وَآمَنَهُ مِمَّا يَخَافُ (جامع الترمذی: 983)

Translation: “These two never come together in the heart of a servant in a situation like this, except that Allah grants him what he hopes for and secures him from what he fears.”

Scholars compare fear and hope to the two wings of a bird. If one wing is weak, the bird cannot fly straight. Fear without hope leads to despair, which Allah forbids (Al-Zumar 39:53). Hope without fear leads to carelessness and false security. The believer flies with both.

The tears of fear

The Prophet (peace be upon him) said that among the seven people whom Allah will shade on the Day of Judgment is “a man who remembered Allah in private and his eyes overflowed with tears” (Sahih al-Bukhari, Hadith 660). He also said that the fire will not touch an eye that wept out of fear of Allah (Jami’ al-Tirmidhi, Hadith 1639). Fear of Allah, when sincere, softens the heart rather than hardening it.

Pleasing Allah over pleasing people

The Mother of the Believers, ‘A’ishah (may Allah be pleased with her), narrated that the Prophet (peace be upon him) said:

مَنِ الْتَمَسَ رِضَاءَ اللَّهِ بِسَخَطِ النَّاسِ كَفَاهُ اللَّهُ مُؤْنَةَ النَّاسِ، وَمَنِ الْتَمَسَ رِضَاءَ النَّاسِ بِسَخَطِ اللَّهِ وَكَلَهُ اللَّهُ إِلَى النَّاسِ (جامع الترمذی: 2414)

Translation: “Whoever seeks Allah’s pleasure even if it angers people, Allah will suffice him against people. And whoever seeks people’s pleasure at the cost of angering Allah, Allah will leave him in the hands of people.”

This hadith directly addresses the fear of “what will people say”. The one who fears Allah gains His protection; the one who fears people loses it and ends up at their mercy.

Fear in Society: Examples and Islamic Solutions

Children and the fear of punishment

Some children lie to parents or teachers because they fear a harsh scolding or beating. Fear here does not produce good character; it produces dishonesty.

Solution: The Prophet (peace be upon him) was the gentlest of teachers. Anas bin Malik served him for ten years and said that the Prophet never once said “uff” to him or asked why he had done something (Sahih Muslim, Hadith 2309). When children are corrected with love and patience, they learn that telling the truth is safe, and honesty grows from respect rather than fear.

Young people and fear of the future

Many young people suffer stress and anxiety about careers, employment and marriage. They compare themselves with others and fear being left behind.

Solution: Islam teaches effort combined with trust. The Prophet (peace be upon him) said that if we relied on Allah as He truly deserves, He would provide for us as He provides for the birds, which leave hungry in the morning and return full in the evening (Jami’ al-Tirmidhi, Hadith 2344). The birds do not sit in their nests; they go out and search. Likewise, the young believer works hard, then leaves the outcome to Allah, who is “the Provider, the Possessor of strength, the Firm” (Al-Dhariyat 51:58).

Social pressure: “What will people say?”

Many people hold back from good deeds, such as learning their religion, giving charity, or simplifying wedding customs, because they fear criticism.

Solution: The hadith of ‘A’ishah quoted above (Tirmidhi 2414) is the answer: whoever seeks Allah’s pleasure, Allah will protect him from people. A believer measures his actions by what pleases Allah, not by the opinions of others.

Fear of illness and death

Some people panic at minor illness, or live under such fear of death that they cannot enjoy the blessings of life.

Solution: The Qur’an reminds us: “Wherever you may be, death will overtake you, even if you are in lofty towers” (Al-Nisa’ 4:78), and “Say: the death from which you flee will surely meet you” (Al-Jumu’ah 62:8). Since death comes only at its appointed time, worry cannot delay it. The believer takes proper medical care, which the Prophet encouraged, and prepares for death through good deeds rather than living in dread of it.

Practical Steps to Overcome Unhealthy Fear

1. Strengthen the fear of Allah. Regular prayer, recitation of the Qur’an and remembrance of Allah keep the heart connected to Him. “Surely, in the remembrance of Allah hearts find rest” (Al-Ra’d 13:28). When the greatest fear is of Allah, smaller fears lose their grip.
2. Balance fear with hope. Reflect on Allah’s mercy as much as on His justice. Never let fear of sins turn into despair of forgiveness.
3. Prepare and take the means. Most worldly fears, such as of exams, speeches or new jobs, shrink with preparation and practice. Taking the means is part of tawakkul, not opposed to it.
4. Hand the outcome to Allah. After doing your best, say “Hasbunallahu wa ni’mal wakil” (Allah is sufficient for us, and He is the best Disposer of affairs), the words of the companions in the face of danger.
5. Seek help when fear becomes overwhelming. If anxiety or fear begins to affect sleep, health, work or relationships for a long time, it is wise to speak to a trusted person and consult a qualified doctor or counsellor. Seeking treatment is part of the Sunnah, as the Prophet said that Allah has not sent down any disease without sending down its cure (Sahih al-Bukhari, Hadith 5678).
6. Help others overcome fear. Teach children and young people to fear Allah with love and to face worldly fears with courage and trust.

A Prophetic supplication against anxiety and fear

Anas bin Malik (may Allah be pleased with him) reported that the Prophet (peace be upon him) often made this supplication (Sahih al-Bukhari, Hadith 6363):

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ، وَالْعَجْزِ وَالْكَسَلِ، وَالْبُخْلِ وَالْجُبْنِ، وَضَلَعِ الدَّيْنِ، وَغَلَبَةِ الرِّجَالِ

Translation: “O Allah, I seek refuge in You from worry and grief, from weakness and laziness, from miserliness and cowardice, from the burden of debt, and from being overpowered by others.”

This short supplication covers almost every source of fear and anxiety: worry about the future (hamm), sorrow over the past (hazan), lack of ability and lack of will, cowardice, financial pressure, and oppression by people. Making it part of one’s morning and evening routine is one of the most powerful ways to guard the heart.

Conclusion

Fear is part of being human, and Islam does not deny it. What Islam does is give fear a direction. When fear is directed toward Allah, it becomes a source of righteousness, courage and salvation. When it is directed toward people, poverty or the unknown, and allowed to control our choices, it leads to weakness, sin and anxiety.

The believer, therefore, fears Allah alone, hopes in His mercy, takes the means, and trusts Him with the outcome. A society built on this balance raises honest children, confident young people and adults who do what is right without fear of blame. In short: fear of Allah frees a person, while fear of the world imprisons him.

References

1. The Holy Qur’an: Al-Baqarah 2:40, 2:155, 2:268; Al-‘Imran 3:173-175; Al-Nisa’ 4:78; Al-Ra’d 13:21, 13:28; Ta-Ha 20:67; Al-Qasas 28:21; Fatir 35:28; Al-Zumar 39:53; Al-Dhariyat 51:58; Al-Rahman 55:46; Al-Jumu’ah 62:8; Al-Talaq 65:2-3.
2. Sahih al-Bukhari, Hadith 660, 5678, 6363.
3. Sahih Muslim, Hadith 2309.
4. Jami’ al-Tirmidhi, Hadith 983, 1639, 2344, 2414.
5. Ibn Kathir, Tafsir al-Qur’an al-‘Azim, commentary on Al-Baqarah 2:268 and Al-‘Imran 3:175.
6. Al-Ghazali, Ihya’ ‘Ulum al-Din, Book of Fear and Hope.
7. Ibn al-Qayyim, Madarij al-Salikin, chapters on fear (khawf) and hope (raja’).

The post Fear in Human Life: Understanding It in the Light of the Qur’an and Sunnah appeared first on The Global Educationist.

The Holy Qur’an presents itself as guidance that does not expire with time. This article studies that guidance through two passages and the Prophetic explanation of one of them. Surah Al-Baqarah (2:151-152) describes the sending of the Prophet Muhammad (peace be upon him) as the answer to the prayer of Prophet Ibrahim (peace be upon him), and lists four duties of his mission: reciting the verses, purifying souls, teaching the Book and wisdom, and teaching what people did not know. It then calls believers to remember Allah and to be grateful.

Surah Al-‘Imran (3:7) explains that the Qur’an contains clear, decisive verses (muhkamat) and verses whose full meaning is not immediately apparent (mutashabihat). In a narration from ‘A’ishah (may Allah be pleased with her), the Prophet warned against those who chase the ambiguous verses to create confusion. The article explains these texts in the light of classical commentary, then links them to the Prophetic teachings on learning and teaching the Qur’an and holding fast to the Sunnah. It concludes that the eternal wisdom of the Qur’an is preserved through correct understanding, purified hearts, and faithful following of the Prophet’s example.

Keywords: Qur’an and Sunnah, Prayer of Ibrahim, Tazkiyah (Purification), Hikmah (Wisdom), Muhkam and Mutashabih, Remembrance and Gratitude

Introduction

Books written by human beings age. Their science becomes outdated, their language becomes difficult, and their advice often fits only the age in which it was written. The Qur’an is different. Revealed more than fourteen centuries ago, it continues to be recited in its original words by hundreds of millions of people every day, and it continues to guide their worship, families, business and character. Allah Himself has taken responsibility for its preservation: “Indeed, it is We who sent down the Reminder, and indeed, We will be its guardian” (Al-Hijr 15:9).

Yet the wisdom of the Qur’an does not reach people through its words alone. Allah sent it with a Messenger who recited it, explained it, lived by it and trained a generation upon it. The Qur’an also contains its own guidance on how it should be read: some verses are clear foundations, while others must be understood in their light. When these principles are ignored, the same Book that brings guidance can be twisted into a tool of confusion.

This article explores these themes through Surah Al-Baqarah 2:151-152, Surah Al-‘Imran 3:7, and the Prophetic narrations connected with them.

The Prophetic Mission: Surah Al-Baqarah 2:151-152

Allah Almighty says:

كَمَآ اَرْسَلْنَا فِيْكُمْ رَسُوْلًا مِّنْكُمْ يَتْلُوْا عَلَيْكُمْ اٰيٰتِنَا وَيُزَكِّيْكُمْ وَيُعَلِّمُكُمُ الْكِتٰبَ وَالْحِكْمَةَ وَيُعَلِّمُكُمْ مَّا لَمْ تَكُوْنُوْا تَعْلَمُوْنَ ۝ فَاذْكُرُوْنِيْٓ اَذْكُرْكُمْ وَاشْكُرُوْا لِيْ وَلَا تَكْفُرُوْنِ (البقرة: 151-152)

Translation: “Just as We have sent among you a Messenger from yourselves, who recites Our verses to you, purifies you, teaches you the Book and wisdom, and teaches you what you did not know. So remember Me, and I will remember you. Be grateful to Me, and do not be ungrateful.”

The answer to Ibrahim’s prayer

These verses close the long passage on the change of the Qiblah. That passage began with Prophet Ibrahim and Prophet Isma’il (peace be upon them) raising the foundations of the Ka’bah and praying: “Our Lord, raise up among them a Messenger from among themselves who will recite Your verses to them, teach them the Book and wisdom, and purify them” (Al-Baqarah 2:129).

The word “just as” (kama) links the two blessings. Allah honoured the Ka’bah that Ibrahim built by making it the Qiblah, and in the same way He answered Ibrahim’s prayer by sending the Messenger he asked for. The Prophet (peace be upon him) himself said: “I am the answer to the prayer of my father Ibrahim and the glad tidings of ‘Isa” (Musnad Ahmad, narration of al-‘Irbad bin Sariyah). It is fitting, then, that the Prophet who came in answer to Ibrahim’s prayer should face the house Ibrahim built.

The four duties of the Messenger

1. Reciting the verses (tilawah): delivering the words of revelation exactly as received, so that the text reaches people unchanged.
2. Purifying souls (tazkiyah): cleansing hearts from idolatry, arrogance, envy and bad character, and building faith, sincerity and good manners.
3. Teaching the Book and wisdom (ta’lim al-kitab wa al-hikmah): explaining the meanings and rulings of the Qur’an. Imam al-Shafi’i, in al-Risalah, explains that “wisdom” here refers to the Sunnah, because Allah mentions it alongside the Book as a second thing that is taught.
4. Teaching what they did not know: knowledge of the unseen, the stories of earlier prophets, and the laws of a complete way of life that reason alone could never reach.

Why purification comes before teaching

In Ibrahim’s prayer, purification is mentioned last. In Allah’s answer here, and also in Al-‘Imran 3:164 and Al-Jumu’ah 62:2, purification comes before teaching. Commentators have drawn a beautiful lesson from this: knowledge benefits only a heart that is ready to receive it. A person who studies religion with pride or bad intentions may gather information but not guidance. Purification prepares the soil; teaching plants the seed.

Remember Me, and I will remember you

Having described this great blessing, Allah asks for two things in return: remembrance and gratitude. The promise “remember Me, and I will remember you” is explained in a hadith qudsi: “If he remembers Me within himself, I remember him within Myself; and if he remembers Me in a gathering, I remember him in a gathering better than it” (Sahih al-Bukhari, Hadith 7405; Sahih Muslim, Hadith 2675). Imam al-Qurtubi notes that some scholars connect the word “just as” with “remember Me”, giving the meaning: just as I blessed you with the Messenger, remember Me in thanks. Gratitude, in turn, is shown not only by the tongue but by obedience, and ingratitude means using Allah’s blessings in disobedience to Him.

Clear and Ambiguous Verses: Surah Al-‘Imran 3:7

هُوَ الَّذِيْٓ اَنْزَلَ عَلَيْكَ الْكِتٰبَ مِنْهُ اٰيٰتٌ مُّحْكَمٰتٌ هُنَّ اُمُّ الْكِتٰبِ وَاُخَرُ مُتَشٰبِهٰتٌ ۭ فَاَمَّا الَّذِيْنَ فِيْ قُلُوْبِهِمْ زَيْغٌ فَيَتَّبِعُوْنَ مَا تَشَابَهَ مِنْهُ ابْتِغَاۗءَ الْفِتْنَةِ وَابْتِغَاۗءَ تَاْوِيْلِهٖ ۚ وَمَا يَعْلَمُ تَاْوِيْلَهٗٓ اِلَّا اللّٰهُ ۘ وَالرّٰسِخُوْنَ فِي الْعِلْمِ يَقُوْلُوْنَ اٰمَنَّا بِهٖ ۙ كُلٌّ مِّنْ عِنْدِ رَبِّنَا ۚ وَمَا يَذَّكَّرُ اِلَّآ اُولُوا الْاَلْبَابِ (آل عمران: 7)

Translation: “It is He who has sent down the Book to you. In it are clear and decisive verses, which are the foundation of the Book, and others that are ambiguous. As for those in whose hearts is deviation, they pursue the ambiguous parts, seeking to cause discord and seeking their hidden meaning. But none knows their true interpretation except Allah. And those firmly grounded in knowledge say, ‘We believe in it; all of it is from our Lord.’ And none take heed except people of understanding.”

What are muhkamat and mutashabihat?

The muhkamat are verses whose meaning is clear and settled, such as the oneness of Allah, the command to pray, the prohibition of injustice, and the basic rules of halal and haram. The verse calls them “the mother of the Book” (umm al-kitab), meaning they are the foundation to which everything else returns.

The mutashabihat are verses whose full meaning is not immediately apparent. Scholars give examples such as the disjointed letters at the start of some surahs (alif lam mim), verses describing the attributes of Allah, and verses about the reality of the unseen world. They are not contradictions; they are a test of the heart.

The correct method: return the unclear to the clear

The rule given by the verse is simple. A sincere reader understands the ambiguous verses in the light of the clear ones. For example, verses about Allah’s “hand” are read alongside the clear verse: “There is nothing like Him” (Al-Shura 42:11). This protects the believer from likening Allah to creation.

Two readings of “and those firmly grounded”

Classical scholars discussed where the reader should pause in this verse. The majority, including many of the Companions and Successors, pause after “except Allah”. In their view the true reality of the mutashabihat is known only to Allah, and the people of knowledge simply affirm their faith in it. Others, reported from Ibn ‘Abbas and Mujahid, continue the sentence, meaning that the firmly grounded scholars also know the correct interpretation. Ibn Kathir and others reconcile the two views: the hidden reality of some matters is known only to Allah, while the correct explanation of other matters is known to the scholars. Both views agree on the attitude required: humility, faith, and refusal to use these verses to create doubt.

The Prophetic Warning: The Hadith of ‘A’ishah

The Holy Prophet (صلی اللہ علیہ وآلہ وسلم) explained this verse himself:

حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ قَالَ حَدَّثَنَا يَزِيدُ بْنُ إِبْرَاهِيمَ عَنِ ابْنِ أَبِي مُلَيْكَةَ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَائِشَةَ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَلَا هَذِهِ الْآيَةَ هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَإِذَا رَأَيْتُمْ الَّذِينَ يَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ فَأُولَئِكَ الَّذِينَ سَمَّى اللَّهُ أَوْ فَهُمْ فَاحْذَرْهُمْ (مسند احمد)

The same narration, with slightly different wording, is also recorded in Sahih al-Bukhari (Kitab al-Tafsir, Hadith 4547) and Sahih Muslim (Kitab al-‘Ilm, Hadith 2665).

Translation: ‘A’ishah (may Allah be pleased with her) narrated that the Prophet (peace be upon him) recited this verse: “It is He who has sent down the Book to you. In it are clear verses, which are the foundation of the Book, and others that are ambiguous. As for those in whose hearts is deviation, they pursue the ambiguous parts, seeking discord and seeking their interpretation, and none knows their interpretation except Allah.” Then he said: “When you see those who pursue its ambiguous parts, they are the ones Allah has described, so beware of them.”

Lessons from the hadith

1. The problem is in the heart, not in the text. The verse says the deviation (zaygh) is “in their hearts”. The same verse that guides a sincere reader misleads a person who comes with a crooked intention. Imam al-Nawawi, commenting on this hadith in his explanation of Sahih Muslim, notes that it warns against people who pick verses to stir doubt rather than to seek truth.

2. Two signs of misguidance. The hadith identifies two motives: seeking discord (ibtigha’ al-fitnah) and seeking interpretations that suit one’s own desires. Whenever someone ignores the clear verses and builds an argument only on unclear ones, these signs are present.

3. A real example from history. During the caliphate of ‘Umar (may Allah be pleased with him), a man named Sabigh began travelling and asking people about ambiguous verses in order to confuse them. ‘Umar disciplined him and ordered people not to sit with him, as reported by al-Darimi in his Sunan. This shows how seriously the Companions took the Prophet’s warning.

4. “Beware of them” is about protection, not hatred. The instruction is to guard one’s faith by not being drawn into their arguments, especially for those without deep knowledge. Questions asked sincerely to understand the Qur’an are welcome; the Companions themselves asked the Prophet about verses they found difficult.

Holding Fast to the Qur’an and the Sunnah

The two passages studied above lead to one conclusion: the Qur’an is understood correctly only when it is learned properly and read alongside the explanation of the Messenger. The Prophetic teachings make this clear.

The best of people: those who learn and teach the Qur’an

‘Uthman bin ‘Affan (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said:

خَيْرُكُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَعَلَّمَهُ (صحیح البخاری: 5027)

Translation: “The best of you are those who learn the Qur’an and teach it.”

This hadith continues the mission described in Al-Baqarah 2:151. The Prophet recited, taught and purified; those who learn and teach the Qur’an carry a share of that same work. Learning here includes correct recitation, understanding of meaning, and acting upon it. One of the narrators of this hadith, Abu ‘Abd al-Rahman al-Sulami, taught the Qur’an in Kufa for decades and said that this hadith was what kept him in his seat.

Two things that protect from going astray

The Prophet (peace be upon him) said in his farewell guidance:

تَرَكْتُ فِيكُمْ أَمْرَيْنِ لَنْ تَضِلُّوا مَا تَمَسَّكْتُمْ بِهِمَا: كِتَابَ اللَّهِ وَسُنَّةَ نَبِيِّهِ (موطأ امام مالک، کتاب القدر)

Translation: “I have left among you two things; you will never go astray as long as you hold fast to them: the Book of Allah and the Sunnah of His Prophet.”

Imam Malik recorded this in al-Muwatta’, and a connected chain is reported by al-Hakim in al-Mustadrak. Its meaning is supported by the Qur’an itself: “Whatever the Messenger gives you, take it; and whatever he forbids you, refrain from it” (Al-Hashr 59:7).

Why the Sunnah is necessary to understand the Qur’an

The Qur’an commands prayer, but the Sunnah shows how to pray. It commands zakah, but the Sunnah sets its amounts. It speaks of muhkam and mutashabih, and the Sunnah shows how to deal with those who misuse them. This is exactly why Allah sent the Book together with “wisdom”. Anyone who tries to understand the Qur’an while setting the Sunnah aside soon ends up pursuing his own interpretations, which is the very danger the hadith of ‘A’ishah warns against.

Practical Guidance for Today

In an age of social media, short video clips and instant opinions, verses of the Qur’an are often quoted without context, and confusing claims spread quickly. The teachings above give the believer a clear method:

1. Build a daily bond with the Qur’an. Recite some portion every day, even if small, with attention to correct pronunciation. Recitation was the first duty of the Prophet’s mission.
2. Learn the meaning from reliable sources. Read a trusted translation and an established tafsir, or study under a qualified teacher, rather than relying on random clips or posts.
3. Return the unclear to the clear. When you meet a verse that seems confusing, do not jump to conclusions. Read it in the light of the clear verses and the Sunnah, and ask people of knowledge.
4. Be cautious of those who spread doubt. If someone repeatedly picks difficult verses to mock the religion or confuse believers, follow the Prophet’s advice and keep your distance, especially online.
5. Work on purification alongside study. Sincerity, humility and good character prepare the heart to benefit from knowledge, just as purification comes before teaching in the verse.
6. Remember Allah and be grateful. Morning and evening adhkar, gratitude in good times and patience in hard times are the response Allah asks for in return for the blessing of guidance.
7. Teach what you learn. Share correct knowledge with family and students, so that you become among “the best of you” mentioned in the hadith.

Conclusion

The eternal wisdom of the Holy Qur’an does not lie only in its preserved words, but in the complete system Allah sent with it. A Messenger came in answer to Ibrahim’s prayer to recite the verses, purify souls, teach the Book and wisdom, and teach what humanity could never learn by itself. The Qur’an itself teaches how it must be read: its clear verses are the foundation, and its ambiguous verses are approached with humility and faith, never as a tool for discord.

The believer who learns the Qur’an from reliable sources, reads it in the light of the Sunnah, purifies his heart, remembers Allah and lives with gratitude will find in it guidance that is as fresh today as on the day it was revealed. That is the path of success in this world and the Hereafter.

References

1. The Holy Qur’an: Al-Baqarah 2:127-129, 2:151-152; Al-‘Imran 3:7, 3:164; Al-Hijr 15:9; Al-Shura 42:11; Al-Hashr 59:7; Al-Jumu’ah 62:2.
2. Sahih al-Bukhari, Hadith 4547, 5027, 7405.
3. Sahih Muslim, Hadith 2665, 2675.
4. Musnad Ahmad: hadith of ‘A’ishah on Al-‘Imran 3:7; hadith of al-‘Irbad bin Sariyah (“I am the answer to the prayer of my father Ibrahim”).
5. Malik bin Anas, al-Muwatta’, Kitab al-Qadar; al-Hakim, al-Mustadrak.
6. Al-Darimi, Sunan al-Darimi, introduction (report of ‘Umar and Sabigh).
7. Al-Shafi’i, al-Risalah.
8. Al-Qurtubi, al-Jami’ li-Ahkam al-Qur’an; Ibn Kathir, Tafsir al-Qur’an al-‘Azim, commentary on Al-Baqarah 2:151-152 and Al-‘Imran 3:7.
9. Al-Nawawi, Sharh Sahih Muslim, Kitab al-‘Ilm.

The post The Eternal Wisdom of the Holy Qur’an appeared first on The Global Educationist.

Surah Al-Baqarah 2:187 is one of the most comprehensive verses on the laws of fasting. It permits eating, drinking and marital relations during the nights of Ramadan, defines the fast as lasting from true dawn until nightfall, and forbids marital relations during i’tikaf, the spiritual retreat in the mosque. It describes spouses as garments for one another, and it ends by calling these rules “the limits of Allah” whose purpose is taqwa, God-consciousness.

This article explains the verse in the light of its background of revelation and classical commentary, then studies i’tikaf through the authentic Sunnah, including the hadith of ‘Abdullah bin ‘Umar that the Prophet (peace be upon him) observed i’tikaf in the last ten days of Ramadan. It summarises the main rulings and etiquette of i’tikaf and draws out its three spiritual dimensions: focused worship, sincere repentance, and inner awakening. The article shows that Islam combines mercy toward human needs with discipline of the soul, and that i’tikaf is the peak of that training in Ramadan.

Keywords: Ramadan, I’tikaf, Al-Baqarah 2:187, Fasting from dawn to sunset, Spouses as garments, Limits of Allah (Hudud Allah), Taqwa, Repentance (Tawbah), Laylat al-Qadr

Introduction

Ramadan is a month of training. For thirty days, a believer gives up things that are normally lawful, food, drink and marital relations, from dawn until sunset, purely for the sake of Allah. Allah states the goal of this training at the start of the passage on fasting: “Fasting has been prescribed for you as it was prescribed for those before you, so that you may attain taqwa” (Al-Baqarah 2:183).

Yet Islam does not ask believers to deny their nature completely. Only a few verses later, Allah declares: “Allah intends ease for you, not hardship” (Al-Baqarah 2:185). Verse 187 shows this balance in practice. It opens the nights for the lawful needs of the body, and closes the days for the training of the soul.

The same verse then mentions i’tikaf, a time when the believer withdraws from even lawful worldly matters to devote himself entirely to Allah in the mosque. In this way, the verse moves from ordinary fasting to the highest level of Ramadan devotion. Understanding it helps us see Ramadan not as a month of hunger, but as a structured journey toward Allah.

The Verse: Surah Al-Baqarah 2:187

Allah Almighty says:

اُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ اِلٰى نِسَاۗىِٕكُمْ ۭ ھُنَّ لِبَاسٌ لَّكُمْ وَاَنْتُمْ لِبَاسٌ لَّهُنَّ ۭعَلِمَ اللّٰهُ اَنَّكُمْ كُنْتُمْ تَخْتَانُوْنَ اَنْفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنْكُمْ ۚ فَالْئٰنَ بَاشِرُوْھُنَّ وَابْتَغُوْا مَا كَتَبَ اللّٰهُ لَكُمْ ۠وَكُلُوْا وَاشْرَبُوْا حَتّٰى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْاَبْيَضُ مِنَ الْخَيْطِ الْاَسْوَدِ مِنَ الْفَجْرِ ۠ ثُمَّ اَتِمُّوا الصِّيَامَ اِلَى الَّيْلِ ۚ وَلَا تُـبَاشِرُوْھُنَّ وَاَنْتُمْ عٰكِفُوْنَ ۙ فِي الْمَسٰجِدِ ۭ تِلْكَ حُدُوْدُ اللّٰهِ فَلَا تَقْرَبُوْھَا ۭ كَذٰلِكَ يُبَيِّنُ اللّٰهُ اٰيٰتِهٖ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُوْنَ (البقرة: 187)

Translation: “It has been made lawful for you to approach your wives on the nights of the fast. They are a garment for you, and you are a garment for them. Allah knew that you used to wrong yourselves, so He turned to you in mercy and pardoned you. So now you may be intimate with them and seek what Allah has written 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 nightfall. But do not be intimate with them while you are in i’tikaf in the mosques. These are the limits of Allah, so do not come near them. In this way Allah makes His verses clear to people, so that they may become mindful of Him.”

The background of revelation

In the early period after fasting was prescribed, the Companions understood that once a person slept after sunset, food, drink and marital relations became forbidden until the following sunset. This caused real hardship.

Al-Bara’ bin ‘Azib narrated that Qays bin Sirmah al-Ansari, who worked on his land, came home at iftar time, but his wife had no food ready. While she went to prepare it, he fell asleep from exhaustion. The next day, at midday, he fainted while working. When this was mentioned to the Prophet (peace be upon him), this verse was revealed, and the Companions rejoiced greatly (Sahih al-Bukhari, Hadith 1915).

Al-Bara’ also reported that some Companions had found it hard to stay away from their wives throughout the nights of Ramadan, and some fell short of the restriction. Allah then revealed: “Allah knew that you used to wrong yourselves, so He turned to you and pardoned you” (Sahih al-Bukhari, Hadith 4508). The verse thus came as a mercy, removing a burden and forgiving a weakness.

Explanation of the Verse

“They are a garment for you, and you are a garment for them”

This is one of the most beautiful descriptions of marriage in any scripture. Ibn ‘Abbas explained “garment” as a source of rest and tranquillity for each other. Commentators draw several meanings from the image: a garment covers faults, protects from harm, gives warmth and comfort, adorns the wearer, and is the closest thing to the body. Spouses are meant to be all of this for each other. Notice also that the verse uses the same word for both husband and wife, showing that this closeness is mutual.

“Allah knew that you used to wrong yourselves”

The Arabic word takhtanun comes from khiyanah, betrayal. A person who breaks a rule he has accepted betrays his own soul before anyone else. Yet the verse immediately follows with “so He turned to you and pardoned you”. Allah did not expose or punish; He forgave and eased the law. This is a lesson in how Allah deals with human weakness.

“And seek what Allah has written for you”

Ibn ‘Abbas, Mujahid and others said this means seeking righteous children, so that even this lawful pleasure becomes connected to a noble intention. Another view reported from Ibn ‘Abbas is that it refers to seeking Laylat al-Qadr. Both meanings direct the believer to keep a higher purpose in mind, even in lawful matters.

“Until the white thread becomes distinct from the black thread”

The Companion ‘Adi bin Hatim once placed a white thread and a black thread under his pillow and kept looking at them at night. The Prophet (peace be upon him) smiled and explained that the verse refers to the whiteness of day appearing against the darkness of night (Sahih al-Bukhari, Hadith 1916). The fast therefore begins at true dawn (al-fajr al-sadiq), when the light spreads across the horizon.

“Then complete the fast until nightfall”

The fast ends when the sun has set. The Prophet (peace be upon him) encouraged both ends of the fast to be observed with blessing: “Take suhur, for in suhur there is blessing” (Sahih al-Bukhari, Hadith 1923), and “People will remain upon goodness as long as they hasten to break the fast” (Sahih al-Bukhari, Hadith 1957).

“Do not be intimate with them while you are in i’tikaf in the mosques”

During i’tikaf, marital relations are forbidden at all times, day or night. Commentators mention that some Companions in i’tikaf used to go home to their wives and then return to the mosque, and this verse stopped that practice. The words “in the mosques” also show that i’tikaf for men takes place in a mosque.

“These are the limits of Allah, so do not come near them”

In another verse about family law, Allah says “do not transgress them” (Al-Baqarah 2:229). Here He says “do not come near them”. Scholars note that where desire is strong, Allah forbids even approaching the boundary, because the one who walks close to the edge is likely to fall. The verse ends with the goal of all these rules: taqwa.

I’tikaf in the Sunnah

The practice of the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) is reported in the following narration:

عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ کَانَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ يَعْتَکِفُ الْعَشْرَ الْأَوَاخِرَ مِنْ رَمَضَانَ (صحیح البخاری، کتاب الاعتکاف: 2025؛ صحیح مسلم: 1171)

Translation: ‘Abdullah bin ‘Umar (may Allah be pleased with them both) said: “The Messenger of Allah (peace be upon him) used to observe i’tikaf in the last ten days of Ramadan.”

The Arabic construction kana ya’takifu (“he used to observe i’tikaf”) indicates a regular, repeated practice. I’tikaf was not an occasional act of the Prophet but a fixed part of his Ramadan.

Other narrations that complete the picture

• A practice kept until the end. ‘A’ishah (may Allah be pleased with her) reported that he observed i’tikaf in the last ten days of Ramadan until Allah took him, and his wives observed i’tikaf after him (Sahih al-Bukhari, Hadith 2026; Sahih Muslim, Hadith 1172). This shows that the practice was not abrogated and is for women as well as men.
• Twenty days in the final year. Abu Hurayrah reported that the Prophet used to observe i’tikaf for ten days every Ramadan, but in the year he passed away he observed it for twenty days (Sahih al-Bukhari, Hadith 2044). The closer he came to meeting Allah, the more he increased in devotion.
• The search for Laylat al-Qadr. He said: “Seek Laylat al-Qadr in the odd nights of the last ten nights of Ramadan” (Sahih al-Bukhari, Hadith 2017). I’tikaf ensures that the believer is in worship on whichever night it falls.
• Full effort in the last ten. ‘A’ishah said that when the last ten nights began, the Prophet would tighten his waist-wrap, stay awake through the night, and wake his family for worship (Sahih al-Bukhari, Hadith 2024).

Rulings and Etiquette of I’tikaf

The following points summarise what the major schools of Islamic law agree upon, with notes where they differ. For detailed personal questions, a reader should consult a qualified scholar of his own school.

1. Meaning: Linguistically, i’tikaf means staying devoted to something. In Islamic law it is remaining in the mosque with the intention of worship.
2. Status: I’tikaf in the last ten days of Ramadan is a strongly emphasised Sunnah. The Hanafi school describes it as sunnah mu’akkadah ‘ala al-kifayah: if some people in a locality perform it, the responsibility is fulfilled for the rest.
3. Place: For men it must be in a mosque, as the verse says “in the mosques”. The wives of the Prophet observed i’tikaf in the mosque, while the Hanafi school recommends that women observe it in a designated prayer place within their homes.
4. Intention and fasting: I’tikaf begins with the intention. For the Ramadan i’tikaf, the person is already fasting. Some schools consider fasting a condition of i’tikaf, while others do not.
5. Leaving the mosque: ‘A’ishah said that the Sunnah for one in i’tikaf is not to visit the sick, not to attend a funeral, not to touch his wife, and not to go out except for a necessity (Sunan Abi Dawud, Hadith 2473). Necessities include using the toilet, a required bath, and bringing food if no one else can.
6. What breaks it: Marital relations, as clearly stated in the verse, and leaving the mosque without a valid need.
7. How to spend the time: Prayer, recitation and reflection on the Qur’an, dhikr, seeking forgiveness, supplication, and learning religious knowledge. Unnecessary talk, arguments and excessive use of the phone go against the spirit of i’tikaf.

Worship, Repentance and Spiritual Awakening

Worship: an undivided heart

Imam Ibn al-Qayyim explained that the purpose of i’tikaf is to gather the heart upon Allah, to cut it off from distraction by creation, and to make the remembrance of Allah and love for Him take the place of worldly concerns. Fasting reduces the pull of the body; i’tikaf reduces the pull of the world. Together they create rare conditions in which the heart can focus fully on its Lord.

Repentance: returning to Allah

Verse 187 itself contains a lesson in repentance: “He turned to you in mercy and pardoned you.” The last ten nights are the best time to seek that same mercy. ‘A’ishah asked the Prophet (peace be upon him) what she should say if she found Laylat al-Qadr. He taught her:

اللَّهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي (جامع الترمذی: 3513)

Translation: “O Allah, You are the One who pardons, and You love to pardon, so pardon me.”

The person in i’tikaf has time to review his life honestly, regret his sins, resolve to change, and repeat this supplication through the nights.

Spiritual awakening: carrying Ramadan forward

The true measure of i’tikaf is not only the ten days in the mosque but the person who walks out afterwards. Someone who has tasted night prayer, constant dhikr and freedom from distraction for ten days returns home with new habits and a renewed heart.

Practical guidance

• Plan early. Arrange work and family responsibilities before Ramadan so that i’tikaf, or at least part of the last ten nights, can be devoted to worship.
• Set a simple timetable. Divide the day between prayer, Qur’an, dhikr, reading and rest, so that time is not lost.
• Limit the phone. Keep it off or use it only for necessary contact.
• If full i’tikaf is not possible, spend as many hours or nights as you can in the mosque with the intention of worship, and give the last ten nights extra effort at home.
• Keep one habit after Ramadan, such as a daily portion of Qur’an, a few rak’ahs of night prayer, or regular istighfar.

Conclusion

Surah Al-Baqarah 2:187 reveals the character of Islamic law: merciful toward human needs, firm in its limits, and always aimed at taqwa. It removed a hardship the Companions had faced, forgave their weakness, honoured marriage as a bond of mutual protection and comfort, and defined the fast with clarity, from the first light of dawn to nightfall.

The same verse leads the believer to i’tikaf, where even lawful pleasures are set aside for a few days in order to stand before Allah with an undivided heart. The Prophet (peace be upon him) kept this practice every year until his death, and increased it in his final Ramadan. For the believer today, i’tikaf remains a path to deeper worship, sincere repentance and lasting spiritual awakening. Whoever enters it with sincerity can hope to leave it forgiven, renewed and closer to Allah.

References

1. The Holy Qur’an: Al-Baqarah 2:183, 2:185, 2:187, 2:229.
2. Sahih al-Bukhari, Hadith 1915, 1916, 1923, 1957, 2017, 2024, 2025, 2026, 2044, 4508.
3. Sahih Muslim, Hadith 1171, 1172.
4. Sunan Abi Dawud, Hadith 2473.
5. Jami’ al-Tirmidhi, Hadith 3513.
6. Ibn Kathir, Tafsir al-Qur’an al-‘Azim, and al-Qurtubi, al-Jami’ li-Ahkam al-Qur’an, commentary on Al-Baqarah 2:187.
7. Ibn al-Qayyim, Zad al-Ma’ad, section on the Prophet’s guidance in i’tikaf.

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