انظر الذي كذب بالدين تجد فيه هذه الأخلاق القبيحة والأعمال السيئة؛ وإنَّما ذلك لأن الدين يحمل صاحبه على فعل الحسنات وترك السيئات. ابن جزي: 2/614.
السؤال: بيّن الله أن المكذب بالدين متصف بأخلاق قبيحة؛ لماذا؟

* يمكنك وضع إجابتك عن الأسئلة في التعليقات حتى تعمّ الفائدة

* للمزيد عن هذه الآية في مصحف تدبر وعمل: https://altadabbur.com/#aya=107_1

#وقفة_تدبرية

Bismillah Hirrahma Nirrahim,

I am currently going through this beautiful Surah with a group of sisters. It is poignant that the mention of treating the Orphans and poor comes before Allah speaks about the salah in ayats 4 and 5.

The way you treat fellow humans has an  interconnected relationship with the Creator. Mistreating others especially the most vulnerable members of society is a sign of a hard heart. We know of many ways of softening the heart, but we can often forget the way of also softening the heart is to take care of the most vulnerable members of society - the Orphans (The world has so many in Yemen, in Syria, in Africa, Iraq, Kashmir, China and so on - these beautiful children are everywhere). 

Abu Huraira reported: A man came to the Messenger of Allah, peace and blessings be upon him, and he complained about the hardness of his heart. The Prophet said, 'If you want to soften your heart, feed the poor and pat the head of the orphan.'

Source: Musnad Aḥmad 7576

If you want to improve your relationship with the Creator, be merciful to His creation (especially those that are in need). If you are indeed grateful, 'show' that you are grateful for Allah's blessings by spending upon His more vulnerable creation.

Hearts, will become softer and even more conscious in salah, understanding that we are the ones who are need of Allah's forgiveness and Mercy. 

It is so beautiful to understand that the beauty of Islam is focused upon a merciful heart and the engagement of society. This is key to unlocking huge rewards. One reward for helping the Orphans is in the hadith:

‘The Prophet (saw) said, 'The one who cares for an orphan and myself will be together in Paradise like this,'and he (saw) held his two fingers together to illustrate’. [Bukhari]

This is a huge reward, and for many of us it is not a too difficult task. In a time of ever increasing consumerism there is so much we could exchange in our expenditure.

May we use our blessings to receive even greater blessings, both in this world and in the next. Allahumma ameen.

By reading this Surah and understanding its meaning, we can ask ourselves questions that allow us to assess the extent to which we are fulfilling our religious duties as servants of Allah (SWT). Are there moments in our lives where we care more about our appearance than our beliefs? How can we incorporate small acts of kindness in our daily lives, and how can we further increase our attachment to our Creator through prayer?

This Surah also allows us to reflect on the state of our hearts. As we read it, we can feel our hearts becoming softer as we acknowledge those who are less fortunate economically than we are. It also reminds us that our hearts cannot become hard overnight; this only happens when we repeatedly ignore opportunities to show the innate mercy, kindness, and love that Allah (SWT) has given to us.

This holds especially true in light of the issues that plague our world today. From rising rates of homelessness to an increasing number of families being affected by natural disasters, people around us are suffering greatly every day. This Surah calls us to respond to this suffering by helping the less fortunate without feeling the need to show off our deeds to others. 

Indeed, Surah al Ma'un is a mirror that we can look into to not only reflect on how well we are carrying out what is expected of us as Muslims, but also to inspire us to grow into more compassionate and sincere human beings. Giving "even the simplest aid" (107:7) is a small yet crucial step that we can take to achieve this goal.

mashaAllah! what a beautiful reflection! Allah even cares about the simplest aid. 

'And refuse to give ˹even the simplest˺ aid.'

In light of the genocide and complete blockade of medicine, food and water in Gaza, what reflections occur to you regarding this verse?

Have you seen the one who denies the Reckoning?

This question hangs in the air today, not as a verse in a book, but as a searing indictment against our own souls. As we witness the genocide in Gaza—the deliberate starvation, the medicine withheld, the water denied—the words of Surah Al-Ma'un burn through our complacency.

'And refuse to give even the simplest aid.'

This is no longer just a verse. It is a mirror held up to our time, and our reflection is a painful one. We are being tested, and a profound, aching shame is growing within us.

The real, crushing grief is this: this test is not for them, it is for us.

They—the people of Gaza, wrapped in unimaginable courage—are passing their test with a faith that moves mountains. Every child enduring hunger with patience, every mother praying in the rubble, every soul that leaves this world with the name of God on their lips… they are the victorious ones. Their path, though paved with unspeakable suffering, leads straight to the gardens of Paradise. They are giving their lives for the Truth, and in doing so, they are winning eternity.

But us? What are we doing?

We pray our prayers, but are we truly present? We give our charity, but is it from our comfort or from our core? We feel the pain, but does it translate into an action that shakes the foundations of injustice? The hypocrisy stings. We call ourselves an Ummah, one body, yet when one part is being brutally torn away, our response feels like a whisper when it needs to be a global roar.

The most terrifying thought, the one that brings true grief, is the vision of a Day that will surely come.

What will we say… what will we possibly say… when we stand before our Beloved Prophet Muhammad (peace be upon him)?

When he looks at us with those eyes full of mercy and concern and asks:

'My Ummah was suffering. Their cries reached the heavens. What did you do?'

'When my children were alone, besieged, and buried under the rubble of their own homes, where were you?'

'You had a voice. You had resources. You had freedom. What did you do with it?'

Will we stammer? Will we look down in shame? Will we try to hide behind our powerless excuses? The thought of having no answer, of seeing disappointment in the face of the one who loves us most… this is a grief that eclipses all others.

The shame is overwhelming. We are ashamed that we are not doing even a fraction of what we truly could. We are capable of so much more than prayers of helplessness. We are capable of powerful boycotts, of relentless advocacy, of donating until it pinches, of raising our voices until the walls of tyranny crack.

This grief, this shame—let it not paralyze us. Let it be the fire that forges our resolve. Let our tears water the seeds of action. Let us ensure that when that question comes, we will have an answer, however small.

We will say: 'O Messenger of Allah, we saw. And we did not look away. We gave until we felt it. We spoke until we were heard. We fought for them with everything you had given us. We tried. For the sake of your love, we tried.'



The 2 surahs are back to back and have interesting contrasting verses.

Surah Al kawthar starts by mentioning Allahs generosity in giving the Prophet Mohammad SAW the abundant goodness.  Surah al Maun on the other hand starts by mentioning the oppisite virtue of generosity, stinginess! It does so  by mentioning the one who pushes away orphans and doesnt help feed the need.

Allah swt in Surah al Kawthar then commands the Prophet SAW to pray for Allah swt, while Maun mentions the one who delays his prayer and prays for other then Allah, i.e. to show off.

Allah swt in Surah al Kawthar then commands the Prophet SAW to slaughter sacrifical animals for the sake of Allah swt, while Al Maun ends by mentioning the one who refuses to help with the smallest favors.

To top it off, Subhanallah,  Al Kawthar means great abundance , while Maun means the smallest goodness... So even in their titles we find a contrast in meaning.

Itqan by AlSyuooti

*Can anyone else spot any more contrasts?