The central theme of Surat Al-Dhariyat (الذاريات) revolves around the relationship between Allah and humankind. Allah provides everything necessary for humans to sustain their lives on earth, while humans are tasked with worshiping Him. If they fulfill this responsibility during their short time on earth, Allah promises them eternal life in Paradise.

The Surah begins with four oaths highlighting the means Allah has created to deliver provisions and sustenance for humanity. These means include the winds, clouds, oceans, and angels. Allah states:

وَٱلذَّٲرِيَـٰتِ ذَرۡوً۬ا (١) فَٱلۡحَـٰمِلَـٰتِ وِقۡرً۬ا (٢) فَٱلۡجَـٰرِيَـٰتِ يُسۡرً۬ا (٣) فَٱلۡمُقَسِّمَـٰتِ أَمۡرًا (٤) إِنَّمَا تُوعَدُونَ لَصَادِقٌ۬ (٥) وَإِنَّ ٱلدِّينَ لَوَٲقِعٌ۬ (٦)

By the winds, scattering far and wide. (1) And those (clouds) that carry heavy loads (water); (2) with those (ships) that glide with ease; (3) And those (angels) who distribute things (4) Whatever you are promised is surely true. (5) And the recompense will surely happen. (51:1-6)

 This emphasizes that mankind’s sustenance (رِزقُ) is entirely in Allah’s hands. Allah further reinforces this truth by declaring:

وَفِى ٱلسَّمَآءِ رِزۡقُكُمۡ وَمَا تُوعَدُونَ (٢٢) فَوَرَبِّ ٱلسَّمَآءِ وَٱلۡأَرۡضِ إِنَّهُ ۥ لَحَقٌّ۬ مِّثۡلَ مَآ أَنَّكُمۡ تَنطِقُونَ (٢٣)

And in the heaven is your sustenance and all that that you are promised; (22) So by the Lord of the heavens and the earth, it is as true as the fact that you speak. (51:22-23)

This powerful oath highlights Allah’s authority over all provision. Reflecting on this truth, we recognize the wisdom of seeking our needs directly from Allah, the Provider, rather than from others who are equally dependent on Him.

There are two types of sustenance (Rizq):

Unconditional Rizq: Provisions granted by Allah without any effort on our part, such as the air we breathe.

Conditional Rizq: Provisions that require effort to obtain, such as water, food, and resources extracted from the earth. These are placed by Allah for us to discover and use responsibly.

Allah created humankind and provided them with all means of sustenance for the sole purpose of worshipping Him. Allah says:

مَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ (٥٦) مَآ أُرِيدُ مِنۡہُم مِّن رِّزۡقٍ۬ وَمَآ أُرِيدُ أَن يُطۡعِمُونِ (٥٧)

And I have not created the jinn and mankind but to worship Me. (56) I do not seek provision from them, nor do I ask that they feed Me. (51:56-57)

 To fulfill this purpose, humans are entrusted as stewards (Khalifa) of the earth, responsible for developing its resources in a way that benefits humanity and aligns with Allah’s commands. This stewardship requires acquiring knowledge to explore, produce, and refine the raw materials Allah has provided. However, all such efforts must be guided by Allah’s commands, ensuring justice and removing any barriers that hinder delivering Allah’s revealed message to all of mankind.

Those who fulfill this purpose of worship through Taqwa (God-consciousness) and Ihsan (excellence in action) are promised eternal bliss in Paradise. Allah describes them in the Qur’an:

إِنَّ ٱلۡمُتَّقِينَ فِى جَنَّـٰتٍ۬ وَعُيُونٍ (١٥) ءَاخِذِينَ مَآ ءَاتَٮٰهُمۡ رَبُّہُمۡ‌ۚ إِنَّہُمۡ كَانُواْ قَبۡلَ ذَٲلِكَ مُحۡسِنِينَ (١٦) كَانُواْ قَلِيلاً۬ مِّنَ ٱلَّيۡلِ مَا يَہۡجَعُونَ (١٧) وَبِٱلۡأَسۡحَارِ هُمۡ يَسۡتَغۡفِرُونَ (١٨) وَفِىٓ أَمۡوَٲلِهِمۡ حَقٌّ۬ لِّلسَّآٮِٕلِ وَٱلۡمَحۡرُومِ (١٩)

Indeed, those who have Taqwa will be in gardens and springs, (15) Receiving what their Lord has given them. Indeed, they were before Mohsineen. (16) They used to sleep but little of the night (in nigh prayers), (17) And in the hours before dawn they would ask forgiveness, (18) And in their wealth, there was a right for one who asks and for one who is deprived. (Al-Dhariyat 51:15-19)

 Since the purpose of human creation is to worship Allah, and He guarantees their sustenance on earth, those who worship Allah as He has commanded will receive an infinite reward in the Hereafter. It is therefore essential to understand how Allah wants to be worshipped. Unfortunately, most definitions are of generic in nature such as: worship is a comprehensive term that encompasses everything Allah loves and is pleased with, including words and deeds, both inward and outward.

A straightforward approach is to observe the actions of those to whom Allah has promised eternal reward. In the verses above, Allah mentions three specific qualities of them:

1. They spend only a little of the night sleeping, dedicating much of it to prayer
2. They seek forgiveness before dawn.
3. They share their wealth generously with those who ask and those in need.

By reflecting on and adopting these qualities, we align ourselves with the purpose of our creation and secure Allah’s infinite rewards in the Hereafter. However, this list is not exhaustive. It can be expanded by studying other verses in the Qur’an that outline the traits and actions of those who believe and have Taqwa. An expanded list is discussed in the appendix.

The resources that Allah placed in earth are for the benefit of all people. Allah warns against those who misuse their knowledge and power to monopolize resources and exploit others. He says:

إِنَّ ٱللَّهَ هُوَ ٱلرَّزَّاقُ ذُو ٱلۡقُوَّةِ ٱلۡمَتِينُ (٥٨) فَإِنَّ لِلَّذِينَ ظَلَمُواْ ذَنُوبً۬ا مِّثۡلَ ذَنُوبِ أَصۡحَـٰبِہِمۡ فَلَا يَسۡتَعۡجِلُونِ (٥٩) فَوَيۡلٌ۬ لِّلَّذِينَ ڪَفَرُواْ مِن يَوۡمِهِمُ ٱلَّذِى يُوعَدُونَ (٦٠)

Indeed, Allah is the Provider, the Possessor of all might, the Most Firm. (58) For those who did wrong will have their turn like the turn of their predecessors, so they should not hasten. (59) woe to those who have disbelieved of their Day that they are promised (for punishment). (51:58-60)

The Surah contains numerous references to natural sciences, reflecting the divine laws established by Allah to govern His creation. These references are intended to inspire Muslims to study, explore, and advance in science and technology, empowering them to become leaders in the world. The surah referenced the importance of winds, clouds, oceans for human survival.  It also included the following verses that address profound scientific concepts—astronomy, geology, and biology. Allah says:

وَٱلسَّمَآءَ بَنَيۡنَـٰهَا بِأَيۡيْدٍ۬ وَإِنَّا لَمُوسِعُونَ (٤٧) وَٱلۡأَرۡضَ فَرَشۡنَـٰهَا فَنِعۡمَ ٱلۡمَـٰهِدُونَ (٤٨) وَمِن ڪُلِّ شَىۡءٍ خَلَقۡنَا زَوۡجَيۡنِ لَعَلَّكُمۡ تَذَكَّرُونَ (٤٩) فَفِرُّوٓاْ إِلَى ٱللَّهِ‌ۖ إِنِّى لَكُم مِّنۡهُ نَذِيرٌ۬ مُّبِينٌ۬ (٥٠) وَلَا تَجۡعَلُواْ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ‌ۖ إِنِّى لَكُم مِّنۡهُ نَذِيرٌ۬ مُّبِينٌ۬ (٥١)

And heaven was bult by Us with might, and indeed, We are its expander. (47) And the earth We have spread out, and how excellent We have smoothed it. (48) And of all things We created pairs, so that you may take heed. (49) So, flee to Allah. Indeed, I am a clear warner to you for Him. (50) And do not make any other god along with Allah. Indeed, I am a clear warner to you from Him. (Al-Dhariyat 51:47:51)

When reflecting on these five verses, one might wonder about the connection between the first three and the last two. The initial verses address the expansion of the universe, the smoothing of the Earth’s surface, and the creation of everything in pairs—while the concluding verses command us to turn to Allah and heed His warnings.  This suggests that understanding Allah’s creation is one of the most profound ways to recognize Him. Anyone who seeks to know Allah without contemplating and studying His creation gains only a limited understanding of Allah’s attributes.

In 1922, Einstein formulated the general relativity field equations to describe a homogeneous and isotropic universe. To support the prevailing belief at the time that the universe was stationary, he introduced a cosmological constant, λ. However, a young Russian mathematician later challenged Einstein’s model and demonstrated that the universe is expanding, based on Einstein’s own equations—without the need for this arbitrary constant.

Had a Muslim scientist, inspired by the Quranic declaration that Allah expands the universe, highlighted this insight, Einstein might have avoided this mistake. Einstein himself later referred to the introduction of the cosmological constant as his “greatest blunder.”

Turning to the Earth, Allah has uniquely fashioned it for human habitation. How could life thrive if the Earth were entirely rocky? Who created fertile soil, embedded springs within it, and carved rivers through it? Allah also endowed water with its extraordinary property of expanding when frozen—unlike most substances that contract. This allows ice to float, insulating the water below and preventing entire bodies of water from freezing solid, a crucial feature for sustaining life. Furthermore, Allah placed diverse minerals within the Earth, each with distinct properties, enabling countless applications.

Allah also reminds us of the paired nature of creation. This concept extends beyond living beings to the atomic level: atoms have positive and negative charges, and even protons are composed of paired quarks (up and down). DNA is another example, structured as a double helix. The more we delve into the study of creation, the more we are reminded of Allah’s infinite greatness.

When we truly acknowledge Allah as the Creator and Sustainer of everything in the universe, our perception of Him deepens. This recognition compels us to turn to Him with humility and devotion, rushing to submit ourselves to His will and guidance.

فَفِرُّوٓاْ إِلَى ٱللَّهِ‌ۖ إِنِّى لَكُم مِّنۡهُ نَذِيرٌ۬ مُّبِينٌ۬ (٥٠) وَلَا تَجۡعَلُواْ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ‌ۖ إِنِّى لَكُم مِّنۡهُ نَذِيرٌ۬ مُّبِينٌ۬ (٥١)

So, flee to Allah. Indeed, I am a clear warner to you for Him. (50) And do not make any other god along with Allah. Indeed, I am a clear warner to you from Him. (Al-Dhariyat 51:50:51)

 

Appendix: Extended Discussion on Ibadah (عبادة)

 The term Ibadah reflects the relationship between Allah as the Master and His creations as His Abeed (slaves). It signifies the primary purpose of human existence, as Allah states:

مَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ (٥٦) مَآ أُرِيدُ مِنۡہُم مِّن رِّزۡقٍ۬ وَمَآ أُرِيدُ أَن يُطۡعِمُونِ (٥٧)

And I have not created the jinn and mankind except to worship Me. (56) I do not seek provision from them, nor do I ask that they feed Me. (Al-Dhariat 51:56-57)

 While Ibadah is often translated as “worship”—typically referring to acts of prayer, praise, and expressions of reverence, adoration, and devotion to Allah—in Islam, its meaning extends far beyond rituals. Ibadah encompasses all actions a person undertakes to fulfill their role as a trustee and steward (Khalifa) of the earth. This responsibility involves developing and utilizing the resources Allah has provided for the benefit of humanity while adhering to His commands. Importantly, these efforts must ultimately lead to acquiring the means of power necessary to establish universal justice and to remove any barriers that hinder the delivery of Allah’s revealed message to all of mankind.

This stewardship requires acquiring knowledge to explore, produce, and refine the raw materials that Allah has created. However, such efforts must always adhere to Allah’s guidance, ensuring justice, promoting goodness, and spreading His revealed message. Ibadah, therefore, is a comprehensive concept that encompasses worship, responsibility, and service to both Allah and His creation.

The only “service” mankind can offer to Allah is the delivery of His message, but even this is not a service to Allah, as He is self-sufficient and gains nothing from our actions. Instead, it is a service to humanity, aimed at guiding them to the truth. Sometimes, Ibadah is translated as “to serve Allah,” and the term ‘Abeed is translated as “servants of Allah.” However, these translations are inaccurate because Allah does not need service from anyone. On the contrary, Allah is the one who provides all sustenance and guarantees the essential services that humans need for their survival.

In reality, Ibadah encompasses all actions—whether words or deeds, internal or external—that are pleasing to Allah. While this definition is comprehensive, it remains broad and does not specify the exact actions required. A practical way to understand Ibadah is by examining the behaviors of those whom Allah has promised eternal reward in Paradise. Their actions clearly reflect what is pleasing to Him. These are the individuals who have willingly dedicated themselves and all they possess to Allah, living as His obedient and committed slaves.  Allah affirms this by saying:

إِنَّ ٱللَّهَ ٱشۡتَرَىٰ مِنَ ٱلۡمُؤۡمِنِينَ أَنفُسَهُمۡ وَأَمۡوَٲلَهُم بِأَنَّ لَهُمُ ٱلۡجَنَّةَ‌ۚ

“Indeed, Allah has bought from the believers their lives and their wealth in exchange for Paradise.” (Al-Tawbah 9:111)

Those who consciously choose to submit themselves as slaves of Allah fulfill the true essence of Ibadah. Such individuals are described as possessing Taqwa (God-consciousness), being true believers, and as the servants of Al-Rahman (‘Ibad al-Rahman). Their behavior and actions form the foundation of genuine Ibadah.

Those who embody genuine Ibadah exhibit profound love for Allah, complete trust in Him, and unwavering obedience to His commands. This profound love and absolute trust in Allah are prerequisites for their total obedience to Him. This obedience is reflected in their characteristics and deeds, which were detailed in the presentations on “Tadabbur of the Quran through the Lens of Key Terms” and can be summarized as follows:

1. Faith and Belief
2. Believe in Allah, His angels, books, messengers, and the Day of Judgment.
3. Make no distinction among Allah’s messengers.
4. Invoke no god besides Allah.

 

2. Worship and Rituals

1. Perform prayer, fasting, Hajj, and engage in frequent remembrance of Allah and the Hereafter.
2. Trust in Allah and maintain reverence (Khushoo) in prayer, including night prayers.
3. Regularly engage with the Quran, recitation and reflection.
4. Frequent remembrance of Allah and praising the Prophet (PBUH).

 

3. Seeking Forgiveness and Gratitude
   1. Seek Allah’s forgiveness often and acknowledge His blessings.
   2. Repent sincerely after sinning.

 

4. Charity and Financial Ethics
   1. Give generously in charity, spend wisely, and avoid both extravagance and stinginess.”.
   2. Avoid Riba, gambling, and protect others’ wealth.

 

5. Character and Morality

1. Speak truthfully, testify honestly, and use respectful language.
2. Avoid arrogance, suspicion, backbiting, and insulting others.
3. Maintain self-restraint. Exercise patience, forgive others, and maintain contentment.
4. Stay humble and respond peacefully to ignorant speech.
5. Avoid and turn away from Laghw (vain talk and deeds)

 

6. Community Responsibility and Social Ethics
   1. Enjoin what is right, forbid wrong, and avoid vain talk.
7. Keep trusts and covenants faithfully.
8. Seek permission to enter others’ property and verify information before acting.

 

7. Justice and Legal Matters
   1. Uphold justice, maintain proper legal documentation, and ensure fair retribution for crimes.

 

8. Unity, Striving, and Support
9. Be prepared for Jihad with wealth and lives, supporting fellow believers, and striving to keep unity.
10. Honor the sanctity of life.

 

9. Personal Conduct and Family Life
10. Maintain cleanliness, eat lawful food, and restrain anger.
11. Avoid alcohol and preserve chastity.

 

While the above are the key elements of worship, Allah has also outlined actions that warrant His punishment because they contradict His commands. These actions are considered grave sins, and engaging in any of them constitutes a clear violation of worship. These include:

 

1. Associating partners with Allah (Shirk)

إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٲلِكَ لِمَن يَشَآءُ‌ۚ وَمَن يُشۡرِكۡ بِٱللَّهِ فَقَدِ ٱفۡتَرَىٰٓ إِثۡمًا عَظِيمًا (٤٨)

“Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills.” (Al-Nisa 4:48)

 

2. Neglecting prayer (Salah)

فَخَلَفَ مِنۢ بَعۡدِهِمۡ خَلۡفٌ أَضَاعُواْ ٱلصَّلَوٰةَ وَٱتَّبَعُواْ ٱلشَّہَوَٲتِ‌ۖ فَسَوۡفَ يَلۡقَوۡنَ غَيًّا (٥٩)

“But there came after them successors who neglected prayer and pursued desires; so they are going to meet evil.” (Maryam 19:59)

مَا سَلَڪَكُمۡ فِى سَقَرَ (٤٢) قَالُواْ لَمۡ نَكُ مِنَ ٱلۡمُصَلِّينَ (٤٣)

“What put you into Saqar (Hell)?” (42) They will say, “We were not of those who prayed.”  (Al-Mudathir 74:42-43)

 

3. Murder (Taking a life unjustly)

مَن قَتَلَ نَفۡسَۢا بِغَيۡرِ نَفۡسٍ أَوۡ فَسَادٍ۬ فِى ٱلۡأَرۡضِ فَڪَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعً۬ا

“Whoever kills a soul unless for a soul or for corruption [done] in the land—it is as if he had slain mankind entirely.” (Al-Maeda 5:32)

 

4. Consuming usury (Riba)

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَذَرُواْ مَا بَقِىَ مِنَ ٱلرِّبَوٰٓاْ إِن كُنتُم مُّؤۡمِنِينَ (٢٧٨) فَإِن لَّمۡ تَفۡعَلُواْ فَأۡذَنُواْ بِحَرۡبٍ۬ مِّنَ ٱللَّهِ وَرَسُولِهِۦ‌ۖ

“O you who believe, Have Taqwa of Allah and give up what remains of Riba, if you are indeed believers. (278) If you do not, take notice of war from Allah and His Messenger:” (Al-Baqara 2:278-279)

 

5. Consuming the wealth of orphans

إِنَّ ٱلَّذِينَ يَأۡڪُلُونَ أَمۡوَٲلَ ٱلۡيَتَـٰمَىٰ ظُلۡمًا إِنَّمَا يَأۡڪُلُونَ فِى بُطُونِهِمۡ نَارً۬ا‌ۖ وَسَيَصۡلَوۡنَ سَعِيرً۬ا (١٠)

“Indeed, those who devour the property of orphans unjustly are only consuming into their bellies fire, and they will have to endure a blazing fire.” (Al-Nisa 4:10)

 

6. Adultery or fornication (Zina)

وَلَا تَقۡرَبُواْ ٱلزِّنَىٰٓ‌ۖ إِنَّهُ ۥ كَانَ فَـٰحِشَةً۬ وَسَآءَ سَبِيلاً۬ (٣٢)

“And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality and an evil way.” (Al-Isra 17:32)

 

7. Slandering chaste women

وَٱلَّذِينَ يَرۡمُونَ ٱلۡمُحۡصَنَـٰتِ ثُمَّ لَمۡ يَأۡتُواْ بِأَرۡبَعَةِ شُہَدَآءَ فَٱجۡلِدُوهُمۡ ثَمَـٰنِينَ جَلۡدَةً۬ وَلَا تَقۡبَلُواْ لَهُمۡ شَہَـٰدَةً أَبَدً۬ا‌ۚ وَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡفَـٰسِقُونَ (٤)

“And those who launch a charge against chaste women and do not produce four witnesses—flog them with eighty stripes, and ever after refuse to accept from them any testimony – they that are truly evil-doers.” (Al-Nour 24:4)

 

8. Breaking covenants

إِنَّ ٱلَّذِينَ يَشۡتَرُونَ بِعَهۡدِ ٱللَّهِ وَأَيۡمَـٰنِہِمۡ ثَمَنً۬ا قَلِيلاً أُوْلَـٰٓٮِٕكَ لَا خَلَـٰقَ لَهُمۡ فِى ٱلۡأَخِرَةِ وَلَا يُڪَلِّمُهُمُ ٱللَّهُ وَلَا يَنظُرُ إِلَيۡہِمۡ يَوۡمَ ٱلۡقِيَـٰمَةِ وَلَا يُزَڪِّيهِمۡ وَلَهُمۡ عَذَابٌ أَلِيمٌ۬ (٧٧)

“Indeed, those who break the covenant of Allah and their oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment.” (Al-Emran 3:77)

 

9. Drinking alcohol or Gambling

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِنَّمَا ٱلۡخَمۡرُ وَٱلۡمَيۡسِرُ وَٱلۡأَنصَابُ وَٱلۡأَزۡلَـٰمُ رِجۡسٌ۬ مِّنۡ عَمَلِ ٱلشَّيۡطَـٰنِ فَٱجۡتَنِبُوهُ لَعَلَّكُمۡ تُفۡلِحُونَ (٩٠) إِنَّمَا يُرِيدُ ٱلشَّيۡطَـٰنُ أَن يُوقِعَ بَيۡنَكُمُ ٱلۡعَدَٲوَةَ وَٱلۡبَغۡضَآءَ فِى ٱلۡخَمۡرِ وَٱلۡمَيۡسِرِ وَيَصُدَّكُمۡ عَن ذِكۡرِ ٱللَّهِ وَعَنِ ٱلصَّلَوٰةِ‌ۖ فَهَلۡ أَنتُم مُّنتَہُونَ (٩١)

“O you who believe, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are filth from the work of Satan.” (5:90) Satan only wants to plant enmity and hatred between you through intoxicants and gambling and to avert you from the remembrance of Allah and from prayer. Would you, then, abstain? (Al-Maeda 5:90-91)

 

10. Despairing of the mercy of Allah

إِنَّهُ ۥ لَا يَاْيۡـَٔسُ مِن رَّوۡحِ ٱللَّهِ إِلَّا ٱلۡقَوۡمُ ٱلۡكَـٰفِرُونَ (٨٧)

“Indeed, no one despairs of relief from Allah except the disbelievers.”” (Yusuf 12:87)

قَالَ وَمَن يَقۡنَطُ مِن رَّحۡمَةِ رَبِّهِۦۤ إِلَّا ٱلضَّآلُّونَ (٥٦)

“And who despairs of the mercy of his Lord except for those astray?” (Al-Hijr 15:56)

 

11. Undutiful to parents

وَبَرَّۢا بِوَٲلِدَيۡهِ وَلَمۡ يَكُن جَبَّارًا عَصِيًّ۬ا (١٤)

“And dutiful toward his parents. And he was not arrogant, rebellious” (Maryam 19:14)

 

وَوَصَّيۡنَا ٱلۡإِنسَـٰنَ بِوَٲلِدَيۡهِ حَمَلَتۡهُ أُمُّهُ ۥ وَهۡنًا عَلَىٰ وَهۡنٍ۬ وَفِصَـٰلُهُ ۥ فِى عَامَيۡنِ أَنِ ٱشۡڪُرۡ لِى وَلِوَٲلِدَيۡكَ إِلَىَّ ٱلۡمَصِيرُ (١٤) وَإِن جَـٰهَدَاكَ عَلَىٰٓ أَن تُشۡرِكَ بِى مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌ۬ فَلَا تُطِعۡهُمَا‌ۖ وَصَاحِبۡهُمَا فِى ٱلدُّنۡيَا مَعۡرُوفً۬ا‌ۖ

And We commanded man goodness towards his parents. His mother carried him, by bearing strain upon strain, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination. (14) But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with kindness.” (Luqman 31:14-15)

 

11. Severing ties of kinship

فَهَلۡ عَسَيۡتُمۡ إِن تَوَلَّيۡتُمۡ أَن تُفۡسِدُواْ فِى ٱلۡأَرۡضِ وَتُقَطِّعُوٓاْ أَرۡحَامَكُمۡ (٢٢) أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ لَعَنَهُمُ ٱللَّهُ فَأَصَمَّهُمۡ وَأَعۡمَىٰٓ أَبۡصَـٰرَهُمۡ (٢٣)

“So, would you perhaps, after having turned away spread corruption on earth and sever ties of your kins? (22) Such are they whom Allah curses, so He deafened them and blinded their eyes.” (Muhammad 47:22-23)

 

12. False testimony

وَلَا تَكۡتُمُواْ ٱلشَّهَـٰدَةَ‌ۚ وَمَن يَڪۡتُمۡهَا فَإِنَّهُ ۥۤ ءَاثِمٌ۬ قَلۡبُهُ ۥ‌ۗ ۬ (٢٨٣)

“And do not conceal testimony, for whoever conceals it—his heart is indeed sinful.” (Al-Baqarah 2:283)

 

13. Fleeing from battle on the day of confrontation

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُواْ زَحۡفً۬ا فَلَا تُوَلُّوهُمُ ٱلۡأَدۡبَارَ (١٥) وَمَن يُوَلِّهِمۡ يَوۡمَٮِٕذٍ۬ دُبُرَهُ ۥۤ إِلَّا مُتَحَرِّفً۬ا لِّقِتَالٍ أَوۡ مُتَحَيِّزًا إِلَىٰ فِئَةٍ۬ فَقَدۡ بَآءَ بِغَضَبٍ۬ مِّنَ ٱللَّهِ وَمَأۡوَٮٰهُ جَهَنَّمُ‌ۖ وَبِئۡسَ ٱلۡمَصِيرُ (١٦)

“O you who believe, when you face the disbelievers in a battle, do not turn your backs to them [in flight].” (15) Whoever turns his back to them on such a day, unless swerving [as a strategy] for war or joining [another] company, has certainly earned the wrath from Allah, and his abode is Hell – How evil a destination”. (Al-Anfal 8:15-16)