107. Al-Maun

Al-Maun ('Small Kindnesses'), 7 Meccan verses, defines the denier of the faith as the one who repels the orphan and does not urge feeding the poor, and warns 'woe to those who pray' but are heedless of their prayer, showing off while withholding even small acts of kindness (107:4-7). Al-Maun's two halves, an opening condemning neglect of the orphan and the poor and a closing condemning showy, inattentive prayer, are read by classical commentators as deliberately linking ritual and social obligation together rather than treating them as separate spheres, the surah's central charge being precisely that outward religious observance without corresponding care for the vulnerable amounts to a form of practical denial of faith. The small kindness withheld in its final verse, generally understood as everyday items such as cooking pots, water or salt customarily lent between neighbours, gives the surah its usual English title from an ordinary domestic act rather than a grand transgression.

Classical commentators read the surah's closing description of those who 'pray yet are heedless of their prayer' and who 'show off' (107:4-6) as directed specifically at outward observance performed for social appearance rather than sincere devotion, a category the surah treats as functionally equivalent to denying faith altogether despite its outward correctness, a severe standard later Islamic ethical writing frequently invoked when discussing the difference between ritual correctness and genuine religious sincerity. The surah's pairing of neglect of the orphan with withholding of ordinary neighbourly kindness in its closing verse links large-scale social obligation and small daily courtesy within a single continuous ethical demand.

Al-Maun's warning against those who 'are heedless of their prayer' (107:5), sahin, is read in the majority classical tradition as describing showy, insincere performance, but a distinct minority reading, also attested among early commentators, instead connects heedlessness specifically to delaying or neglecting the proper time of prayer altogether rather than to the manner of its performance, treating the fault as one of timing and consistency rather than of inward sincerity during an otherwise correctly timed prayer.

Later exegesis generally treats the two readings as complementary rather than competing, since both describe a gap between the outward form of worship and its genuine substance, whether that gap appears in when prayer is performed or in the spirit brought to it. Commentators note that either reading supports the surah's wider argument linking ritual observance directly to social conduct, since a worshipper genuinely attentive to prayer, whether in its timing or its sincerity, is presented as the same kind of person expected to attend to the needs of the orphan and the poor rather than as two separate and unrelated moral tests. Modern commentators sometimes favour combining both senses explicitly in translation, rendering the term broadly enough to cover carelessness about both when and how prayer is performed.