What does the Quran say about who gives children?

The Quran in Surah Ash-Shura (42:49-50) states that children are a gift exclusively from Allah. He bestows daughters, sons, or both, according to His divine will. This emphasizes that procreation is under His absolute control, not human choice or merit.

Why does the Quran mention daughters before sons in Surah Ash-Shura?

According to classical scholars like Ibn Kathir, Allah mentions females first in Quran 42:49 to honor them and to directly challenge the pre-Islamic Arab practice of devaluing or being displeased with the birth of daughters. It establishes their equal status as a divine gift.

What is the Islamic perspective on being barren or infertile?

Islam teaches that barrenness (being 'aqeem') is a state decreed by Allah's will, as stated in Quran 42:50. It is not a punishment or a sign of deficiency but a part of His divine plan and wisdom. This perspective encourages patience, trust in Allah's decree, and seeking permissible medical treatments.

Gift of Children in Islam: Divine Will & Blessing in Quran 42:49-50

gift of children

Explore Verses Related to gift of children

🕋Ash-Shuraa42:49 🕋Ash-Shuraa42:50

At a Glance

According to search-discovered classical Islamic scholarship, the concept of the 'Gift of Children' (Hibat al-Awlad) is fundamentally rooted in the Quranic declaration of Allah's absolute sovereignty over procreation. In Surah Ash-Shura, verses 49-50, Allah explicitly states that He alone creates what He wills, bestowing daughters, sons, both, or rendering individuals barren. Ibn Kathir's tafsir highlights that the verse deliberately mentions females first to honor them and to dismantle the pre-Islamic cultural bias against them. The term used, 'yahabu' (He gives/gifts), stems from 'hibah,' signifying an unconditional gift from Allah as Al-Wahhab (The Giver), not something earned by human effort. Al-Qurtubi and other scholars affirm that this divine decree encompasses all possibilities, including childlessness ('aqeem'), which is presented not as a flaw but as a manifestation of Allah's perfect knowledge and power. This comprehensive understanding establishes that a child's existence and gender are purely a matter of divine will, calling believers to respond with gratitude or patient submission.

📖 Quranic Context

Establishes Allah's absolute sovereignty over creation and procreation, countering human arrogance and cultural biases.

Positions children as a direct, unconditional gift from Allah (Al-Wahhab), shaping the believer's response to be one of gratitude or patient submission.

References: Surah Ash-Shura 42:49-50

💭 Theological Perspective

Procreation is a fundamental human desire, but its fulfillment is solely by Divine Will.

Provides a framework for contentment (rida) with one's family composition and comfort for those facing infertility.

Corrects societal injustices, particularly the pre-Islamic prejudice against female children.

Serves as a test of faith, requiring gratitude (shukr) for children and patience (sabr) in barrenness.

📜 Hadith Perspective

The Prophet Muhammad emphasized treating children justly and viewed raising righteous daughters as a path to Paradise, reinforcing the Quranic principle.

Fair treatment between children
The virtue of raising daughters
Children as a trust (amanah) from Allah

Universal agreement among scholars that these verses affirm Allah's omnipotence and wisdom in the distribution of offspring.

💎 Deeper Insights

The Quran's deliberate mention of 'females first' in 42:49 was a profound act of social and spiritual reform. In a society that buried daughters alive, this divine statement was not merely informational but transformational, fundamentally re-framing the value of women and establishing their birth as a primary expression of Allah's blessed gift.

— Ibn Kathir

The verse's structure creates a perfect symmetry of divine will, presenting four distinct states of being: having only daughters, only sons, a mix of both, or none. This categorisation acts as a 'divine tranquiliser,' assuring believers that whichever state they are in, they are within one of the four categories of Allah’s deliberate plan, not forgotten or subject to chance. It reframes every family situation as a place within a divine schema.

— Al-Qurtubi, Contemporary Scholars