Lord! Leave me not solitary - You are the Best Inheritor.

Today we share a wonderful invocation which is attributed to Prophet Zechariah (may peace be upon him) which he prayed to invoke the many blessings of Allah to grant him a son who should be his successor to carry on the Divine mission assigned to him. 

This prayer is for the information of those believers of weak faith who try to find intermediaries for forwarding their requests to Allah. In the selected 89th verse of Surah 21. Al Anbiyaa, one of the most pious and revered servant of Allah has been quoted in the Quran, praying in all his earnest to grant him a son. And after listening to his servant invoking His countless blessing, Allah grants him his wish and grants him  a son despite the fact the both the revered prophet and his wife has well past the fertility age and there was no hope of his wife conceiving a child.  Therefore we must always invoke Allah's blessing directly for it is Only He who can grant us our wishes and needs.

وَزَكَرِيَّاۤ اِذۡ نَادٰى رَبَّهٗ رَبِّ لَا تَذَرۡنِىۡ فَرۡدًا وَّاَنۡتَ خَيۡرُ الۡوٰرِثِيۡنَ​ ۖ​ۚ‏ 

(21:89) And We bestowed favour upon Zechariah, when he cried to his Lord: "Lord! Leave me not solitary (without any issue). You are the Best Inheritor."

It will be worthwhile to reiterate the reasons why the stories of the Prophets have been cited in this Surah.

(1) The story of Prophet Zacharias has been cited to impress on the minds that all the Prophets were human beings and servants of Allah and had no tinge of Godhead in them. They had no power to bestow children upon others because they themselves had to pray to Allah for children for themselves.

(2) The story of Prophet Jonah has been cited to show that even a great Prophet like him did not go unnoticed when he committed an error in regard to Allah’s message. But when he repented, Allah, by His grace, delivered him alive from the belly of the fish.

(3) The mention of Prophet Job has been made to show that even Prophets were put to hard trials and afflictions and even they had to beg Allah to restore them to health, not to speak of curing others of diseases.

Along with these, the other important thing which is meant to be impressed is that all the Prophets believed in the doctrine of Tauhid. That is why they begged and prayed to One Allah alone to fulfill their needs and requirements. Though they met with trials, Allah helped them and granted their prayers in supernatural and miraculous ways.

Yousaf Ali explains:

See xix. 2-15, and iii. 38-41. Zakariya was a priest; both he and his wife were devout and punctilious in their duties. They were old, and they had no son. He was troubled in mind, not so much by the vulgar desire to have a son to carry on his line, but because he felt that his people were not unselfishly devout, and there would be no sincere work for Allah unless he could train up someone himself. He was given a son Yahya (John the Baptist), who added to the devout reputation of the family, for he is called "noble, chaste, and a prophet," (iii. 39). All three, father, mother, and son, were made worthy of each other, and they repelled evil by their devout emulation in virtue.

'It is not that I crave a personal heir to myself: all things go back to Thee, and Thou art the best of inheritors: but I see no one around me sincere enough to carry on my work for Thee; wilt Thou give me one whom I can train?'

Muhammad Asad explains:

Lit., "Thou art the best of inheritors" as explained in 15:23, reproduced herein under:

"We are [or "shall be"] the inheritors (al-warithun)": an idiomatic metaphor based, according to the consensus of all classical commentators, on the use of the term "inheritor" or "heir" in the sense of "one who remains after his predecessor has passed away" - in this case, after all creation has perished. (Cf. the expression "the heritage of the heavens and of the earth" used, with reference to God, in 3:180 and 57:10 .)

Allah listened to the prayer of His chosen prophet and said:

(21:90) "So We allowed him, and We bestowed on him John and We fixed for him his wife." 

After Zechariah as prayed and praised Allah swt in accordance with the request made, He granted Zechariah's prayer that Allah swt bestowed on Zechariah as a son named Yahya as. He improved the condition of Zakaria's wife who was barren so that she could conceive and give birth to a child for him. Such is the blessing of the prayers of Zakaria as He is a pious life partner, then his wife gets his goodness as well.

May Allah help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. Aameen.

For more Selected Verses, please refer to our reference page: Selected Invocations / Dua " دُعا " from the Qur'an. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 |  2 | 3 | 4 | 5 |

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.

An effort has been made to gather explanation / exegesis of the surahs / verses (ayat) of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that:

• The plain translation has been taken from the Qur'ān officially published by the Kingdom of Saudi Arabia. [1]
• The exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2]  

In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources: 

• Towards Understanding the Quran
• Tafsir Ibn Khatir
• Muhammad Asad Translation
• Javed Ahmad Ghamidi / Al Mawrid
• Al-Quran, Yusuf Ali Translation
• Verse by Verse Qur'an Study Circle

In addition the references of  other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More

The Fate of those whose conduct sheet will be handed over in their Left Hand

The promise of Allah will come true on the Day of Resurrection when the entire mankind will be assembled together and each one given his conduct sheet pf his deeds or misdeeds in his earthly life. Those who who will receive their conduct sheet in their left hand will be ultimate losers on that day for they will be thrown into raging fire of hell for disobeying Allah and His messengers who have been conveying to them warnings from Allah and they blatantly disregarded those.

We have already shared two verses from Quran of such people who would regret and lament on that day, saying:

• Would that I had sent ahead what would be of avail for this life of mine!”  (Surah 89. Al Fajr: 24)
• Would that I had never been given my record" (Surah 69. Al Ḥāqqah: 25)

Please read the two posts given above, if you have already not done so, and then follow us from the 26th verse of Surah 69. Al Ḥāqqah onward (till verse 37) to know what would be the fate of the people handed over their conduct sheet in their left hand:

وَلَمۡ اَدۡرِ مَا حِسَابِيَهۡ​ۚ‏ 

(69: 26 )   And had not known what is my account.

Regretting that he wished that his conduct sheet should not have been handed over to him for it made him stand out from the rest and perhaps for the first time he felt ashamed of having lived a shameful earthly life. But he would still wonder what has been written in his conduct sheet. He would wish that his earthly life was the end of his lifef and that there was no Resurrection:

يٰلَيۡتَهَا كَانَتِ الۡقَاضِيَةَ​ ۚ‏ 

(69: 27 )   I wish my death had been the decisive one. / Oh! Would that the death that came to me in the world had made an end of me!

Yusuf Ali Explanation: The death as from this life was but a transition into a new world. They would wish that that death had been the end of all things, but it will not be.

مَاۤ اَغۡنٰى عَنِّىۡ مَالِيَهۡۚ‏ 

( 28 )   My wealth has not availed me.

Those who amass wealth in their wordily life wield tremendous power and boast of their possessions. These are the people who look down upon the poor and orphans and even usurp their possessions to be mighty and powerful. But on the Day of Resurrections, they will stand stripped of all their wealth and power - something they thought will save them from every accountability. But who can be a better accounter than Allah.

هَلَكَ عَنِّىۡ سُلۡطٰنِيَهۡ​ۚ‏ 

(69: 29 )   Gone from me is my authority."

The word sultan of the text is used both for an argument and for power and authority. If it is taken in the sense of an argument, the meaning would be: The arguments that I used to give would not work here. Here, I have no argument which I can present in self-defense. And if it is taken in the sense of power, it would imply: The power of which I was so proud in the world is no more. I have no army here and there is none to obey me. I stand as a miserable helpless creature, who can do nothing to defend himself.

Muhammad Asad Explanation: The term sultan, which primarily signifies "power" or "authority", has here - as in many other places in the Qur'an - evidently the meaning of "argument", synonymous with hujjah (Ibn 'Abbas, 'Ikrimah, Mujahid, Ad-Dahhak, all of them quoted by Tabari): in this case, an argument or arguments against the idea of life after death and, hence, of divine judgment.

Yusuf Ali Explanation: The intensest agony is when the soul loses power over itself, when the personality tries to realize itself in new conditions and cannot: this is life in death.

Javed Ahmad Ghamidi Explanation: The actual words are: ہَلَکَ عَنِّیۡ سُلۡطٰنِیَہۡ. The preposition عَنْ is appropriate here with ہَلَکَ because the latter encompasses the meaning of ذَهَبَ or بَعُدَ.

Tafsir Ibn Kathir: (verses 25-26) mean, `my wealth and my honor did not protect me from the punishment of Allah and His torment. Now the matter has ended with me alone and I have no helper nor anyone to save me.' At this Allah says,

خُذُوۡهُ فَغُلُّوۡهُ ۙ‏ 

(69: 30 )   [Allah will say], "Seize him and shackle him.

This will be moments before the climax when they will be brotula sized by angels on the Divine order and shackled, before being thrown into the hellfire.

Yusuf Ali Explanation: Perhaps the word for 'bind' should be construed: 'bind his hands round his neck, to remind him that his hands when they were free were closed to all acts of charity and mercy': Cf. xvii. 29.

ثُمَّ الۡجَحِيۡمَ صَلُّوۡهُ ۙ‏ 

(69: 31 )   Then into Hellfire drive him.

Tafsir Ibn Kathir:  (verses 30-31) meaning, He will command the guardians of Hell to forcibly remove him from the gathering place, fetter him - meaning put iron collars on his neck - then carry him off to Hell and cast him into it, meaning they will submerge him in it. Allah said, 

ثُمَّ فِىۡ سِلۡسِلَةٍ ذَرۡعُهَا سَبۡعُوۡنَ ذِرَاعًا فَاسۡلُكُوۡهُ ؕ‏ 

(69: 32 )   Then into a chain whose length is seventy cubits insert him."

Tafsir Ibn Kathir:  Ka`b Al-Ahbar said, "Every ring of it will be equal to the entire amount of iron found in this world.'' Al-`Awfi reported that Ibn `Abbas and Ibn Jurayj both said, "Each cubit will be the forearm's length of an angel.'' 

Ibn Jurayj reported that Ibn `Abbas said, (" فَاْسْلُكُوهُ " Then fasten him) "It will be entered into his buttocks and pulled out of his mouth. Then they will be arranged on this (chain) just like locusts are arranged on a stick that is being roasted.'' Al-`Awfi reported from Ibn `Abbas that he said, "It will be ran into his behind until it is brought out of his two nostrils so he will not be able to stand on his two feet.'' 

Imam Ahmad recorded from `Abdullah bin `Amr that the Messenger of Allah said, (If a drop of lead like this - and he pointed to a skull bone - were sent from the heaven to the earth, and it is a distance of five hundred years travel, it would reach the earth before night. And if it (the same drop of lead) were sent from the head of the chain (of Hell), it would travel forty fall seasons, night and day, before it would reach its (Hell's) cavity or base.) At-Tirmidhi also recorded this Hadith and he said, "This Hadith is Hasan.''

Muhammad Asad Explanation: See 14:49 - "on that Day thou wilt see all who were lost in sin (al-mujrimin) linked together in fetters" - and my explanation (given below) , which explains my above interpolation of the phrase, "of other sinners like him".

In his commentary on this passage, Razi expresses the view that the reference to the sinners' being "linked together in fetters" is a metaphor of their own evil deeds and inclinations and, consequently, of the utter despair which will be common to all of them in the hereafter. To my mind, it may also be an allusion to the chain-reaction which every evil deed is bound to set in motion on earth, one evil unavoidably begetting another.

I.e., a chain exceedingly long - the number "seventy" being used here metonymically, as is often done in classical Arabic, in the sense of "very many" (Zamakhshari); hence "of a measure the length whereof is known only to God" (Tabari; also Al-Hasan, as quoted by Razi).

Yusuf Ali Explanation: The sinful men who will be given their record on the Day of Judgment in their left hands will be in utter despair. Their power and authority which they misused to perpetrate injustice and oppression will be gone. The wealth that had made them turn a deaf ear to the call of Truth will be no more. They will cry out in agony: "O would that we were never raised again!. 0 would that death had obliterated us once for all". But their cries will be of no avail. They will be seized, bound in chains and drawn into the Blazing Fire for their crimes against Allah and man.

اِنَّهٗ كَانَ لَا يُؤۡمِنُ بِاللّٰهِ الۡعَظِيۡمِۙ‏ 

( 33 )   Indeed, he did not used to believe in Allah, the Most Great,

Yusuf Ali Explanation: The grip of sin was fastened on sinners because they forsook Allah. They ran after their own lusts and worshipped them, or they ran after Allah's creatures, ignoring Him Who is the cause and source of all good.

وَلَا يَحُضُّ عَلٰى طَعَامِ الۡمِسۡكِيۡنِؕ‏ 

(69:34 )   Nor did he encourage the feeding of the poor.

That is, not to speak of feeding a poor man himself, he did not even like to say to others that they should feed the hungry.

Tafsir Ibn Kathir: (verses 33-34) meaning, he did not establish the right of Allah upon him, of obedience to Him and performing His worship. He also did not benefit Allah's creation nor did he give them their rights. For verily, Allah has a right upon the servants that they worship Him alone and not associate anything with Him. The servants of Allah also have a right upon each other to good treatment and assistance in righteousness and piety. For this reason, Allah commanded performance of the prayer and the payment of Zakah. When the Prophet was (in his last moments) near death he said: (The prayer (As-Salah) and your right hand possessions (i.e., slaves).)

Yusuf Ali Explanation: Cf. cvii. 3; lxxxix, 18. The practical result of their rebellion against the God of Mercy was that their sympathies dried up. Not only did they not help or feed those in need, but they hindered others from doing so. And they have neither friend nor sympathy (food) in the Hereafter.

 فَلَيۡسَ لَـهُ الۡيَوۡمَ هٰهُنَا حَمِيۡمٌۙ‏ 

(69:35) Today he has been left here friendless;

وَّلَا طَعَامٌ اِلَّا مِنۡ غِسۡلِيۡنٍۙ‏ 

(69:36) and has no food except the filth from the washing of wounds,

Muhammad Asad Explanation: The noun ghislin " غِسۡلِيۡنٍۙ‏ ", which appears in the Qur'an only in this one instance, has been variously - and very contradictorily - explained by the early commentators. Ibn 'Abbas, when asked about it, frankly answered, "I do not know what grisly denotes" (Razi). The term "filth" used by me contains an allusion to the "devouring" of all that is abominable in the spiritual sense: cf. its characterization in the next verse as "[that] which none but the sinners eat" - i.e., (metaphorically) in this world and, consequently, in the hereafter as well.

Yusuf Ali Explanation: They wounded many people by their cruelty and injustice in this life, and it is befitting that they should have no food other than "the foul pus from the washing of wounds.!"

Javed Ahmad Ghamidi Explanation: The actual word is: غِسۡلِیۡن. In the Arabic language, it is used for the fluid in which dirty and impure things are washed. It is evident from this that the very wealth of his that he had made filthy by not spending it for the cause of God will come before him on the Day of Judgement in the form of this fluid.

لَّا يَاۡكُلُهٗۤ اِلَّا الۡخٰطِئُوْنَ

(69:37) which only the sinners will eat.”‏ 

Tafsir Ibn Kathir: (verses 36-37) meaning, there is no one today who can save him from the punishment of Allah, nor any close friend or intercessor whose request would be honored. He will have no food here except for the filthy washing of wounds. Qatadah said, "It will be the worst food of the people of the Hellfire.'' Ar-Rabi` and Ad-Dahhak both said, "It (Ghislin) is a tree in Hell.'' Shabib bin Bishr reported from `Ikrimah that Ibn `Abbas said, `Ghislin will be the blood and fluid that will flow from their flesh.'' `Ali bin Abi Talhah reported from Ibn `Abbas that he said, `Ghislin is the pus of the people of the Hellfire.''

May Allah help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. Aameen.

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'an. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 | 4 | 5 | 6 | 7 |

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.

An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that:

• The plain translation has been taken from the Qur'ān officially published by the Kingdom of Saudi Arabia. [1]
• The exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2]  

In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources: 

• Towards Understanding the Quran
• Tafsir Ibn Khatir
• Muhammad Asad Translation
• Al-Quran, Yusuf Ali Translation
• Javed Ahmad Ghamidi / Al Mawrid
• Verse by Verse Qur'an Study Circle
• Tafsir Jalalayn

In addition the references of  other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More

Man's Regrets: Would that I had never been given my Record

Our first post on the series of selected verses wherein man is shown expressing his regret of the Day of Resurrection was “Would that I had sent ahead what would be of avail for this life of mine!” Now comes the time when the distribution of personal records takes place when all humans born since Prophet Adam (peace be upon him) and Eve will be paraded all together and their records of good conduct or misconduct would be presented.

Those with the good conduct sheet with take sigh of relief and will be eager to enter Jannah or the Paradise. But those with misconduct sheet will have their eyes drawn down with shame and would lament:

وَاَمَّا مَنۡ اُوۡتِىَ كِتٰبَهٗ بِشِمَالِهٖ  ۙ فَيَقُوۡلُ يٰلَيۡتَنِىۡ لَمۡ اُوۡتَ كِتٰبِيَهۡ​ۚ‏ 

As for him whose Record will be given to him in his left hand, he will exclaim: “Would that I had never been given my Record." (Surah 69. Al-Haqqa:25) 

In Surah Al-Inshiqaq it has been said: And the one whose record is given him behind his back. Probably it will be like this: As the culprit would already be knowing that he was a culprit, and would be aware of what his record contained, he would dejectedly extend his left hand forward to receive it, and then would immediately hide it behind his back so that no one else saw what he had received.

That is, I should not have been given this record in the Plain of Assembly and thus publicly disgraced before all mankind, but should have been awarded secretly whatever punishment I deserved.

Yusuf Ali Explanation: 

This is in contrast to the righteous ones who will receive their record in their right hand. Cf. lxix. 19. The righteous are glad when they remember their past: their memory is itself a precious possession. The unjust are in agony when they remember their past. Their memory is itself a grievous punishment.

Muhammad Asad Explanation:

Thus signifying that he had been unrighteous in his earthly life, in contrast with those "whose record will be placed in their right hand" 

May Allah help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. Aameen.

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'an. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 | 4 | 5 |

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.

An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that:

• The plain translation has been taken from the Qur'ān officially published by the Kingdom of Saudi Arabia. [1]
• The exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2]  

In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources: 

• Towards Understanding the Quran
• Tafsir Ibn Khatir
• Muhammad Asad Translation
• Al-Quran, Yusuf Ali Translation
• Javed Ahmad Ghamidi / Al Mawrid
• Verse by Verse Qur'an Study Circle

In addition the references of  other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More

Man's Regrets: He will say: Would that I had sent ahead what would be of avail for this life of mine!

We have been sharing selected verses from the Quran for the information of our readers. While we continue to doing so, from today onwards we are commencing a sub-series of some of the Man's Regrets as mentioned by Allah in the Qur'an, which specially relate to the Day of Resurrection. This will be the day when those men who have been denying the life of the hereafter and mocking Allah's messengers and prophets of its ever taking place. It would be the day of regrets for they spent a life in the earthly world worth complete disregard to numerous warnings conveyed to them to by the messengers and prophets of Allah to save something for the life of the hereafter. 

While those few who followed the path of truth as shown in the Divine Scriptures and by the prophets, a majority which followed the Satan and evil ways will taste the torture for denying Allah's commandments. On that day they would regret and say Would that I had sent ahead what would be of avail for this life of mine and many such regrets like this one. But then it would be tool late for life is a gift of Allah which is granted only one and the losers on that day will be losers for ever. 

May Allah saves us from the torment of that day and days thereafter and help us follow a life that leases Him. Amen.

For the first post in this sub series of verses from the Qur'an on man's regret, we have chosen the 24th verse from Surah 89 Al Fajr:

يَقُوۡلُ يٰلَيۡتَنِىۡ قَدَّمۡتُ لِحَـيَاتِى​ۚ‏ 

(89:24) He will say: “Would that I had sent ahead what would be of avail for this life of mine!”

That is when this person remembers all he did he will say over and over (as indicated by yaqool " يَقُوۡلُ ") ‘Oh what destruction has fallen on upon me!’ or ‘What have I done to myself!’. He will then wish that he had invested in his future life by sending forward some good. When this person was sinning it was for their life in the dunya but they will at that point realize that it was not real life. These are the people who in the dunya, when they see you investing in your akhira, tell you to concentrate on investing in your future, i.e. in your dunya, studies, home, work etc. However, their perspective soon changes when they get to their real future and life but at that point it will be too late. [1]

Ibn Kathir explains this verse as under:

If he was a disobedient person, he will be sorry for the acts of disobedience he committed. If he was an obedient person, he will wish that he performed more acts of obedience. This is similar to what Imam Ahmad bin Hanbal recorded from Muhammad bin Abi `Amirah, who was one of the Companions of the Messenger of Allah . He said, "If a servant fell down on his face (in prostration) from the day that he was born until the day he died as an old man, in obedience to Allah, he would scorn this act on the Day of Judgement. He would wish to be returned to this life so that he could earn more reward and compensation.''

Nouman Ali Khan explains this verse in his words: If only I had spent my wealth in obedience to Allah - an investment for the real life of Jannah/Paradise. But instead he wasn't encouraging to feed the needy, using his wealth to oppress others, while eating up more wealth of the orphan / weak, and still being greedy for more in this life. Wasn't he doing all this for his life? But on this Day he will know that the real life is the one which is everlasting in Paradise. But he cannot mend his ways - it's too late to return. [3]

May Allah help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. Aameen.

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'an. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 | 

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.

An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that:

• The plain translation has been taken from the Qur'ān officially published by the Kingdom of Saudi Arabia. [1]
• The exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2]  

In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources: 

• Towards Understanding the Quran
• Tafsir Ibn Khatir
• Muhammad Asad Translation
• Al-Quran, Yusuf Ali Translation
• Javed Ahmad Ghamidi / Al Mawrid
• Verse by Verse Qur'an Study Circle

In addition the references of  other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook

Follow @IslamUltimate

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None in the heavens or on the earth has knowledge of the Unseen save Allah

There has always been a section of misleaders, the so called saints, who tempt believers to follow them by calming that they can see into the future and save them from any impending disaster or misfortune. The illiterate and men of poor faith instantly fall into the trap of such people and get fleeced. There is a need that those who can read Quran by understanding it should educate others that it is ONLY ALLAH who has the knowledge of what lies in the heavens and earth and none but He is in the knowledge of the unseen.

The following verse from Surah 27, An Naml (The Ant) should serve as an eye opener for such mislead people of poor faith that it is only Alone alone who has the knowledge of the unseen and even prophets and messengers of Allah do not have such knowledge, lest something is told to them as a special case:

قُلْ لَّا يَعۡلَمُ مَنۡ فِى السَّمٰوٰتِ وَالۡاَرۡضِ الۡغَيۡبَ اِلَّا اللّٰهُ​ؕ وَمَا يَشۡعُرُوۡنَ اَيَّانَ يُبۡعَثُوۡنَ‏ 

(27:65) Say: "None in the heavens or on the earth has knowledge of the Unseen save Allah. They do not know when they will be raised to life."

In this verse it is being told that from the viewpoint of knowledge, which is an important attribute of Godhead, that Allah is Unique and without associate. Whatever creations are there in the heavens and the earth, whether angels or jinns, prophets and saints, or other men and other creatures, they have only limited knowledge. Something is hidden from all of them. The All- Knowing One is only Allah, from Whom nothing whatever of this universe is hidden, and who knows every thing of the past and the present and the future.

The word ghaib " الۡغَيۡبَ " means something hidden and covered. As a term it implies everything which is unknown, and beyond one’s sphere of knowledge and information. There are many things in the world which individually are known to some human beings and unknown to others. And there are many others which taken as a whole have never been known to any of mankind, nor are known at present; nor will be known in the future: The same is the case with the jinns and the angels and other kinds of creation: certain things are known to some of them and hidden from others, and many things hidden from all of them and known to none. All kinds of hidden things are only known to One Being, the All-Knowing Allah. For Him nothing is unknown, everything is known and evident.

In order to bring out this reality the method of the question as employed above with regard to creation, design and sustenance of the universe has not been adopted here. The reason is that the manifestations of those attributes are clear and evident which everyone sees, and which even the pagans and polytheists acknowledged, and do even today, that they are the works of Allah. So, the argument adopted above was: When all these works, as you admit, are being done by Allah, and no one else is His partner in these, why have you then made others His associates in Divinity, and in His worship? However, the attribute of knowledge has no perceptible manifestation which may be referred to and pointed out. It can be comprehended only by thought and reflection. Therefore, it has been put forward as an assertion instead of a question. Now it is for every intelligent person to think and consider for himself whether it is reasonable to believe that there should be any other than Allah, who is all-knowing, i.e. who knows all those conditions and things and realities which existed in the universe in the past; or exist now; or will exist in the future. And if there is none other who is all knowing, and cannot be, then is it reasonable to believe that any of those who are not aware fully of the realities and conditions and circumstances, cannot become the answerer of the people’s prayers, fulfiller of their needs and remover of their hardships?

There is a subtle relationship between Divinity and the knowledge of the unseen and hidden. Since the earliest times in whatever being has man imagined the presence of an attribute of Godhead, he has taken it for granted that it knows everything and nothing is hidden from it. In other words, it is self-evident for man to believe that making or marring the destinies, answering the prayers, fulfilling the needs and helping everyone in need of help, can be the work of the being who knows everything and from whom nothing is hidden. That is why whomsoever man has regarded as possessor of the powers and authority of Godhead, he has necessarily regarded him as the knower of all hidden things as well. For his intellect testifies rightly that knowledge and authority are inter-dependent. Now if it is a fact that none but God is the Creator and the Designer and the Answerer of the prayers and the Providence, as has been proved in the foregoing verses, then it is also a self-evident reality that none but God is the Knower of the hidden things. After all, who in his senses could imagine that an angel or a jinn or a prophet or a saint or any other creature would be knowing where and what kinds of animals existed in the oceans and in the atmosphere and under the layers of the earth and upon its surface? And what is the correct number of the planets in the heavens? And what kinds of creatures exist in each of them? And where is each one of these creatures living and what are there requirements? All this should necessarily be known to Allah, because He has created them and He alone has to watch over their conditions and control their affairs and arrange for their sustenance. But how can some one else with his limited self have this vast and all-embracing knowledge and what has he to do with the functions of creation and sustenance that he should know these things?

Then this quality is also not divisible in the sense that a person, for instance, may be the knower of everything on the earth, or the knower of everything concerning human beings only, on the earth. It is in the same way indivisible as are God’s Creativity and His Providence and His Self- Subsistence indivisible. After all, how can it be possible for one to know all the affairs and all the conditions and states of all human beings who have been born in the world since the beginning of creation, and will be born till Resurrection, from the time their mothers conceived them till the time they will breath their last? And how and why will he know all this? Is he the creator of these countless multitudes? Did he create their seed in their fathers’ sperm-drop? Did he mold and shape them in their mother’s womb? Did he arrange for their normal birth? Did he make the destiny of each one of them? Is he responsible for taking decisions with regard to their life and death, their health and ill-health, their prosperity and adversity, and their rise and fall in the world? And since when did he become responsible for it? Since before his own birth or since after it? And how can these responsibilities remain confined only to human beings? This is only a part of the universal administration of the heavens and the earth. The Being Who is controlling the whole universe is the Being Who alone can be responsible for the creation and death of men, for restricting and extending their provisions and for making and marring their destinies.

That is why it is a fundamental article of Islam that none other than Allah is the Knower of the hidden and unseen things. Allah may disclose whatever of His information He wills to whomsoever of His servants He pleases and blesses him with the knowledge of one or more of the hidden things as a whole. Being the Knower of all hidden and unseen things is the attribute only of Allah, Who is the Lord of all creation:

 “He alone has the keys of the ‘unseen’ of which none has the knowledge but He.” (Surah Al-Anaam: Ayat 59). “Allah alone has the knowledge of the Hour: He alone sends down the rain and He alone knows what is (taking shape) in the wombs of the mothers. No living being knows what he will earn the next day, nor does anybody know in what land he will die.” (Surah Luqman: Ayat 34). “He knows what is before the people and also what is hidden from them; and they cannot comprehend anything of His knowledge save whatever He Himself may please to reveal.” (Al Baqarah: Ayat 255).

The Quran does not rest content with this general and absolute negation of the knowledge of the hidden and unseen for the different forms of creation. But about the Prophets in particular, and the Prophet Muhammad (peace be upon him), it clearly says that they do not possess the knowledge of the hidden and unseen, and that they were given only that much knowledge of the hidden by Allah as was necessary to enable them to carry out the duties of prophethood. (Surah Al-Anaam: Ayat 50); (Surah Al-Aaraf: Ayat 187); (Surah At-Taubah: Ayat 101); (Surah Hud: Ayat 31); (Surah Al-Ahzab: Ayat 63); (Surah Al-Ahqaf: Ayat 9); (Surah At-Tahrim: Ayat 3): and (Sutah Al-Jinn: Ayats 26-28) do not leave any room for doubt in this regard.

All these elucidations of the Quran support and explain the verse under discussion after which there remains no doubt that looking upon another than Allah as the knower of the hidden and unseen and believing that someone else also possesses the knowledge of all the past and future events, is an absolutely un-Islamic belief. Bukhari, Muslim, Tirmidhi, Nasai, Imam Ahmad, Ibn Jarir and Ibn Abu Hatim have cited this saying of Aishah (may Allah be pleased with her) through authentic reporters: “Whoever claimed that the Prophet (peace be upon him) knew what was going to happen the next day, accused Allah of lying, for Allah says: O Prophet, say, None in the heavens and the earth has the knowledge of the hidden and unseen but Allah.” Ibn al- Mundhir has reported this on the authority of Ikrimah, the well-known pupil of Abdullah bin Abbas: A person asked the Prophet (peace be upon him), O Muhammad, when will Resurrection be? And our territory is suffering from famine: when will it rain? And my wife is pregnant: what will she deliver, a boy or a girl? And I know what I have earned today; but what shall I earn tomorrow? And I know where I was born, but where shall I die? In reply, the Prophet (peace be upon him) recited (verse 34 of Surah Luqman ) as cited above. Then the well-known tradition as reported in Bukhari; and Muslim and other works of Hadith also supports the same. According to it one of the questions asked by Angel Gabriel from the Prophet (peace be upon him) when he sat among the companions in human shape before him, was: “When will Resurrection be?” The Prophet (peace be upon him) replied: “The one being questioned knows no better than the one questioning.” Then added, “This is one of those five things whose knowledge is possessed by none but Allah,” and then he recited the above-cited verse of Surah Luqman .

Suffice to day that “Those others about whom it is thought that they possess the knowledge of the hidden and, therefore, are regarded as partners in Divinity, are themselves unaware of their future. They do not know when will Resurrection be, and when will Allah raise them up again.”

Tafsir Ibn Kathir: 

The One Who knows the Unseen is Allah - Allah in this verse commands His Messenger to inform all of creation that no one among the dwellers of heaven and earth knows the Unseen, except Allah.

(" إِلاَّ اللَّهُ " except Allah) This is an absolute exception, meaning that no one knows this besides Allah, He is alone in that regard, having no partner in that knowledge. 

This is like the Ayat: (And with Him are the keys of the Unseen, none knows them but He) (6:59). And (Verily, Allah, with Him is the knowledge of the Hour, He sends down the rain) (31:34). until the end of the Surah. And there are many Ayat which mention similar things.

(" وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ " nor can they perceive when they shall be resurrected.) That is, the created beings who dwell in the heavens and on earth do not know when the Hour will occur, as Allah says: (Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden) (7: 187). meaning, it is a grave matter for the dwellers of heaven and earth.

Muhammad Asad Explanation: 

In this context, the term al-ghayb - rendered by me here as "the hidden reality" - apparently relates to the "how" of God's Being, the ultimate reality underlying the observable aspects of the universe, and the meaning and purpose inherent in its creation. My repetition, within brackets, of the words "none knows it", i.e., save God, is necessitated by the fact that He is infinite, unlimited as to space, and cannot, therefore, be included among the beings "in the heavens or on earth" who have all been created by Him.

Yusuf Ali Explanation: 

The existence of Allah is certain. But nothing else can be known with certainty to our knowledge. He has told us of the Hereafter, and therefore we know it is true. But those who do not believe in Allah,-what knowledge or certainty can they have? Even when it is actually coming, they will not have the sense to perceive it.

May Allah help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. Aameen.

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'an. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 | 4 | 5 | 

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.

An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that:

• The plain translation has been taken from the Qur'ān officially published by the Kingdom of Saudi Arabia. [1]
• The exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2]  

In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources: 

• Towards Understanding the Quran
• Tafsir Ibn Khatir
• Muhammad Asad Translation
• Al-Quran, Yusuf Ali Translation
• Javed Ahmad Ghamidi / Al Mawrid
• Verse by Verse Qur'an Study Circle

In addition the references of  other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More

Who shall live honourably in the Gardens (of Paradise)

Who are all those promised by ALLAH to live honourably in the Gardens? At many a place in the Quran, the attributes of the blessed ones are explained. In Surah Al Ma'iraj, from verses 22-34 are attributes of such believers as mentioned below:

• (70:22) The observers of prayer
• (70:23) Those who are constant in their prayer
• (70:26)  And those who believe in the Day of Recompense
• (70: 27) And those who are fearful of the punishment of their Lord
• (70:29) And those who guard their private parts
• (70:32) And those who fulfil their trusts and their covenants,
• (70:33) And those who are upright in their testimonies;
• (70:34) And who take due care of their Prayer

While we shall deliberate upon all these attributes in detail, it may be noted that offering of Salat / prayer has been stressed thrice in this surah. For prayers "Salat" is the most mentioned duty of the believers in the Quran and is the second most important of the Five Pillars of Islam, after taking the Shahadah and confirming that there is not god but He.‏ 

اِلَّا الۡمُصَلِّيۡنَۙ‏ 

( 22 )   Except the observers of prayer

A person’s performing the salat necessarily implies that he believes in Allah, His Messenger (peace be upon him), His Book and the Hereafter as well as tries to act according to his belief.

Tafsir Ibn Kathir: meaning, man is described with blameworthy characteristics except for He whom Allah protects, helps and guides to good, making its means easy for him -- and these are those people who perform Salah.

Yusuf Ali Explanation: The description of those devoted to Prayer is given in a number of clauses that follow, introduced by the words "Those who..." "Devoted to Prayer" is here but another aspect of what is described elsewhere as the Faithful and the Righteous. Devotion to prayer does not mean merely a certain number of formal rites or prostrations. It means a complete surrender of one's being to Allah. This means an earnest approach to and realization of Allah's Presence ("steadfastness in Prayer"); acts of practical and real charity; and attempt to read this life in terms of the Hereafter; the seeking of the Peace of Allah and avoidance of His displeasure; chastity; probity true and firm witness; and guarding the prayer. (verse 34).

الَّذِيۡنَ هُمۡ عَلٰى صَلَاتِهِمۡ دَآئِمُوۡنَ

( 23 )   Those who are constant in their prayer

That is, no laziness or love of ease and comfort, no occupation or interest hinders them from being punctual and regular at the prayer. When the Prayer time comes, they abandon every occupation and activity and stand up to perform worship of their God. Another meaning which Uqbah bin Amir has given of ala salat-i-him daaimun " عَلٰى صَلَاتِهِمۡ دَآئِمُوۡنَ " is that they perform the Prayer with full peace of mind, tranquility and humility; they do not try to offer the Prayer in a hurry in order to get rid of it somehow, nor think irrelevant things during the Prayer.

Tafsir Ibn Kathir: It has been said that this means they guard its times and the elements obligatory in it. This has been said by Ibn Mas`ud, Masruq and Ibrahim An-Nakha`i. It has also been said that it means tranquility and humble concentration (in the prayer). 

This is similar to Allah's statement: Successful indeed are the believers. Those who with their Salah are Khashi`un.) (23:1-2) This was said by `Uqbah bin `Amir. From its meanings is the same terminology used to describe standing (still) water (Al-Ma' Ad-Da'im). This proves the obligation of having tranquility in the prayer. For verily, the one who does not have tranquility (stillness of posture) in his bowing and prostrating, then he is not being constant (Da'im) in his prayer. This is because he is not being still in it and he does not remain (in its positions), rather he pecks in it (quickly) like the pecking of the crow. Therefore, he is not successful in performing his prayer. It has also been said that the meaning here refers to those who perform a deed and are constant in its performance and consistent in it. 

This is like the Hadith that has been recorded in the Sahih on the authority of `A'ishah that the Messenger of Allah said, (The most beloved deeds to Allah are those that are most consistent, even if they are few.)

وَالَّذِيۡنَ يُصَدِّقُوۡنَ بِيَوۡمِ الدِّيۡنِ‏ 

( 26 )   And those who believe in the Day of Recompense

“Who believe in the Day of Recompense”: Who do not think they are irresponsible but believe that one Day they will have to appear before their God and render to Him an account of their deeds.

Tafsir Ibn Kathir: meaning, they are sure of the Final Return (to Allah), the Reckoning and the Recompense. Therefore, they perform the deeds of one who hopes for the reward and fears the punishment. For this reason Allah says:

وَالَّذِيۡنَ هُمۡ مِّنۡ عَذَابِ رَبِّهِمۡ مُّشۡفِقُوۡنَ​ۚ‏ 

( 27 )   And those who are fearful of the punishment of their Lord -

 In other words, they are not like the disbelievers, who do not fear God even after they have committed every heinous sin and crime and perpetrated every cruelty in the world, but they, in spite of having adopted a righteous attitude in morals and deeds as best as they could, fear God and continue to remain in constant awe lest their shortcomings should exceed their good works before Him and they should be declared as worthy of punishment. (For further explanation, see exegesis of (Surah 23.Al-Mominoon 60), (Surah 51 Adh-Dhariyat: 21).

Yusuf Ali Explanation: A true fear of Allah is the fear of offending against His holy Will and Law, and is therefore akin to the love of Allah. It proceeds from the realization that all true peace and tranquility comes from attuning our will to the universal Will and that sin causes discord, disharmony, and displeasure,-another name for the Wrath of Allah.

وَالَّذِيۡنَ هُمۡ لِفُرُوۡجِهِمۡ حٰفِظُوۡنَۙ‏ 

( 29 )   And those who guard their private parts

“Who guard their private parts”: Who abstain from adultery as well as from nudity and exposing their private parts before others. 

With the exception as mentioned in the next verse:

اِلَّا عَلٰٓى اَزۡوَاجِهِمۡ اَوۡ مَا مَلَـكَتۡ اَيۡمَانُهُمۡ فَاِنَّهُمۡ غَيۡرُ مَلُوۡمِيۡنَ​ۚ‏ 

( 30 )   Except from their wives or those their right hands possess, for indeed, they are not to be blamed

Tafsir Ibn Kathir: meaning, they keep their private parts away from that which is forbidden and they prevent their private parts from being put into other than what Allah has allowed them to be i

This is one of the most attributes of the believers for extra matrimonial relations between man and woman are the most detested of all sins and man and woman have been warned not only here but at many a places in the Quran, mentioned herein under: 

(Surah 23. Al-Mominoon: 5): "(Those) who strictly guard their private parts:" That is They are modest in every sense of the word. They are free from sex abuse and sex perversion. They are so modest that they even conceal those parts of their bodies which the law forbids to expose before others. Please read the details in the Part I of the Exegesis of Surah Al-Mominoon already published.

(Surah 24. An-Noor: 30, 31): "(O Prophet), enjoin believing men to cast down their looks and guard their private parts. That is purer for them. Surely Allah is well aware of all what they do." Please read the details in the Part III of the Exegesis of Surah An Noor already published.

(Surah 33Al-Ahzab: 35): "Surely the men who submit (to Allah) and the women who submit (to Allah), the men who have faith and the women who have faith, the men who are obedient and the women who are obedient, the men who are truthful and the women who are truthful; the men who are steadfast and the women who are steadfast, the men who humble themselves (to Allah) and the women who humble themselves (to Allah), the men who give alms and the women who give alms, the men who fast and the women who fast, the men who guard their chastity and the women who guard their chastity, the men who remember Allah much and the women who remember Allah much:63 for them has Allah prepared forgiveness and a mighty reward." Please read the details in the Exegesis of Surah Al-Ahzab already published.

وَالَّذِيۡنَ هُمۡ عَلٰى صَلَاتِهِمۡ يُحَافِظُوۡنَؕ‏  

( 34 )   And those who [carefully] maintain their prayer:

This gives an idea of the importance of the Prayer (salat). The description of the merits of the high and sublime character of those who have been declared as worthy of Paradise, began with the Prayer and has been concluded with it. To be a performer of the Prayer is their first characteristic, to be steadfast and ever constant with regard to the Prayer is their second characteristic, and to guard their Prayer is their last characteristic. Guarding the Prayer implies many things: to perform the Prayer at its right time, to make sure before the Prayer that one’s body and clothes are clean and pure, to have performed the ablutions and to have washed the limbs well, to perform the basic elements of the Prayer with its obligatory and desirable parts with due care and attention, to observe the requisite rites of the Prayer carefully, to avoid disobedience of God, which is destructive of the Prayer. All these are included in the guarding of the Prayer.

Tafsir Ibn Kathir: meaning, they maintain its proper times, its pillars, its obligations and its recommended acts. So Allah begins this discussion (of the believers' attributes) with prayer and He concludes it with prayer. This proves the importance of it and the praise of its noble status, just as what preceded at the beginning of Surat Al-Mu'minun. It is exactly the same discussion. This is why Allah says there (in Al-Mu'minun), (These are indeed the inheritors. Who shall inherit the Firdaws (Paradise). They shall dwell therein forever.) (23:10-11)

We began with "steadfastness in prayer" in verse 23 above, and after a review of various aspects of the good man's life, close with the guarding of worship.

And those who have the attributes as mentioned above are promised the honoured gardens of Paradise:

أُوْلَـئِكَ فِى جَنَّـتٍ مُّكْرَمُونَ 

(70:35) (Such shall dwell in the Gardens, honored.) 

May Allah help us understand Qur'ān and help us to act upon the commandments of Allah contained therein and include us in those who shall dwell in the gardens of paradise, honourably. Aameen.

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'an. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 |

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.

An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that:

• The plain translation has been taken from the Qur'ān officially published by the Kingdom of Saudi Arabia. [1]
• The exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2]  

In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources: 

• Towards Understanding the Quran
• Tafsir Ibn Khatir
• Muhammad Asad Translation
• Al-Quran, Yusuf Ali Translation
• Javed Ahmad Ghamidi / Al Mawrid
• Verse by Verse Qur'an Study Circle

In addition the references of  other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More