Thursday, November 5, 2020

Surah Al Inshiqaq - The Splitting Asunder: Exegesis 84th Chapter of Quran

Sūrah Al Inshiqaq "  الانشقاق " is the eighty-fourth sürah with 25 āyāt with one sajdah e talawat (prostration of recitation, verse 21), part of the 30th Juzʼ  of the Holy Qur'ān. The name of the surah is derived from the word inshaqqat in the first verse. Inshaqqat is infinitive which means to split asunder, thereby implying that it is the Surah in which mention has been made of the splitting asunder of the heavens.

This was most likely revealed after the 82nd chapter Al-Infitar, and was chronologically one of the last of the Meccan sūrahs revealed before  migration of Prophet Muhammad ﷺ to Medina.

This sūrah is a combination of a small cluster of surahs because of a similar style and content, and is similar to these surahs'; Sūrahs .81 Takweer, Sūrah. 82 Infitar, and Sūrah 83. Mutafiffeen.   

Sūrah Inshiqaq has a Theme of: Inevitability. A lot of the things in this surah seem going through stages and reaching a final conclusion. Allah expects us to fill in the blanks ourselves, so He will give some description and then expect us to know what was not mentioned. This keeps the hearer of the Qur'an alert and affirm the reality. The obedience of the universe is contrasted with the disobedience of the unbelievers.  The connection between behaviour in this world and life in the hereafter is described in short but in-depth detail.

We have already presented the overview / summary of the sürah. Let us now read the verse by verse translation and exegesis / tafseer in English. Besides, please listen to eminent Muslim scholar Nouman Ali Khan in a video at the end of the post in which he explains the first five ayat of Surah Al-Inshiqaq in which Allah paints one of the most powerful pictures of nature in the entire Quran:

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 
"In the name of Allah, the Most Gracious, the Most Merciful"

The verses 1-19 are about the doomsday when heaven will split asunder and earth will be spread out, and Books of deeds will be distributed, righteous will be happy while disbelievers will be calling for death:

إِذَا السَّمَاءُ انشَقَّتْ 
( 1 )   When the sky has split [open]

Yusuf Ali Explanation:
The passing away of this world of sense to make way for a new World of Reality is here indicated by two Facts, which are themselves signs for a complete revolution in our whole knowledge and experience. At the beginning of S. lxxxii. and S. lxxxi, other Signs were used, to lead up to the arguments there advanced. Here the two Signs are: (1) the Sky being rent asunder and giving up its secrets, and (2) the Earth being flattened out from the globe it is, and giving up its secrets. See the following notes.

Nouman Ali Khan Explanation:
inshaqat - to be torn completely is from Shaq - something cut/ripping that you don't usually imagine being torn/cut. i.e. rocks, sky, the earth, etc. shaq - is irreversible. Once the sky is torn/ripped - it cannot be back to normal again like before its tearing. The inevitable - the point of no return - the conclusion of the sky we have above us is that it will be torn and will never return to its normal state after that.

 وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ 
( 2 )   And has responded to its Lord and was obligated [to do so]
Literally: And listens its Lord’s command. However, according to Arabic usage adhina lahu does not only mean: He heard the command but it means: Hearing the command he carried it out promptly like an obedient servant.

Ibn Kathir Explanation:
(And listens to and obeys its Lord) meaning, it listens to its Lord and obeys His command to split apart. This will occur on the Day of Judgement. (and it must do so.) meaning, it is right for it to obey the command of its Lord, because it is great and cannot be rejected, nor overcome. Rather it overpowers everything and everything is submissive to it. 

Yusuf Ali Explanation:
We may think that the heavens we see above us-high and sacred, seemingly vast and limitless, eternal and timeless-are not created matter. But they are. And they remain just so long as Allah wills it so, and not a moment longer. As soon as His Command issues for their dissolution, they will obey and vanish, and all their mystery will be emptied out. And it must necessarily be so; their very nature as created beings requires that they must hearken to the voice of their Creator, even to the extent of their own extinction.

 وَإِذَا الْأَرْضُ مُدَّتْ 
( 3 )   And when the earth has been extended
When the earth is stretched out: when the oceans and rivers are filled up, the mountains are crushed to pieces and scattered away, and the earth is leveled and turned into a smooth plain. In Surah Ta Ha, the same thing has been expressed, thus: He will turn the earth into an empty level plain, wherein you will neither see any curve nor crease. (verses 106-107). Hakim in Mustadrak has related through authentic channels on the authority of Jabir bin Abdullah a saying of the Prophet (peace be upon him) to the effect: On the Resurrection Day the earth will be flattened out and spread out like the table-cloth; then there will hardly be room on it for men to place their feet. To understand this saying one should keep in mind the fact that on that Day all men who will have been born from the first day of creation till Resurrection, will be resurrected simultaneously and produced in the divine court. For gathering together such a great multitude of the people it is inevitable that the oceans, rivers, mountains, jungles, ravines and all high and low areas be leveled and the entire globe of the earth be turned into a vast plain so that all individuals of human race may have room on it to stand on their feet.

Yusuf Ali Explanation:
The Earth is a globe, enclosing within it many secrets and mysteries-gold and diamonds in its mines, heat and magnetic forces in its entrails, and the bodies of countless generations of men buried within its soil. At its dissolution all these contents will be disgorged: it will lose its shape as a globe, and cease to exist.

 وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ 
( 4 )   And has cast out that within it and relinquished [it]
That is, it will throw out all dead bodies of men and also the traces and evidences of their deeds lying within it, so that nothing remains hidden and buried in it.

 وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ 
( 5 )   And has responded to its Lord and was obligated [to do so] -
Here, it has not been expressly told what will happen when such and such an event takes place, for the subsequent theme by itself explains this, as if to say: O man, you are moving towards your Lord and are about to meet Him; you will be given your conduct book; and rewarded or punished according to your deeds."

Yusuf Ali Explanation:
We think the earth so solid and real. All our perishable things dissolve into the earth. But the earth itself will dissolve into a truer Reality. The substantive clause, to follow the two conditional clauses preceding, may be filled up from the suggestion contained in lxxxii. 5.

يَا أَيُّهَا الْإِنسَانُ إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ كَدْحًا فَمُلَاقِيهِ 
( 6 )   O mankind, indeed you are laboring toward your Lord with [great] exertion and will meet it.
That is, "You may if you so like think that all your efforts and endeavors in the world are confined to worldly life and motivated by worldly desires, yet the truth is that you are moving, consciously or unconsciously, towards your Lord and you have ultimately to appear before Him in any case.

Ibn Kathir Explanation:
(O man! Verily, you are returning towards your Lord with your deeds and actions, a sure returning,) meaning, `verily you are hastening to your Lord and working deeds.' (and you will meet.) `Then you will meet that which you did of good or evil.' 

A proof for this is what Abu Dawud At-Tayalisi recorded from Jabir, that the Messenger of Allah said, (Jibril said, "O Muhammad! Live how you wish, for verily you will die; love what you wish, for verily you will part with it; and do what you wish, for verily you will meet it (your deed).) There are some people who refer the pronoun back to the statement "your Lord.'' Thus, they hold the Ayah to mean, "and you will meet your Lord.'' This means that He will reward you for your work, and pay you for your efforts. Therefore, both of these two views are connected. 

Al-`Awfi recorded from Ibn `Abbas that he said explaining, (O man! Verily, you are returning towards your Lord with your deeds and actions, a sure returning,) "Whatever deed you do, you will meet Allah with it, whether it is good or bad.''

Muhammad Asad Explanation:
An allusion to the fact that in man's earthly life - irrespective of whether one is consciously aware of it or not - sorrow, pain, drudgery and worry by far outweigh the rare moments of true happiness and satisfaction. Thus, the human condition is described as "painful toiling towards the Sustainer" - i.e., towards the moment when one meets Him on resurrection.

Yusuf Ali Explanation:
This life is ever full of toil and misery, if looked at as empty of the Eternal Hope which Revelation gives us. Hence the literature of pessimism in poetry and philosophy which thinking minds have poured forth in all ages, when that Hope was obscured to them. "Our sweetest songs are those that tell of saddest thought." "To each his suffering ; all are men condemned alike a groan!" It is the noblest men that have to "scorn delights and live laborious days" in this life. The good suffer on account of their very goodness: the evil on account of their Evil. But the balance will be set right in the end. Those that wept shall be made to rejoice, and those that went about thoughtlessly rejoicing, shall be made to weep for their folly. They will all go to their account with Allah and meet Him before His Throne of Judgment.

 فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ 
( 7 )   Then as for he who is given his record in his right hand,

Yusuf Ali Explanation:
Right Hand. Cf. xvii 71. Then will be the fortunate ones, who spent their lives in goodness and truth: for them the account will be made easy; for even after the balancing, they will receive more than their merits deserve, on account of the infinite grace, and mercy of Allah.

 فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا 
( 8 )   He will be judged with an easy account
That is, his reckoning will be less severe. He will not be asked why he had done such and such a thing and what excuses he had to offer for it. Though his evil deeds will also be there along with his good deeds in his records, his errors will be overlooked and pardoned in view of his outweighing good deeds. In the Quran, for the severe reckoning of the wicked people the words su-al-hisab (heavy reckoning) have been used (Surah Ar-Raad, Ayat 181), and concerning the righteous it has been said: From such people, We accept the best of their deeds and overlook their evils. (Surah Al- Ahqaf, Ayat 16). The explanation of it given by the Prophet (peace be upon him) has been related in different words by lmam Ahmad Bukhari, Muslim, Tirmidhi, Nasai, Abu Daud, Hakim, Ibn Jarir, Abd bin Humaid, and Ibn Marduyah on the authority of Aishah. According to one of these traditions the Prophet (peace be upon him) said: Doomed will be he who is called to account for his deeds. Aishah said: O Messenger of Allah, has not Allah said: He whose record is given in his right hand shall have an easy reckoning? The Prophet (peace be upon him) replied: That is only about the presentation of the deeds, but the one who is questioned would be doomed. In another tradition Aishah has related: I once heard the Prophet (peace be upon him) supplicate during the prayer, thus: O God, call me to a light reckoning. When he brought his Prayer to conclusion, I asked what he meant by that supplication. He replied: Light reckoning means that one’s conduct book will be seen and one’s errors will be overlooked. O Aishah, the one who is called to account for his deeds on that Day, would be doomed.

Ibn Kathir Explanation:
(Then as for him who will be given his Record in his right hand, he surely, will receive an easy reckoning,) (84:7-8) meaning, easy without any difficulty. This means that he will not be investigated for all the minute details of his deeds. For verily, whoever is reckoned like that, he will certainly be destroyed. 

Imam Ahmad recorded from `A'ishah that the Messenger of Allah said, (Whoever is interrogated during the reckoning, then he will be punished.) `A'ishah then said, "But didn't Allah say, (He surely will receive an easy reckoning,)'' 

The Prophet replied, (That is not during to the Reckoning, rather it is referring to the presentation. Whoever is interrogated during the Reckoning on the Day of Judgement, then he will be punished.) This Hadith has also been recorded by Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i and Ibn Jarir.

 وَيَنقَلِبُ إِلَىٰ أَهْلِهِ مَسْرُورًا 
( 9 )   And return to his people in happiness.
His kinsfolk: his family and relatives and companions who will have been pardoned even like himself.

Ibn Kathir Explanation:
(And will return to his family Masrur!) This means that he will return to his family in Paradise. This was said by Qatadah and Ad-Dahhak. They also said, "Masrur means happy and delighted by what Allah has given him.''

 وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ وَرَاءَ ظَهْرِهِ 
( 10 )   But as for he who is given his record behind his back,
 In( Surah Al-Haaqqah, Ayat 25), it was said that his record will be given to him in his left hand but here behind his back. This will probably be for the reason that he would already have lost all hopes that he would be given his record in his right hand, for he would be well aware of his misdeeds and sure to receive his record in his left hand. However, in order to avoid the humiliation of receiving it in the left hand, in front of all mankind, he will withdraw his hand behind and so would receive it behind his back.

Muhammad Asad Explanation:
At first glance, this seems to contrast with 69:25 where it is stated that the record of the unrighteous "shall be placed in his left hand". In reality, however, the present formulation alludes to the sinner's horror at his record, and his wish that he had never been shown it ({69:25-26}): in other words, his not wanting to see it is symbolized by its appearance "behind his back".

Yusuf Ali Explanation:
In lxix. 24, the wicked are given the Record in their left hand. But their hands will not be free. Sin will tie their hands behind their back: and thus they can only receive their Records in their left hand, behind their back.

 فَسَوْفَ يَدْعُو ثُبُورًا 
( 11 )   He will cry out for destruction

Yusuf Ali Explanation:
The wicked will cry for death and annihilation: but they will neither live nor die: xx. 74.

 وَيَصْلَىٰ سَعِيرًا 
( 12 )   And [enter to] burn in a Blaze.

 إِنَّهُ كَانَ فِي أَهْلِهِ مَسْرُورًا 
( 13 )   Indeed, he had [once] been among his people in happiness;
That is, his way of life was different from that of God’s righteous men, about whom in(Surah At-Toor, Ayat 26), it has been said that they lived among their kinsfolk in fear and dread of God, i.e. they fear lest they should ruin their own Hereafter on account of their absorption in the love of children and endeavors for the sake of their well-being and prosperity in the world. On the contrary, this man lived a life free from every care and worry and also helped his children and kinsfolk to enjoy life fully, no matter what wicked and immoral methods he had to use to procure the means of enjoyment, how he had to usurp the rights of others and transgress the bounds set by Allah for the sake of the worldly pleasures.

Yusuf Ali Explanation:
The tables are now turned. His self-complacence and self-conceit in his lower life will now give place to weeping and gnashing of teeth!

 إِنَّهُ ظَنَّ أَن لَّن يَحُورَ 
( 14 )   Indeed, he had thought he would never return [to Allah].

Yusuf Ali Explanation:
Most of the Evil in this world is due to the false idea that man is irresponsible, or to a mad and thoughtless indulgence of self. Man is not irresponsible. He is responsible for every deed, word, and thought of his, to his Maker, to Whom he has to return, to give an account of himself. To remember this and act accordingly is to achieve salvation; to forget or flout that responsibility is to get into Hell.

 بَلَىٰ إِنَّ رَبَّهُ كَانَ بِهِ بَصِيرًا 
( 15 )   But yes! Indeed, his Lord was ever of him, Seeing.
That is, it was against God’s justice and His wisdom that He should overlook the misdeeds that he was committing and should not summon him before Himself to render his account of the deeds.

Ibn Kathir Explanation:
(Yes! Verily, his Lord has been ever beholding him!) meaning, certainly Allah will repeat his creation just as he began his creation, and He will reward him based upon his deeds, whether they were good or bad. He was ever watchful of him, meaning All-Knowing and All-Aware [Al-Basir (البصير)].

فَلَا أُقْسِمُ بِالشَّفَقِ 
( 16 )   So I swear by the twilight glow

Ibn Kathir Explanation:
Swearing by the Various Stages of Man's Journey: It has been reported from `Ali, Ibn `Abbas, `Ubadah bin As-Samit, Abu Hurayrah, Shaddad bin Aws, Ibn `Umar, Muhammad bin `Ali bin Al-Husayn, Makhul, Bakr bin `Abdullah Al-Muzani, Bukayr bin Al-Ashaj, Malik, Ibn Abi Dhi'b, and `Abdul-`Aziz bin Abi Salamah Al-Majishun, they all said, "Ash-Shafaq is the redness (in the sky).`Abdur-Razzaq recorded from Abu Hurayrah that he said, "Ash-Shafaq is the whiteness.'' So Ash-Shafaq is the redness of the horizon, either before sunset, as Mujahid said or after sunset, as is well known with the scholars of the Arabic Language. Al-Khalil bin Ahmad said, "Ash-Shafaq is the redness that appears from the setting of sun until the time of the last `Isha' (when it is completely dark). When that redness goes away, it is said, `Ash-Shafaq has disappeared.''' Al-Jawhari said, "Ash-Shafaq is the remaining light of the sun and its redness at the beginning of the night until it is close to actual nighttime (darkness).'' `Ikrimah made a similar statement when he said, "Ash-Shafaq is that what is between Al-Maghrib and Al-`Isha'.'' 

In the Sahih of Muslim, it is recorded from `Abdullah bin `Amr that the Messenger of Allah said, (The time of Al-Maghrib is as long as Ash-Shafaq has not disappeared.)'' In all of this, there is a proof that Ash-Shafaq is as Al-Jawhari and Al-Khalil have said. 

Yusuf Ali Explanation:
The same form of adjuration as in lxix. 37. The substantive statement is in verse 19 below: 'Ye shall surely travel from stage to stage". Nothing in this life is fixed, or will last. Three things are mentioned which on the one hand have remained from age to age for as far back as the memory of man can go, and yet each of them is but a short phase, gone as it were in the twinkling of an eye.  So our life here is but a fleeting show. Its completion is to be looked for elsewhere.

(1) The sun seems such a great reality that people worshipped him as a divinity. The beautiful glow it leaves when it sets is but momentary: it changes every moment and vanishes with the twilight.

 وَاللَّيْلِ وَمَا وَسَقَ 
( 17 )   And [by] the night and what it envelops

Yusuf Ali Explanation:
(2) The Night is a phenomenon you see during almost half every twenty-four hours in ordinary latitudes. At nightfall, all the wandering flocks and herds come home. The men scattered abroad for their livelihood return home to rest and sleep. The Night collects them in their homes, and yet this phase of Homing lasts but a little while. Presently all is silent and still. So will it be with our souls when this life is ended with our death. We shall be collected in a newer and larger Homing.

 وَالْقَمَرِ إِذَا اتَّسَقَ 
( 18 )   And [by] the moon when it becomes full

Ibn Kathir Explanation:
(And by the moon when it Ittasaqa.) Ibn `Abbas said, "When it comes together and becomes complete.'' Al-Hasan said, "When it comes together and becomes full.'' Qatadah said, "When it completes its cycle.'' These statements refer to its light when it is completed and becomes full, as the idea was initiated with "The night and what it gathers.'' 

Muhammad Asad Explanation:
Thus God "calls to witness" the fact that nothing in His creation is ever at a standstill, since everything moves unceasingly from one state of being into another, at every moment changing its aspect and its condition: a phenomenon aptly described by the Greek philosopher Heraclitus by the phrase panta rhei ("everything is in flux").

Yusuf Ali Explanation:
(3) The astronomical Full Moon does not last a moment. The moment the moon is full, she begins to decline, and the moment she is in her "inter-lunar swoon", she begins her career anew as a growing New Moon. So is man's life here below. It is not fixed or permanent, either in its physical phases, or even more strikingly, in its finer phases, intellectual, emotional, or spiritual.

 لَتَرْكَبُنَّ طَبَقًا عَن طَبَقٍ
( 19 )   [That] you will surely experience state after state.
That is, you will not remain in one and the same state, but will have to pass through countless stages gradually, from youth to old age, from old age to death, from death to barzakh (the intermediary state between death and Resurrection), from barzakh to Resurrection, from Resurrection to the Plain of Assembly, then to the Reckoning, and then to the meting out of rewards and punishments. An oath has been sworn by three things to confine this:

(1) By the twilight.

(2) By the darkness of night and the gathering together in it of all those human beings and animals who remain scattered in the day time.

(3) By the moon’s passing through different phases to become full. These are some of those things which testify that rest and stillness is unknown in the universe in which man lives. There is a continuous and gradual change taking place everywhere. Therefore, the disbelievers are wrong in thinking that life comes to an end after man has breathed his last.

Muhammad Asad Explanation:
Or: "from one state to another state" (Zamakhshari): i.e., in an unceasing progression - conception, birth, growth, decline, death and, finally, resurrection.

Yusuf Ali Explanation:
Man travels and ascends stage by stage. In lxvii. 3 the same word in the form tibaqan was used of the heavens, as if they were in layers one above another. Man's spiritual life may similarly be compared to an ascent from one heaven to another.

 In the concluding six verses (20-25) People are asked to believe while they have time.:

فَمَا لَهُمْ لَا يُؤْمِنُونَ 
( 20 )   So what is [the matter] with them [that] they do not believe,

Yusuf Ali Explanation:
Considering man's high destiny, and the fact that this life is but a stage or a sojourn for him, it might be expected that he would eagerly embrace every opportunity of welcoming Allah's Revelation and ascending by Faith to heights of spiritual wisdom. There is something wrong with his will if he does not do so. Notice the transition from the second person in verse 19, where there is a direct appeal to Allah's votaries, to the third person in verses 20-21, where men who are rebels against Allah's Kingdom are spoken of as if they were aliens.

۩ وَإِذَا قُرِئَ عَلَيْهِمُ الْقُرْآنُ لَا يَسْجُدُونَ  
( 21 )   And when the Qur'an is recited to them, they do not prostrate [to Allah]? ۩
They do not fall prostrate: they do not bow down to God out of fear of Him. To perform a sajdah (prostration) here is confirmed by the practice of the Prophet (peace be upon him). lmam Malik, Muslim and Nasai have related a tradition concerning Abu Huraira saying that he recited this Surah in the Prayer and performing a sajdah here and said: The Prophet (peace be upon him) performed a sajdah at this point. Bukhari, Muslim, Abu Daud and Nasai have cited this statement of Abu Rafi: Abu Huraira recited this Surah in the Isha Prayer and performed a sajdah. When I asked why he had done so, he replied: I prayed under the leadership of Abul Qasim (peace be upon him) and he performed a sajdah here. Therefore, I will continue to perform this sajdah likewise as long as I live. Muslim, Abu Daud, Tirmidhi, Nasai, Ibn Majah and others have related another tradition saying that Abu Huraira said: We performed sajdah behind the Messenger (peace be upon him) of Allah in this Surah and in Iqra bi-ismi Rabbikalladhi khalaq.

Ibn Kathir Explanation:
(What is the matter with them, that they believe not And when the Qur'an is recited to them, they fall not prostrate.) meaning, what prevents them from believing in Allah, His Messenger and the Last Day, and what is wrong with them that when Allah's Ayat and His Words are recited to them they do not prostrate due to awe, respect and reverence

 بَلِ الَّذِينَ كَفَرُوا يُكَذِّبُونَ 
( 22 )   But those who have disbelieved deny,

 وَاللَّـهُ أَعْلَمُ بِمَا يُوعُونَ 
( 23 )   And Allah is most knowing of what they keep within themselves.
Another meaning can also be: Allah knows best what disbelief, malice, hostility to the truth and evil intentions and designs they keep in their breasts.

 فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ 
( 24 )   So give them tidings of a painful punishment,

 إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ 
( 25 )   Except for those who believe and do righteous deeds. For them is a reward uninterrupted.
Cf. xli. 8. [As to those who have faith and do good works, surely theirs shall be a never-ending reward.]

The words ajrun ghaira mamnun " أَجْرٌ غَيْرُ مَمْنُونٍ " in the original have two other meanings also: (1) That it will be a reward which will never decrease and diminish. (2) That this reward will not be given with reminders of good done, like the gift made by a miserly person, who keeps on reminding the beneficiary of his favor if at all he gives away anything.

Ibn Kathir Explanation:
(Save those who believe and do righteous good deeds,) This is a clear exception meaning, `but those who believe.' This refers to those who believe in their hearts. Then the statement, "and do righteous good deeds,'' is referring to that which they do with their limbs.

(that will never come to an end.) Ibn `Abbas said, "Without being decreased.'' Mujahid and Ad-Dahhak both said, "Without measure.'' The result of their statements is that it (the reward) is without end. 

This is as Allah says, (A gift without an end.) (11:108) As-Suddi said, "Some of them have said that this means without end and without decrease.'' This is the end of the Tafsir of Surat Al-Inshiqaq. All praise and thanks are due to Allah, and He is the giver of success and freedom from error.

In the first five ayat of Surah Al-Inshiqaq Allah paints one of the most powerful pictures of nature in the entire Quran. Please listen to eminent Muslim scholar Nouman who explains in depth the scene on the Day of Judgment when the sky tears open and the earth can no longer bear the burden of everything inside it. The idea that nature is this wild beast that Allah has held back is a recurring theme in the Quran and here, Allah describes how nature will react once He it hears Allah's permission.:

You may refer to our Reference Page "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, explanation and exegesis of other chapters of the Qur'an.

You may also refer to our Reference Pages for knowing more about Islam and Quran.
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Reading the Holy Quran 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 Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:
  • The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [1]
  • The exegesis of the chapters of the Holy 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: 
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.

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