Whenever you read the Qur’an, seek refuge with Allah from Satan, the accursed

Reading Qur'an is central to everyday routine of Muslims around the world. Since the reading of Qur'an is one of the most liked acts in the eyes of Allah, the accursed Satan gets awfully worried for he feels threatened that his grip over the believers is being loosened. And thus, he tries to disturb the concentration of the believers to worldly attractions as an act of deviation. 

Mindful of the Satanic machinations, Allah has cautioned believers about it and has asked them to seek refuge with Allah from the Satan whenever reading Qur'an. The 98th verse of Surah An Nahl spells out the attitude towards Qur’ānic Recitation:

فَاِذَا قَرَاۡتَ الۡقُرۡاٰنَ فَاسۡتَعِذۡ بِاللّٰهِ مِنَ الشَّيۡطٰنِ الرَّجِيۡمِ‏  

(16:98) Whenever you read the Qur'an seek refuge with Allah from Satan, the accursed.

This does not mean that one should merely repeat the Arabic words: (I seek Allah's refuge against the accursed Satan). It means that one should have a sincere desire and do one's utmost to guard against Satan's evil suggestions when one is reciting the Holy Qur'an and should not allow wrong and irrelevant doubts and suspicions to enter one's heart. One should try to sec everything contained in the Qur'an in its true light, and refrain from mixing it up with one's self-invented theories or ideas foreign to the Qur'an so as to construe its meaning against the will of Allah. Moreover, one should feel that the most sinister and avowed design of Satan is that the reader should not obtain any guidance from the Quran. This is why Satan tries his utmost to delude the reader and pervert him from getting guidance from it, and mislead him into wrong ways of thinking. Therefore, the reader should be fully on his guard against Satan and seek Allah's refuge for help so that Satan should not be able to deprive him of the benefits froth this source of guidance, for one who fails to get guidance from this source, will never be able to get guidance from anywhere else. Above all, the one who seeks to obtain deviation from this Book, is so entangled in deviation that he can never get out of this vicious circle.

The context in which this verse occurs here is to serve as an introduction to the answers to the questions which the mushriks of Makkah were raising against the Qur'an. They have been warned that they could appreciate the blessing of the Qur'an only if they would try to see it in its true light by seeking Allah's protection against Satan's misleading suggestions, and not by raising objections against it. Otherwise, Satan does not let a man understand the Qur'an and its teachings.

The next two verses augment the substance of the aforementioned verse, which assures the believers that Satan has no power over them as long as their faith in Allah is unwavering and their belief in destiny is cemented with trust in Allah:

اِنَّهٗ لَـيۡسَ لَهٗ سُلۡطٰنٌ عَلَى الَّذِيۡنَ اٰمَنُوۡا وَعَلٰى رَبِّهِمۡ يَتَوَكَّلُوۡنَ‏ 

(16:99) Surely, he has no power over those who have faith and who place their trust in their Lord.

اِنَّمَا سُلۡطٰنُهٗ عَلَى الَّذِيۡنَ يَتَوَلَّوۡنَهٗ وَالَّذِيۡنَ هُمۡ بِهٖ مُشۡرِكُوۡنَ

(16:100) He has power only over those who take him as their patron and who, under his influence, associate others with Allah in His Divinity.

Tafsir Ibn-Kathir: (The Command to seek Refuge with Allah before reciting the Qur'an)

This is a command from Allah to His servants upon the tongue of His Prophet, telling them that when they want to read Qur'an, they should seek refuge with Allah from the cursed Shaytan. The Hadiths mentioned about seeking refuge with Allah (Isti`adhah), were quoted in our discussion at the beginning of this Tafsir, praise be to Allah. The reason for seeking refuge with Allah before reading is that the reader should not get confused or mixed up, and that the Shaytan would not confuse him or stop him from thinking about and pondering over the meaning of what he reads. Hence the majority of scholars said that refuge should be sought by Allah before starting to read.

Muhammad Asad Explanation:

The present passage (verses {98-105}) evidently connects with the broad ethical exhortation given in verse {90} above and, thus, with the statement (in verse {89}) that the Qur'an is meant "to make everything clear and to provide guidance and grace and a glad tiding unto all who have surrendered themselves to God" - which, in its turn, implies that the Qur'an is the ultimate source of all God-willed ethical and moral values, and thus an unchanging criterion of good and evil. But since man is always, by virtue of his nature, prone to question the very validity of the moral standards established through revelation, the believer is now called upon to seek, whenever he reads or meditates on this divine writ, God's spiritual aid against the whisperings of what the Qur'an describes as "Satan, the accursed" - that is, all the evil forces, both within man's own soul and within his social environment, which tend to undermine his moral convictions and to lead him away from God.

Yusuf Ali Explanation: 

Evil has no authority or influence on those who put their trust in Allah. It is good to express that trust in outward actions, and a formal expression of it-as in the formula, "I seek Allah's protection from Evil"-helps us. Man is weak at best, and he should seek strength for his will in Allah's help and protection.

Javed Ahmad Ghamidi Explanation:

This directs the Prophet (sws) to seek God’s refuge when he presents the message of the Qur’ān. Imām Amīn Aḥsan Iṣlāḥī writes:

The potent effect of the Qur’ān is dependent on the state of the heart of a person. If a person seeks refuge of God through his tongue only, it does not have much of an influence on him. However, when this supplication comes out from the depth of his heart, he is braced with such force that it gives him support to counter the onslaught of Satan and his accomplices. This onslaught is a consequence of the trial which the Almighty has ordained in this world for human beings. Hence there is no escape from this in any situation. The hidden potential of a person comes to the surface because of this. If a person has the support of the blessing of seeking refuge with the Almighty, he can never be defeated by Satan and his agents. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 4, 448)

Tafsir Qur'an Wiki: (Attitude to Qur’ānic Recitation)

The Sūrah then speaks about the Qur’ān and the values to be observed when reciting it. It also mentions some of the false assertions the unbelievers used to make about it. “Whenever you read the Qur’ān, seek refuge with God from Satan, the accursed. He certainly has no power over those who believe and place their trust in their Lord. He has power only over those who are willing to follow him, and thus ascribe to him a share in God’s divinity.” (Verses 98-100) Seeking God’s refuge against Satan prepares the atmosphere such that it is more congenial for the recitation of God’s book. It gives a sense of purity that strengthens the reader’s bond with God, so that he is free from any other preoccupation, that is with any aspect of the world of evil that Satan represents.

This is all generated by seeking refuge with God from Satan and his schemes. Yet it is made clear that Satan “has no power over those who believe and place their trust in their Lord.” (Verse 99) Those who appeal to God alone and purge their hearts of any loyalty to any other bond are free of Satan’s power. Much as he may whisper to them, their bond with God protects them from toeing his line. They may slip and commit errors, but they do not submit to Satan. They will always purge their hearts of Satan’s influence and turn to God in repentance. “He has power only over those who are willing to follow him, and thus ascribe to him a share in God’s divinity.” (Verse 100) It is such people who make Satan their patron, who allow their desires to dictate their actions under Satan’s influence that are subject to his power. Indeed, some of them make Satan their Lord. Indeed, some have even worshipped Satan, or a similar deity of evil. However, following Satan’s footsteps is a kind of associating him as a partner with God.

Now you may listen to the following short clipped video to explanation of the aforesaid Ayat by eminent Muslim scholar Nouman Ali Khan:

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

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. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

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

Photo | Tafsir References: | 1 | 2 | 3 | 4 | 5 | 6 |

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 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.  

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

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

In addition, 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

Qur'an: A Book of guidance and glad tidings to those who have submitted to Allah

Today in our series of posts on Selected verses from Qur'an, we present to our readers the meaning and explanation of 89th verse of Surah 16. An Nahl. The verse is in fact is an allusion to the Day of Judgment, when the prophets whom God has called forth within every community - or, in the wider sense of the term ummah, within every civilization or cultural period - will symbolically bear witness to the fact that they had delivered God's message to their people and explained to them the meaning of right and wrong, thus depriving them of any subsequent excuse.[3]

It also mentions the sending down of Qur'an, the last of the four Divine Scriptures which serves as a guidance and mercy and glad tidings to those who have submitted to Allah:

وَيَوۡمَ نَـبۡعَثُ فِىۡ كُلِّ اُمَّةٍ شَهِيۡدًا عَلَيۡهِمۡ مِّنۡ اَنۡفُسِهِمۡ​ وَجِئۡنَا بِكَ شَهِيۡدًا عَلٰى هٰٓؤُلَاۤءِ ​ؕ وَنَزَّلۡنَا عَلَيۡكَ الۡـكِتٰبَ تِبۡيَانًا لِّـكُلِّ شَىۡءٍ وَّ هُدًى وَّرَحۡمَةً وَّبُشۡرٰى لِلۡمُسۡلِمِيۡنَ

(16:89) (O Muhammad), warn them of the coming of a Day when We shall bring forth a witness against them from each community and We shall bring you forth as a witness against them all; (and it is for that purpose that) We sent down the Book to you which makes everything clear,86 and serves as a guidance and mercy and glad tidings to those who have submitted to Allah.

The Qur'an makes manifest everything on which depends guidance or deviation, success or failure: whose knowledge is essential for following the Right Way: which clearly distinguishes Truth from false hood.

In this connection one should guard against that meaning of this sentence and the like in the Qur'an according to which some people interpret "everything" to mean "the knowledge of all sciences, arts, etc.," and in order to prove the correctness of their interpretation, they have to pervert the real meaning of the Qur'an. 

This Book, i.e. Qur'an, is a guide for those who surrender to it as a Divine Book and follow it in every aspect of life. Then it will bring Allah's blessings upon them, and will give them the good news that they will come out successful in the Court of Allah on the Day of Judgment. Or. the contrary, those people who reject it shall not only be deprived of guidance and blessing but will also find it as a testimony against themselves on the Day of Resurrection when Allah's Messenger will stand up to testify against them. This Book will prove to be a strong argument against them, for Allah's Messenger will say that he had conveyed its Message which made manifest the distinction between Truth and falsehood.

Tafsir Ibn-Kathir: (Every Prophet will bear Witness against his Nation on the Day of Resurrection.) In this verse, Allah addressed His servant and Messenger Muhammad, saying:

(وَيَوْمَ نَبْعَثُ فِى كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِمْ مِّنْ أَنفُسِهِمْ وَجِئْنَا بِكَ شَهِيدًا عَلَى هَـؤُلآءِ -

(And on the Day when We resurrect a witness from each nation from among themselves, and We bring you (O Muhammad) as a witness against these.), meaning, your Ummah. The Ayah means: remember that Day and its terrors, and the great honor and high position that Allah has bestowed upon you. 

This Ayah is like the Ayah with which `Abdullah bin Mas`ud ended when he recited to the Messenger of Allah from the beginning of Surat An-Nisa'. When he reached the Ayah:

( فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَى هَـؤُلاءِ شَهِيداً How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these) [4:41] the Messenger of Allah said to him:(Enough.) Ibn Mas`ud said: "I turned to him and saw his eyes streaming with tears.'

The Qur'an explains Everything: وَنَزَّلْنَا عَلَيْكَ الْكِتَـبَ تِبْيَانًا لِّكُلِّ شَىْء((And We revealed the Book (the Qur'an) to you as an explanation of everything,) Ibn Mas`ud said: "Allah made it clear that in this Qur'an there is complete knowledge and about everything.'' The Qur'an contains all kinds of beneficial knowledge, such as reports of what happened in the past, information about what is yet to come, what is lawful and unlawful, and what people need to know about their worldly affairs, their religion, their livelihood in this world, and their destiny in the Hereafter - (a guidance) means, for their hearts, (a mercy, and good news for the Muslims.) 

Al-Awza`i said:(And We have revealed the Book (the Qur'an) as an explanation of everything,) meaning, with the Sunnah. The is the reason why the phrase, (وَنَزَّلْنَا عَلَيْكَ الْكِتَـبَ And We have revealed the Book to you) is mentioned immediately after the phrase,

(وَجِئْنَا بِكَ شَهِيدًا عَلَى هَـؤُلآءِ And We shall bring you (O Muhammad) as a witness against these. ) the meaning - and Allah knows best - is that the One Who obligated you to convey the Book which He revealed to you, will also ask you about that on the Day of Resurrection.

(Then We shall indeed question those (people) to whom it (the Book) was sent and We shall indeed question the Messengers.) (7:6)

(So, by your Lord, We question them all about what they did.) (15:92-92)

( يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ فَيَقُولُ مَاذَآ أُجِبْتُمْ قَالُواْ لاَ عِلْمَ لَنَآ إِنَّكَ أَنتَ عَلَّـمُ الْغُيُوبِ On the Day when Allah gathers the Messengers together and says to them: "What was the response you received (to your Message)'' They will say: "We have no knowledge, indeed only You are the Knower of all that is hidden.'') (5:109) And Allah says:

( إِنَّ الَّذِى فَرَضَ عَلَيْكَ الْقُرْءَانَ لَرَآدُّكَ إِلَى مَعَادٍ Verily, He Who obligated the Qur'an upon you (O Muhammad) will surely bring you back to the return.) [28:85] meaning, the One Who gave you the obligation of conveying the Qur'an will bring you back to Him, and your return will be on the Day of Resurrection, and He will question you about you commission of the duty He gave you. This is one of the opinions, and it presents a good understanding of it.

Muhammad Asad Explanation:

Although the Arabian contemporaries of the Prophet were, naturally, the first to whom his revelation was conveyed - a fact that gave a particular weight to the manner in which they responded to it - the Qur'anic message as such is addressed to all mankind (see in this connection, in particular, 7:158 and 21:107, as well as the corresponding notes).

I.e., everything that pertains to the knowledge of good and evil, in both the individual and social senses of these terms. - Regarding my rendering of nazzalna, it should be borne in mind that this particular grammatical form is often used in the Qur'an to bring out the fact that it was revealed gradually ("step by step") over a considerable period of time, and not in one piece.

Yusuf Ali Explanation: 

To the thought expressed in xvi. 84 (One day We shall raise from all peoples a witness: then will no excuse be accepted from Unbelievers nor will they receive any favors), is added another detail here in verse 89. But first explanation of verse 84 for it is relevant to verse 89:

To each People is sent Allah's Messenger or Teacher, to point out the right way. There may be one, or there may be many. Such a Messenger (Rasul) will be a witness that Allah's Truth was preached to all peoples in express terms, in addition to the Signs of Allah everywhere in nature. There will then be no room for excuses of any kind. Those who rejected Allah after repeated warnings cannot reasonably ask for more respite, as they had every kind of respite during their life of probation; nor can they now take refuge behind Allah's Grace, which they had repeatedly rejected. A) That is, they will not be allowed to seek grace by repentance. Cf. xxx. 57, xlv. 35.

Now coming back to verse 89: Not only will there be witnesses from Peoples, but the witnesses will be men from amongst the Peoples themselves, men of their own kith and kin, who understood them and explained Allah's Message in their own language. The Prophet Muhammad will be witness against all those who rejected the Message he brought. For those who believe in him of (all races and peoples), the Book which he brought will be an explanation, a guide, a mercy and a Gospel.

Tafsir Qur'an Wiki:

This applies to all people and communities. The Sūrah then singles out a special situation involving the Prophet with his own people:

“One day We will raise up within every nation a witness from among themselves to testify against them. And We will bring you, [Prophet] as a witness against these [i.e. your people]. We have bestowed from on high upon you the book to make everything clear, and to provide guidance and grace, and to give good news to those who submit themselves to God.” (Verse 89)

What a gloomy and fraught scene is chosen as the background: that of a pagan people looking on when the false deities they used to worship declare that they are liars, and those very deities declare their own submission to God, totally disowning their former worshippers.

Against this background, the Prophet’s position is clearly stated. He will be the witness against his own people. This timely piece of detail adds power to the whole scene: “And We will bring you, [Prophet] as a witness against these [i.e. your people].” (Verse 89) The verse mentions then that the revelations given to the Prophet “makes everything clear,” leaving no excuse for anyone to justify turning away from them. The revelation of the Qur’ān also provides “guidance and grace and gives good news to those who submit themselves to God.” (Verse 89) This shows clearly that whoever wishes to follow right guidance and receive God’s mercy should declare his submission to God before the arrival of that awesome and fearful day. For when it comes, no one will be given leave to justify his position or to make amends for past deeds. Thus, we see that the scenes of the Day of Judgement given in the Qur’ān serve a definite purpose endorsing the message given in the section where they occur.

Now you may listen to the following short clipped video to explanation of the aforesaid Ayat by eminent Muslim scholar Nouman Ali Khan:

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

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. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

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

Photo | Tafsir References: | 1 | 2 | 3 | 4 | 5 | 6 |

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 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.  

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

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

In addition, 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 Magnanimity of Allah

Our world is full of demagogues, cruel usurpers and indecent people due to which the poor and meek live in a aura of fear and deprivation. And when a poor is robbed by these inhuman beings, he often wonders why God does not punish them for their treacheries. They lament and invoke the justice of Allah, but no immediate redressal of grievance is often seen.

Does this mean Allah supports the treacherous and is indifferent to the plight and pleas of the ones being wronged? Well, this is what a helpless man with faint belief thinks. Those who truly believe in Allah know that all this for a short while for Allah does not immediately punish for disobedience, treachery and cruelty. He waits and gives time to them for a stipulated period for maybe they begin to fear Allah and become faithful. But if they do not, then their living in this world is made miserable, what to talk of the horrified end in the life of Hereafter.

The 61st verse of Surah 16. An Nahl selected for our series of posts on Selected Verses from Qur'an, is based on this very theme:

وَلَوۡ يُؤَاخِذُ اللّٰهُ النَّاسَ بِظُلۡمِهِمۡ مَّا تَرَكَ عَلَيۡهَا مِنۡ دَآبَّةٍ وَّلٰـكِنۡ يُّؤَخِّرُهُمۡ اِلٰٓى اَجَلٍ مُّسَمًّى​​ۚ فَاِذَا جَآءَ اَجَلُهُمۡ لَا يَسۡتَـاۡخِرُوۡنَ سَاعَةً​ وَّلَا يَسۡتَقۡدِمُوۡنَ‏ 

(16:61) Were Allah to take people to task for their wrong-doing, He would not have spared even a single living creature on the face of the earth. But He grants them respite until an appointed term. And when that term arrives, they have no power to delay it by a single moment, nor to hasten it.

Tafsir Ibn-Kathir: 

Allah tells us about His patience with His creatures, even though they do wrong. If He were to punish them for what they have done, there would be no living creature left on the face of the earth, i.e., He would have destroyed every animal on earth after destroying the sons of Adam. But the Lord - magnificent is His glory - is forbearing and He covers people's faults. He waits until the appointed time, i.e., He does not rush to punish them. If He did, then there would be no one left. Ibn Jarir reported that Abu Salamah said: "Abu Hurayrah heard a man saying, `The wrongdoer harms no one but himself.' He turned to him and said, `That is not true, by Allah! Even the buzzard dies in its nest because of the sins of the wrongdoer.'

Yusuf Ali Explanation: 

Allah's decree works without fail. If He were to punish for every wrong or shortcoming, not a single living creature on earth would escape punishment. But in His infinite mercy and forgiveness, He gives respite: He provides time for repentance. If the repentance is forthcoming. Allah's Mercy is forthcoming without fail, if not, the punishment comes inevitably on the expiry of the Term. The sinner cannot anticipate it by an insolent challenge, nor can he delay it when the time arrives. Let him not think that the respite given to him may mean that he can do what he likes, and that he can escape scot-free from the consequences.

Javed Ahmad Ghamidi Explanation:

 This refers to the disbelief and polytheism which is under discussion. Imām Amīn Aḥsan Iṣlāḥī writes:

The word ظُلْم actual means to suppress rights. Since polytheism and disbelief are the greatest suppression of rights by which a person suppresses the greatest right of his Lord and also inflicts injustice on on his own self, the Qur’ān has called polytheism and disbelief ظُلْم. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 4, 420)

Tafsir Qur'an Wiki:

He certainly can punish people for their wrongdoing. Had He chosen to do so, He would have brought everything down over their heads. But in His wisdom, He has decided to give them respite, for a definite term: If God were to take people to task for their wrongdoing, He would not leave a single living creature on the face [of the earth]. But He gives them respite for a set term. When their time arrives, they cannot delay it by an hour, nor can they hasten it. (Verse 61) God has created man and bestowed on him grace and blessings of all types. Man is the only creature on earth that spreads corruption, commits injustice, denies his Creator, allows tyranny within his own social set up and inflicts harm on other species. Yet despite all this, God is merciful to him, gives him one chance after another, and never abandons him altogether. His wisdom goes hand in hand with His might; His grace with His justice. But human beings are short-sighted, deluded by the respite given them. They do not feel how graceful God is to them until His justice brings them to account at the end of the term, He has appointed for them. But

“When their time arrives, they cannot delay it by an hour, nor can they hasten it.” (Verse 61)

Now you may listen to the following short clipped video to explanation of the aforesaid Ayat by eminent Muslim scholar Nouman Ali Khan:

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

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. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

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

Tafsir References: | 1 | 2 | 3 | 4 | 

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 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.  

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

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

In addition, 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

Allah enjoins Three Virtues - and Forbids Three Vices

Man's life is full of pushes and pulls and his entire life passes away in an attempt to live a balanced life. But the forces of evil are always pursuant of anyone trying to push them and live of a life of purity and peace. Allah has always been mindful of this struggle of man, specially when it comes to believers who wish to stay away from the path of evil and follow a righteous path as prescribed in the Qur'an and stressed by the Prophet Muhammad ﷺ. And that is why at umpteen number of times, man has been cautioned to follow the life of virtues, while strictly abstaining the life of vices.

Today in our series of posts on Selected Verses from Qur'an, we share a one verse, the 90th verse of Surah 16 An Nahl, which encourages the believers to adopt a life of virtues with a focus on Justice, Kindness and being good to others while staying away from the vies which include lewdness, acts unbecoming and oppressiveness. And the list of virtues and vices is not long: It is just three virtues to follow and three vices to abstain from. In fact this great verse is a summary of all the dos and don’ts of the Sharī‘ah

اِنَّ اللّٰهَ يَاۡمُرُ بِالۡعَدۡلِ وَالۡاِحۡسَانِ وَاِيۡتَآىـئِ ذِى الۡقُرۡبٰى وَيَنۡهٰى عَنِ الۡفَحۡشَآءِ وَالۡمُنۡكَرِ وَالۡبَغۡىِ​ۚ يَعِظُكُمۡ لَعَلَّكُمۡ تَذَكَّرُوۡنَ‏ 

(16:90) Surely Allah enjoins justice, kindness and the doing of good to kith and kin, and forbids all that is shameful, evil and oppressive. He exhorts you so that you may be mindful.

Eminent Muslim scholar Sayyid Abul Ala Maududi explains that In this brief sentence Allah has enjoined three most important things on which alone depends the establishment of a sound and healthy society:

The first of these is justice which has two aspects.

To make such arrangements as may enable everyone to get one's due rights without stint. Justice does not, however, mean equal distribution of rights, for that would be absolutely unnatural. In fact, justice means equitable dispensation of rights which in certain cases may mean equality. For example, all citizens should have equal rights of citizenship but in other cases equality in rights would be injustice. For instance, equality in social status and rights between parents and their children will obviously be wrong. Likewise those who render services of superior and inferior types cannot be equal in regard to wages and salaries. What Allah enjoins is that the full rights of everyone should be honestly rendered whether those be moral, social, economic legal or political in accordance with what one justly deserves.

The second thing enjoined is "ihsan" which has no equivalent in English. This means to be good, generous, sympathetic, tolerant, forgiving, polite, cooperative, selfless, etc. In collective life this is even more important than justice; for justice is the foundation of a sound society but ihsan is its perfection. On the one hand, justice protects society from bitterness and violation of rights: on the other, ihsan makes it sweet and joyful and worth living. It is obvious that no society can flourish if every individual insists on exacting his pound of flesh. At best such a society might be free from conflict but there cannot be love, gratitude, generosity, sacrifice, sincerity, sympathy and such humane qualities as produce sweetness in life and develop high values.

The third thing which has been enjoined is good treatment towards one's relatives which in fact is a specific form of ihsan. It means that one should not only treat one's relatives well, share their sorrows and pleasures and help them within lawful limits but should also share one's wealth with them according to one's means and the need of each relative. This enjoins on everyone who possesses ample means to acknowledge the share of one's deserving relatives along with the rights of one's own person and family. The Divine Law holds every well-to-do person in a family to be responsible for fulfilling the needs of all his needy kith and kin. The Law considers it a great evil that one person should enjoy the pleasures of life while his own kith and kin are starving. As it considers the family to be an important part of society, it lays down that the first right of needy individuals is on its well-to-do members and then on the others. Likewise it is the first duty of the well-to-do members of the family to fulfill the needs of their own near relatives and then those of others. The Holy Prophet has emphasized this fact in many Traditions, according to which a person owes rights to his parents, his wife and children, his brothers and sisters, other relatives, etc., in accordance with the nearness of their relationships. On the basis of this fundamental principle, Caliph Umar made it obligatory on the first cousins of an orphan to support him. In the case of another orphan he declared that if he had no first cousins he would have made it obligatory on distant cousins to support him. Just imagine the happy condition of the society every unit of which supports its every needy individual in this way-most surely that society will become high and pure economically, socially, and morally. 

In contrast to the above-mentioned three virtues, Allah prohibits three vices which ruin individuals and the society as a whole:

(1) The Arabic word fahsha applies to all those things that are immodest, immoral or obscene or nasty or dirty or vulgar, not fit to be seen or heard, because they offend against recognized standards of propriety or good taste, e.g., adultery, fornication, homo-sexuality, nakedness, nudity, theft, robbery, drinking, gambling, begging, abusive language and the like. Likewise it is indecent to indulge in giving publicity to any of these evils and to spread them, e.g., false propaganda, calumny, publicity of crimes, indecent stories, dramas, films, naked pictures, public appearance of womenfolk with indecent make-ups, free mixing of sexes, dancing and the like.

(2) Munkar applies to all those evils which have always been universally regarded as evils and have been forbidden by all divine systems of law.

(3) Baghy applies to those vices that transgress the proper limits of decency and violate the rights of others, whether those of the Creator or His Creation. 

Yusuf Ali Explanation: Justice is a comprehensive term, and may include all the virtues of cold philosophy. But religion asks for something warmer and more human, the doing of good deeds even where perhaps they are not strictly demanded by justice, such as returning good for ill, or obliging those who in worldly language "have no claim" on you; and of course a fortiori the fulfilling of the claims of those whose claims are recognized in social life. Similarly the opposites are to be avoided; everything that is recognized as shameful, and everything that is really unjust, and any inward rebellion against Allah's Law or our own conscience in its most sensitive form. 

Muhammad Asad Explanation: ( BEHOLD, God enjoins justice, and the doing of good, and generosity towards [one's] fellow-men; ) Lit., "the giving to [one's] kinsfolk (dhu'l-qurba)". The latter term usually denotes "relatives", either by blood or by marriage; but since it occurs here in the context of a comprehensive ethical exhortation, it obviously alludes to man's "kinsfolk" in the widest sense of the term, namely, to his "fellow-men".

(and He forbids all that is shameful and all that runs counter to reason,) The term al-munkar (rendered by me in other places as "that which is wrong") has here its original meaning of "that which the mind [or the moral sense] rejects", respectively "ought to reject". Zamakshari is more specific, and explains this term as signifying in the above context "that which [men's] intellects disown" or "declare to be untrue" (ma tunkiruhu al-'uqul): in other words, all that runs counter to reason and good sense (which, obviously. must not be confused with that which is beyond man's comprehension). This eminently convincing explanation relates not merely to intellectually unacceptable propositions (in the abstract sense of the term) but also to grossly unreasonable and, therefore, reprehensible actions or attitudes and is, thus, fully in tune with the rational approach of the Qur'an to questions of ethics as well as with its insistence on reasonableness and moderation in man's behaviour. Hence my rendering of al-munkar, in this and in similar instances, as "all that runs counter to reason".

Javed Ahmad Ghamidi Explanation: This great verse is a summary of all the dos and don’ts of the sharī‘ah. Imām Amīn Aḥsan Iṣlāḥī writes:

… The foundations of what the Qur’ān directs people to do and what it stops people from doing are also indicated in this verse. The basis of all the dos of the Qur’ān is justice (‘adl), goodness (iḥsān) and spending on kindred and the essence of disorder is found in its don’ts indicated comprehensively by the words lewdness (faḥshā’), evil (munkar) and rebelliousness (baghī). The purpose of mentioning these here is to warn those who are trying their best to oppose the Qur’ān so that they think about the teachings of the Book they are opposing and that doing this is tantamount to opposing justice and goodness and supporting evil and disorder. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 4, 438)

The foundations of good and evil that are mentioned in this verse are totally in conformity with human nature. Thus, they have always been established in the religion given by God and the ten commandments of the Torah are based on these and the Qur’ān too has actually explained them as part of its moral directives.

The first thing which the verse directs is justice (‘adl). This means that whatever obligation is imposed on a person viz-a-viz a fellow human being is discharged in the way it exactly is and in an impartial manner, whether his fellow human being is weak or powerful and whether he is liked or disliked by him.

The second thing mentioned in the verse is goodness (iḥsān). It is over and above justice and is the pinnacle of ethics and morality. It means that not only should a right be fulfilled, but that it be fulfilled in a manner that a person is generous and considerate in this regard. A person should give more than what he owes and should be happy to take what is less than his due. This attitude develops in a society the values of sympathy, compassion, sacrifice, sincerity, gratitude and magnanimity. As a result, of these values life becomes sweet and blessed.

The third thing mentioned is spending on one’s near ones. It is one of the most important corollaries of goodness and determines one of its specific forms. It means that one’s near ones are not merely worthy of justice and goodness from a person, they also deserve to be thought of as having a share in one’s wealth. They should never be abandoned in case of need and deprivation and like a person’s own family, their needs should also, as far as possible, be generously fulfilled.

In contrast, the verse has prohibited three things also.

The first of these is lewdness (faḥshā’). It connotes fornication, homosexuality and similar acts of lewdness.

The second thing is evil (munkar). It is the opposite of ma‘rūf and refers to evils which mankind has generally recognized as evils, has always called them evils and so obvious is their evil that no argument is needed to prove it. In every good tradition of religion and culture, they are regarded as bad. At another instance, the Qur’ān, by using the word ithm for them, has clarified that they connote acts which are instrumental in usurping the rights of others.

The third thing is arrogance and rebelliousness (baghī). This of course means that a person takes undue advantage of his power and influence, exceeds his limits and tries to usurp the rights of others whether they are of his Creator or of his fellow human beings.

Explanation Sayyid 'Ibrāhīm Ḥusayn Quṭb: The previous passage ended with a verse that included the following statement: “We have bestowed from on high upon you the book to make everything clear, and to provide guidance and grace, and to give good news to those who submit themselves to God.” (Verse 89) This new passage begins with a clarification giving some glimpses of what the Qur’ān contains of clear guidance, grace and the good news it brings. The passage also includes orders to maintain justice and to act with kindness, particularly to relatives, and to steer away from indecency, evil and transgression, and to remain true to one’s pledges and promises. It forbids going back on oaths once they have been made. All these are essential practices that we must maintain, as the Qur’ān impresses upon us.

The passage also states that those who violate pledges or swear solemn oaths to deceive others will endure tremendous suffering. It also brings good news for those who persevere in the face of adversity. These will certainly be rewarded in accordance with their best actions.

It outlines some of the good manners which must be maintained when reading the Qur’ān, such as seeking refuge with God against Satan, so that he does not come near the place where the Qur’ān is being read. It mentions some of the fabrications the pagans used to repeat about the Qur’ān. Some plainly accused the Prophet of inventing it, while others claimed that a foreigner taught it to the Prophet. The passage concludes by stating the punishment for those who disbelieve after having accepted the faith, and the position of those who are compelled to declare their rejection of the faith while their hearts are full of the certainty of its truth. It tells us about the reward of those who are subjected to oppression on account of their faith, and who strive and fight hard, always remaining patient in adversity. All this serves as clarification, guidance, mercy and good news, as the last verse of the previous passage mentions.

An Order Combining All Goodness{ God enjoins justice, kindness [to all], and generosity to one’s kindred; and He forbids all that is shameful, all reprehensible conduct and aggression. He admonishes you so that you may take heed. (Verse 90)

This book, the Qur’ān, has been revealed in order to bring a nation into existence, and to regulate a community; to establish a different world and initiate a new social order. It represents a world message for the whole of mankind, which does not allow any special allegiance to tribe, nation or race. Faith is the only bond that unites a community and a nation. It puts forward the principles that ensure unity within the community, security and reassurance for individuals, groups, nations and states, as well as complete trust that governs all transactions, pledges and promises.

It requires that justice should be established and maintained, because justice ensures a solid and constant basis for all transactions and deals between individuals and communities; a basis subject to no prejudice, preference or favouritism; a basis influenced by no family relationship, wealth or strength; a basis that ensures equal treatment for all and subjects all to the same standards and laws.

Along with justice, the Qur’ān urges kindness, which relaxes the strictness of absolute justice. It lays the door open for anyone who wishes to win the heart of an opponent to forgo part of what is rightfully his. This means that the chance is available to all to go beyond strict justice, which is both a right and a duty, to show kindness in order to allow wounds to heal or to win favour. 

Kindness has an even broader sense. Every good action is a kindness. The command enjoining kindness includes every type of action and transaction. It thus covers every aspect of life, including a person’s relationship with his Lord, family, community and with the rest of mankind.

Perhaps we should add here that some commentators on the Qur’ān say that ‘justice’ is the obligatory part, while ‘kindness’ is voluntary, but highly encouraged, particularly in so far as matters of worship are concerned. They say that this verse is part of the revelations received by the Prophet in Makkah, when the legal provisions had not as yet been outlined. But the way the verse is phrased uses both justice and kindness in their broadest sense. Moreover, from a purely ethical point of view, both are generally applicable principles, not mere legal provisions.

One aspect of kindness is ‘generosity to one’s kindred’, but it is specially highlighted here in order to emphasize its importance. From the Islamic point of view, this is not based on narrow family loyalty, but on the Islamic principle of common solidarity which moves from the smaller, local circle to the larger, social context. The principle is central to the implementation of the Islamic social system.

The verse proceeds to outline three prohibitions in contrast to the three orders with which it begins, stating that God “forbids all that is shameful, all reprehensible conduct and aggression.” (Verse 90) Under shameful conduct everything that goes beyond the limits of propriety is included, but the term is often used to denote dishonourable assault and indecency. Thus it combines both aggression and transgression. Hence it has become synonymous with shamefulness.

‘Reprehensible conduct’ refers to any action of which pure, undistorted human nature disapproves. Islam also disapproves of any such conduct because it is the religion of pure human nature. Human nature can however become distorted, but Islamic law remains constant, pointing to what human nature is like before distortion creeps in.

Aggression’ in this context denotes injustice as well as any excess that goes beyond what is right and fair. No community can survive when it is based on the spread of shameful, reprehensible conduct and aggression. No community can hope to flourish if it does not stamp out shameful conduct, reprehensible actions and aggression. Hence human nature is bound to rebel against these whenever they are allowed to spread in society.

Human nature will not allow such destructive forces to remain in full play without staging a rebellion. This is inevitable even though such forces may be exceedingly powerful, functioning under the protection of tyrant rulers. In fact the history of humanity is full of such rebellions aiming to purge humanity of such parasites, in the same way that the human body mobilizes its defences to expel any alien organism. The very fact that human nature rebels against them proves that they are alien to proper human life. While God enjoins justice and kindness, He forbids shameful, reprehensible conduct and aggression. This is in perfect accord with what pure human nature desires. It strengthens human nature and supports its resistance to such alien forces. Hence the final comment in the verse tells us that God “admonishes you so that you may take heed.” (Verse 90) The admonition serves to awaken human conscience and support an undistorted human nature. 

Please listen to explanation of the ayat by eminent Muslim scholar Nouman Ali Khan:

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 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.  

In order to augment and add more explanation as already provided, 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

Islam and Retributive Justice

Anger and retribution have always been the basis of breakaway and injustice in the society. Usually it is far difficult to control one's emotions and anger when unduly wronged. Islam while one hands teaches the man to be steadfast and oft forgiving, it also tells the believers that if they are unable to control themselves being wronged, then tehir reaction should not exceed the harm being done to them. This is amply emphasised in the 126th verse of Surah 16. An Nahl as under:

وَاِنۡ عَاقَبۡتُمۡ فَعَاقِبُوۡا بِمِثۡلِ مَا عُوۡقِبۡتُمۡ بِهٖ​ۚ وَلَـئِنۡ صَبَرۡتُمۡ لَهُوَ خَيۡرٌ لِّلصّٰبِرِيۡنَ‏ 

(16:126) If you take retribution, then do so in proportion to the wrong done to you. But if you can bear such conduct with patience, indeed that is best for the steadfast.

This verse is in fact The Commandant for Equality in Punishment: Allah commands justice in punishment and equity in settling the cases of rights. ` But its second part is for being patient for Allah loves those who are patient: (And be patient, and your patience will not be but by the help of Allah.) This emphasizes the command to be patient and tells us that patience cannot be acquired except by the will, help, decree and power of Allah.

Hereinunder, we share the explanation of this verse by prominent Muslim scholars for better understanding of this verse:

Tafsir Ibn-Kathir: 

The Command for Equality in Punishment - Allah commands justice in punishment and equity in settling the cases of rights. 

`Abdur-Razzaq recorded that, concerning the Ayah, (فَعَاقِبُواْ بِمِثْلِ مَا عُوقِبْتُمْ بِهِ then punish them with the like of that with which you were afflicted.) Ibn Sirin said, "If a man among you takes something from you, then you should take something similar from him.'' This was also the opinion of Mujahid, Ibrahim, Al-Hasan Al-Basri, and others. Ibn Jarir also favored this opinion. Ibn Zayd said: "They had been commanded to forgive the idolaters, then some men became Muslim who were strong and powerful. They said, `O Messenger of Allah, if only Allah would give us permission, we would sort out these dogs!' Then this Ayah was revealed, then it was latter abrogated by the command to engage in Jihad.''

(وَاصْبِرْ وَمَا صَبْرُكَ إِلاَّ بِاللَّهِ And be patient, and your patience will not be but by the help of Allah.) This emphasizes the command to be patient and tells us that patience cannot be acquired except by the will, help, decree and power of Allah.

Yusuf Ali Explanation:

In the context this passage refers to controversies and discussions, but the words are wide enough to cover all human struggles, disputes, and fights. In strictest equity you are not entitled to give a worse blow than is given to you. Lest you should think that such patience only gives an advantage to the adversary, you are told that the contrary is the case, the advantage is with the patient, the self-possessed, those who do not lose their temper or forget their own principles of conduct.

Muhammad Asad Explanation:

Lit., "retaliate [or "respond"] with the like of what you have been afflicted with": thus, the believers are admonished to observe self-restraint while arguing with people of another persuasion, and never to offend against decency and intellectual equity. Although retaliation in argument is permissible if one's integrity is impeached by an opponent, the sequence makes it clear that it is morally preferable to renounce it altogether and to bear the unjust attack with patience.

If you must retaliate make your response proportionate to how you were harmed, however it is better to be patient.  Prophet Muhammad is told to be patient and not to grieve or be distressed by the conspiracies of the disbelievers.  God is with those who are mindful of Him and have an attitude of righteousness. 

Javed Ahmad Ghamidi Explanation: 

If the addressees of preaching resort to oppression and inflict harm on the preacher, he is allowed to avenge it in a proportion commensurate with the harm inflicted while remaining within moral limits; however, in the eyes of God, it is better that a person bears this oppression without avenging it; he should not take any measure of revenge; neither should he change his stance after being overwhelmed with hardships. Those who show patience at these instances are promised great rewards. Not only will they face its good consequence in this world, they will also encounter good consequences in the Hereafter.

Qur'an Wiki:

This is the proper method of advocacy as long as it remains within the realm of verbal address and stating a point. Should the advocates of Islam suffer aggression, then the whole situation changes. Aggression is an action that must be repelled with similar force in order to preserve the dignity of the truth and to ensure that falsehood does not triumph. Response to aggression, however, must not exceed the limits of repelling it. Islam is the faith of justice and moderation, peace and reconciliation. It repels any aggression launched against it or its followers, without committing any aggression against others: “If you should punish, then let your punishment be commensurate with the wrong done to you.” (Verse 126)

This is indeed part of the method of advocacy. To repel aggression within the limits of justice preserves the dignity of the Islamic message so that it suffers no humiliation. A humiliated message has no appeal for anyone. Indeed no one will accept that humiliation be suffered by a divine message. God does not permit His message to suffer humiliation without repelling it. Those who believe in God do not sit idle in the face of persecution and humiliation. They are entrusted with the task of establishing the truth in human life, maintaining justice between people, and leading mankind to the right path. How are they to fulfil their tasks when they do not reply to aggression or respond to unjust punishment?

Yet at the same time that the rule of equal punishment is established, the Qur’ān calls on believers to endure with fortitude and to forgive. This applies in situations when the believers are able to repel aggression and to eradicate evil. In such cases, forgiveness and patience are more effective and of greater value to the Islamic message. Their own personal position or prestige is of secondary importance when the interests of the message are better served by forgiveness and endurance. However, should such forgiveness compromise the position of the message and lead to its humiliation, then the first rule of equal retaliation is preferable.

Since endurance requires resisting one’s feelings and impulses, restraining one’s emotions and maintaining control over natural reactions, the Qur’ān relates it to faith and earning God’s pleasure. It also assures the believers that it brings them good: “But to endure patiently is far better for those who are patient in adversity. Endure, then, with patience, remembering always that it is only God who helps you to be patient.” (Verses 126-127) It is God who gives a believer the strength to be patient in adversity and to control his instinctive reactions. Seeking God’s pleasure is the one thing that restrains the impulse to retaliate and punish.

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 |

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
• 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.

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