Believers!! Do you seek the pomp and glitter of the world?

Man is always tempted to the glitter and pomp and show of the world. No matter how good a believer may one be, yet he is bound to slip and fell into the trap of worldly amusement, not thinking that such distracting means take him away from the remembrance of Allah, which is more yielding in blessings and bounties one can ever imagine. It is far better to sit with people who wield radiance of Islam and keep others on the righteous path rather than those who distract one's thoughts and entice them to lewdness of life.

This is the very theme of 28th verse of Surah 18 Al Khaf (The people of the cave) which cautions believers to always be remembering their Lord, day and night so that the evil spell does not engulf them into the glitters of the worldly life and disarray their orientation from remembrance of Allah.

This verse is also for those who keep exclusive company of their own kind and forget about the poor and remain oblivious to their needs and happiness. That is our leaders who by and large remain aloof about the problems of the poor and shy away from having any contact with them. The same way the Quraish of Makkah wanted our revered prophet Muhammad ﷺ to leave his poor companions (by worldly standards) and befriend with the elite of Makkah.

وَاصۡبِرۡ نَـفۡسَكَ مَعَ الَّذِيۡنَ يَدۡعُوۡنَ رَبَّهُمۡ بِالۡغَدٰوةِ وَالۡعَشِىِّ يُرِيۡدُوۡنَ وَجۡهَهٗ​ وَلَا تَعۡدُ عَيۡنٰكَ عَنۡهُمۡ​ ۚ تُرِيۡدُ زِيۡنَةَ الۡحَيٰوةِ الدُّنۡيَا​ ۚ وَ لَا تُطِعۡ مَنۡ اَغۡفَلۡنَا قَلۡبَهٗ عَنۡ ذِكۡرِنَا وَاتَّبَعَ هَوٰٮهُ وَكَانَ اَمۡرُهٗ فُرُطًا‏ 

(18:28) Keep yourself content with those who call upon their Lord, morning and evening, seeking His pleasure, and do not let your eyes pass beyond them. Do you seek the pomp and glitter of the world? Do not follow him whose heart We have caused to be heedless of Our remembrance, and who follows his desires, and whose attitude is of excess.

Though these words have also been addressed to the Holy Prophet, they are really meant for the chiefs of the Quraish. According to a Tradition related by Ibn `Abbas, the chiefs of the Quraish would say to the Holy Prophet that they considered it below their dignity to sit with such people as Bilal, Suhaib, 'Ammar, Khabbab, Ibn-Mas`ud and the like who generally remained in his company: and that if he should send them away, they would be willing to attend his meetings in order to learn about his Message. At this Allah revealed this verse: "And keep yourself whole-heartedly content with those who pray to their Lord morning and evening in order to win His approval and do not turn your attention away from them: (Do you desire to discard these sincere but poor people so that the chiefs of the Quraish, the well-to-do people, should come and sit near you?)" This was meant to warn the chiefs of the Quraish to this effect: "Your wealth, your pomp and show of which you are so proud, has no value at all in the sight of Allah and His Messenger; nay, those poor people are really more worthy in their sight, for they are sincere and always remember Allah." The same was the attitude of the chiefs of Prophet Noah's people, who said, "And we see also that none but the meanest and the shallowest of our people have become your followers. " .... (Noah replied,) "I am not going to drive away those who have believed in me, nor can I say about those whom you disdain, `Allah has not bestowed any good on them'. . . " (XXI: vv. 27, 29, 31)  

That is, "Do not yield to what he says, nor submit to him, nor fulfill his desire, nor follow his bidding." 

The original Arabic text may also mean, "Who discards the truth, breaks all moral limits and rushes on headlong." But in both cases, it comes to this: "The one, who is neglectful of Allah and becomes a slave of his lust, inevitably transgresses all limits and becomes a victim of immoderation. Therefore, the one who submits to him will also follow the same way and wander about in deviation after him.

Tafsir Ibn-Kathir: 

(And keep yourself patiently with those who call on their Lord morning and afternoon, seeking His Face;) meaning, sit with those who remember Allah, who say "La Ilaha Illallah'', who praise Him, glorify Him, declare His greatness and call on Him, morning and evening, all the servants of Allah, whether rich or poor, strong or weak. It was said that this was revealed about the nobles of Quraysh when they asked the Prophet to sit with them on his own, and not to bring his weak Companions with him, such as Bilal, `Ammar, Suhayb, Khabbab and Ibn Mas`ud. 

They wanted him to sit with them on his own, but Allah forbade him from doing that, and said, (And turn not away those who invoke their Lord, morning and afternoon.) Allah commanded him to patiently content himself with sitting with those people (the weak believers), and said: 

(And keep yourself patiently with those who call on their Lord morning and afternoon...) Imam Muslim recorded in his Sahih that Sa`d bin Abi Waqqas who said: "There was a group of six of us with the Prophet. The idolators said, `Tell these people to leave so they will not offend us.' There was myself, Ibn Mas`ud, a man from Hudayl, Bilal and two other men whose names I have forgotten. Allah's Messenger thought to himself about whatever Allah willed he should think about, then Allah revealed:

(And turn not away those who invoke their Lord, morning and afternoon.) Only Muslim reported this; excluding Al-Bukhari.

(And let not your eyes overlook them, desiring the pomp and glitter of the life of the world;) Ibn `Abbas said, ` (this means) do not favor others over them, meaning do not seek the people of nobility and wealth instead of them.'

(And obey not him whose heart We have made heedless of Our remembrance) means, those who are distracted by this world from being committed to the religion and from worshipping their Lord.

(And whose affair (deeds) has been lost.) means, his actions and deeds are a foolish waste of time. Do not obey him or admire his way or envy what he has. 

As Allah says elsewhere:(And strain not your eyes in longing for the things We have given for enjoyment to various groups of them, the splendor of the life of this world, that We may test them thereby. But the provision of your Lord is better and more lasting.) 20:131﴾

Yusuf Ali Explanation:  

Cf. vi. 52. The true servants of Allah are those whose hearts are turned to Him morning, noon, and night, and who seek not worldly gain, but Allah's Grace, Allah's own Self, His Presence and nearness. Even if they are poor in this world's goods, their society gives far more inward and spiritual satisfaction than worldly grandeur or worldly attractions.

For those who stray from Allah's path, Allah's Grace is ever anxious: it seeks to reclaim them and bring them back to the path. If such a one resists, and follows his own lusts, a point is reached when his case becomes hopeless. Allah's Grace does not then reach him, and he is abandoned to his pride and insolence. Beware of following the example or advice of such a one or seeking his society, or hankering after his wretched idols.

Tafsir Qur'an Wiki:

And contain yourself in patience with those who call on their Lord morning and evening, seeking His countenance. Let not your eyes pass beyond them in quest of the beauties of the life of this world. Pay no heed to any whose heart We have left to be negligent of all remembrance of Us because he had always followed his own desires, and whose case has gone beyond all bounds.

Say: ‘The truth [has now come] from your Lord. Let him who wills, believe in it, and let him who wills, reject it.’ (Verses 28-29)

The same applies to us in our practical daily life. We have friends who are always luring us into the pomp and show of the world as they have no fear of the consequences and want to enjoy their lives in complete tangent to the path of Allah. This is normally so for the rich and affluent people who have plenty to squander and this take their friends along, who willingly accompany them. And on the opposite, there are God fearing believers who are all the time evading such company of people and are even trying to persuade them to the rmembrance of Allah. This is seldom heeded to. 

Such is the life since time immemorial and the rich and famous enjoyed killing of people in the arenas of dark days, something that still continues. Unfortunately, more and more beleivers are succumbing to the worldly galore and forgetting the remembrance of Allah. Rich people of affluent Muslim lands book entire hotels for a few or planes are booked for hunting birds. Likewise, casinos are opening in Muslim countries which are attracting younger lot of the affluent and taking them away from the simple yet reward yielding life. Only if we can understand!!

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 | 

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 "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.

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Who should one side with: The Affluent and Arrogant or Humble Seekers of Countenance of Allah

It has become a general practice to honour the affluent and people holding position in corridors of governemnt or otherwise to  be given respect, no matter how arrogant they may wielding power from their ill gotten money while the poor, no matter how honest or upright, are looked down upon. This practice is not something new. It has been in vogue since the very early days and continues unabated till this day.

The same was the scenario at the advent of Islam. Those who embraced Islam were the poor who were treated severely and bitterly by the rich and powerful chieftains of Makkah who not only mocked the new religion being professed by Prophet Muhammad ﷺ but would also not like the presence of the poor when coming to see the revered Prophet ﷺ.

The 28th verse of Surah 18. Al Kahf (The People of the Cave) clearly describes the mindset of elite of a society which prevailed at its time of revelation and that stands true even today. 

وَاصۡبِرۡ نَـفۡسَكَ مَعَ الَّذِيۡنَ يَدۡعُوۡنَ رَبَّهُمۡ بِالۡغَدٰوةِ وَالۡعَشِىِّ يُرِيۡدُوۡنَ وَجۡهَهٗ​ وَلَا تَعۡدُ عَيۡنٰكَ عَنۡهُمۡ​ ۚ تُرِيۡدُ زِيۡنَةَ الۡحَيٰوةِ الدُّنۡيَا​ ۚ وَ لَا تُطِعۡ مَنۡ اَغۡفَلۡنَا قَلۡبَهٗ عَنۡ ذِكۡرِنَا وَاتَّبَعَ هَوٰٮهُ وَكَانَ اَمۡرُهٗ فُرُطًا‏ 

(18:28) Keep yourself content with those who call upon their Lord, morning and evening, seeking His pleasure, and do not let your eyes pass beyond them. Do you seek the pomp and glitter of the world? Do not follow him whose heart We have caused to be heedless of Our remembrance, and who follows his desires, and whose attitude is of excess.

(Do you seek the pomp and glitter of the world?) Though these words have also been addressed to the Holy Prophet, they are really meant for the chiefs of the Quraish. According to a Tradition related by Ibn `Abbas, the chiefs of the Quraish would say to the Holy Prophet that they considered it below their dignity to sit with such people as Bilal, Suhaib, 'Ammar, Khabbab, Ibn-Mas`ud and the like who generally remained in his company: and that if he should send them away, they would be willing to attend his meetings in order to learn about his Message. At this Allah revealed this verse: "And keep yourself whole-heartedly content with those who pray to their Lord morning and evening in order to win His approval and do not turn your attention away from them: (Do you desire to discard these sincere but poor people so that the chiefs of the Quraish, the well-to-do people, should come and sit near you?)" This was meant to warn the chiefs of the Quraish to this effect: "Your wealth, your pomp and show of which you are so proud, has no value at all in the sight of Allah and His Messenger; nay, those poor people are really more worthy in their sight, for they are sincere and always remember Allah." The same was the attitude of the chiefs of Prophet Noah's people, who said, "And we see also that none but the meanest and the most shallow of our people have become your followers. " .... (Noah replied,) "I am not going to drive away those who have believed in me, nor can I say about those whom you disdain, `Allah has not bestowed any good on them' . . . " (XXI: vv. 27, 29, 31)  

( Do not follow him )  That is, "Do not yield to what he says, nor submit to him, nor fulfill his desire, nor follow his bidding." 

( whose heart We have caused to be heedless of Our remembrance, and who follows his desires, and whose attitude is of excess ) The original Arabic text may also mean, "Who discards the truth, breaks all moral limits and rushes on headlong." But in both cases it comes to this: "The one, who is neglectful of Allah and becomes a slave of his lust, inevitably transgresses all limits and becomes a victim of immoderation. Therefore the one, who will submit to him, will also follow the same way and wander about in deviation after him.

Yusuf Ali  Explanation: 

Cf. surah vi. Al An'am verse: 52 (Hence, repulse not [any of] those who at morn and evening invoke their Sustainer, seeking His countenance...). Read its explanation below: 

According to Traditions, this and the next verse were revealed when, several years before the Muslims' exodus to Medina, some of the pagan chieftains at Mecca expressed their willingness to consider accepting Islam on the condition that the Prophet would dissociate himself from the former slaves and other "lowly" persons among his followers - a demand which the Prophet, of course, rejected. This historical reference does not, however, provide a full explanation of the above passage. In accordance with the Qur'anic method, allusions to historical events - whether relating to contemporary occurrences or to earlier times - are always made with a view to expressing ethical teachings of a permanent nature; and the passage under consideration is no exception in this respect. As the wording shows, it relates not to "lowly" followers of Islam but to people who, while not being Muslims in the current sense of this word, believe in God and are always ("at morn and evening") "seeking His countenance" (i.e., His grace and acceptance): and thus, verses {52-53} connect logically with verse {51}. Although primarily addressed to the Prophet, the exhortation voiced in this passage is directed to all followers of the Qur'an: they are enjoined not to repulse anyone who believes in God - even though his beliefs may not fully answer to the demands of the Qur'an - but, on the contrary, to try to help him by means of a patient explanation of the Qur'anic teachings.

The true servants of Allah are those whose hearts are turned to Him morning, noon, and night, and who seek not worldly gain, but Allah's Grace, Allah's own Self, His Presence and nearness. Even if they are poor in this world's goods, their society gives far more inward and spiritual satisfaction than worldly grandeur or worldly attractions.

For those who stray from Allah's path, Allah's Grace is ever anxious: it seeks to reclaim them and bring them back to the path. If such a one resists, and follows his own lusts, a point is reached when his case becomes hopeless. Allah's Grace does not then reach him, and he is abandoned to his pride and insolence. Beware of following the example or advice of such a one or seeking his society, or hankering after his wretched idols.

Javed Ahmad Ghamidi Explanation:

 Here by addressing the Prophet (sws), the affluent and arrogant of the Quraysh are warned that God’s messenger does not need their pampering. His cherished companions are the ones and should be the ones who call out to their Lord morning and evening. Thus, the Prophet (sws) too is urged that his responsibility is to convey God’s message faithfully and not the slightest give importance to the wealth, authority and social status of his addressees.

Tafsir Qur'an Wiki:

And contain yourself in patience with those who call on their Lord morning and evening, seeking His countenance. Let not your eyes pass beyond them in quest of the beauties of the life of this world. Pay no heed to any whose heart We have left to be negligent of all remembrance of Us because he had always followed his own desires, and whose case has gone beyond all bounds.

Say: ‘The truth [has now come] from your Lord. Let him who wills, believe in it, and let him who wills, reject it.’ (Verses 28-29)

Some reports suggest that these verses were revealed when some of the noblemen of the Quraysh demanded that the Prophet should expel his poor Companions if he were to hope that the chiefs of the Quraysh tribe would ever come to believe in his message. Thus people like Bilāl, `Ammār, Şuhayb, Khabbāb and `Abdullāh ibn Mas`ūd would have to be expelled from his companionship. Or at least the Prophet should make special arrangements, whereby he could meet the masters of the Quraysh on their own, in a place where none of the poor and the deprived were admitted. The rich, they argued, would be irritated if they had to sit in the same place with them, because their clothing smelled of perspiration.

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

The arrogant affluent are always prone to lust and power. They think that they can dominate any movement with their riches. All the revolutions in human history is due to the poor masses struggle under a Great Leader. And Islamic Revolution which started under the Leadership of Prophet Muhammad PBUH still reverberates in our minds. Minds of common Muslim and not of elites. So Muslim Leaders should assemble poor masses for rebuilding a Muslim society. The Elites will never cooperate as its happening in many ocuntries, specially many Muslim countries, around the world.

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 life 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 to make 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 |

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
• Yusuf Ali Translation
• 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

When planning to do something, always say "In sha’ Allah" (God Willing)

Today in our series of posts on Selected Verses from Qur'an, we share a very important verse from Surah 18 Al Kahf (verse 24) that every Muslim should remember and must use it much too often so as to include Allah's willingness in everything one intends doing. This small word " اِنۡ شَآءَ اللّٰهُ  " has very far reaching meaning and effect on our intentions and planning. It expresses the belief that nothing happens unless God wills it and that his will supersedes all human will.

Let us read two verses from the Qur'an, Surah Al Kahf (23-24 verse) and understand the significance of saying " اِنۡ شَآءَ اللّٰهُ  ":

The background is the anecdote of People of Cave. The disbelievers asked the Prohet of Allah about the people of the cave one day. Since Prophet Muhammad ﷺ did not know the answer, he replied that he would answer tomorrow, knowing that he would get some Divine indication to the query of the disbelievers. 

This plain answer was disliked by Allah and the Prophet ﷺ was straightaway admonished:

وَلَا تَقُوۡلَنَّ لِشَاىۡءٍ اِنِّىۡ فَاعِلٌ ذٰ لِكَ غَدًا ۙ‏ 

(18:23) And never say about anything: "I shall certainly do this tomorrow"

In its stead the Prophet ﷺ was advised that unless Allah wills a thing, nothing can move or happen. Let us read the next ayat and its explanation to understand why we should never commit ourselves to anything and why should we always say " اِنۡ شَآءَ اللّٰهُ  " to include willingness of Allah. We must never rely upon our own resources so much as to forget Allah. If by any chance we do forget, we must come back to Him and keep Him in remembrance 

اِلَّاۤ اَنۡ يَّشَآءَ اللّٰهُ​ وَاذۡكُرْ رَّبَّكَ اِذَا نَسِيۡتَ وَقُلۡ عَسٰٓى اَنۡ يَّهۡدِيَنِ رَبِّىۡ لِاَقۡرَبَ مِنۡ هٰذَا رَشَدًا‏ 

(18:24) unless Allah should will it. And should you forget (and make such a statement), remember your Lord and say: "I expect my Lord to guide me to what is nearer to rectitude than this."

This is a parenthetical clause which has been inserted here because of its relevancy to the preceding verse, in which it was asserted that the correct number of the Sleepers of the Cave is known only to Allah and a research into it is a useless task. Therefore one should refrain from investigating into unimportant things, nor enter into discussions about them. This has led to the instruction contained in the parenthetical clause for the benefit of the Holy Prophet and the Believers who have been told never to make a positive assertion like this: "I will do this thing tomorrow", for you do not know whether you will be able to do that thing or not: you have neither the knowledge of the unknown nor have full powers to do what you like. If ever inadvertently you utter anything like this, you should at once remember your Lord and say, "Insha Allah." Besides this you do not know whether there will be any good for you in the thing about which you say, “I will do this.” It is possible that you may do another thing better than that. Therefore you should trust in God and say, "I hope that my Lord will guide me in this matter with that thing which is nearer to the right way for me."

Tafsir Ibn-Kathir: Saying "If Allah wills" when determining to do Something in the Future

Here Allah, may He be glorified, shows His Messenger the correct etiquette when determining to do something in the future; this should always be referred to the will of Allah, the Knower of the Unseen, Who knows what was and what is yet to be and what is not to be, and how it will be if it is to be. It was recorded in the Two Sahihs that Abu Hurayrah said that the Messenger of Allah said:

(Sulayman bin Dawud (peace be upon them both) said: "Tonight I will go around to seventy women ﴿according to some reports, it was ninety or one hundred women﴾ so that each one of them will give birth to a son who will fight for the sake of Allah.'' It was said to him, ﴿according to one report, the angel said to him﴾ "Say: `If Allah wills'", but he did not say it. He went around to the women but none of them gave birth except for one who gave birth to a half-formed child.) The Messenger of Allah said, (By the One in Whose hand is my soul, had he said, "If Allah wills,'' he would not have broken his oath, and that would have helped him to attain what he wanted. ) According to another report, (They would all have fought as horsemen in the cause of Allah.)

(وَاذْكُر رَّبَّكَ إِذَا نَسِيتَ And remember your Lord when you forget) It was said that this means, if you forget to say "If Allah wills", then say it when you remember. This was the view of Abu Al-`Aliyah and Al-Hasan Al-Basri. Hushaym reported from Al-A`mash from Mujahid that concerning a man who swears an oath, Ibn `Abbas said "He may say `If Allah wills' even if it is a year later.'' 

Ibn `Abbas used to interpret this Ayah: (And remember your Lord when you forget) in this way. Al-A`mash was asked, "Did you hear this from Mujahid" He said, "Layth bin Abi Salim told it to me.'' The meaning of Ibn `Abbas' view, that a person may say "If Allah wills'', even if it is a year later, is that if he forgets to say it when he makes the oath or when he speaks, and he remembers it later, even a year later, the Sunnah is that he should say it, so that he will still be following the Sunnah of saying "If Allah wills'', even if that is after breaking his oath. This was also the view of Ibn Jarir, but he stated that this does not make up for breaking the oath or mean that one is no longer obliged to offer expiation. What Ibn Jarir said is correct, and it is more appropriate to understand the words of Ibn Abbas in this way. And Allah knows best.

Javed Ahmad Ghamidi Explanation:

Ie., when they test the Prophet (sws) by asking him such questions as who the dwellers of the caves were and what their story was, he should not promise them from his own self. It is possible that about a certain question the wisdom of God entails that an answer not be given or given later. For this reason, he should not make an unconditional promise by relying on divine revelation. In fact, all promises should be made conditional to the will of God.

Qur'an Wiki:

Every action a human being does or omits to do, indeed every breath a human being takes, is subject to God’s will. The curtains hiding the future are stretched in full so as to hide everything beyond the present moment. Our eyes cannot discern what is behind that curtain, and our minds are finite, no matter how advanced our knowledge may be. Hence a human being must never say that he is definitely doing something tomorrow unless he attaches his intention to God’s will. This is because tomorrow belongs to the realm that lies beyond the reach of human perception. As such, it is known only to God. Hence, we do not make any assertion about it.

 

This does not mean that man should be fatalistic, giving no thought to the future and making no plans for it. He should not live for the present moment, cutting himself off from his past and future.

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. May Allah also helps to say " اِنۡ شَآءَ اللّٰهُ  " whenever we make any intention to do a think to include willingness of Allah and bless our work and oaths. 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 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

Who will be the greatest losers in respect of their deeds

Many men are born greedy and selfish. For all along their lives, their effort is to make money no matter how, yet come out clean of their misdeeds and project them as the winners and stand tall in the eyes of the onlookers by displaying their good will and generosity by overtly helping others, yet in their hearts satisfyingly themselves that their "good deeds' will earn them more rewards in this world or even in the hereafter. 

At many a places in the Qur'an, Allah has warned those who will be ultimate losers. See one of our early posts: The Utter Losers - Who? [Surah 2 Al Baqarah: 27]

Herein under we share today three verses (103-105) from Surah 18. Al Kahf (The People of Cave) in which Allah tells His revered Prophet Muhammad ﷺ:

قُلۡ هَلۡ نُـنَبِّئُكُمۡ بِالۡاَخۡسَرِيۡنَ اَعۡمَالًا ؕ‏ 

(18:103) Say, (O Muhammad): "Shall We tell you who will be the greatest losers in respect of their deeds?

And then Allah tells whose deeds will be wasted a way and why?

اَ لَّذِيۡنَ ضَلَّ سَعۡيُهُمۡ فِى الۡحَيٰوةِ الدُّنۡيَا وَهُمۡ يَحۡسَبُوۡنَ اَنَّهُمۡ يُحۡسِنُوۡنَ صُنۡعًا‏ 

(18:104) It will be those whose effort went astray in the life of the world and who believe nevertheless that they are doing good.

This verse has two meanings. The one is the same that we have adopted in the translation. The other meaning is this: Those who confined all their endeavors to the worldly life. That is, whatever they did, they did for this world without paying any regard to God and the Hereafter. As they considered the worldly life to be the real life, they made the success and prosperity in this world their sole aim and object. Even if they professed the existence of Allah, they never paid any heed to the two implications of this profession: to lead their lives in a way to please Allah and to come out successful on the Day they shall have to render an account of what they did in this world. This was because they considered themselves to be mere rational animals who were absolutely independent and free from every kind of responsibility and had nothing else to do but to enjoy the good things of the world like animals in a meadow.

Yusuf Ali  Explanation:  That is, those who prided themselves on their works in this life, and now find that those works are of no avail. Their loss is all the greater because they had a misplaced confidence in their own deeds or in the assistance of false "protectors". Allah is the only Protector: no one else's protection is of any use.

Many people have such a smug sense of self-righteousness that while they go on doing wrong, they think that they are acquiring merit. So, in charity, all the elements that make for outward show or selfishness (as to get some worldly advantage) nullify the deed of charity. In the same way hypocrites sometimes affect to be surprised that their declared effort for somebody's good is not appreciated, when they are really seeking some hidden gain or false glory for themselves. The sincere are only those who believe in their spiritual responsibility and act as in Allah's sight.

This verse thus tells how misguided these people are. They have no inclination that whatever they do in this world takes them further into error and is thus completely wasted. Hence, they continue spending their whole lives in such vain pursuits. [3]

Tafsir by Hayya Alal Falah: [4] This verse, as well as the other verses up to the end of Surah Al-Kahf, not only is an explanation upon the qualities of the faithless persons, but also is a kind of summary for all the subjects which were discussed in this Surah. They are especially the matters concerning the story of the Companions of the Cave, Moses, Khidr, Zul-Qarnayn and their efforts and struggles against their opponents.

At first, it refers to the greatest losers, the most wretched persons among all mankind. But, in order to move the sense of curiosity of the hearers upon such an important subject, the Qur’an propounds it in the form of a question, and commands the Prophet of Islam (S) as follows:

“Say: ‘Shall We inform you of the greatest losers in (their) deeds?”

Then, immediately after this question, the Qur’an itself answers it, so that the hearer does not spend a long time wandered, and it implies that the greatest losers are:

“Those whose effort is lost in this world’s life, while they think that they are working good deeds.”

Certainly the meaning of ‘to lose’ in this text is not only that a person loses some profits, but the real loss is that he loses the main capital, too. What a capital can be higher and worthier than intellect, talent, God-given-powers, lifetime, youth, and health.

These very things, which produce our deeds and our actions, are the fruit of our powers and abilities. When these powers turn into some destructive and vain deeds, it seems all of them have lost and vanished.

The true and double loss is where a man loses his own material and spiritual capitals on a wrong and deviated way, and he imagines that he has done a good action. Such a person has neither obtained any useful result from these efforts, nor has he learnt a lesson from that loss, nor is he secured from the repetition of that event

Unfortunately this is the case for a lot of people, including the Muslims. Prophet Muhammad ﷺ was asked who is the truly bankrupt and he said:

“The real bankrupt of my Ummah is one who comes on the Day of Resurrection with prayer, fasting, and charity, but he cursed others, slandered others, unlawfully consumed the wealth of others, shed the blood of others and beat others; so his good deeds would be credited to the account of those (who suffered at his hand). If his good deeds run out before the score is settled, their sins would be added to his account and he would be thrown in the (Hell) Fire”.

The verse 105 further clarifies "Those' as mentioned in verse 104 above:

اُولٰۤـئِكَ الَّذِيۡنَ كَفَرُوۡا بِاٰيٰتِ رَبِّهِمۡ وَلِقَآئِهٖ فَحَبِطَتۡ اَعۡمَالُهُمۡ فَلَا نُقِيۡمُ لَهُمۡ يَوۡمَ الۡقِيٰمَةِ وَزۡنًـا‏

(18:105) Those are the ones who refused to believe in the revelations of their Lord and that they are bound to meet Him. Hence, all their deeds have come to naught, and We shall assign no weight to them on the Day of Resurrection.

“So worthless will be their deeds” in the sense that they will be of no avail to them in the life after death, even though they might have considered them as their great achievements but the fact is that they will lose all their value as soon as the world shall come to an end. When they will go before their Lord, and all their deeds shall be placed in the scales, they will have no weight at all whether they had built great palaces, established great universities and libraries, set up great factories and laboratories, constructed highways and railways, in short, all their inventions, industries, sciences and arts and other things of which they were very proud in this world, will lose their weights in the scales. The only thing which will have weight there will be that which had been done in accordance with the divine instructions and with the intention to please Allah. It is, therefore, obvious that if all of one’s endeavors were confined to the worldly things and the achievement of worldly desires whose results one would see in this world, one should not reasonably expect to see their results in the Hereafter, for they would have gone waste with the end of this world. It is equally obvious, that only the deeds of the one, who performed them strictly in accordance with His instructions to win His approval with a view to avail of their results in the Hereafter, will find that his deeds had weight in the scales. On the contrary, such a one will find that all his endeavors in the world had gone waste.

Yusuf Ali  Explanation: What weight can be attached to works behind which the motives are not pure, or are positively evil? They are either wasted or count against those who seek to pass them off as meritorious!

You may like to listen to prominent Muslim scholar Nouman Ali Khan explaining the above said ayah:

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 | 

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

Our Lord! Grant us mercy from Yourself and provide for us rectitude in our affairs

Believers have always been getting back to their Creator both in good time to thank and in bad times to invoke Allah's blessing so that there bad time or its ill effects are averted. In the Qur'an a very forceful invocation is attributed to the People of the Cave 'Ashab al Kahf " اصحاب الكهف  " in Surah 18. Al Khaf who when found them being targeted by the polytheists, hid them in a cave and asked for the mercy and protect. 

اِذۡ اَوَى الۡفِتۡيَةُ اِلَى الۡـكَهۡفِ فَقَالُوۡا رَبَّنَاۤ اٰتِنَا مِنۡ لَّدُنۡكَ رَحۡمَةً وَّهَيِّئۡ لَـنَا مِنۡ اَمۡرِنَا رَشَدًا‏ 

(18:10) When those youths sought refuge in the Cave and said: "Our Lord! Grant us mercy from Yourself and provide for us rectitude in our affairs."

Before commenting on the above quoted verse, Yusuf Ali explains the event leading to distress of People of the Cave:

The bare Christian story (without the spiritual lessons taught in the Qur'an) is told in Gibbon's Decline and Fall of the Roman Empire (end of chapter 33). In the reign of a Roman Emperor who persecuted the Christians, seven Christian youths of Ephesus left the town and hid themselves in a cave in a mountain near by. They fell asleep, and remained asleep for some generations or centuries. When the wall which sealed up the cave was being demolished, the youths awoke. They still thought of the world in which they had previously lived. They had no idea of the duration of time. But when one of them went to the town to purchase provisions, he found that the whole world had changed. The Christian religion, instead of being persecuted was fashionable: in fact it was now the State religion. His dress and speech, and the money which he brought, seemed to belong to another world. This attracted attention. The great ones of the land visited the Cave, and verified the tale by questioning the man's Companions. When the story became very popular and circulated throughout the Roman Empire, we may well suppose that an Inscription was put up at the mouth of the Cave. See verse 9 and n. 2336. This inscription was probably to be seen for many years afterwards, as Ephesus was a famous city on the west coast of Asia Minor, about forty to fifty miles south of Smyrna. Later on, the Khalifa Wathiq (842-846 A.D.) sent an expedition to examine and identify the locality, as he did about the Zul-Qarnain barrier in Central Asia. A popular story circulating from mouth to mouth would necessarily be vague as to dates and vary very much in details. Somewhere about the 6th century A.D. a Syriac writer reduced it to writing. He suggested that the youths were seven in number; that they went to sleep in the reign of the Emperor Decius (who reigned from 249 to 251 A.D., and who was a violent persecutor of Christianity); and that they awoke in the reign of Theodosius 11, who reigned from 408 to 450 A.D. In our literature Decius is known as Daqyanus (from the adjectival Latin from Decianus), and the name stands as a symbol of injustice and oppression, and also of things old fashioned and out-of-date, as res Decianae must have been two or three centuries after Decius.

The youths hid in the cave, but they trusted in Allah, and made over their whole case to Him in prayer. Then they apparently fell asleep, and knew nothing of what was happening in the world outside.

Explanation of the verse: [2] Allah mentions the the story of the People of the Cave. He said: 

“When the youths took to their cave” “fityah الۡفِتۡيَةُ ” (youths) is the plural of “fatah” which is a vigorous young man, brimming with youth. The meaning of this passage is, “And mention when the group of vigorous youths fled to their cave, escaping with their religion intact, and protecting their faith from the disbelievers among their people.” The leader of their people was Decius, as will be explained later in their story.  

“And said” when they entered their cave, “Our Lord! Bestow upon us from You” This means, “Bestow upon us from Your Hidden Affairs, and from the treasures of Your special mercy that is hidden from the eyes of those who depend upon conventional means.”  

“a mercy” This is a special mercy that includes gentleness [from Allah] and safety from enemies. 

“and grant us guidance in our affair" This means, “Rectify this affair that we have undertaken, in which we have separated ourselves and migrated from our people.”  

“and grant us guidance” This means, “Grant us guidance which we will become rightly guided and upright.” Or, “Make our entire matter guided and correct,” similar to if one were to say, “I found correctness with you.” Or, “[Grant us] to take the correct path towards that which we seek.”  

The origin of the word “hayyi’ هَيِّئۡ ” [translated here as “grant [us]”] is the expression, “ihdath hay’at al-shay’,” which means “to renew the appearance of something.” 

Tafsir Ibn-Kathir:

Here Allah tells us about those young men who fled from their people for the sake of their religion, fearing persecution. So they fled taking refuge in the cave of a mountain, where they hid from their people.

When they entered the cave, they asked Allah to show mercy and kindness towards them, ( رَبَّنَآ ءَاتِنَا مِن لَّدُنكَ رَحْمَةً Our Lord! Bestow on us mercy from Yourself,) meaning, `give us Your mercy and conceal us from our people.' ( وَهَيِّىءْ لَنَا مِنْ أَمْرِنَا رَشَدًا and facilitate for us our affair in the right way.) means, direct our matter well, i.e., grant us a good end. 

As was reported in the Hadith: (Whatever You have decreed for us, make its consequences good). (Therefore, We covered up their hearing in the cave for a number of years.) meaning, `We caused them to sleep when they entered the cave, and they slept for many years.' 

This verse is a guideline for all true believers to rely on the Allah Almighty whenever in distress for Allah will open venues beyond their imagination and help them out of their distress. And must always pray for grant of rectitude (morally correct behaviour or thinking; righteousness ) so as not to be mislead by the evil forces of Satan and get away from the righteous path. 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 |

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

Man's Regrets: Would that I had not associated anyone with my Lord in His Divinity

In the series of posts on Man's Regret on the Day of Judgment, we share the 42nd verse from Surah Kahf (The Cave) which is part of parable of two men mentioned in verses 32-45.

When man has nothing, he always invokes Allah's many blessings so that he has more and can enjoy the fruits of Allah's blessings. But it is generally seen that when one is gifted many bounties from Allah, he starts to boast him and vert proudly and arrogantly attribute his wealth due to his very own efforts and even forget about his Creator Who helped him attain a status and raised him above many wen he was in rag tags. While intoxicated in the joys of his status and wealth, he completely forgets that the One Who blessed him many bounties, can also take these away if one is ungrateful. And when He does, one is left with nothing but remorse and regrets:

وَاُحِيۡطَ بِثَمَرِهٖ فَاَصۡبَحَ يُقَلِّبُ كَفَّيۡهِ عَلَىٰ مَاۤ اَنۡفَقَ فِيۡهَا وَهِىَ خَاوِيَةٌ عَلٰى عُرُوۡشِهَا وَيَقُوۡلُ يٰلَيۡتَنِىۡ لَمۡ اُشۡرِكۡ بِرَبِّىۡۤ اَحَدًا‏ 

(18:42) Eventually all his produce was destroyed and he began to wring his hands in sorrow at the loss of what he had spent on it, and on seeing it fallen down upon its trellises, saying: "Would I had not associated anyone with my Lord in His Divinity."

Verses 32-45 of Surah Al Kahf (The Cave) explains the parable of two men both with beautiful gardens and land for cultivation.  Both gardens produced abundantly and there was a river between the two properties.  One man told the other that he was wealthier and had more followers then the other, and he walked into his garden saying that this will never end and the Last Hour will never come and even if it did God would reward him with something even better.  The other man asked, do you disbelieve in the One who created you, for I do not, and you should have said that all is as God willed and no one has power except Him.   Although I have less, God might give me something better and destroy what you have.  And so it was that the first man’s fertile property was destroyed and he wished he had not attributed his prosperity to himself rather than God.  Then he realized that the only real protection comes from God.

This in the above said verse, يَا لَيْتَنِي لَمْ أُشْرِكْ بِرَبِّي أَحَدًا- expresses extreme regret, The ungrateful man wished he was grateful. The word layta cannot be translated in English because there is no equivalent word. Eminent Muslim scholar and teacher Nouman from Bayyinah states that this word would amount to a deep sigh of regret in English. Layta, in easy terms, is to cry over spilled milk.

This parable has many lessons for those who ponder over the verses of Qur'an and learn the appropriate lessons. We must understand that all that we have has nothing to do with our hard work alone. Unless Allah's help and blessings is available, even our hard work will be fruitless. So while one does put his hard work, he must always be looking towards the Divine Help for without the Divine Help, we are as worthless as the man mentioned in above stated parable ended up with.

This parable also tells us that none other than One True God can help us. Those who associate others in His Unchallenged Lordship are utterly mislead and wronged. Those who turn to worldly deities are also doer of a great sin of Shirk - the sin of associating anyone at par with Allah or being sharer of Allah's position. Unfortunately such people are not few but many, even between the believers, beside many non believers. We must be crystal clear about Who is the True Ruler and Giver. Those who do not associate anyone in the Divinity of Allah are the true successful and blessed ones.

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 | 

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