Most of the people do not know the Truth, and turn away

It is very difficult to know and face the truth. Even if many know the truth, they tend to turn away fearing the consequences for siding with the truth. While this phenomenon is applicable to every facet of our lives, it is more pronounced when it comes to know the Divine Truth and accept it for fear of retribution from own people and faith, they have been observing for years without ever pondering over the falsehood that has crept into the faith they follow and continue to abide by it even when challenged to know the Divine Truth.

This is specially so when it comes to Islam. Most of the non-Muslims turn away from the all to know Islam for they do not know what Islam really is. In fact, their mindset is plagued with islamophobia that has been deliberately infused in their minds so that they even care listening to someone talking about Islam. This is the case since ages when people of one faith refused to follow a new Divine path or that followed by their predecessors. 

Even today, there are lot of people or most of the people, who without reading Qur'an or understanding the religion of Islam, hate Islam merely by hearing it from others. And even if someone tries to talk to them on Islam, they turn their face and go away. But the interesting thing is that many who tried to know what Qur'an and Islam is, fall in love with Islam and come under its fold. There have been many instances and revert experiences wherein people confess that they read the Qur'an to find faults with it, but instead finding it the best medium to know the truth that their religion of faith failed to help them do so.

It is in this context that we share the 24th verse of Surah 21. Al-Anbiyaa:

اَمِ اتَّخَذُوۡا مِنۡ دُوۡنِهٖۤ اٰلِهَةً ​ ؕ قُلۡ هَاتُوۡا بُرۡهَانَكُمۡ​ ۚ هٰذَا ذِكۡرُ مَنۡ مَّعِىَ وَذِكۡرُ مَنۡ قَبۡلِىۡ​ ؕ بَلۡ اَكۡثَرُهُمۡ لَا يَعۡلَمُوۡنَ ۙ الۡحَـقَّ​ فَهُمۡ مُّعۡرِضُوۡنَ‏ 

(21:24) Have they taken gods other than Him? Say, (O Muhammad): "Bring forth your proof! Here is the Book with admonition for those of my time and there are also scriptures with admonition for people before me." But most people do not know the Truth, and have, therefore, turned away from it.

The first two were rational arguments and this is a historical one. This means that the study of all the former Scriptures shows that the Creator of the universe is One Allah and He alone is worthy of service and worship, while "Your religion is neither supported by rational arguments nor by historical evidence."

It is their lack of knowledge of Reality which has created this indifference towards the Message of the Prophet, and the same has made them heedless of the Message.

Muhammad Asad Explanation:

That is most people's obstinate refusal to consider a reasonable proposition on its merits is often due to no more than the simple fact that it is not familiar to them.

Yusuf Ali Explanation: 

In this verse, we are warned against a third danger, the worship of false gods of any sort. Pagan man is prolific of creating abstract images for worship, including Self or abstract Intelligence or Power. In verse 26 below is mentioned a fourth kind of false worship, which imagines that Allah begets sons or daughters.

This verse should be read with the next ((21:25) Never did We send any Messenger before you to whom We did not reveal: "There is no god but Me. So, serve Me alone."). All reason revolts against the idea of conflicting gods, and points to Unity in Creation and Unity in Godhead. This is not only the Message of Islam ("those with me") but the message of all prophets who came before the holy Prophet Muhammad ("those before me"), and the line of prophets was closed with him. The Message given to every prophet in all ages was that of Unity as the fundamental basis of Order and Design in the world, material, moral, and spiritual.

Javed Ahmad Ghamidi Explanation:

The implication is that the Qur’ān which was revealed as a reminder for the followers of Muhammad (sws) is present before them as well as the Torah, the Gospels, the Psalms and other scriptures of the prophets. They should see that none of these books teaches polytheism; all of them bear witness to monotheism.

Tafsir Qur'an Wiki:

Having provided this irrefutable evidence based on the nature of the universe, the sūrah asks them whether they can support their claims about multiple deities with any evidence derived from their scriptures.

Here is the Qur’ān which incorporates the message given to the Prophet’s contemporaries, and there are the scriptures containing the messages delivered by earlier messengers. In none of these is there any mention of partners with God. All divine faiths are based on the true concept of God’s oneness. Where, then, did those unbelievers get this false concept of multiple deities when it cannot be supported by logical or religious argument? “But nay, most of them do not know the truth, and so they stubbornly turn away.”

Let us then brothers and sisters in Islam know more about Qur'an and present its clear evidence that is based on monotheism as against polytheism. Remember the concept of Trinity also falls in the domain of polytheism, a concept which is tangent to Bible itself. And it is this fact alone that more and more Christians are reverting to Islam, leaving most of the people to their unjustified beliefs.

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 our previous posts about Most of the People, please visit our post: Let us be of the few who are grateful

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 mentions the Theory of Big Bang and formation of every living being with water

The unabated discussion of Qur'an being written by a man called Muhammad ﷺ who claimed to be the prophet of God continues in the quarters of people who do not want to accept the reality of Islam being a Divine religion and Muhammad ﷺ being the last prophet. This notion normally occurs among those who have not read the Qur'an and have relied their mindset on hearsay. However, those who took the pains of reading Qur'an with understanding not only reverted to Islam but also acknowledged that every word of Qur'an has a deep-rooted meaning which could not have been written by a man, and that too more than 1400 years ago when the people did not much as they know now.

There are many verses in Qur'an that can be presented as a proof for Qur'an being a Divine Scripture as were the Psalms, Torah and Bible. We will in due course share all these verses for the benefit of those who doubt the authenticity of Qur'an as a Divine Scripture. For now, we share the 30th verse of Surah 21. Al Anbiyaa (The Prophets) which points towards the Theory of Big Bang, a theory which just surfaced in the 1900s, five hundred years after the revelation of Qur'an. The verse in question talks of two things which were alien to people of the world at the time of the revelation of Qur'an: The Theory of Big Bang, and formation of every living being with water. 

اَوَلَمۡ يَرَ الَّذِيۡنَ كَفَرُوۡۤا اَنَّ السَّمٰوٰتِ وَالۡاَرۡضَ كَانَـتَا رَتۡقًا فَفَتَقۡنٰهُمَا​ ؕ وَجَعَلۡنَا مِنَ الۡمَآءِ كُلَّ شَىۡءٍ حَىٍّ​ ؕ اَفَلَا يُؤۡمِنُوۡنَ‏ 

(21:30) Did the unbelievers (who do not accept the teaching of the Prophet) not realize that the heavens and the earth were one solid mass, then We tore them apart, and We made every living being out of water? Will they, then, not believe (that We created all this)?

Linguistic Analysis of the aforesaid verse:

The word ‘ratq’ translated as ‘sewn to’ means ‘mixed in each, blended’ in Arabic. It is used to refer to two different substances that make up a whole. The phrase ‘fataqa’ is ‘unstitched’ and implies that something comes into being by tearing apart or destroying the structure of things that are sewn to one another. In the verse, heaven and earth are at first subject to the status of ‘ratq.’ They are separated [fataqa] with one coming out of the other. Intriguingly, when we think about the first moments of the ‘Big Bang’ we see that the entire matter of the universe collected at one single point. In other words, everything including ‘the heavens and earth’ which were not created yet were in an interwoven and inseparable condition. Then, this point exploded violently, causing its matter to disunite.

Explanation as given in Tafsir Qur'an Wiki: The ‘Big Bang Theory’  

The enormously vast universe has been the object of curiosity since time immemorial. Greek philosophers, including Aristotle, believed that the Universe had always existed and would continue to do so eternally. This was also the mainstream view in scientific circles at the beginning of the 20th century, aptly known as the ‘steady state theory’. An eternal state of the universe meant that there was no inherent need for a Creator – for what does not have a beginning does not necessitate a need for a cause. However, advancements in science would shatter this view and fundamentally prove that the Universe had a beginning.

In 1922, physicist Alexander Friedmann, produced computations showing that the structure of the universe was not static and that even a tiny impulse might be sufficient to cause the whole structure to expand or contract according to Einstein’s ‘Theory of General Relativity’. George Lemaitre was the first to recognise the implications of what Friedmann concluded. Lemaitre formulated that the universe had begun in a cataclysmic explosion of a small, primeval atom. He also proposed that the amount of cosmic radiation are the leftover remnants of the initial “explosion.”

The theoretical musings of these two scientists did not attract much attention and probably would have been ignored except for new observational evidence that rocked the scientific world in 1929. That year, American astronomer Edwin Hubble, made one of the most important discoveries in the history of astronomy. He discovered that galaxies were moving away from us at speeds directly relative to their distance from us and from each other. A universe where everything constantly moves away from everything else implied a constantly expanding universe. Stephen Hawking writes, ‘The expansion of the universe was one of the most important intellectual discoveries of the 20th century, or of any century.’  Since the universe is constantly expanding, were we to rewind a film [of its history], then necessarily we would find the entire universe was in a joint state, referred to by some as the ‘Primordial Atom’. Many scientists and philosophers resisted the idea of a beginning to the universe because of the many questions that it raised – primarily what or who caused it. However, with Penzias and Wilson’s discovery of microwave radiation emanating from all directions, possessing the same physical characteristics - namely petrified light which came from a huge explosion during the first seconds after the birth of the universe – left little doubt about the fact that the universe had a beginning.

For fourteen hundred years, since the revelation of the Qur’ān, sceptics had trouble understanding the verse, ‘...the heavens and the earth were a joined entity and We separated them...’ [21:30]. However, with the assistance of scientific advancements, we can now understand these verses in a new light which helps us piece together the cosmological puzzle. The miraculous nature of the Qur’ān lies in the knowledge it contains. Its verification of scientific facts shows that its message is as applicable to the scientist in his laboratory today as it was to the Bedouin in the desert.

Origin of Life in Water: 

The origin of life is now such a basic scientific fact that it is accepted without hesitation. This could lessen one’s appreciation for these verses. Yet it must be borne in mind that the Arabian Peninsula is a desert land without a single lake or river, these verses describe something unimaginable to those at the time of the Prophet Muhammad.

The verse is categorical and states a universal reality – that the source of all ‘life’ and everything ‘living’ is water. Water is the main element of all living organisms. It has been proved that the percentage of water in a human body is 71% in an adult and 93% in an embryo that is a few months old. All vital actions and processes like nutrition, excretion, growth and reproduction cannot be undertaken without water: photosynthesis, the exchange of solutions between cells due to the capillarity of aquatic solutions as they pass through the cell wall [osmosis] and the building of new cells and tissues that help growth and reproduction. The absence of water equates ‘death’ of every living organism.

Scientists, having studied millions of life forms that live in innumerable ecosystems globally, conclude that for any ‘living’ organism to exist, water must be present. Even astronomers, investigating the existence of life forms on other planets, seek the presence of water when considering the possibility of life on that planet.

Explanatory Note

The Qur’ān may refer to some universal facts, like the one stated here: “The heaven and the earth were once one single entity, which We then parted asunder.” We accept this as an absolute certainty simply because it is stated in the Qur’ān. We certainly do not know how the heavens and the earth were parted, or ripped one from the other. We accept astronomical theories which are not in conflict with this general fact mentioned in the Qur’ān. What we will not do however is take up the Qur’ānic text and try to fit it to any astronomical theory. We do not seek an endorsement of the Qur’ān through human theories, because the Qur’ān states only what is certain. The most we can say is that the astronomical theory accepted today is not in conflict with the general import of this Qur’ānic statement revealed many generations prior to it.

The next sentence of the verse states “We have made out of water every living thing.” This short sentence states a great and crucial fact. Indeed, scientists shower praise on Darwin for having identified that water was the first environment where life began.

It is indeed a fact that should capture all our attention. That it is mentioned in the Qur’ān neither fills us with wonder nor increases our belief in the truth of the Qur’ān. Our belief in the absolute truth of everything it states is based on our unshakeable belief that it is God’s revelation, not on its being confirmed by scientific discoveries or theories. The most that can be said here is that on this particular point, Darwin’s evolutionary theory is not in conflict with what the Qur’ān states.

For fourteen centuries, the Qur’ān has drawn the attention of unbelievers to the great marvels God has placed in the universe, wondering how they could deny what they see everywhere: “Will they not, then, believe?” How could they persist in their disbelief when everything around them in this universe inevitably leads to faith in God, the Creator, the Wise who conducts all affairs?

Muhammad Asad Explanation:

It is, as a rule, futile to make an explanation of the Qur'an dependent on "scientific findings" which may appear true today, but may equally well be disproved tomorrow by new findings. Nevertheless, the above unmistakable reference to the unitary origin of the universe - metonymically described in the Qur'an as "the heavens and the earth" - strikingly anticipates the view of almost all modern astrophysicists that this universe has originated as one entity from one single element, namely, hydrogen, which became subsequently consolidated through gravity and then separated into individual nebulae, galaxies and solar systems, with further individual parts progressively breaking away to form new entities in the shape of stars, planets and the latters' satellites. 

(Regarding the Qur'anic reference to the phenomenon described by the term "expanding universe", see 51:47 as given below.)

AND IT IS We who have built the universe with [Our creative] power; and, verily, it is We who are steadily expanding it.

The statement that God "made out of water every living thing" expresses most concisely a truth that is nowadays universally accepted by science. It has a threefold meaning: (1) Water - and, specifically, the sea - was the environment within which the prototype of all living matter originated; (2) among all the innumerable - existing or conceivable - liquids, only water has the peculiar properties necessary for the emergence and development of life; and (3) the protoplasm, which is the physical basis of every living cell - whether in plants or in animals - and represents the only form of matter in which the phenomenon of life are manifested, consists overwhelmingly of water and is, thus, utterly dependent on it. Read together with the preceding statement, which alludes to the unitary origin of the physical universe, the emergence of life from and within an equally unitary element points to the existence of a unitary plan underlying all creation and, hence, to the existence and oneness of the Creator. This accent on the oneness of God and the unity of His creation is taken up again in verse {92} of the same chapter.

Now you may listen to the following short clipped video to explanation of the aforesaid Ayat by eminent Muslim scholar Zakir A Naik:

This verse is one of the leading early information of the theory of Big Bang and that every living being is made of water. Could any person fourteen centuries ago know this? Those doubting the Qur'an being a man written scripture may like to ponder upon and try to have a second thought of their prejudiced approach toward Islam.

Those who claim that Prophet Muhammad ﷺ "wrote" the Qur'an by taking excerpts from other Divine Scriptures when he used to go out with his trade caravans and getting to extract Divine knowledge from people of other religions. If that we so, does this mention of finger prints exist in any other scripture. Or for instance the mention of Big Bang Theory, Formation of all living being with water or the separation of the seas? And how could Muhammad ﷺ know that iron is an alien body that came from outer space?

We have already written posts on things said in Qur'an the meaning of which people of the time did not know for their knowledge was too limited to interpret the Divine Wisdom. It is only recently been validated by scientific discoveries. Only God could know of these things Who actually made these to happen, far beyond the comprehension of human mind and that too centuries before advent of modern-day science. 

Please read our earlier posts for details of Divine Revelations in the Qur'an, validated by Scientific Discoveries:

• Theory of Big Bang and formation of every living being with water
• Fingerprints
• Origin of the Iron ore (being added)
• Formation of human embryo and stages of its development (being added)
• Numerical miracle of Qur'an (being added)

Let us start calling a spade a spade and do not contest Qur'an but start to read it objectively, correlating with latest scientific developments and start to agree that Qur'an is a word of God and no human being can ever write a single line worth that of the Qur'an.

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: Divine Revelations in Qur'an validated by Scientific Discoveries. 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 | 

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

A powerful prophetic supplication attributed to Prophet Yunus (Jonah, sws)

To err is human, you mean that it is natural for human beings to make mistakes, but to forgive is divine. This expression is always made when one makes a mistakes and errs, yet merely accepting a mistake is not enough for its occurrence may have hurt someone or even many and may have ruined their lives even. So when one errs, he must not only ask for forgiveness from those who may have been hurt and then also repent one's action and ask forgiveness from God, for hurting someone is least like by Allah.

But when it comes to prophets, the chosen few by none other than Allah, making mistakes or not implementing Allah's directive can have serious ramification. However, prophets are made to realize their mistakes much too early and they immediately return to Allah in repentance and asking for forgiveness. And sometimes saying less is good enough for Allah understands and forgives.

We today share the 87th verse of Surah 21 Al Anbiya in which Prophet Yunus or Zun-nun. "the man of the Fish or the Whale", as mentioned in the Qur'an (Jonah, may peace be upon him) is quoted to have just prayed to Allah when in distress and accepted his mistake. And that was enough for him to be forgiven by Allah.

Here is the background of mentioning of supplication Propeht Yunus (Jonah):

Zun-nun. "the man of the Fish or the Whale", is the title of Jonah (Yunus), because he was swallowed by a large Fish or Whale. He was the prophet raised to warn the Assyrian capital Nineveh. For Nineveh see n. 1478 to x. 98. His story is told in xxxvii. 139-149. When his first warning was unheeded by the people, he denounced Allah's wrath on them. But they repented and Allah forgave them for the time being. Jonah, meanwhile, departed in wrath, discouraged at the apparent failure of his mission. He should have remained in the most discouraging circumstances, and relied on the power of Allah; for Allah had power both over Nineveh and over the Messenger He had sent to Nineveh. He went away to the sea and took a ship, but apparently the sailors threw him out as a man of bad omen in a storm. He was swallowed by a big Fish (or Whale), but in the depth of the darkness, he cried to Allah and confessed his weakness. The "darkness" may be interpreted both physically and spiritually; physically, as the darkness of the night and the storm and the Fish's body; spiritually as the darkness in his soul, his extreme distress in the situation which he had brought on himself. Allah Most Gracious forgave him. He was cast out ashore; he was given the shelter of a plant in his state of mental and physical lassitude. He was refreshed and strengthened, and the work of his mission prospered. Thus he overcame all his disappointment by repentance and Faith, and Allah accepted him.

Now let us share the complete verse with emphasis on the supplication Propeht Yunus (Jonah)made: 

وَ ذَا النُّوۡنِ اِذْ ذَّهَبَ مُغَاضِبًا فَظَنَّ اَنۡ لَّنۡ نَّـقۡدِرَ عَلَيۡهِ فَنَادٰى فِى الظُّلُمٰتِ اَنۡ لَّاۤ اِلٰهَ اِلَّاۤ اَنۡتَ سُبۡحٰنَكَ ​ۖ  اِنِّىۡ كُنۡتُ مِنَ الظّٰلِمِيۡنَ​ ۖ ​ۚ‏

(21:87) And We bestowed Our favour upon Dhu al-Nun. Recall, when he went forth enraged, thinking We have no power to take him to task. Eventually he cried out in the darkness:" There is no God but You, Glorified be You! Truly, I have been of the wrongdoers."

Tafsir Ibn-Kathir: (There is no God but You, Glorified be You! Truly, I have been of the wrongdoers)'' `Awf Al-A`rabi said: "When Yunus found himself in the belly of the fish, he thought that he had died. Then he moved his legs. When he moved his legs, he prostrated where he was, then he called out: `O Lord, I have taken a place of worship to You in a place which no other person has reached.'''

فَاسۡتَجَبۡنَا لَهٗۙ وَنَجَّيۡنٰهُ مِنَ الۡـغَمِّ​ؕ وَكَذٰلِكَ نُـنْجِى الۡمُؤۡمِنِيۡنَ‏  

(21:88) Thereupon We accepted his prayer, and rescued him from grief. Thus do We rescue the believers.

Javed Ahmad Ghamidi Explanation: This supplication is also mentioned in the Book of Jonah and a detailed supplication of similar contents is cited in it. Imām Amīn Aḥsan Iṣlāḥī writes:

... In this supplication, Jonah (sws) has not expressed any desire or demand; he only expressed and confessed his mistake. After this, he left the matter to his Lord accepting that His verdict would be the best and have wisdom and mercy in it because God is absolved of all defects. First of all, he expressed that only God is worthy of worship and obedience and all matters turn to Him. After that, he regarded God to be above and beyond all faults. Then he confessed his mistake that whatever has happened is the consequence of his blemish; he was unjust to his soul and God was never unjust to him. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 5, 183)

Tafsir Qur'an Wiki: There are in Jonah’s story some significant points we need to reflect upon. First, Jonah did not initially show enough patience and willingness to endure the difficulties of delivering God’s message. He quickly became fed up, abandoned his people and moved on, angry and frustrated. He felt his situation to be very tight. But God exposed him to a much tighter and harder distress as compared with the opposition of unbelievers. Had Jonah not turned to his Lord in repentance and admitted that he had wronged himself by leaving his position of duty, he would not have been relieved of his distress. It was God’s care that saved him.

The advocates of a message must be ready to bear the burden involved in such advocacy, remain patient in the face of rejection and vicious opposition. When a person is certain of the truth of the message he advocates, he finds the opposition of people who accuse him of false inventions and deliberate lying difficult to handle. Yet to remain patient in the face of such adversity is only part of the duties of such advocacy. Those who are entrusted with delivering a message and advocate the truth must remain patient, face the difficulties and persevere with their advocacy. They must continue to present their message to people and call on them to believe in it, time after time.

Such advocates cannot give in to despair. They cannot give up on people, believing that they will never respond to the truth, no matter how much opposition they face, and how often they are rejected and accused of falsehood. If their hundred attempts to touch people’s hearts meet with failure, their next attempt may have a positive result. Indeed, such a result may come only after one thousand and one attempts. Hence, if they have already tried a thousand times and failed, they should try once more in the hope that, with God’s grace, their next attempt will be more successful.

The way a message must follow in order to touch people’s hearts is neither easy nor comfortable. Positive responses may not be forthcoming. A great heap of false beliefs, erring practices, customs, traditions and situations weigh heavily on people’s hearts and minds. This heap must be removed, and hearts must be revived in every possible way. A touch on every sensitive receptor must be made to try to find the effective nerve. With determination and diligence the right touch will inevitably be made, and a complete transformation of the addressee is achieved. We are often surprised that a thousand attempts may be made with one particular person, but without success. Then a casual gesture, coming at the right time, touches the right cord, and the person concerned goes through a complete transformation without any difficulty. 

You may like to listen to Tafseer of verses 87-88 Surah Al-Anbiya by Shaykh Abdul Nasir Jangda:

May Allah help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. May Allah help us not to err, and if we do, then bestow upon us the sagacity to immediately repent and ask for forgiveness. Aameen.

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

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

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

The Ultimate Divine Justice (Selected verses from Qur'an)

Allah made man his assistant non earth to uphold justice as directed at many a places in the Qur'an. Yet despite very clear Divine Commandments we see that  human judgment is generally subjective and flawed, and many a influential man evade j by justice due to the sheer weight of their position and authority.  Human justice necessarily falls short of divine justice both in the range of obligations enforced and the accuracy of determinations concerning whether those obligations have been violated.

For such people in particular and the rest in general, Allah cautions them that while they may evade justice and true justice is denied to the meek and poor in this world, there would come a day when worldly positions and authority will mean nothing and every man will be adjudged by his account book and true justice will be enforced. Then those who evaded justice or denied justice to the impeccant.

Today, we have selected the 47th verse of Surah 21. Al-Anbiyaa (The Prophetes), in which Allah promises man that on the Day of Judgement none shall be wronged and every soul will be rewarded or awarded punishment equal to his good or bad deeds in the worldly life.

وَنَضَعُ الۡمَوَازِيۡنَ الۡقِسۡطَ لِيَوۡمِ الۡقِيٰمَةِ فَلَا تُظۡلَمُ نَـفۡسٌ شَيۡـئًـا​ ؕ وَاِنۡ كَانَ مِثۡقَالَ حَبَّةٍ مِّنۡ خَرۡدَلٍ اَتَيۡنَا بِهَا​ ؕ وَكَفٰى بِنَا حٰسِبِيۡنَ‏ 

(21:47) On the Day of Resurrection, We will set up just and accurate balances so that no one will be wronged in the least in anyway; even if it be an act equal in weight to a grain of mustard seed, We will bring it forth (to be weighed) and We suffice for reckoning.

It is difficult for us to understand the exact nature of the "Balance". Anyhow it is clear that the "Balance" will weigh accurately all the human moral deeds instead of material things, and will help judge whether a man is virtuous or wicked and how much. The Qur'an has used this word to make mankind understand that every deed, good or bad, will be weighed and judged according to merit.

The same theme is repeated in verses 8-9 of Surah Al Aaraf which means:

This means that when the Balance is fixed on the Day of Judgement, 'truth' and weight will be identical. The more truth one has to one's credit, the more truth one has to one's credit, the more the weight in one's scale; and vice versa. One will be judged solely on the basis of this weight. In other words, no consideration other than truth will enter into the calculation. A life of falsehood, however long it lasted, and however full of worldly achievements, will carry no weight at all. Weighed in the Balance, the devotees of falsehood will discover that their life-long deeds do not even weigh so much as a birds feather. The same point has been expatiated upon in (al-Kahf 18:103-5) : 'Shall We tell you of those who are greatest losers in respect of their deeds? It is those whose efforts have been wasted in this life while they kept believing that they were acquiring good by their deeds. they are those who deny the Signs of their Lord and the fact of their having to meet Him (in the Hereafter). So their works are in vain and we shall attach no weight to them on the Day of Judgement.'

Tafsir Ibn-Kathir: 

(And We shall set up Balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything.) meaning, "We shall set up the Balances of justice on the Day of Resurrection.'' The majority of scholars state that it is one Balance, and the plural form is used here to reflect the large number of deeds which will be weighed therein.

(then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And sufficient are We to take account.) This is like the Ayat:

• (and your Lord treats no one with injustice) [18:49]
• (Surely, Allah wrongs not even of the weight of speck of dust, but if there is any good, He doubles it, and gives from Him a great reward.) [4:40]
• ("O my son! If it be equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Subtle, Well-Aware.'') [31:16] 

In the Two Sahihs it was recorded that Abu Hurayrah said that the Messenger of Allah said:

(Two words which are light on the tongue, heavy in the Balance and beloved to Ar-Rahman: "Subhan Allahi wa bi hamdihi, Subhan Allahil `Azim (Glory and praise be to Allah, Glory be to Allah the Almighty).'') 

Imam Ahmad also recorded that `A'ishah said that one of the Companions of the Messenger of Allah sat down before him and said, "O Messenger of Allah, I have two slaves who lie to me, betray me and disobey me, and I hit them and insult them. How do I stand with regard to them'' The Messenger of Allah said:

(The extent to which they betrayed you, disobeyed you and lied to you will be measured against the punishment you meted out to them. If your punishment was commensurate with their misconduct, then you will be equal and you will not have anything counted for you or against you. If your punishment of them was less than that what they deserved for their misconduct, then this will count in your favor. If your punishment of them was more than what they deserved for their misconduct, then Allah will take what is due to them from you.) 

Then the man started to weep before the Messenger of Allah , and the Messenger of Allah asked, (What is the matter with him Has he not read the words of Allah, (And We shall set up Balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And sufficient are We to take account.)) The man said, "O Messenger of Allah, I think there is nothing better than keeping away from these people -- meaning his slaves -- I call upon you to bear witness that they are all free.''

Yusuf Ali  Explanation: 

Not the smallest action, word, thought, motive, or predilection but must come into the account of Allah. Cf. Browning (in Rabbi Ben Ezra): "But all, the world's coarse thumb And finger failed to plumb, So passed in making up the main account; All instincts immature. All purposes unsure. That weighed not as his work, yet swelled the man's account; Thoughts hardly to be packed Into a narrow act. Fancies that broke through language and escaped; All I could never be, All, men ignored in me, This, I was worth to God, Whose wheel the pitcher shaped."

The literalism of Sale has here excelled itself: he translates, "and there will be sufficient accountants with us"! What is meant is that when Allah takes account, His accounting will be perfect: there will be no flaw in it, as there may be in earthly accountants, who require other people's help in some matters of account which they do not understand for want of knowledge of that particular department they are dealing with. Allah's knowledge is perfect, and therefore His justice will be perfect also; for He will not fail to take into account all the most intangible things that determine conduct and character. See last note. There is no contradiction between this and xviii. 104-105, where it is said that men of vain works, i.e., shallow hypocritical deeds, will have no weight attached to their deeds, In fact the two correspond.

Qur'an Wiki:

The present passage concludes with a final scene from the Day of Reckoning. The mustard seed here represents the smallest and lightest thing our eyes can see. Yet not even a mustard seed is overlooked or ignored. The scales that are used are so accurate that a single mustard seed makes a difference.

Let people, then, reflect on what they put forward for that day. Let hearts be attentive to the warnings, and let those who turn their backs or indulge in ridicule be warned. They may be able to evade punishment in this life, but on Judgement Day the reckoning takes every little thing into account. The scales then are so accurate that even a tiny seed can make all the difference.

Thus the accurate scales of the hereafter, the unfailing laws of the universe, the rules applicable to advocates of the faith and the laws of human nature converge in perfect harmony, operated by the hand of the Almighty. This testifies to the truth of God’s oneness, the theme that pervades this whole sūrah.

Read more about Justice as mentioned at various places in Qur'an in our Reference Page: Selected Verses from the Qur'an - under the heading Justice.

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 help us to walk the righteous path and never ever take shelter of our position of authority to evade justice or deny justice to the impeccant, for we will have to be answerable to every action of ours on the Day of Judgement when none shall be wronged.  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

Every living being shall taste death - and to Us shall all of you be eventually sent back

If we look around, and even an appraisal of ourselves, it seems no one is worried about one's death - the final call for our worldly life. In fact we are so engrossed into the worldly affairs and our families that hardly anyone takes a time off and ponder over one's life and its ultimate cessation in this world and the life hereafter. In fact it is the Hereafter that is more important and we should always be prepared for it - every minute and every second of our lives for no one knows how lone one has to live.

And if we really ponder over our life and its uncertainties, we should start seeing it as a test and trial   - those who who would pass these tests and trial by following the path of Allah, will be the successful in the end. Allah warns us at many  a places in the Quran so that we ae well prepared when the angel of death knocks at our door - remember No One has been granted Immortality in this World !!

كُلُّ نَفۡسٍ ذَآئِقَةُ الۡمَوۡتِ​ؕ وَنَبۡلُوۡكُمۡ بِالشَّرِّ وَالۡخَيۡرِ فِتۡنَةً​  ؕ وَاِلَيۡنَا تُرۡجَعُوۡنَ‏ 

Every living being shall taste death and We shall subject you to ill and good by way of trial, and to Us shall all of you be eventually sent back. (Surah 21 Al-Anbiyaa:35) 

This verse is similar to an earlier mention of the same theme in the verse 185 of Surah 3. Al-i'Imran:

كُلُّ نَفۡسٍ ذَآئِقَةُ الۡمَوۡتِ​ؕ وَاِنَّمَا تُوَفَّوۡنَ اُجُوۡرَكُمۡ يَوۡمَ الۡقِيٰمَةِ​ؕ فَمَنۡ زُحۡزِحَ عَنِ النَّارِ وَاُدۡخِلَ الۡجَـنَّةَ فَقَدۡ فَازَ ​ؕ وَمَا الۡحَيٰوةُ الدُّنۡيَاۤ اِلَّا مَتَاعُ الۡغُرُوۡرِ‏ 

(3:185) Everyone is bound to taste death and you shall receive your full reward on the Day of Resurrection. Then, whoever is spared the Fire and is admitted to Paradise has indeed been successful. The life of this world is merely an illusory enjoyment.

There is no doubt about the culmination of one's earthly life. No matter how wealthy is a person, he cannot prevent his life coming to an end. And the end state is a mere two meter rectangular grave where one would be left all alone despite the palaces and hefty bank balances he may have owned. Thus man is reminded time and again to do good and earn something for the life that is yet to come before one dies.

The death of the body will give a taste of death to the soul when the soul separates from the body. The soul will then know that this life was but a probation. And seeming inequalities will be adjusted finally on the Day of Judgment. Cf. Longfellow's Psalm of Life: "All this world's a fleeting show. For man's illusion given". The only reality will be when we have attained our final goal. [Explanation of verse 3:185 by Yusuf Ali]

" and We shall subject you to ill and good by way of trial " That is, Allah is always putting human beings to test and trial both through adversity and affluence. This is to judge whether prosperity makes them proud, cruel and slaves of their lusts or they become grateful to Allah. On the other hand, He inflicts adversity upon them in order to see whether they remain within the prescribed and lawful limits or become low-spirited and down-hearted. A sensible person therefore should not be deluded by prosperity and adversity, but should keep their trial element in view and try to pass through it gracefully.

Tafsir Ibn-Kathir: Every Soul Shall Taste Death (Explanation of verse 3:185) - Allah issues a general and encompassing statement that every living soul shall taste death. In another statement, Allah said:

(" كُلُّ مَنْ عَلَيْهَا فَانٍ - وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلْـلِ وَالإِكْرَامِ " Whatsoever is on it (the earth) will perish. And the Face of your Lord full of majesty and honor will remain forever) [55:26,27].

Therefore, Allah Alone is the Ever-Living Who never dies, while the Jinn, mankind and angels, including those who carry Allah's Throne, shall die. The Irresistible One and Only, will alone remain for ever and ever, remaining Last, as He was the First. This Ayah comforts all creation, since every soul that exists on the earth shall die. When the term of this life comes to an end and the sons of Adam no longer have any new generations, and thus this world ends, Allah will command that the Day of Resurrection commence. Allah will then recompense the creation for their deeds, whether minor or major, many or few, big or small. Surely, Allah will not deal unjustly with anyone, even the weight of an atom.  

Quran Wiki:

This is the law that governs life. It has no exceptions or exemptions. The living, then, must take this into account and prepare themselves for it. This short journey on earth is bound to come to an end, and its end is the death of every living thing. All shall return to God. But whatever happens to us during this trip through life, whether good or bad, is meant as a test: “We test you all with evil and good by way of trial". When we speak of being tested by something evil or hard, we can all easily understand this notion. It is a test to show the endurance and patience of the one who is being tested. It is the means to determine how unshakeable his trust in God, his Lord, is, and how much trust he places in God’s mercy. But a test with good things needs to be explained. To be tested with good things is more difficult than hardship, even though it may appear easier. For the fact is that many people can endure being tested by evil, but few can endure a test with the good. When the test takes the form of sickness and weakness, many are able to endure and withstand the hardship, but when its form is that of good health, strength and ability, then few are those who pass through successfully.

People may be able to withstand poverty and deprivation, maintaining their dignity in such situations, but few are those who succeed in a test with comfort and affluence. For the latter tempts us to satisfy all our desires. Equally there are many who cannot be deterred by torture or physical harm. They are not overawed by such threats and actualities. By contrast, however, only a few can resist the temptations posited by wealth, position, comfort and desire. It is not difficult to tolerate the hardships of struggle and the injuries that one sustains in such a struggle. But it is extremely hard to experience comfort and a carefree life without becoming so keen to maintain it even at the expense of one’s dignity. Indeed such an experience could easily lead to accepting humiliation in order not to lose it.

Yusuf Ali  Explanation: Cf. iii. 185. The soul does not die, but when it separates from the body at the death of the body, the soul gets a taste of death. In our life of probation on this earth, our virtue and faith are tested by many things: some are tested by calamities, and some by the good things of this life. If we prove our true mettle, we pass our probation with success. In any case all must return to Allah, and then will our life be appraised at its true value.

Please listen to the tafsir / exegesis of verses 34-35 of Surah 21. Al Anbiya by by Shaykh Abdul Nasir Jangda:

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.
• 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 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

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

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

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

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

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

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

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

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

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

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

Yousaf Ali explains:

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

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

Muhammad Asad explains:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Follow @IslamUltimate

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

Read More