Man laments: I'm a failure - Allah replies: The believers have indeed attained true success

One wanders around aimlessly if one is not sure of what one is pursuing in life. An aimless life thus becomes meaningless and one thinks as if one has hit the wall and has no clue where to go. These distressful conditions induce a depressive thought in such people who then think that they are failures in their life and will not be able to find their true destination. 

The same is true when it comes to one's faith. True faith as defined by our Lord is in fact the final destination one should be seeking for. But family traditions, the faith adopted by the forefathers restrict our decision making and keeps us wandering and black outing our thinking process. But those who have been introduced to Islam suddenly realize that this has been the truth they should have been seeking for much earlier. This realization dawns on people who find success in their life. This is the truth which is a turning point from failures to ultimate success. 

This is the theme of the very first verse of Surah 23. Al-Muminun, The Believers, being shared today and its explanation:

قَدۡ اَفۡلَحَ الۡمُؤۡمِنُوۡنَۙ‏ 

(23:1) The believers have indeed attained true success:

That is “Believers”, who have attained true success, are those who have accepted the message of Muhammad (peace be upon him), and have acknowledged him as their guide and followed the way of life taught by him.

This assertion cannot be fully appreciated unless one keeps in view the background in which it was made. On the one hand, there were the well-to-do and prosperous chiefs of Makkah, the opponents of Islam, whose business was thriving and who were enjoying every good thing of life, and on the other hand, there were the followers of Islam, majority of whom were either poor from the beginning, or had been reduced to poverty by ruthless antagonism to Islam. Therefore, the assertion: Most certainly the believers have attained true success, with which the discourse begins, was meant to tell the disbelievers that the criterion of success and failure that they had in mind was based on misconceptions besides being transitory and limited in nature: it led to failure and not true success. On the contrary, the followers of Muhammad (peace be upon him), whom they regarded as failures, were truly successful, because by accepting the invitation to the right guidance given by the Messenger of Allah, they had struck a bargain which would lead them to true success and everlasting bliss in this world as well as in the Hereafter, whereas by rejecting the message the opponents had incurred loss and would meet with the evil consequences both in this world and in the next.

Tafsir Ibn-Kathir: 

(Successful indeed are the believers) means they have attained victory and are blessed, for they have succeeded. These are the believers' characteristics are given in the succeeding Ayats:

Yusuf Ali Explanation: 

Aflaha اَفۡلَحَ: win through, prosper, succeed, achieve their aims or obtain salvation from sorrow and all evil. This verse connects with verses 10 and 11 below. Success or victory may come in this world, but it is certain and lasting in the world to come.

Javed Ahmad Ghamidi Explanation:

That is, it has been decided for them that they shall necessarily be successful. This style expresses the certainty of an event that is to take place in the future. It is also found in other languages. When will these glad tidings materialize? This question is answered at the end of the paragraph that they will live in Paradise forever.

Tafsir Qur'an Wiki:

It is a true promise; nay, it is a firm decision ensuring success for the believers. If we take it as a promise, we know God never fails to honour His promises; and if we say that it is His decision, then no one can ever foil a decision by God. What is promised is success in the life of this world and in the life to come; success for the individual believer and for the community of believers. A believer will feel this success in his heart and will see it coming true in his day-to-day life. The success God promises includes all that human beings associate with success and what God keeps in store for His faithful servants.

Today, by the many blessings of Allah, more and more non-Muslims, especially Christians who had been clinging to a false concept of Trinity, are now entering fold of Islam. And most of them acknowledge that they were at a loss all their life and did not know what the truth was, and what differentiated between the truth and a misleading concept. Despite lot of information available on social media, there are still many a believer who feel at loss for they have not strived to know what Islam expects of them. While there are countless believers who have memorized the Qur'an, they do not know what have they memorized and what Allah expects from us. Let us not be the one who despite being Muslims are far away from understanding and practicing Islam. Let our prayers, charities and Hajj/Umrah take us near to Allah, instill the fear based on love for Allah so that we do not deviate from the path so Divinely defined for us. And then let us hope to be among the successful as expected of us in the verse shared today. Ameen

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.

You may read this post in our series of posts related to: Al Qur'an guides and helps those who sincerely seek Divine guidance and help

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.

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Those whose desires exceed the prescribed limits are Transgressors

This is the seventh post in our series of posts on Traits of Believers who attain true success. The verse shared for this post is the seventh verse of Sur to Surah 23. Al-Muminun الۡمُؤۡمِنُوۡنَۙ (The Believers), which in fact is interlinked with subject being discussed in the fifth and sixth verse. The earlier two posts dwell on protecting one's chastity to attain success. However, intimate desires need not be curbed when it comes to one's own legitimate wife, and slave girls. Although, at the time of revelation of this surah, slavery was allowed, but by and by slavery was abolished altogether. Thus, the satisfaction of one's sexual desires stands restricted between legal spouses only from then on.

Having dealt with the subject of allowable intimate relations, the seventh verse forbids believers from sex outside the matrimonial bond. And it is said in very clear words that those whose desires exceed the prescribed limits are nothing but transgressors and will have to be answerable for their deeds. Thus, anyone who tries to go beyond this limit actually breaks the boundaries of permissibility and falls into sin. He becomes an assailant of human honour.

Note: This post has been recreated as the original post was accidentally erased.

Let us now read the seventh verse and its explanation by prominent Muslim scholars of all times:

فَمَنِ ابۡتَغٰى وَرَآءَ ذٰ لِكَ فَاُولٰٓـئِكَ هُمُ الۡعٰدُوۡنَ​ ۚ‏ 

(23:7) As for those who seek beyond that, they are transgressors"

This is a parenthesis which is meant to remove the common misunderstanding that sex desire is an evil thing in itself and satisfying it even in lawful ways is not desirable, particularly for the righteous and godly people. This misunderstanding would have been strengthened had it been only said that the Believers guard their private parts scrupulously, because it would have implied that they live unmarried lives, away from the world, like monks and hermits. Therefore, a parenthesis has been added to say that there is nothing wrong in satisfying the sex desire in lawful ways. What is evil is that one should transgress the prescribed limits for satisfying the sex desire.

Here are briefly a few injunctions which are based on this parenthetical clause:

(1) Two categories of women have been excluded from the general command of guarding the private parts: (a) wives, (b) women who are legally in ode's possession, i.e. slave-girls. Thus, the verse clearly lays down the law that one is allowed to have sexual relations with one's slave-girl as with one's wife. the basis being possession and not marriage. If marriage had been the condition, the slave-girl also would have been included among the wives, and there was no need to mention them separately. Some modern commentators, who dispute the permissibility of having sexual relations with the slave-girl, argue from An-Nisa' (IV): 25 to prove that one can have sexual relations with a slave-girl only after entering wedlock with her, because that verse enjoins that if a person cannot afford to marry a free Muslim woman, he may marry a Muslim slave-girl. But these commentators have a strange characteristic: they accept a part of a verse if it suits them, but conveniently ignore another part of the same verse if it goes against their wish and whim. The law about marrying slave-girls as enunciated in IV :25 reads: ".... you may marry them with the permission of their guardians and give them their fair dowries." Obviously, the person under reference here is not the master of the slave girl himself but the person who cannot afford to marry a free Muslim woman, and therefore, wants to marry a slave-girl, who is in the possession of another person. For if the question had been about marrying one's own slave-girl, who would then be the "guardian" whose permission would have to be sought? Then, the interpretation they give of this verse contradicts other verses dealing with the same subject in the Qur'an. A sincere person who wants to understand the Qur'anic law in this regard should study An-Nisa' (IV); 3, 25; AI-Ahzab (XXXIII): S0, 52, and Al-Ma`arij (LXX): 30 together with this verse of Al-Mu'minun. (For further explanation, see E.N. 44 of An-Nisa).

(2) The law prescribed in the parenthesis is only applicable to men as is clear from the Text. A woman in the time of Hadrat `Umar did not understand this fine point of the language and indulged in sexual gratification with her slave. When her case was brought before the consultative body of the Companions, they gave the unanimous decision: "She misinterpreted the Book of Allah" Nobody should entertain the doubt that if this exception is meant for the men only, how could then the husbands become lawful for the wives? This doubt is unjustified because when the husbands are exempted from the command of guarding their private parts in regard to their wives, the wives automatically stand exempted from the command with regard to their husbands, and there is no need to grant them exemption separately. Thus, the command of exemption remains applicable and effective only in respect of the man and the woman legally in his possession, and the slave becomes unlawful for the woman possessing him. The wisdom of why the slave has been forbidden to the woman is that he can only satisfy her sexual desire but cannot become guardian and governor of herself and her household, which leaves a serious flaw in the family life.

(3) The sentence ".... but those who go beyond this (in lust for sexual desire), shall be transgressors" has made satisfaction of sex desire in other ways unlawful, whether it be through fornication, homosexuality, sex gratification with animals, or some other means. The jurists differ only with regard to masturbation. Imam Ahmad bin Hanbal regards it as lawful, but Imams Malik and Shafi`i regard it as absolutely unlawful: and though the Hanafites also regard it as unlawful, they give the opinion that if a person indulges sometimes in masturbation under the fit of passion, it is expected that he will be forgiven the error.

(4) Some commentators have proved the prohibition of Mut ah (temporary marriage) from this verse. They argue that the "woman with whom one has entered into wedlock temporarily, can neither be regarded as a Wife nor a slave-girl. A slave-girl obviously she is not, and she is also not a wife, because the legal injunctions normally applicable to the wife are not applicable to her. She neither inherits the man nor the man her; she is neither governed by the law pertaining to `Iddah (waiting period after divorce or death of husband), divorce, subsistence, nor by that pertaining to the vow by man that he will not have conjugal relations with her, false accusation, etc. She is also excluded from the prescribed limit of four wives. Thus, when she is neither a "wife" nor a "slave-girl" in any sense, she will naturally be included among those "beyond this", whose seeker has been declared a "transgressor" by the Qur'an.

This is a strong argument but due to a weakness in it, -it is difficult to say that this verse is decisive with regard to the prohibition of Mut`ah. The fact is that the Holy Prophet enjoined the final and absolute prohibition of Mut ah in the year of the conquest of Makkah, but before it Mut ah was allowed according to several authentic traditions. If Mut 'ah had been prohibited in this verse, which was admittedly revealed at Makkah, several years before the migration, how can it be imagined that the Holy Prophet kept the prohibition in abeyance till the conquest of Makkah? The correct position therefore is that prohibition of Mut ah is not based on any express law of the Qur'an but is based on the Sunnah of the Holy Prophet. Had it not been prohibited by the Sunnah; it would have been difficult to declare it as prohibited only on the authority of this verse.

It would be worthwhile clarifying two other points in connection with Mut'ah: (a) lts prohibition is based on the Sunnah of the Holy Prophet and therefore it is wrong to say that it was prohibited by Hadrat 'Umar. As a matter of fact, Hadrat `Umar only enforced it as a law of Islam and publicised it among the people. This had not been done earlier because the Holy Prophet had forbidden Mut 'ah only during the latter part of his worldly life.

(b) The Shiite view that Mut ah is absolutely lawful and permissible has no sanction and support in the Qur'an or Sunnah. The fact is that a few of the Companions, their followers and jurists who regarded it permissible in the early days of Islam, did so only in case of extreme necessity and need. None of them held the view that it was absolutely lawful like marriage and could be practiced in normal circumstances. Hadrat `Abdullah bin 'Abbas, who is generally cited as a prominent supporter of the view of permissibility, has himself explained his position thus: "It is just like a carrion which is lawful for a person only in extreme necessity." Even Hadrat Ibn 'Abbas had to revise his opinion when he saw that people were abusing permissibility and had started practicing Mut ah freely regardless of genuine need and necessity. Again, even if the question, whether Hadrat Ibn '. Abbas and the few likeminded jurists had revised their opinion or not, is ignored, the fact is that the supporters of Mut'ah allow it only in case of extreme necessity. Holding Mut ah as absolutely permissible, practicing it without any real necessity, or resorting to it even when one has a legally wedded wife or wives is a kind of license which is abhorred by good taste, much less it be attributed to the Shari ah of Muhammad (Allah's peace be upon him) and imputed to the learned jurists of his family. I think that among the Shiite Muslims themselves no respectable person would like that somebody should ask for the hand of his daughter or sister not in marriage but for the purpose of Mutah. For if Mutah is held as absolutely permissible, it would imply that there should exist in society a low class of women, like the prostitutes, who should be available for the purpose as and when required, or if not that, Mutah be restricted to the daughters and sisters of the poor stratum of society and the well-to-do be given the freedom and right to exploit them as and when they like. Can such injustice and discrimination be expected of the Divine Law? And will Allah and His Messenger permit an act which every respectable woman would regard not only disgraceful for herself but shameful, too?

Tafsir Qur'an Wiki:

The limit is that of wives and women rightly possessed. There can be no other legitimate way. Whoever tries to go beyond this limit actually breaks the boundaries of permissibility and falls into sin. He becomes an assailant of human honour. There can be no lawful relationship except through marriage or the results of war undertaken for the sake of Islam. When transgression beyond these well-defined limits takes place, the individual concerned becomes corrupt, like a sheep grazing out of bounds, and the family is undermined because of the lack of security felt by its members. Indeed, the whole community feels endangered because its wolves have been set loose. Islam is keen to avoid all that.

So, my brothers and sisters in Islam, this verse is very important for all those who transgress the bounds of legitimate sex and go beyond the bonds of legal wedlock by indulging in homosexuality (both gay and lesbian), sex with animals and anal sex. Although, many a country has legalized the homosexuality and marriage within same sex, this does not nullify the Divine Lawas, which are well spelt out on all Divine scriptures. If we think that personal freedom can go beyond the Divine Laws, then we should also be prepared to face the consequences in the life of Hereafter. Already spread of sexually transmitted diseases, especially AIDS, due to unsafe sex and sex with multiple partners is showing the Divine wrath for the transgressors. DO we need any more warnings!!

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.

Please refer to our page "Traits of beleivers who attain success" to access all eight attributes of such believers as mentioned in Surah 23. Al-Muminun (The Believers).

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

Successful are those who guard their prayers

The five daily obligatory prayers cannot be missed out from one's no matter how busy schedule for man is ordained by his Lord to be punctual to offer his prayers. In the first post on our series of posts on Traits of believers who attain success, we shared the 2nd verse of Sur ah 23. Al-Muminun الۡمُؤۡمِنُوۡنَۙ (The Believers) which focused on the humility and humbleness of a believer while standing for prayer for he stands in front of his Lord Who created him. Humbleness comes through complete concentration, consciousness and presence of heart focused on his salat and the mere fact that he is offering his prayer as a Thank You to his Lord for the countless bounties He bestowed upon him.

Now, we share the 9th verse of Sur ah 23. Al-Muminun الۡمُؤۡمِنُوۡنَۙ which focuses on guarding one's prayers. That is Allah began and ended this list (verses 2-9) of praiseworthy qualities with Salah, which is indicative of its virtue. Let us now read the 9th verse and its explanation by eminent Muslim scholars and exegetes: 

وَالَّذِيۡنَ هُمۡ عَلٰى صَلَوٰتِهِمۡ يُحَافِظُوۡنَ​ۘ‏ 

(23:9) and who guard their Prayers

Salawat is plural of Salat. In verse 2 the act of Salat itself was implied, but here the plural number implies the individual Prayers offered in their own times. "They strictly guard their Prayers": they strictly adhere to the prescribed times of the Prayers: they perform them with due regard for their pre-requisites, conditions and articles with clean body and dress and necessary ablutions: they do not regard their Prayers as an unnecessary burden, which has to be cast off somehow: they do not recite mechanically but understand what they recite and are conscious that they are supplicating their Lord like humble servants.

Tafsir Ibn-Kathir: 

(And those who strictly guard their Salawat.) means, they persistently offer their prayers at their appointed times.

Abdullah ibn Mas’ud reported: I asked, “O Messenger of Allah, which deed is best?” The Messenger of Allah, peace and blessings be upon him, said, “Prayer in its proper time.” (as-salaatu ‘alaa waqtihaa) I asked, “What is next?” The Prophet said, “Good treatment of your parents.” (birr ul waalidayn) I said, “What is next?” The Prophet said, “Jihad in the way of Allah.” (al jihaadu fee sabeelillah) I became silent and if I had asked him more, he would have told me. [Ṣaḥīḥ al-Bukhārī 2630, Ṣaḥīḥ Muslim 85]

Prophet Muhammad ﷺ has also been reported as saying: (اسْتَقِيمُوا وَلَنْ تُحْصُوا، وَاعْلَمُوا أَنَّ خَيْرَ أَعْمَالِكُمُ الصَّلَاةُ، وَلَا يُحَافِظُ عَلَى الْوُضُوءِ إِلَّا مُؤْمِن Adhere to righteousness, you will never be able encompass it all. Know that the best of your deeds is Salah. None will preserve his Wuddu' except the believer.) 

Yusuf Ali Explanation: 

 In verse 2 we were directed to the spirit of humility and earnestness in our prayers. Here we are told how necessary the habit of regular prayer is to our spiritual well-being and development, as it brings us closer to Allah, and thus sums up the light of the seven jewels of our Faith, viz.: (1) humility, (2) avoidance of vanity, (3) charity, (4) sex purity, (5) fidelity to trusts, and (6) to covenants, and (7) an earnest desire to get closer to Allah.

Javed Ahmad Ghamidi Explanation:

It was with the prayer with which the attributes of the believers began earlier and it is with the prayer with which it has ended now. This shows the significance of prayer in religion: it guards all the high morals needed in religion and as such is a guarantee for a person to adhere to religion. No doubt, even after that, the onslaughts of Satan continue but he cannot remain permanently lodged in the heart, if a person is regular in the prayer. The prayer continues to ward it off and like a wall protects his heart and mind from the attacks of Satan. It is for this reason that even in times of danger it has been directed that if a person is on foot or on a conveyance, he must offer it.

Imām Amīn Aḥsan Iṣlāḥī has pointed to some other aspects as well. He writes: ... The prayer has been mentioned at the beginning with regard to its essence: humility before God and at the end with regards to punctuality, vigilance and diligence in offering it. This is because the blessings found in the prayer can only be reaped when it has the essence of humility in it and is also continuously guarded. This is the plant of paradise which does not grow unless it is fully nourished. A little negligence leaves it barren and fruitless. In fact, there is a danger that it might completely wither away. If we want to gain real benefit from it, we must save it from the onslaughts of Satan and nurture it very punctually in a very diligent way. It is then when we will get some idea of the comfort of the eyes God has concealed in it. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 5, 299)

Tafsir Qur'an Wiki:

They do not neglect their prayers or miss them through laziness. Nor do they fail to attend to them as prayer should be attended to. They offer them on time, attending to obligatory and recommended parts, making them complete, omitting nothing essential. Their prayer is alive, filling their hearts and interacting with their consciences. Prayer maintains a bond between God and human hearts. Therefore, a person who does not attend regularly to his prayer is unlikely to attend diligently and conscientiously to his bonds with other people. The qualities of believers outlined in this sūrah start with prayer and finish with prayer, so as to stress its unrivalled importance in the structure of faith. After all, prayer is the most perfect form of worship addressed to God.

When so much stress is on guarding one's prayers and offering them in complete humility, no room is left for a believer to neglect one's prayers to the least. In addition to ensuring punctuality of five prayers daily, true believers also get up before the dawn prayer to offer additional Tahajjud prayers. DO take a time out to read our earlier posts on Tahajjud prayers;

• What is Salat-ut-Tahajjud - The Night Prayer  (صلاة التهجد / قِيَامِ اللَّيْلِ) 
• The virtue of the Night Prayer (Ṣaḥīḥ al-Bukhārī: Hadith 1145)
• Sleep Early to Wake up for Night Prayer (Tahajjad) (Ṣaḥīḥ al-Bukhārī: Hadith 1146)

You may also refer to our reference page on As Salat for many questions that may harbouring in the minds of our readers.

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.

Please refer to our page "Traits of beleivers who attain success" to access all eight attributes of such believers as mentioned in Surah 23. Al-Muminun (The Believers).

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

Successful are those who are true to their trusts and covenants

In our ongoing series of posts on "Traits of believers who attain success" as spelt out in the initial nine verses of Surah 23. Al-Muminun الۡمُؤۡمِنُوۡنَۙ (The Believers), we share today the 8th verse which is about one of the outstanding traits of a believer. This is about being true to one's trusts and covenants. In fact, whatever a true believer says and exhibits is the display of his character, honesty and truthfulness. Once a covenant has been agreed upon, a true believer never goes back to his undertakings.

وَالَّذِيۡنَ هُمۡ لِاَمٰنٰتِهِمۡ وَعَهۡدِهِمۡ رَاعُوۡنَ ۙ‏ 

(23:8) who are true to their trusts and their covenants,

The Believers fulfill the terms of the trusts which are placed in their charge. In this connection it should be noted that the Arabic word amanat is very comprehensive and includes all those trusts which are placed in their charge by Allah or society or individuals. Likewise, `ahd includes all those compacts, pledges, and promises which are made between Allah and man, and man and man. 

The Holy Prophet himself used to impress the importance of the fulfillment of pledges in his addresses: "The one, who does not fulfil the terms of his trust, has no Faith, and the one, who does not keep promises and pledges has no Islam. " (Baihaqi) According to a Tradition reported both by Bukhari and Muslim, he said: Four characteristics are such that if a person has all the four in him, he is beyond any doubt a hypocrite, and the one who has one of these, is a hypocrite to that extent till he gives it up:

• when something is placed in his trust, he commits breach of the trust,
• when he speaks, he tells a lie,
• when he makes a promise, he breaks it, and
• when he has a quarrel with somebody, he exceeds all limits (of decency and morality)"

Yusuf Ali Explanation: 

Trusts may be express or implied. Express trusts are those where property is entrusted or duties are assigned by someone to some other whom he trusts, to carry out either immediately or in specified contingencies, such as death. Implied trusts arise out of power, or position, or opportunity; e.g., a king holds his kingdom on trust from Allah for his subjects. The subject of covenants, express and implied, has been discussed in the very first verse of Surah 5. Al-Maida, wherein it is said: 

Believers! Honour your bonds! (This line has been justly admired for its terseness and comprehensiveness. Obligations: 'uqud the Arabic word implies so many things that a whole chapter of Commentary can be written on it. First, there are the divine obligations that arise from our spiritual nature and our relation to Allah. He created us and implanted in us the faculty of knowledge and foresight: besides the intuition and reason which He gave us. He made Nature responsive to our needs, and His Signs in Nature are so many lessons to us in our own inner life; He further sent Messengers and Teachers, for the guidance of our conduct in individual, social, and public life. All these gifts create corresponding obligations which we must fulfil. But in our own human and material life we undertake mutual obligations express and implied. We make a promise: we enter into a commercial or social contract; we enter into a contract of marriage: we must faithfully fulfil all obligations in all these relationships. Our group or our State enters into a treaty; every individual in that group or State is bound to see that as far as lies in his power, such obligations are faithfully discharged. There are tacit obligations; living in civil society, we must respect its tacit conventions unless they are morally wrong, and in that case, we must get out of such society. There are tacit obligations in the characters of host and guest, wayfarer of companion, employer or employed, etc., etc., which every man of Faith must discharge conscientiously. The man who deserts those who need him and goes to pray in a desert is a coward who disregards his obligations. All these obligations are interconnected. Truth and fidelity are parts of religion in all relations of life. This verse is numbered separately from the succeeding verses.)

Javed Ahmad Ghamidi Explanation:

This is a very comprehensive expression for all moral directives in religion. 

Imām Amīn Aḥsan Iṣlāḥī writes: اَمٰنٰت  refers to all trusts which our Lord has blessed us with in the form of strengths, abilities, obligations and responsibilities or in the shape of favours, blessings, riches and offspring. Also included in them are things people have been entrusted with or those discharging, which is our responsibility according to the norms. In a similar way, also included in it are the covenants and promises our Lord has taken from our nature in the unseen world or taken in this world in the form of the sharī‘ah through His messengers. Moreover, it also comprises all those promises and covenants which we made with God through our nature or through His prophets. Similarly, it also consists of promises made with a group or an individual in this world, whether they are written or oral or are thought to be understood in a civilized society even if they are not made orally or in writing. It is stated by the Almighty that it is these servants of His who abide by all these trusts and promises. They are neither dishonest and rebellious in the matter of their Lord nor are ones who are unfaithful to His creatures or go back on their word with them. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 5, 299)

Tafsir Qur'an Wiki:

That is, They (Believers), individuals and community alike, honour their pledges and discharge their trust. Both the individual and the community have many types of trust to maintain, the first of which is the trust encapsulated in their own nature, i.e. they are created by God in an upright fashion so as to be in harmony with the rest of the universe to which they belong. This testifies to God’s oneness by the natural feeling of unity that governs the universe. Believers are faithful to this great trust, and they protect their nature from deviation so that it continues to testify to God’s oneness. Other trusts are derived from this basic element.

The first pledge is that God has taken from, and made ingrained in human nature, committing it to believe in His existence and His oneness. All other pledges, covenants and treaties derive from this first one. When a believer commits himself to something, he makes God his witness. Honouring his commitments is, to a believer, part of being God-fearing, of taqwā.

The Muslim community is also responsible for honouring its public trust, and for the fulfilment of its pledges to God and the duties that result from these pledges. The sūrah gives its statement in very general terms so as to include every type of trust and pledge. Believers are faithful to all these, at all times. Being faithful is part of their character. No community can hope to have a straightforward life unless pledges and trusts are fulfilled, so that every individual and group are certain of this basic rule of community life. It is a rule that gives everyone a sense of trust and security.

Remember, my brothers and sisters in Islam, that covenants create obligations, and express and implied trusts and covenants taken together cover the whole field of obligations. So, whenever you make a covenant or undertake a bond with someone or when someone entrusts you with someone and you undertake to keep it in your safe custody, then do not turn your back on your covenant or bonds for a true beleiver is not expected to do so.  Verily, successful are those who are true to their trusts and covenants

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.

Please refer to our page "Traits of beleivers who attain success" to access all eight attributes of such believers as mentioned in Surah 23. Al-Muminun (The Believers).

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

Traits of Believers who attain true success are those who Guard their Chastity

The inter personal intimate relation between man and woman are strictly prohibited unless they are married. For Islam views the personal relationship between a husband and wife as the foundation stone for establishment of a family. However, the general practice around the world does not care for the legality of intimate relation between man and wife and relations exist extensively outside the bond of wedlock and resultant birth of illegitimate children. There are a large number of single mothers around the world who have to bear the consequence of casual and illegal sex.

Marital bond in Islam between man and woman is based on purity, honesty and responsibility to establish a family. This concept outrightly rejects the man and wife love affairs which soon culminate for their basis was mere satisfaction of animal desires and not bonding together as husband and wife. The illegal sex, though made legal in many countries, also include the sex between man and man, and woman and woman. Islam strictly curbs such lewdness as was found in the people of Prophet Lut (Lot, may peace be upon him) due to which the Divine wrath befall on them in the form of rain of fiery rocks, which destroyed the entire community, save Prophet Lot and his family, less his wife who too perished being a sinner and confidant of the sinner community.

Therefore, one of the major factors that help believers attain success (as we have already explained in our reference page: Traits of Believers who attain true success) is guarding of their chastity and abstaining from every act that lets the evil jump in and entice them to commit the sin of fornication. Thus, the successful believers exercise control over their sexual desires and do not transgress limits imposed, reminded time and again in Qur'an, by their Lord, the one and only one Master of the entire universe.  This is what is being said in the 5th verse of Surah 23. Al-Muminun الۡمُؤۡمِنُوۡنَۙ (The Believers) as under:

وَٱلَّذِينَ هُمْ لِفُرُوجِهِمْ حَـٰفِظُونَ

(23:5) and who guard their chastity

That is, they are modest in every sense of the word. They are free from sex abuse and sex perversion. They are so modest that they even conceal those parts of their bodies which the Law forbids to be exposed before others. 

The same is the theme of verse 44 of Surah 24. An Noor. It is said:

قُلْ لِّـلۡمُؤۡمِنِيۡنَ يَغُـضُّوۡا مِنۡ اَبۡصَارِهِمۡ وَيَحۡفَظُوۡا فُرُوۡجَهُمۡ​ ؕ ذٰ لِكَ اَزۡكٰى لَهُمۡ​ ؕ اِنَّ اللّٰهَ خَبِيۡرٌۢ بِمَا يَصۡنَـعُوۡنَ‏ 

(24:30) (O Prophet), enjoin believing men to cast down their looks and guard their private parts. That is purer for them. Surely Allah is well aware of all what they do.

Guard their private parts: Abstain from illicit sexual gratification and from exposing their satar before others. 

The intimate parts (Arabic: عورة 'awrah, Arabic: ستر, satr) of the human body must, according to Islam, be covered by clothing. Exposing the intimate parts of the body is unlawful in Islam as the Quran instructs the covering of male and female genitals, and for adult females the breasts.

For males, the satar is the part of the body from the navel to the knee, and it is not permissible to expose that part of the body intentionally before anybody except one’s own wife. (Daraqutni, Baihaqi). Jarhad Aslami states that once he was sitting in the company of the Prophet (peace be upon him) with his thigh exposed. The Prophet (peace be upon him) said: Do you not know that the thigh has to be kept concealed. (Tirmizi, Abu Daud, Muatta). AIi reports that the Prophet (peace be upon him) said: Do not expose your thigh. (Abu Daud, Ibn Majah). Not only is the satar to be kept concealed before others but even when alone. The Prophet has warned: Beware, never remain naked, for with you are those (that is, the angels of goodness and mercy), who never leave you alone except when you ease yourself or you go to your wives. So, feel shy of them and give them due respect. (Tirmizi). According to another tradition, the Prophet (peace be upon him) said: Guard your satar from everybody except your wife and your slave-girl. The questioner asked: Even when we are alone? The Prophet (peace be upon him) replied: Yes, even when alone, for Allah has a greater right that you should feel shy of Him. (Abu Daud, Tirmizi, Ibn Majah).

Tafsir Ibn-Kathir: 

(And those who guard their private parts) means, those who protect their private parts from unlawful actions and do not do that which Allah has forbidden; fornication and homosexuality, and do not approach anyone except the wives whom Allah has made permissible for them. One who seeks what Allah has made permissible for him is not to be blamed and there is no sin on him. 

Yusuf Ali Explanation: 

The Muslim must guard himself against every kind of sex abuse or sex perversion. The new psychology associated with the name of Freud traces many of our hidden motives to sex, and it is common knowledge that our refinement or degradation may be measured by the hidden workings of our sex instincts. But even the natural and lawful exercise of sex is restricted to the marriage bond, under which the rights of both parties are duly regulated and maintained.

Tafsir Qur'an Wiki:

This is a pointer to the purity of the human soul, the home and the community, and to the way of protecting oneself, family and society. It is all the result of refraining from indulgence in sin and turning people’s hearts only to what is permissible. Thus, the Muslim community is protected from the unrestrained promiscuity that undermines the family and allows dubious parenthood to increase and become acceptable.

A community with no restraint on desire is wont to find its very social fabric corrupted, because it deprives itself of the sanctity for the family. The family home is the basic unit in the structure of the community. It is the cradle where children grow up. To serve as a healthy cradle, it needs purity and security, both of which give reassurance to the husband and wife so that each has full trust in the other. Thus, they cooperate to safeguard their home and ensure the healthy upbringing of their young ones.

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.

Please refer to our page "Traits of beleivers who attain success" to access all eight attributes of such believers as mentioned in Surah 23. Al-Muminun (The Believers).

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

A true believer humbles himself in his prayers (Traits of Believers who attain true success)

In our previous post we described "Traits of believers who attain success," as explained in the first verse of Surah 23. Al-Muminun الۡمُؤۡمِنُوۡنَۙ (The Believers). It was also mentioned that following verses, from verses 2-9, describe the characteristics of these successful believers. Now from this post onward, we will take each characteristic one by one and see how a believer can achieve success.

We share today the second verse of Surah 23. Al-Muminun in which it is said that those who humble themselves in their prayers are one of those who are promised success not only in this world, but in the Hereafter too:

الَّذِيۡنَ هُمۡ فِىۡ صَلَاتِهِمۡ خَاشِعُوۡنَ ۙ‏ 

(23:2) those who, in their Prayers, humble themselves;

Khashi`un (خَاشِعُوۡنَ) in the Text is from khushu (to bow down, to express humility) which is a condition of the heart as well as of the body. Khushu' of the heart is to fear and stand in awe of a powerful person, and khushu ` of the body is to bow one's head and lower one's gaze and voice in his presence. In Salat one is required to show khushu ` both of the heart and of the body, and this is the essence of the Prayer. It has been reported that when the Holy Prophet once saw a person offering his Prayer as well as playing with his beard, he remarked: "Had he khushu ` in his heart, his body would have manifested it. "

Though Khushu ` is actually a condition of the heart, as stated by the above tradition, it is manifested by the body as a matter of course. The Shari `ah has enjoined certain etiquette which, on the one hand, helps produce khushu ` in the heart, and on the other, helps sustain the physical act of the Prayer in spite of the fluctuating condition of the heart. According to this etiquette, one should neither turn to the right or left, nor raise one's head to look up: one may, however, look around from the corner of the eye, but as far as possible, one must fix the gaze on the place where the forehead would rest in prostration; one is also forbidden to shift about, incline sideways, fold the garments or shake off dust from them. It is also forbidden that while going down for prostration, one should clean the place where one would sit or perform prostration. Similarly, it is disrespectful that one should stand stuffy erect, recite the verses of the Qur'an in a loud resounding voice, or sing them, or belch or yawn repeatedly and noisily. It has also not been approved that one should offer the Prayer in a hurry. The injunction is that each article of the Prayer should be performed in perfect peace and tranquility, and unless one article has been completely performed, the next should not be begun. If one feels hurt by something during the Prayer, one may cast it aside with one hand, but moving the hand repeatedly or using both hands for the purpose is prohibited. With this etiquette of the body, it is also important that one should irrelevant things during the Prayer. If thoughts come to the mind intention, it is a natural human weakness, but one should try one's

Along avoid thinking without one's utmost that the mind and heart are wholly turned towards Allah, and the mind is in full harmony and tune with the tongue, and as soon as one becomes conscious of irrelevant thoughts one should immediately turn the attention to the Prayer.

Tafsir Ibn-Kathir: 

(الَّذِينَ هُمْ فِى صَلاَتِهِمْ خَـشِعُونَ Those who with their Salah are Khashi`un.) `Ali bin Abi Talhah reported that Ibn `Abbas said: "(خَـشِعُونَ Khashi`un) means those with fear and with tranquility.'' This was also narrated by Mujahid, Al-Hasan, Qatadah and Az-Zuhri. It was reported from `Ali bin Abi Talib, may Allah be pleased with him, that Khushu` means the Khushu` of the heart. This was also the view of Ibrahim An-Nakha`i. Al-Hasan Al-Basri said, "Their Khushu` was in their hearts.' So, they lowered their gaze and were humble towards others. Khushu` in prayer is only attained by the one who has emptied his heart totally, who does not pay attention to anything else besides it, and who prefers it above all else. 

At that point it becomes a delight and a joy for eyes, as in the Hadith recorded by Imam Ahmad and An-Nasa'i from Anas, who said that the Messenger of Allah said: (حُبِّبَ إِلَيَّ الطِّيبُ وَالنِّسَاءُ، وَجُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلَاة Fragrance and women have been made dear to me, and Salah was made the joy of my eye.)

Yusuf Ali Explanation: 

Humility in prayer as regards (1) their estimate of their own worth in Allah's presence, (2) as regards their estimate of their own powers or strength unless they are helped by Allah, and (3) as regards the petitions they offer to Allah.

Javed Ahmad Ghamidi Explanation:

 Ie., they express obedience, humility and modesty before their Lord. This is precisely the essence of the prayer. If it is present in the prayer, a person feels that not only his back and head, but also his heart has bowed down before God.

Tafsir Qur'an Wiki:

“Who humble themselves in their prayer.” They feel the reverence associated with prayer, as they stand up to address God, and their hearts are thus filled with awe, which is, in turn, reflected in their features and movements. Their spirits feel God’s majesty as they realize that they stand in His presence. Thus, all their preoccupations and distractions disappear. Their thoughts and feelings are all concentrated on their discourse with Him. In His sublime presence, they are heedless of all their surroundings. They see and feel nothing but His majesty. Their minds and hearts are purged of even the slightest alien thought or feeling. In such a situation, a stray atom is reunited with its source, a wandering spirit finds its way, and a heart that has been long in isolation finds its company. Thus, all values, concerns and considerations diminish, except for the ones that are related to God in some way.

So let, my brothers and sisters in Islam, take the first step to success by ensuring humility when we stand in front the Lord of the entire Universe and the Lord of the world in the Hereafter and humble ourselves to its extreme so as to show our gratitude to Allah for His countless blessings on us, the most blessed blessing being including us in the fold of Islam and to be proudly called Muslims.

When a believer becomes a worshipper of God and bows down before Him in submission.  His sincerity and seriousness increase to the extent that wasting time in useless pursuits appears fatal to him. (Staying away from the useless and wasting time in activities that take him away from remembrance of Allah and interfere with his humility while praying is the second attribute, explained in the third verse of the Surah, and will be explained in one of our next posts).

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.

Please refer to our page "Traits of beleivers who attain success" to access all eight attributes of such believers as mentioned in Surah 23. Al-Muminun (The Believers).

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.

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