Supplication when any affliction smites a believer

Every good or bad that happens to a believer is from Allah. Obviously when any good happens to us, we feel happy and thank Allah for His blessings. But when something bad happens to us or something very dear to us is taken away from us, sometimes our faith wavers. In doing so, we fail to understand that whatever we have is from Allah and we could not have got these unless it was so decided by our Creator, the Lord of the entire universe. And we should also understand that such afflation may happen to us as a test to gauge our firmness in faith. In fact, the Believer should exhibit Patience under such trying times for which he is rewarded with something better than what was taken from him.

The 156th verse of Surah 2. Al Baqarah (The Cow) shows us that when an affliction smites a believer, he should show his contentment on the Divine decision and say:

الَّذِيۡنَ اِذَآ اَصَابَتۡهُمۡ مُّصِيۡبَةٌ  ۙ قَالُوۡٓا اِنَّا لِلّٰهِ وَاِنَّـآ اِلَيۡهِ رٰجِعُوۡنَؕ‏ 

(2:156) Who, when afflicted with calamity, says: "Truly, to Allah we belong and truly, to Him we shall return.'

These words are to be uttered merely with the tongue, but we would believe sincerely from the core of our hearts that "We belong to Allah and to no one else." Thus, if anything is sacrificed in the way of Allah, if is spent rightly because it has gone to His service to Whom it really belonged."

"We shall certainly return to Him": "We shall not live here forever but shall have to leave this world one day. Thus, sooner or later we must die and go to Allah. It is, therefore, far better to fight in His way and lay down our lives for His sake than to pass our lives self-seeking and self-worship and then die of some disease or accident."

Tafsir Ibn-Kathir: 

Those who recite this statement to comfort themselves in the face of their loss, know that they belong to Allah and that He does what He wills with His servants. They also know that nothing and no deed, even if it was the weight of an atom, will be lost with Allah on the Day of Resurrection. These facts thus compel them to admit that they are Allah's servants and that their return will be to Him in the Hereafter.

This is why Allah said: Upon them will be the blessings and mercy of their Lord, and it is they who are rightly guided. (2:157)

Javed Ahmad Ghamidi Explanation:

This is a statement of submitting and consigning one’s affairs to the Almighty and an expression of the belief of the believers on which depends their determination and perseverance. We belong to God Almighty in this world and after death we are to return to Him. These words signify two constituents of this belief and a little deliberation shows that both are important for a person to adhere fully to the path of truth. It is this belief through which a believer is able to draw strength and fight every evil that comes his way.

Tafsir Qur'an Wiki: 

Underlying all this is the fact that, when subjected to pressure and the severe demands of the struggle, a believer will turn to no one else but God for help and solace, and will seek the support of no other power than God’s. This will be done in full acknowledgement of God’s sovereignty and total control over everything in this world: “Give glad tidings to those who remain patient in adversity’. Who, when a calamity befalls them, say, ‘To God we belong, and to Him we shall return.’” God is the ultimate sovereign and final arbiter. To Him we turn for guidance on every matter. This is the essence of true submission, which comes from full recognition of His control of our destiny and our fate.

Please watch how eminent Muslim scholar Nouman Ali Khan interprets this verse:

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

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

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

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

Exegesis References: | 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, 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

Extraordinary conditions to consume otherwise forbidden food

Islam strictly cautions believers to differentiate between the Halal (Allowed) and Haram (Forbidden). This caution applies to everything, whether food, income or usage of one's position. However, the Halal and Haram apply more to the food we consume for unless the name of Allah has been pronounced while slaughtering an animal, it is forbidden to consume. Likewise, there are certain animals and birds which are forbidden to eat. 

In the 172nd verse of Surah 2. Al Baqarah, Allah commands His servants to eat from those things that are made allowable to them:

يٰٓاَ يُّهَا الَّذِيۡنَ اٰمَنُوۡا کُلُوۡا مِنۡ طَيِّبٰتِ مَا رَزَقۡنٰكُمۡ وَاشۡكُرُوۡا لِلّٰهِ اِنۡ کُنۡتُمۡ اِيَّاهُ تَعۡبُدُوۡنَ‏ 

(2:172) Believers! Eat of the pure things wherewith We have provided you for sustenance and give thanks to Allah if it is Him that you serve.

This verse is then followed by the 173rd verse of Surah 2. Al Baqarah (The Cow) which clearly spells out the animals or birds which are forbidden to eat. However, the verse comes with a clause wherein a man can consume an otherwise Haram / forbidden food under some extraordinary conditions. One must take care that one does not exceed these limits for then he will be committing a grave sin.:

اِنَّمَا حَرَّمَ عَلَيۡکُمُ الۡمَيۡتَةَ وَالدَّمَ وَلَحۡمَ الۡخِنۡزِيۡرِ وَمَآ اُهِلَّ بِهٖ لِغَيۡرِ اللّٰهِ​ۚ فَمَنِ اضۡطُرَّ غَيۡرَ بَاغٍ وَّلَا عَادٍ فَلَاۤ اِثۡمَ عَلَيۡهِ​ؕ اِنَّ اللّٰهَ غَفُوۡرٌ رَّحِيۡمٌ‏ 

(2:173) He has made unlawful to you only carrion and blood and the flesh of swine and that over which there has been pronounced the name of anyone other than Allah. But he who is constrained (to eat of them) and he neither covets them nor exceeds the indispensable limit incurs no sin: Allah is All-Forgiving, All-Compassionate.

This applies both to the flesh of the animal which is slaughtered in the name of any other than Allah and to the food which is offered as a vow to any other than Allah. As a matter of fact, everything whether animal, corn, or another edible: actually, belongs to Allah and is given by Him; therefore, it should be offered as charity, or as vow, only in His name as a mark of gratitude to Him. If it is offered in any other name, it means that one regards it also, instead of Allah, or along with Allah, as supreme, and the bestower of favours and blessings.  

In this verse, permission for the use of an unclean thing has been given on three conditions: 

• (1) It must really be a case of extremity. For instance, if one is dying of hunger or thirst or if one's life is in danger because of some disease and there is nothing available except an unclean thing, one is permitted to take it. 
• (2) One should not cherish any desire in one's heart to break the law of Allah. 
• (3) One should not take even a bit more than what is absolutely necessary. For example, if in a certain case, a few bits or drops of an unclean thing can save life, then nothing more than this absolute minimum should be taken.

Tafsir Ibn-Kathir: (The Command to eat Pure Things and the Explanation of the Prohibited Things)

Allah commands His believing servants to eat from the pure things that He has created for them and to thank Him for it, if they are truly His servants. Eating from pure sources is a cause for the acceptance of supplications and acts of worship, just as eating from impure sources prevents the acceptance of supplications and acts of worship, as mentioned in a Hadith recorded by Imam Ahmad, that Abu Hurayrah said that Allah's Messenger said:

(O people! Allah is Tayyib (Pure and Good) and only accepts that which is Tayyib. Allah has indeed commanded the believers with what He has commanded the Messengers, for He said: (O (you) Messengers! Eat the Tayyibat and do righteous deeds. Verily, I am well-acquainted with what you do) (23:51), and: (O you who believe! Eat of the lawful things that We have provided you with) He then mentioned a man, (who is engaged in a long journey, whose hair is untidy and who is covered in dust, he raises his hands to the sky, and says, `O Lord! O Lord!' Yet, his food is from the unlawful, his drink is from the unlawful, his clothes are from the unlawful, and he was nourished by the unlawful, so how can it (his supplication) be accepted'') It was also recorded by Muslim and At-Tirmidhi

After Allah mentioned how He has blessed His creatures by providing them with provisions, and after commanding them to eat from the pure things that He has provided them, He then stated that He has not prohibited anything for them, except dead animals. Dead animals are those that die before being slaughtered; whether they die by strangling, a violent blow, a headlong fall, the goring of horns or by being partly eaten by a wild animal. Dead animals of the sea are excluded from this ruling, as is explained later, Allah willing, as Allah said:

• (Lawful to you is (the pursuit of) watergame and its use for food) (5:96), and because of the Hadith about the whale recorded in the Sahih. The Musnad, Al-Muwatta' and the Sunan recorded the Prophet saying about the sea:
• (Its water is pure and its dead are permissible.)

Ash-Shafi`i, Ahmad, Ibn Majah, and Ad-Daraqutni reported that Ibn `Umar said that the Prophet said:

(We have been allowed two dead things and two bloody things: fish and locusts; and liver and spleen).

Issue: According to Ash-Shafi`i and other scholars, milk and eggs that are inside dead un-slaughtered animals are not pure, because they are part of the dead animal. In one narration from him, Malik said that they are pure themselves, but become impure because of their location. Similarly, there is a difference of opinion over the cheeses (made with the milk) of dead animals. The popular view of the scholars is that it is impure, although they mentioned the fact that the Companions ate from the cheeses made by the Magians (fire worshippers). Hence, Al-Qurtubi commented: "Since only a small part of the dead animal is mixed with it, then it is permissible, because a minute amount of impurity does not matter if it is mixed with a large amount of liquid.' 

Ibn Majah reported that Salman said that Allah's Messenger was asked about butter, cheese and fur. He said: (The allowed is what Allah has allowed in His Book and the prohibited is what Allah has prohibited in His Book. What He has not mentioned is a part of what He has pardoned.)

Allah has prohibited eating the meat of swine, whether slaughtered or not, and this includes its fat, either because it is implied, or because the term Lahm includes that, or by analogy. Similarly prohibited are offerings to other than Allah, that is what was slaughtered in a name other than His, be it for monuments, idols, divination, or the other practices of the time of Jahiliyyah. Al-Qurtubi mentioned that `A'ishah was asked about what non-Muslims slaughter for their feasts and then offer some of it as gifts for Muslims. She said, "Do not eat from what has been slaughtered for that day, (or feast) but eat from their vegetables.' 

The Prohibited is Allowed in Cases of Emergency: Then Allah permitted eating these things when needed for survival or when there are no permissible types of food available. Allah said:

(فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلاَ عَادٍ but if one is forced by necessity without willful disobedience nor transgressing due limits), meaning, without transgression or overstepping the limits,

(فَلاَ إِثْمَ عَلَيْهِ...then there is no sin on him.) meaning, if one eats such items, for,

( إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ Truly, Allah is Oft-Forgiving, Most Merciful.)

Mujahid said, "If one is forced by necessity without willful disobedience nor transgressing the set limits. For example, if he didn't, then he would have to resort to highway robbery, rising against the rulers, or some other kinds of disobedience to Allah, then the permission applies to him. If one does so transgress the limits, or continually, or out of disobedience to Allah, then the permission does not apply to him even if he is in dire need.' The same was reported from Sa`id bin Jubayr. Sa`id and Muqatil bin Hayyan are reported to have said that without willful disobedience means, "Without believing that it is permissible.' 

It was reported that Ibn `Abbas commented on the Ayah: (غَيْرَ بَاغٍ وَلاَ عَادٍ . . without willful disobedience nor transgressing) saying, "Without willful disobedience means eating the dead animal and not continuing to do so. 

Qatadah said: (غَيْرَ بَاغٍ without willful disobedience) "Without transgressing by eating from the dead animals, that is when the lawful is available.'

Issue: When one in dire straits finds both ـ dead animals, and foods belong to other people which he could get without risking the loss of his hands or causing harm, then it is not allowed for him to eat the dead animals. Ibn Majah reported that `Abbad bin Shurahbil Al-Ghubari said, "One year we suffered from famine. I went to Al-Madinah and entered a garden. I took some grain that I cleaned, and ate, then I left some of it in my garment. The owner of the garden came, roughed me up and took possession of my garment. I then went to Allah's Messenger and told him what had happened. 

He said to the man: (You have not fed him when he was hungry - or he said starving - nor have you taught him if he was ignorant.)

The Prophet commanded him to return `Abbad's garment to him, and to offer him a Wasq (around 180 kilograms) - or a half Wasq - of food

This has a sufficiently strong chain of narrators and there are many other witnessing narrations to support it, such as the Hadith that `Amr bin Shu`ayb narrated from his father that his grandfather said: Allah's Messenger was asked about the hanging clusters of dates. He said: (There is no harm for whoever takes some of it in his mouth for a necessity without putting it in his garment.)

Muqatil bin Hayyan commented on: (فَلاَ إِثْمَ عَلَيْهِ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ...then there is no sin on him. Truly, Allah is Oft-Forgiving, Most Merciful.) "For what is eaten out of necessity.'' Sa`id bin Jubayr said, "Allah is pardoning for what has been eaten of the unlawful, and Merciful' in that He allowed the prohibited during times of necessity.' Masruq said, "Whoever is in dire need, but does not eat or drink until he dies, he will enter the Fire.' This indicates that eating dead animals for those who are in need of it for survival is not only permissible but required.

Yusuf Ali Explanation: 

Dead meat: maitat: carrion; animal that dies of itself; the original Arabic has a slightly wider meaning given to it in Fiqh (Religious Law); anything that dies of itself and is not expressly killed for food with the Takbir duly pronounced on it. But there are exceptions, e.g., fish and locusts are lawful, though they have not been made specially halal with the Takbir. But even fish or locusts as carrion would be obviously ruled out.

For prohibited foods, cf. also Q. v. 4-5; vi. 121, 138-146; etc. The teachers of Fiqh (Religious Law) work out the details with great elaboration. My purpose is to present general principles, not technical details. Carrion or dead meat and blood as articles of food would obviously cause disgust to any refined person. So would swine's flesh where the swine lives on offal. Where swine are fed artificially on clean food, the objections remain: (1) that they are filthy animals in other respects, and the flesh of filthy animals taken as food affects the eater; (2) that swine's flesh has more fat than muscle-building material; and (3) that it is more liable to disease than other kinds of meat; e.g., trichinosis, characterized by hair-like worms in the muscular tissue. As to food dedicated to idols or false gods, it is obviously unseemly for the Children of Unity to partake of it.

Javed Ahmad Ghamidi Explanation:

Among edibles, the Qur’ān has fundamentally prohibited only these four. Other edibles that are not appropriate for eating are proscribed through the innate guidance that the Almighty has blessed man with. In other words, man’s own nature generally provides him with ample guidance in this matter and he is able to decide the right course without any hesitation. He very well knows that lions, tigers, elephants, eagles, crows, vultures, kites, scorpions and human flesh itself are things which are not to be eaten. He is also well aware of the fact that horses and mules are a means of transportation and have no role in satisfying one’s hunger. That faeces and urine of animals are impure things are known to him very well also. His reason and intellect also guide him very well regarding intoxicants. Consequently, in this matter, the sharī‘ah of God has left this matter to the innate guidance found in human nature to lead the way. The prohibition attributed to Muḥammad (sws) (Muslim, no. 4994; Al-Nasā’ī, no. 4452) regarding beasts having sharp canine teeth, birds having claws and tentacles in their feet and jallālah is merely a delineation of this innate guidance. The prohibition of liquor is another directive which is based on innate guidance. No doubt, at times, human nature becomes perverted, but a study of human behaviour shows that generally people do not falter in this matter. It is for this reason that the sharī‘ah has not given any original guidance in this matter. In this matter, the sharī‘ah has provided guidance regarding animals and things related to these animals where it was impossible for man to decide the right course of action in the light of intellect and nature alone. The pig is a quadruped beast of the same genre as the goat, sheep, cow and cattle; however, it consumes meat like other carnivores. Should it then be considered forbidden or not? Should animals which are slaughtered in a way that all their blood is not drained out be eaten or not? Is the blood of animals impure as indeed are their faeces and urine? If animals are slaughtered by taking the name of someone other than the Almighty, can they still be eaten? Since human intellect is unable to come up with a decisive answer in this regard, the Almighty guided mankind in this affair through His prophets and informed them that the flesh of the pig, blood, the dead and animals which are slaughtered in the name of someone other than God are also impure and unclean and therefore people should abstain from them.

The actual words are: غَيۡرَ بَاغٍ وَّلَا عَادٍ. The word بَاغٍ is a nomen agentis (الاسم الفاعل) from the verb بَغَي يَبْغِي and since it is copulated to the word عَادٍ, it means “to intend” and “to desire.”

Here is an exception to compelling circumstances in which a person is not able to find lawful food for himself. As per this exception, a person shall not be punished if he consumes prohibited edibles. This is evident from the words: فَلَا٘ اِثْمَ عَلَيْهِﵧ اِنَّ اللّٰهَ غَفُوْرٌ رَّحِيْمٌ. Obviously, the same directive should also hold for circumstances in which one is forced to eat prohibited food. In this regard, the correct attitude is that when such a situation arises one should use this concession given to him and should not refuse it in one’s enthusiasm for perseverance. This is also evident from the practice of Muhammad (sws) reported in certain narratives regarding tayammum (dry ablution), shortening of the prayer and wiping of socks in wuḍū. Nevertheless, in certain circumstances, the requirement of one’s beliefs may entail a different attitude. Imām Amīn Aḥsan Iṣlāhī writes:

… However, there can be certain circumstances in which it is befitting for an honourable Muslim to give his life and not tolerate eating forbidden food. For example, if at some places the rulers are very insolent and disobedient to God and as a result there remains no distinction between lawful and unlawful food and in these circumstances a person is forced to eat prohibited food items, then it is the requirement of his faith to adopt the path of perseverance and lay down his life in order to revive the faith of others. This deed would not be regarded as a sin and, God willing, he would be rewarded the position of shahādah for upholding his honour and for respecting the rights of the sharī‘ah. At least, for the scholars of religion and reformers of society, it is better if they adopt this path in such circumstances. Who is unaware of the hardships suffered by the Companions of Muhammad (sws) in the early Makkan period merely because they had professed faith in one God. Many of them were martyred at the hands of the enemies of tawḥīd. Their life was always in danger but none of them professed disbelief to save their lives even though the Qur’ān explicitly allowed them to do so. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 1, 420)

Tafsir Qur'an Wiki:

Then comes a list of what has been forbidden for the Muslims to eat. It starts with an Arabic word which indicates that the restriction is limited to the given items: “He has only forbidden you carrion, blood, the flesh of swine, and that on which a name other than Gods has been invoked.”

Both carrion — dead putrefying flesh — and blood are unhygienic and offensive to human taste. Centuries after this Qur'anic statement was revealed, modern medical research has shown that both attract harmful germs and carry deadly substances. There could be many more reasons why they were forbidden by Islam, which modern medical science has yet to discover.

The next item is the flesh of swine, about the banning of which some have recently raised doubts. The pig is an unattractive animal with foul habits, and God has forbidden its flesh a very long time ago. Only recently, human knowledge has shown it to be singularly prone to infection with parasitic worms that are a serious health hazard to humans. Some may yet argue that advances in health care and modern cooking methods have reduced or even eliminated this risk. But this has only come to light several centuries after Islam, and there is no guarantee that pig’s meat does not carry other risks of which we are yet to become aware. Islamic law has been well ahead of human science by many centuries. It deserves our unqualified trust. It must be considered the final arbiter in what is wholesome and what is not. It is the legislation revealed by the One who is wise and who knows all.

The meat of animals slaughtered in dedication to something or someone other than God is forbidden for Muslims to eat for that very reason. There is nothing physically wrong with the meat, but it is spiritually tainted by the fact that it was sacrificed in reverence of a creature of God. This impairs one’s loyalty to, and faith in, God. This makes it akin to material impurity and dirtiness. Of all prohibited things this type is most relevant to faith.

It becomes clear, yet again, how strongly and closely the principle of God’s oneness is linked to the source of religious guidance and lawmaking in Islam, God Almighty.

In establishing the above restrictions, however, Islam takes account of the circumstances under which they would apply. Necessities could arise which would entail a measured lifting or relaxation of those restrictions. These are dictated strictly by the need at the time, and on condition that consumption of forbidden meat is not, in any way, permitted for reasons of self-indulgence or in defiance of God’s instructions.

“But he who is driven by necessity, not intending to transgress nor exceeding his need, incurs no sin. God is much-Forgiving, Merciful.” This is a general Islamic principle in all matters of this kind, and can be extended to situations of a similar nature. Any life-threatening situation creates a necessity which would allow a person to eat or drink forbidden things if alternatives cannot be found, within the conditions mentioned above.

Scholars differ in their definition of what constitutes necessity. Are the situations in which necessity exists only those specifically cited by God, or could other, similar circumstances be included? Nor is there any consensus of opinion among scholars on what constitutes relieving the necessity: is it confined to the smallest of measures, or is it a full meal or drink? However, we are happy to confine our discussion here to pointing out the general principles that are of relevance in these matters, without discussing these differences in detail.

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

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

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

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

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

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

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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Your God is One God, there is no god but He (Selected verses from Qur'an)

Oneness of God is central to the faith for those who believe in Islam. In a number of verses, this fact has been repeated to shun any misnomer that there exists a God who has a son who shares the Godly powers. Associating anyone else with One True God is the biggest crime, known as Shirk in Islam. This the concept of Tawhid in Islam wherein it is upheld that there is no god but God and Muhammad ﷺ is His prophet:

أَشْهَدُ أَنْ لَا إِلَٰهَ إِلَّا ٱللَّٰهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ ٱللَّٰهِ

The oneness of God is the quintessence of faith. On the whole, the debate has never been about God’s existence, however differently his entity, attributes or role in the universe might be viewed or defined by different societies and religions. Man’s nature has always led him to the belief in God. But in recent human history, a new philosophy has emerged, never known in human thinking before, which totally denies the very notion of God. This intellectual monstrosity has very little chance of becoming universal, because it is self-defeating and is invalidated by the very nature and structure of the universe and our own existence in it. [1]

We have already shared many verses from Qur'an on the similar theme. Today we share the 163rd verse of Surah 2. Al Baqarah (The Cow) in which the Oneness of God is also repeated:

وَاِلٰهُكُمۡ اِلٰهٌ وَّاحِدٌ  ۚ لَآ اِلٰهَ اِلَّا هُوَ الرَّحۡمٰنُ الرَّحِيۡمُ

(2:163) Your God is One God, there is no god but He; the Most Merciful, the Most Compassionate.

Tafsir Ibn-Kathir: 

In this Ayah, Allah mentions that He is the only deity, and that He has no partners or equals. He is Allah, the One and Only, the Sustainer, and there is no deity worthy of worship except Him. He is the Most Gracious ـ Ar-Rahman, the Most Merciful ـ Ar-Rahim. We explained the meanings of these two Names in the beginning of Surat Al-Fatihah. 

Shahr bin Hawshab reported that Asma' bint Yazid bin As-Sakan narrated that Allah's Messenger said: ( اسْمُ اللهِ الْأَعْظَمُ فِي هَاتَيْنِ الآيَتَيْنِ Allah's Greatest Name is contained in these two Ayat):

(وَإِلَـهُكُمْ إِلَـهٌ وَحِدٌ لاَّ إِلَـهَ إِلاَّ هُوَ الرَّحْمَـنُ الرَّحِيمُ  And your Ilah (God) is One Ilah (God ـ Allah), La ilaha illa Huwa (there is none who has the right to be worshipped but He), the Most Gracious, the Most Merciful.) and:

(الٓمٓ - ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُ Alif-Lam-Mim. Allah! La ilaha illa Huwa (none has the right to be worshipped but He), Al-Haiyul-Qaiyum (the Ever Living, the One Who sustains and protects all that exists).) (3:1, 2)''

Then Allah mentions some of the proof that He is alone as the deity, that He is the One who created the heavens and the earth and all of the various creatures between them, all of which testify to His Oneness. 

Note: You may like t read more about the two attributes of Allah mentioned in the aforesaid verse from links given below:

• Ar Rahman (الرحمن) - The Beneficent, Most Kind and Gracious
• Ar Rahim (الرحيم) - The Most Merciful

Yusuf Ali Explanation: 

Where the terrible consequences of Evil, i.e., the rejection of God, are mentioned, there is always stress laid on God's attributes of Grace and Mercy. In this case Unity is also stressed, because we have just been told about the Qibla symbol of unity and are about to pass the theme of unity in diversity, in Nature and in the social laws of human society.

Javed Ahmad Ghamidi Explanation:

Verse 162 ends the second section of the Sūrah. Near the end of this section, it was declared that a Muslim ummah has been constituted from the Ishmaelites who were one branch of Abraham’s progeny. With these verses begins the third section of the Sūrah in which the directives of Abraham’s religion are once again revived for this ummah. They begin with the directive of Tawḥīd and then after that in a certain sequence all the directives of the sharī‘ah have been stated that were appropriate to be given during the period of revelation of this Sūrah. While stating these directives, a negation is also made of the religious innovations which the Jews and the Idolaters had incorporated in religion.

In the Arabic language, the word الٰه is used for someone who is worshipped and someone who does not require any means and sources to provide help. The word اللّٰه has been made from it by appending ال to it.

After stating the oneness of the Almighty both in a positive and a negative way, the attributes of Raḥmān and Raḥīm are stated from among the other glorious attributes of God. This reference, on the one hand, serves to negate the disappointment that may arise in a person on the basis of the aloofness of the Almighty by explaining the relationship of the Almighty with His creation so that a person himself seeks the nearness of the Almighty instead of finding some intermediary and seeks refuge in His mercy. On the other hand, this reference highlights God’s attributes of mercy and compassion to determine the right poise and balance in the attributes of the Almighty after which a person does not seek intercessors to save himself from God’s wrath and in times of hardship himself knocks at His door without any hesitation.

Tafsir Qur'an Wiki:

The passage affirms the principle of God’s oneness as an essential part of true faith and a solid foundation for man’s moral and social systems. The one God is the only deity to be adored and worshipped, and He is also the sole source of man’s moral codes and norms, and the origin of all the laws and regulations that govern and control man’s social, political and economic life and the life of the whole cosmos: “Your God is the One God: there is no deity but He, the Compassionate, the Merciful.” We cannot fail to note how the truth of God’s oneness is emphatically stressed here in several ways. Thus, the Lord worshipped and obeyed by all creatures is the only God who legislates for all people making clear for them what moral values to uphold. It is from Him that they receive all their legislation.

This central concept of Islam is re-emphasized time after time in the Qur’ān, particularly in the parts revealed in Makkah. It is brought up here in the context of preparing the Muslim community for its crucial universal leadership role. The Qur’ān hammers home these concepts so as to leave people in no doubt that the principle of God’s oneness permeates all aspects of life and all parts of existence.

God’s sovereignty over this world and His active control of its affairs stem from His grace attributes. He is “the Merciful, the Compassionate.”

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

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

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

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

Photo: Pixabay | 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, 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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[Believers!] Tell them: We believe in God and Qur'an and which was revealed to Abraham and all later prophets

The priests, pundits and all religious scholars and imams defend the religions they belong to and are neither ready to accept the viewpoint of the other religions and believe in their prophets other than the one they follow. This happens because of very limited scope of viewpoint and the fear that if the later religions are believed in, their own religion will be left redundant. 

If we look back and follow the history of prophethood and the Divine religion they preached, it was the same as was embodied in all the four Divine Scriptures. It was also been seen that all religions stem from the father of all prophets, Ibraheem (Abraham, peace be upon him). The only difference being that every new Divine Scripture had something to add upon what was revealed previously. And the lineage of prophets after Abraham finally culminated with the last of the prophets, Prophet Muhammad ﷺ, and last of the Divine Scriptures, Qur'an. And unlike man made religious names like Jews and Christians, it is only Islam which addresses all believers who believe in One True God as Muslims, and no other name attributed to Prophet Muhammad ﷺ.

And whenever the Prophet tried to talk to them (Jews and Christians) and asked them to join in the final religion, they would say (as mentioned in 135th verse of Surah 2. Al Baqarah): [This is the tradition of their forefathers] and, contrary to this, they insist: “Only if you become a Jew or a Christian that you will be guided.” [And it was commanded by Allah] to Tell them: Adopt, in fact, the religion of Abraham, who was fully inclined [to His Lord] and was not among the idolaters.

Muslims do not discriminate between the prophets of God – something which the People of other Books do. Muslims do not disprove a directive of God nor refute it and believe in all directives without any discrimination.

And next verse, 136th, then explains that we as Muslims believe in all the prophets right from Abraham, and his following prophets and Divine Scriptures given to them and that we do not We do not discriminate between anyone among them:

قُوۡلُوۡۤا اٰمَنَّا بِاللّٰہِ وَ مَاۤ اُنۡزِلَ اِلَیۡنَا وَ مَاۤ اُنۡزِلَ اِلٰۤی اِبۡرٰہٖمَ وَ اِسۡمٰعِیۡلَ وَ اِسۡحٰقَ وَ یَعۡقُوۡبَ وَ الۡاَسۡبَاطِ وَ مَاۤ اُوۡتِیَ مُوۡسٰی وَ عِیۡسٰی وَ مَاۤ اُوۡتِیَ النَّبِیُّوۡنَ مِنۡ رَّبِّہِمۡ ۚ لَا نُفَرِّقُ بَیۡنَ اَحَدٍ مِّنۡہُمۡ ۫ۖ وَ نَحۡنُ لَہٗ مُسۡلِمُوۡنَ

[Believers!] Tell them: “We have believed in God and that which has been revealed to us and that which was revealed to Abraham, Ishmael, Isaac, Jacob, and their children and that which was given to Moses and Jesus and to all other prophets by their Lord. We do not discriminate between anyone among them. [All of them are the messengers of God,] and to Him alone we submit.”

"We do not discriminate against any of them" means that we believe in all the Prophets of Allah and reject none. It is obvious that all the Prophets who came from Allah brought the same Truth and invited the people to the same Guidance and Right Way. Hence anyone who follows the Truth must accept all the Prophets. Those who accept one Prophet and reject the other really reject even the one whom they profess to accept. Had they followed the universal Guidance taught by Moses, Jesus and other Prophets, they could not have rejected any other Prophet (i.e. Muhammad, Allah's peace be upon him). As a matter of fact, they were not following the teachings of any Prophet, but merely professing to accept their own Prophets just because their fathers did so. Thus, their real religion was prejudice, race-worship and blind imitation of their forefathers.

Above is explanation by Sayyid Abul Ala Maududi. Let us now read what other eminent Muslims scholars in various time frames have explained this verse:

Tafsir Ibn-Kathir: (The Muslim believes in all that Allah `revealed and all the Prophets)

Allah directed His believing servants to believe in what He sent down to them through His Messenger Muhammad and in what was revealed to the previous Prophets in general. Some Prophets Allah mentioned by name, while He did not mention the names of many others. Allah directed the believers to refrain from differentiating between the Prophets and to believe in them all. They should avoid imitating whomever Allah described as:

(And wish to make distinction between Allah and His Messengers (by believing in Allah and disbelieving in His Messengers) saying, "We believe in some but reject others,' and wish to adopt a way in between. They are in truth disbelievers) (4:150-151).

Al-Bukhari narrated that Abu Hurayrah said, "The People of the Book used to read the Torah in Hebrew and translate it into Arabic for the Muslims. The Messenger of Allah said:

(Do not believe the People of the Book, nor reject what they say. Rather, say, `We believe in Allah and in what was sent down to us.)'

Also, Muslim, Abu Dawud and An-Nasa'i recorded that Ibn `Abbas said, "Mostly, the Messenger of Allah used to recite:

(We believe in Allah and that which has been sent down to us) (2: 136), and,

(We believe in Allah, and bear witness that we are Muslims (i.e. we submit to Allah)) (3:52) during the two (voluntary) Rak`at before Fajr.'

Abu Al-`Aliyah, Ar-Rabi` and Qatadah said, "Al-Asbat are the twelve sons of Jacob, and each one of them had an Ummah of people from his descendants. This is why they were called Al-Asbat.' Al-Khalil bin Ahmad and others said, "Al-Asbat among the Children of Israel are just like the tribes among the Children of Isma`il.'' This means that the Asbat are the various tribes of the Children of Israel, among whom Allah sent several Prophets. Moses said to the Children of Israel,

(Remember the favor of Allah to you: when He made Prophets among you, made you kings) (5:20). Also, Allah said,

(And We divided them into twelve tribes) (7:160).

Al-Qurtubi said, "Sibt is the group of people or a tribe all belonging to the same ancestors.' Qatadah said, "Allah commanded the believers to believe in Him and in all His Books and Messengers. '' Also, Sulayman bin Habib said, "We were commanded to believe in the (original) Torah and Injil, but not to implement them.''

Muhammad Asad Explanation:

(...Abraham and Ishmael and Isaac and Jacob and their descendants,) Lit., "the grandchildren" (al-asbat, sing. sibt) - a term used in the Qur'an to describe, in the first instance, Abraham's, Isaac's and Jacob's immediate descendants, and, consequently, the twelve tribes which evolved from this ancestry.

(We make no distinction between any of them) I.e., "we regard them all as true prophets of God".

Tafsir Qur'an Wiki:

Then the Muslims are called upon to acknowledge and declare an overall unity of faith, from that of Abraham right up to that of Jesus and Muhammad ﷺ. 

The principle of the unity and universality of faith, and the unity of all prophets and messengers all through the ages, is the cornerstone of Islamic faith. It lends legitimacy to the Muslim community’s claim to the legacy of Abraham and to the right of trusteeship for God’s religion in this world. It is this principle as a fundamental backbone of Islam that gives it its universal characteristic, which brings people together under the same banner, free of all prejudice or discrimination. It makes the Muslim community open to all people in a spirit of genuine love and peace.

This leads to the conclusion that Islam, in its broad, universal sense, is the true guidance. Its followers shall succeed and prosper while its opponents will never find a firm basis to stand upon. On the contrary, they will live in constant turmoil and confusion.

وَالْأَسْبَاطِ – Used in the Qur’an only to describe tribes connected to Jacob [Ya'qub] – appears 5 times in the Qur’an – of which 4 are immediately after name of Yaqub. 

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

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

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

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

Tafsir References: | 1 | 2 | 3 | 4 | 

An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

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

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

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

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

Follow @IslamUltimate

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

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Two contrasting characters of men - One Liked and one disliked by God

Man is never perfect. He has to live a life like a match of tug of war. On one end the force of evil pulls him with all the force backed by invitations, lewdness and deceit - a life, though manifest a weak character,  that is often preferred by the most. On the other end is the force of strong character - a force that though is over shadowed by the evil pulls, but ultimate;y wins. This is the life of eternity and blessings.

Part of 276th and complete 277th verses of Surah 2 Al Ba1arah (Thew Cow) manifest these two chaacter traits of men and spell out which one is liked by God and which one is disliked.

يَمۡحَقُ اللّٰهُ الرِّبٰوا وَيُرۡبِى الصَّدَقٰتِ​ؕ وَاللّٰهُ لَا يُحِبُّ كُلَّ كَفَّارٍ اَثِيۡمٍ

(2:276) Allah deprives interest of all blessing, whereas He blesses charity with growth. Allah loves none who is ungrateful and persists in sin.

اِنَّ الَّذِيۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ وَاَقَامُوا الصَّلٰوةَ وَاٰتَوُا الزَّكٰوةَ لَهُمۡ اَجۡرُهُمۡ عِنۡدَ رَبِّهِمۡ​ۚ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُوۡنَ‏ 

(2:277) Truly the reward of those who believe and do righteous deeds and establish Prayer and pay Zakah is with their Lord; they have no reason to entertain any fear or grief.

Coming over the first category of men who are ungratfeul to God and indulge in a life of sin and evil. Naturally, the one who is ungrateful to one's Creator, Who has blessed him tons of blessings and many creations for his sutenance. Yet if one is ungrateful to God, he is most likely to fall into the trap of the evil who looks out for such people and drag them into abyss of sins. (We will deal with the subject of interest and charity separetly for it in itself is another shubject)

On the contrary, there are men of strong character, who repel evil and do righteous deeds and establish Prayer and pay Zakah , for these are the acts most liked by God and it is for them God has promised great rewards both in this world and the hereafter.

Now let us see how scholars ahve interpretted these two verses:

Sayyid Abul Ala Maududi:

In this passage Allah has presented two characters for contrast. One is the selfish worshipper of wealth, the Shylock, who, unmindful of Allah and His creatures, is engaged day and night in amassing and hoarding wealth. The other is the worshipper of Allah, the generous and sympathetic person who observes the rights of Allah and His creatures; who earns wealth and spends it on his ownself and on others and in doing good works. Allah disapproves of the first type of people because they cannot build any good and stable society : nay, they even make themselves and others miserable in this world, and they shall meet with grief, sorrow and affliction in the Hereafter. In contrast to this, Allah approves of the second type of people for they help build a good and stable society and achieve real success. They have also peace of mind in this world and will be blessed with all kinds of heavenly pleasures in the Hereafter.

Tafsir Ibn-Kathir: 

( وَاللَّهُ لاَ يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ ) (And Allah likes not the disbelievers, sinners) indicates that Allah does not like he who has a disbelieving heart, who is a sinner in tongue and action. There is a connection between the beginning of the Ayah on Riba and what Allah ended it with. Those who consume Riba are not satisfied with the permissible and pure resources that Allah provided them. Instead, they try to illegally acquire people's money by relying on evil methods. This demonstrates their lack of appreciation for the bounty that Allah provides.

Praising Those Who Thank Allah: Allah praised those who believe in His Lordship, obey His commands, thank Him and appreciate Him. They are those who are kind to His creation, establish prayer and give charity due on their money. Allah informed them of the honor that He has prepared for them and that they will be safe from the repercussions of the Day of Resurrection. 

Allah said, (Truly, those who believe, and do deeds of righteousness, and perform the Salah and give Zakah, they will have their reward with their Lord. On them shall be no fear, nor shall they grieve.)

Tafsir Qur'an Wiki:

In contrast to the preceding example of disbelief and wrongdoing, the Sūrah presents the case of faith and righteousness, highlighting the essential attributes of the community of believers and the basis of the economic system which disavows usury and has the firm foundation of the important institution of Zakāt. The main element in this verse is that of Zakāt which denotes giving willingly, expecting nothing from any human being in return. The verse also introduces a feature of the community of believers and one of its important pillars, before it goes on to describe the total reassurance, tranquility and happiness such a community enjoys.

The institution of Zakāt represents the foundation of a caring, sympathetic and supportive society, which has no cause to resort to usury in any aspect of its life. The image of Zakāt has faded somewhat in the minds of those unfortunate generations of Muslims who have had no experience of life under Islam. They have not seen Islamic laws, ethics and principles shaping the daily lives of people, and creating a healthy, virtuous, decent society. They have had no experience of how Zakāt works in practical terms to bring about economic growth and prosperity as a reward for individual diligence and honest cooperation.

These generations have become accustomed to the odious effects of the materialist usurious system, which promotes greed, unashamed self- interest and social antagonism. They have come to accept that economic and commercial life cannot be run without usury, although under this system, the transfer of wealth is often accompanied by exploitation, while people who have no money have no security in life, and industry and commerce become hostages to the moneylenders.

To contemporary eyes, Zakāt appears as an outdated form of charity that does not fit into modern economic or financial systems. Yet Zakāt is paid out by people educated by Islam to implement Islamic laws and regulations, and to establish a system that can hardly be imagined by those who have never experienced it. Zakāt is levied by Muslim authorities at the yearly rate of 2.5 per cent on liquid money (or 5-10 per cent on crops, and 20 per cent on mineral resources), as an incumbent duty rather than optional charity. The authorities then distribute the proceeds among those in need in the community as widely as possible, in order for the beneficiaries to meet their basic necessities and alleviate their hardships. Debtors who are insolvent are helped with Zakāt money to settle their debts, whether these are personal or commercial. Poor people are helped to find appropriate work that makes them self-sufficient.

The form in which such a system operates is of secondary importance: what is important is the spirit in which the system and society come together and function as a whole to bring about genuine care and effective social welfare.

God promises those who conduct themselves according to the ethics and principles of faith, in submission to the divine will and in a spirit of cooperation, that they “shall have their reward with their Lord. They shall have nothing to fear, nor shall they grieve.” 

On the other hand, God threatens the advocates of usury that theft will live in fear, confusion, and insecurity, and that their society were to disintegrate. History has witnessed the benefits of the Islamic, non-usury system and its results in human society. It is today witnessing the disastrous and oppressive effects of the usury-based system that forms the core of contemporary civilization. We Muslims only wish we could make others see the force of our argument against the evils of usury, but all we can do is present the facts and hope that people will listen and heed our warnings and advice.

Please listen to explanation of the Ayat 277 by eminent Muslim scholar Nouman Ali Khan:

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so  that they are able to discuss issues with Non Muslims with authority based on refences from Qur'an.

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

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

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

Photo | Tafsir References: | 1 | 2 | 3 | 

An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

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

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

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

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