When greeted upon, greet back in a better worded greeting

Whenever two persons meet, they always greet each other with some form of verbal or bodily gestures. The act of greeting has been in vogue since ages, perhaps since the dawn of mankind in the world. The form of greeting differ from culture to culture both in form and social intimacy. Generally the gestural greetings include a handshake, a salutation by waving hands. The verbal greetings are normally restricted from saying a hello to good mornings (or to be replaced by the time of the day) or good bye when parting.

When it comes to Muslims, same-sex people do not greet each other the same as do opposite sex. While same-sex people (men or women) will shake hands, kiss on the cheek and even hug multiple times, a man and woman greeting each other in public will not go further than bowing a little with right hand on the chest or at best a handshake.  

As for the verbal greetings, the Arabic greetings: As-salamu alaykum ٱلسَّلَامُ عَلَيْكُمْ (peace be upon you) is more comprehensive form of salutation than a mere hello or good morning, whereby a Muslim prays for the peace of his Muslim brother or sister. This salutation is often returned with Wa ʿalaykumu s-salām وَعَلَيْكُمُ ٱلسَّلَامُ - that is'and peace be upon you'. 

This has been customer since the advent of Islam and Muslims even today, whether they know Arabic or not, use these salutations worldwide. This practice is in line with the verse 86 of Surah 4. An Nisa (The Women) as quoted herein under:

وَاِذَا حُيِّيۡتُمۡ بِتَحِيَّةٍ فَحَيُّوۡا بِاَحۡسَنَ مِنۡهَاۤ اَوۡ رُدُّوۡهَا​ ؕ اِنَّ اللّٰهَ كَانَ عَلٰى كُلِّ شَىۡءٍ حَسِيۡبًا‏ 

(4:86) When you are greeted with a salutation then return it with a better one, or at least the same.114 Surely Allah takes good count of everything.

As mentioned before, the salutation came into being for Muslims to be courteous not only to each other but also to the non Muslims as well as a gesture of goodwill. The Muslims were specially exhorted to be very civil and polite to the non-Muslims because at that time their relations were strained on account of the conflict between them. In that state of tension, they were forewarned to be on their guard against incivility and impoliteness. They were, therefore, taught to be equally civil and polite to them when they greeted them respectfully. Nay, they should be even more civil and polite than their opponents.

Harsh behavior and harsh words do no good to anyone but they are specially unsuited to the work of those missionaries of Allah's Message, who have dedicated themselves to one day invite the world to the Truth and exerted themselves to reform the ways of the people. Such ill behavior may satisfy one's vanity, but it does great harm to one's mission.

However, readers may notice that while the believers are instructed to return the salutations in the same words as greeted upon, they are encouraged to use better words for a return greeting rather than a custom made reply. Generally the salutation is returned back with Wa ʿalaykumu s-salām wa-raḥmatu -llāhi wa-barakātuh  وَعَلَيْكُمُ ٱلسَّلَامُ وَرَحْمَةُ ٱللَّٰهِ وَبَرَكَاتُهُ - that is ' And peace be upon you, as well as the mercy of God and his blessings'.

The addition to the return greetings could be composed by the one being greeted in a manner to add more blessings for the one who initiated the greetings.

Javed Ahmed Ghamidi, an eminent Muslim scholar of the timeexplains: The actual words are: وَاِذَا حُيِّيْتُمْ بِتَحِيَّةٍ. The real meaning of حَيَّاهُ تَحِيَّةٍ is to pray for someone’s life. The supplicative expression حَيَّاكَ اللّٰهُ originates from them. It means: “May God prolong your life.” Since the word salām and other supplicative words of similar meaning have this connotation or are close to it, they are included in the general meaning of تَحِيَّة. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 2, 356)

Thus all Muslims must make it a habit to reciprocate a salutation of greeting with a better worded response so as to show one's willingness to be at peace with his greeter. In face such greetings should be more profusely be used when interacting with the non Muslims for it gives away the intrinsic message of peace to everyone. If such gestures are made to promote peace both within and without with a whole hearted approach, we may be able to add our share for promotion of peace and well being of the mankind.

Eminent Muslim scholar Nouman Ali Khan explains the above quoted verses as under:

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: Understanding Al Qur'an and Important DOs and DON'Ts from Qur'an for knowing more about Islam and Qur'ān.

Photo | Tafsir References: | 1 | 2 | 

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

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

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

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

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

Follow @IslamUltimate

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

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Judge in accordance with Allah's Commandments - and do not dispute on behalf of the dishonest

No two people or a community can thrive peacefully unless justice is ensured equally to everyone without any prejudice to social status or position of opposing sides. Many a nations have been wiped out where the elite and so called socially highly placed few were given privileged decisions by the judges and the ordinaries were deprived to get their rightful rights. 

Justice is the quality of being just; righteousness, equitableness, or moral rightness: to uphold the justice of a cause. rightfulness or lawfulness, as of a claim or title; justness of ground or reason: to complain with justice. the moral principle determining just conduct.

Islam places justice at the highest pedestal of any society for which many a commandments of Allah mentioned in the Qur'an and upheld in numerous hadith of the Prophet Muhammad  ﷺ.  The essence of these justice related verses is that whenever a judge has to decide between two people, the basic criteria should be uphold of the righteousness and even an enemy of Islam is the aggrieved party, he should be afforded justice in an Islamic state and the opposing party though Muslim be punished for falsehood and malefice intentions. Although the verse points towards a special incidence, yet its implications and application are true for all times to come since then, even today!!

In this regard, we share the 105th verse of Surah 4. An Nisa, where in a case is mentioned in which a Muslim levied false accusation against an innocent Jew who could not prove his innocence. While the Muslim backed by his clan and forcefully put across his claim, though based on falsehood, hoping to get decision in his favour from the court of Prophet Muhammad  ﷺ. The details of the case are given in the explanation of the verse below:

اِنَّاۤ اَنۡزَلۡنَاۤ اِلَيۡكَ الۡكِتٰبَ بِالۡحَـقِّ لِتَحۡكُمَ بَيۡنَ النَّاسِ بِمَاۤ اَرٰٮكَ اللّٰهُ​ ؕ وَلَا تَكُنۡ لِّـلۡخَآئِنِيۡنَ خَصِيۡمًا ۙ‏ 

(4:105) (O Messenger!) We have revealed to you this Book with the Truth so that you may judge between people in accordance with what Allah has shown you. So do not dispute on behalf of the dishonest,

In fact, verses from 105 till 115 discuss very important issues concerning an event that occurred in the time of Prophet Muhammad  ﷺ about how to judge between two people and how to uphold justice no matter who is right or who is wrong. Justice must be upheld in its total and utmost purity, impartiality and neutrality.

The above said verse, and the following verses up to 115 were revealed before a case was to be decided by Prophet Muhammad  ﷺ:

There was in the Bani Zafar clan of the Ansar, a man known as Ta'mah or Bashir bin-Ubairiq. He stole the armor of another Ansari and hid it in the house of a Jew. When an investigation started into the theft, the owner of the armor placed the matter before the Holy Prophet and told him that he suspected Ta'mah of the theft. But the accused and his relatives and many other people of the Bani Zafar clan conspired and laid the guilt at the door of the Jew, who asserted that he was innocent of the thing. But Ta'mah's people went on pleading his case vehemently. They argued: "The statement of the Jew who is an enemy of the Truth and who disbelieves in Allah and His Messenger cannot be trusted; whereas we are Muslims, and, therefore, should be trusted." The Holy Prophet was naturally influenced by the seeming correctness of the argument and was about to acquit Ta'mah and give a warning to the plaintiff for bringing a false charge against a Muslim, and decide the case against the Jew, when this Revelation came and disclosed the reality of the matter.

It is true that even if the Holy Prophet had, as a judge, decided the case in the light of the evidence produced before him, he would not have incurred any blame, for judges have to give their decision according to the evidence that is presented before them and sometimes people do succeed in getting wrong judgments in their favor by misrepresentation. But the matter had another side: if the Holy Prophet had decided the case against the Jew at that time, when a bitter convict was raging between Islam and kufr, the enemies of Islam would have got a strong moral weapon against him, nay, against the Islamic Community and the Islamic Mission. They would have carried on a bitter propaganda against Islam, saying, "There is no justice among the Muslims; they practice prejudices and partisanship inspire of the fact that they preach against them as has been shown by this decision against the Jew". That is why, Allah directly intervened in the case to save them from this danger.

In this passage (vv. 105 - 115) on the one hand, those Muslims who tried to shield the guilty one of their own clan, have been strongly rebuked for their partisanship, and, on the other, the Muslims in general have been taught that they should not allow partisanship to stand in the way of justice. It is sheer dishonesty that one should plead the cause of one's own party man, even though he may he in the wrong, and oppose the man of the opposite party, even though he may he right.

For reference, we just share a few following verses that caution Muslim judges and supporters of wrongdoer for Allah knows the truth and does like the transgressors and those hiding the truth:

(4:107) Do not plead for those who are dishonest to themselves; Allah does not love him who betrays trust and persists in sin.

(4:108) They can hide (their deeds) from men but they cannot hide (them) from Allah for He is with them even when they hold nightly counsels that are unpleasing to Allah. Allah encompasses all their doings.

(4:109) You pleaded on their behalf in this worldly life but who will plead with Allah on their behalf on the Day of Resurrection, or who will be their defender there?

(4:112) But he who commits either a fault or a sin, and then casts it upon an innocent person, lays upon himself the burden of a false charge and a flagrant sin.

(4:113) (O Messenger!) But for Allah's favour and mercy upon you, a party of them had resolved to mislead you, yet they only misled them selves, and could not have harmed you in any way. Allah revealed to you the Book and Wisdom, and He taught you what you knew not. Great indeed has been Allah's favour upon you.

The explanation of Ibn Kathir is rather long and can be read here. 

Muhammad Asad Explanation:

The "thou" in this and the following two verses - as well as in verse {113} - refers, on the face of it, to the Prophet; by implication, however, it is addressed to everyone who has accepted the guidance of the Qur'an: this is evident from the use of the plural "you" in verse {109}. Consequently, the attempt on the part of most of the commentators to explain this passage in purely historical terms is not very convincing, the more so as it imposes an unnecessary limitation on an otherwise self-explanatory ethical teaching of general purport.

Yusuf Ali  Explanation: 

We skip the story which has already mentioned above. And share the summary of comments by Yususf Ali;

The general lesson is that the righteous man is faced with all sorts of subtle wiles; the wicked will try to appeal to his highest sympathies and most honourable motives to deceive him and use him as an instrument for defeating justice. He should be careful and cautious, and seek the help of Allah for protection against deception and for firmness in dealing the strictest justice without fear or favour. To do otherwise is to betray a sacred trust; the trustee must defeat all attempts made to mislead him.

Tafsir Qur'an Wiki:

We have bestowed this book on you from on high, setting forth the truth, so that you may judge between people in accordance with what God has taught you. Hence, do not contend with those who betray their trust. Seek God’s forgiveness, for God is indeed Much-Forgiving, Merciful. And do not argue on behalf of those who are false to their own selves. Indeed God does not love those who betray their trust and persist in sinful action. They conceal their doings from men, but they cannot conceal them from God; for He is present with them when, in the darkness of the night, they agree all manner of sayings which displease Him. God certainly encompasses [with His knowledge] whatever they do. You may well argue on their behalf in the life of this world, but who is there to argue on their behalf with God on the Day of Resurrection, or who will be their advocate? (Verses 105-109)

 

The style here is very firm, smacking of anger in support of the truth. Real concern for justice is felt throughout the passage. The first aspect of this is the reminder to God’s Messenger of the fact that God’s book was, in truth, bestowed on him from on high so that he may arbitrate between people in accordance with what God imparted to him of true knowledge. This reminder is followed by an order requiring him never to defend those who betray their trust. He must not contend for them or argue on their behalf. He is further directed to seek God’s forgiveness for such arguments in their defence: “We have bestowed this book on you from on high, setting forth the truth, so that you may judge between people in accordance with what God has taught you. Hence, do not contend with those who betray their trust. Seek God’s forgiveness, for God is indeed Much-Forgiving, Merciful.” (Verses 105-6)

Please listen to explanation of the 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 life miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

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

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

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

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

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

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

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

Follow @IslamUltimate

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

Read More

Choice of rewards: In this word or the world to come

Man is always impatient. He is always hurrying up for rewards for which he may even adopt short cuts or ways unbecoming. Such are the men who make wrong choices of their lives and choose to earn rewards in this world, completely forgetting that hardships and righteous deeds will too earn them rewards in the world to come. Now it is up to them to choose worldly rewards that are short lived or the permanent rewards in the world to come earned due to their patience, honesty and believe that Allah never lets go someone's sincerity and honesty.

We often see man selling him and his honour for a few dollars more, thus not only earning a bad name but a harsh and seizing punishment in the hereafter. There are men too who elect to live all their lives in hardships and utter poverty, yet never opt for dirty money for they are men of faith and conviction. 

Man in this life can only see up to the horizon of this life. The highest rewards which his wishes or ambitions can conceive of are conceived in the terms of this life. But Allah can give him not only these but something infinitely higher, the rewards of the Hereafter, which it did not even enter his heart to ask for or his imagination to conceive.

We chosen the 134th verse of Surah 4. An Nisa which gives a choice to earn rewards in the world or the world to come:

مَنۡ كَانَ يُرِيۡدُ ثَوَابَ الدُّنۡيَا فَعِنۡدَ اللّٰهِ ثَوَابُ الدُّنۡيَا وَالۡاٰخِرَةِ​ ؕ وَكَانَ اللّٰهُ سَمِيۡعًاۢ بَصِيۡرًا

(4:134) He who desires the reward of this world, let him know that with Allah is the reward of this world and also of the World to Come. Allah is All-Hearing, All-Seeing.

In order to urge the Muslims to observe strictly the Commandments concerning justice to women and orphans, Allah has, as usual, in the conclusion (Ivv. 130-134) given a brief but effective address by way of admonition, and has impressed upon the Believers the following things:

• (1) You should never be under the delusion that you can make or mar the fate of any one, and that if you withdraw or withhold your help and support from anyone, that person will become utterly helpless. As a matter of fact, your own fate and the fate of those whom you support, is entirely in the hands of Allah and you alone are not the only means by which He supports His servants or maid servants. The resources of the Owner of the earth and the heavens are vast and limitless and He is also All-Wise and has full power to adopt means for helping anyone He wills.
• (2) Allah has enjoined you, as He always enjoined the communities of the former Prophets, to conduct your affairs with fear of God in your hearts. In this lies your own good and not of God. If you do not carry out these instructions, you can do no harm to Allah but you yourselves will go the way of the former disobedient communities. The Sovereign of the Universe has never stood in need of the people. If you will not behave properly, He will remove you from leadership and appoint another community in your place. And your removal will not in the least diminish anything from the greatness of His Kingdom.
• (3) Allah has in His possession all the benefits and rewards of this world and of the Next World, benefits which are temporary and transitory or permanent and ever-lasting. It is for you to make your choice from among these according to your own capacity and courage. If you are enamored of the temporary good things of this world and are even prepared to sacrifice the permanent blessings of the Hereafter, Allah will bestow upon you the same here and now, but in that case, you will have no portion in the permanent blessings of the Hereafter. You should not forget that owing to your own lack of capability and lack of courage, you have chosen to acquire only a drop out of the ocean of the blessings of God. Therefore it is better for you to adopt that way of obedience and submission which may enable you to acquire the vast benefits of this world and of the Hereafter.

The concluding words of this piece of admonition, "He hears everything and sees everything", have a very deep significance. As Allah is neither deaf nor blind, He makes a fine distinction between the good and the bad in the distribution of His blessings. He is fully aware of what is happening in the universe over which He is ruling and of the capabilities, efforts and intentions of everyone. Therefore, one who is disobedient to Him, should not expect those blessings which He has reserved for those who are obedient to Him.

Tafsir Ibn-Kathir: 

The verse means, O those whose ultimate desire is this life, know that Allah owns the rewards of this life and the Hereafter. Therefore, if you ask Allah for both, He will enrich you, award you and suffice for you. 

As Allah said, (But of mankind there are some who say: "Our Lord! Give us in this world!'' and for such there will be no portion in the Hereafter. And of them there are some who say: "Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!'' For them there will be allotted a share for what they have earned),

• (Whosoever desires (by his deeds) the reward of the Hereafter, We give him increase in his reward), and(Whoever desires the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like) until,(See how We prefer one above another (in this world)). So Allah said here,
• (And Allah is Ever All-Hearer, All-Seer.)

Javed Ahmad Ghamidi Explanation:

This verse has some suppressions which I have revealed in the translation. ([Because of your vested interests you try to evade the sharī‘ah of God; you should know that] he who wants the reward of this world, it lies with God also; and he who wants the reward of the next world, then with God lies the reward of this world and of the next one as well, and God hears and sees all.)

Imām Amīn Aḥsan Iṣlāḥī has explained them thus:

… In Arabic, one clause of two contrasting clauses is suppressed because the mentioned bears witness to the unmentioned. In my opinion, if the suppressions of this verse are revealed, the discourse would be something to the effect: مَنۡ كَانَ يُرِيۡدُ ثَوَابَ الدُّنۡيَا فَعِنۡدَ اللّٰهِ ثَوَابُ الدُّنۡيَا وَ مَنۡ كَانَ يُرِيۡدُ ثَوَابَ الدُّنۡيَا وَ الۡاٰخِرَةِ فَعِنۡدَ اللّٰهِ ثَوَابُ الدُّنۡيَا وَ الۡاٰخِرَةِ ؕ. In the first part, the clause فَعِنۡدَ اللّٰهِ ثَوَابُ الدُّنۡيَا has been suppressed while in the second part the clause وَ مَنۡ كَانَ يُرِيۡدُ ثَوَابَ الدُّنۡيَا وَ الۡاٰخِرَةِ has been suppressed. The reason for this suppression is the same as I have indicated earlier: the expressed part points to the suppressed part. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 2, 401)

Qur'an Wiki:

These comments are concluded with a reminder to those who are keen on having a share of the riches of this life that God’s grace is far greater and more bounteous than that. He can give rewards in this life and in the life to come. Those who limit their hopes and ambitions to this world only, can look far beyond to a greater reward in the hereafter which may he given in addition to what God grants them in this life: “If anyone desires the rewards of this world, let him remember that with God are the rewards of this world and those of the life to come. God is indeed All-Hearing, All-Seeing.” (Verse 134)

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

May Allah help us to choose the rewards in the world to come and let us understand Qur'ān and help us to act upon the commandments of Allah contained therein. Aameen.

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

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

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

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

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

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

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

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

Follow @IslamUltimate

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

Read More

Share of women in what their parents and kinsfolk leave behind

The non Muslim world often laments that Islam suppresses the rights of women, specially when it comes to wearing of Hijab by Muslim women, But no one ever appreciates Islam for it is the first ever religion that protects the rights of the women and gives them opportunities to live a comfortable life even when orphaned or divorced. The laws of inheritance spelt out in Qur'an dwell at length at the share of women and ordains men to give share to the women in what their parents and kinsfolk have left behind.

Surah 4. An Nisa talks at length at the rights and conduct of women. The 7th verse of the surah selected for today's post in the series of posts on Selected Verses from Qur'an, is in particular refer3ence to the share from inheritance for the women, side by side the men. This must be an eye opener for all those Muslims, specially in the Indian sub continent who for one reason and excuse or the other deprive women from their right of share in inheritance. The following verse gives out the general order to give share to women. For breakdown of shares, read our earlier post: Laws of Inheritance in Islam.

لِلرِّجَالِ نَصِيۡبٌ مِّمَّا تَرَكَ الۡوَالِدٰنِ وَالۡاَقۡرَبُوۡنَ وَلِلنِّسَآءِ نَصِيۡبٌ مِّمَّا تَرَكَ الۡوَالِدٰنِ وَالۡاَقۡرَبُوۡنَ مِمَّا قَلَّ مِنۡهُ اَوۡ كَثُرَ ​ؕ نَصِيۡبًا مَّفۡرُوۡضًا‏ 

(4:7) Just as there is a share for men in what their parents and kinsfolk leave behind, so there is a share for women in what their parents and kinsfolk leave behind - be it little or much - a share ordained (by Allah).

This verse contains five legal regulations about inheritance. First, that not only men but the women also have a share in the inheritance. Second, that it must be divided among all heirs, however little or insignificant it is; so much so that even if the deceased has left one yard of cloth and there are ten heirs, it must also be cut into ten parts. However, an heir may buy the shares of others by mutual consent. Third, that the verse also implies that this law applies to all sorts of property, transferable or non-transferable, agricultural or industrial, or of any other type. Fourth, that the right of inheritance becomes valid only when the deceased leaves some property behind him. Fifth, that when the nearest relatives are alive the distant relatives have no right in the inheritance.

Tafsir Ibn-Kathir: 

The Necessity of Surrendering the Inheritance According to the Portions that Allah Ordained:  Sa`id bin Jubayr and Qatadah said, "The idolators used to give adult men a share of inheritance and deprive women and children of it. 

Allah revealed;  (There is a share for men from what is left by parents and those nearest in relation).'' Therefore, everyone is equal in Allah's decision to inherit, even though their shares vary according to the degree of their relationship to the deceased, whether being a relative, spouse, etc. 

Ibn Marduwyah reported that Jabir said, "Umm Kujjah came to the Messenger of Allah and said to him, `O Messenger of Allah! I have two daughters whose father died, and they do not own anything.' So Allah revealed; (There is a share for men from what is left by parents and those nearest in relation.)''  Allah knows best. 

Yusuf Ali  Explanation: 

I have resisted the temptation to translate "next to kin," as this phrase has a technical meaning in Indian Law, referring to certain kinds of heirs, whereas here the people meant are those whose inheritance is to be divided. The shares are specified. Here the general principles are laid down that females inherit as well as males, and that relatives who have no legal shares, orphans, and indigent people are not to be treated harshly, if present at the division.

Javed Ahmad Ghamidi Explanation:

This is a reference to the shares of inheritance which have been prescribed in the subsequent verses so that a person receives guidance in a matter about which he cannot decide himself and no chance remains for powerful inheritors to usurp and snatch the legacy of a deceased person. Imām Amīn Aḥsan Iṣlāḥī writes:

… Before the advent of Islam, the situation in Arabia, in fact, the whole world was that all the weak, and not merely women and orphans were at the mercy of powerful heirs. At one instance, the Qur’ān has referred to this by the words: وَ تَاۡكُلُوۡنَ التُّرَاثَ اَكۡلًا لَّمًّا  (19:89) (and grab hold of the inheritance to usurp it, (89:19)). To address this situation, the Qur’ān prescribed the shares of all the heirs whether men or women. When a person, after reciting the previous verses reaches this verse, he thinks that it is as if by the blessings of the rights of the orphans the door to ascertain the rights of others has also been opened. In other words, not only those who were themselves devoid of rights were granted these rights, others too by virtue of these were granted these rights. Women were mentioned in particular because it was for the first time that they too got a place right next to men as far as rights were concerned, and in the legacy of the parents and kin, a prescribed share from God –whether little or big – was made mandatory. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 2, 256)

Qur'an Wiki:

In the days of jāhiliyyah, or ignorance, in pre-Islamic Arabia, no share of inheritance was given to females, and little, if any, was given to young boys. The reason being that neither group could fight against any aggressor. God’s law, on the other hand, made inheritance due to all kinsfolk, according to their degree of kinship and their shares, which will be detailed later. It is the view of Islam that members of the same family should help and look after one another. Everyone is required to look after his relatives when they are in need, and to share their liability in paying compensation in cases of causing death to or inflicting injury or bodily harm on others. Hence, it is only right that relatives should inherit each other, when they leave behind some property, according to their respective kinship. This gives practical effect to the rule that: “gain is commensurate with liability”. Islam is a complete and perfectly coherent system. This is reflected most clearly in the distribution of rights and obligations. This is the general rule of inheritance. Some people may question the concept of inheritance, but this only betrays their rudeness towards God, their ignorance of human nature and the requirements of practical life.

It is enough to understand the principles which form the Islamic social system to put an end to such futile arguments. The basic characteristic of this system is mutual care. In order to give mutual care a sound basis, Islam builds its structure on a solid foundation of natural human inclinations that have a basic role to fulfil in human life.

 

Family ties are genuine and natural. They have not been invented by any generation of humanity, nor indeed by the cumulative wisdom of all generations. These ties have a profound effect on human life, its preservation and betterment. No argument against the seriousness of these ties and their effect is worth any consideration. In view of this, Islam makes mutual care within the family the cornerstone of its system of social care and security. Inheritance is one aspect of that. It is also an essential element of the Islamic economic system.

 

Should this provision fall short of looking after all cases which need help, the next step, which is care within the local community, will complement it. If this also falls short, then the Islamic state will look after all those who need care after the family and the local community have fulfilled their duties. In this way, the burden is not thrown totally on the shoulders of the state. The reason being that care within the family or the local community is bound to create feelings of compassion which, in turn, promote co-operation in a most natural way. Moreover, these feelings of compassion constitute a net gain for humanity which cannot be dismissed by any person who has the interests of humanity at heart. Furthermore, family care in particular is bound to leave certain effects that are in harmony with human nature. When a person realises that the effort he exerts to improve his situation will also benefit his relatives, especially his offspring, he will have the motive to double his efforts. His increased productivity benefits the community indirectly. Islam does not create barriers between the individual and the community. Whatever an individual owns belongs to the community as a whole when it needs it.

 

This last rule is enough to make invalid all superficial objections to inheritance, which argue that inheritance gives money to people who have not worked or made an effort for it. The fact is that an heir is an extension of the person from whom he inherits. From another point of view, an heir is the very person to look after his relatives, should he be well off and they be in need. Moreover, all property belongs to the community when it needs it, on the basis of the rules of Islamic social security.

 

Furthermore, the relationship between testator and heir, especially offspring, is not confined to money and property alone. Relatives, both immediate and extended, also pass on their good and bad tendencies, susceptibility to certain illnesses, physical features, intelligence or the lack of it, and so on. All these inherited aspects stay with those who receive them throughout their lives. They cannot get rid of them, no matter how hard they try. It is only fair, then, that they should also inherit property when they cannot avoid, even with the help of the state and all its power, inheriting illness, evil tendencies and stupidity.

 

For all these practical and natural aspects of human life, and for many other social interests, God has laid down the general rule of inheritance: “Men shall have a share in what parents and kinsfolk leave behind, and women shall have a share in what parents and kinsfolk leave behind; whether it be little or much. It is an apportioned share.” This is the general principle by which Islam gave women, fourteen centuries ago, the same rights as men to have a share of inheritance and by which it has preserved the rights of youngsters who were treated unfairly during the days of ignorance. Ignorant society looked at individuals according to their value in war and productivity. Islam, which is a Divine code of living, looks first at the human value of man. This is his intrinsic value of which he cannot be deprived. His duties and obligations within the family and the community take a secondary position.

May Allah help us understand Qur'ān and help us to act upon the commandments of Allah contained therein, and let us not be the violators of Allah's commandments with reference to inheritance, specially about share of women. Aameen.

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

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

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

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

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

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

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

Follow @IslamUltimate

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

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Usurping Property of Orphans is a Grievous Sin in Islam

Surah An Nisa (The Women) is a very important chapter of the Qur'an for it lays down many Divine commandments relating to relations between man and woman and laws relating to family and in heritance. The powerful opening to the sūrah, which mentions the rights of the orphans, is followed with an outline of the foundation upon which the Islamic social system is built: mutual co-operation within the family and the community, care for the weak and vulnerable, protection and honour for women, looking after the property of the community, and the distribution of inheritance among heirs according to a system which ensures justice to individuals and prosperity to the community.

The mere fact that the very second verse of the surah is about the rights of orphans and the protection of their property shows how much importance has been given to the protection of the rights of the orphans in Islam and how the guardians have been warned against usurping their properties and termed as a grievous sin:

وَاٰ تُوا الۡيَتٰمٰٓى اَمۡوَالَهُمۡ​ وَلَا تَتَبَدَّلُوا الۡخَبِيۡثَ بِالطَّيِّبِ وَلَا تَاۡكُلُوۡۤا اَمۡوَالَهُمۡ​ اِلٰٓى اَمۡوَالِكُمۡ​ؕ اِنَّهٗ كَانَ حُوۡبًا كَبِيۡرًا‏‏  

(4:2) Give orphans their property, and do not exchange the bad for the good, and do not eat up their property by mixing it with your own. This surely is a mighty sin.

That is, as long "As the orphans are under age, spend their property only in their interest; and when they come of age, return their rightful property to them."  This is a comprehensive sentence, which may mean, "Do not make your Income unclean in any unlawful way." It may also mean, "Do not exchange your worthless things for the valuable things of the orphans." 

Tafsir Ibn-Kathir:

Allah commands that the property of the orphans be surrendered to them in full when they reach the age of adolescence, and He forbids using or confiscating any part of it. 

So He said; (and do not exchange (your) bad things for (their) good ones;) Sa`id bin Al-Musayyib and Az-Zuhri commented, "Do not substitute a weak animal of yours for a fat animal (of the orphans).'' Ibrahim An-Nakha`i and Ad-Dahhak commented, "Do not give something of bad quality for something of good quality.'' As-Suddi said, "One of them (caretakers of orphans) would take a fat sheep from the orphan's property and put in its place, a weak sheep of his, saying, `A sheep for a sheep.' He would also take a good Dirham and exchange it for a fake Dirham, saying, `A Dirham for a Dirham.''' 

Allah's statement, (and devour not their substance to your substance.) means, do not mix them together so that you eat up both, as Mujahid, Sa`id bin Jubayr, Muqatil bin Hayyan, As-Suddi and Sufyan bin Hassin stated. 

Allah said, (Surely, this is a great sin. ), a major and substantial sin, according to Ibn `Abbas. This was also reported from Mujahid, `Ikrimah, Sa`id bin Jubayr, Al-Hasan, Ibn Sirin, Qatadah, Muqatil bin Hayyan, Ad-Dahhak, Abu Malik, Zayd bin Aslam and Abu Sinan. The meaning above is: adding their property to your property is a grave sin and a major mistake, so avoid it.

Yusuf Ali  Explanation: 

Justice to orphans is enjoined, and three things are particularly mentioned as temptations in the way of a guardian: (I) He must not postpone restoring all his ward's property when the time comes; subject to iv. S below. (2) If there is a list of property, it is not enough that that list should be technically followed: the property restored must be of equal value to the property received: the same principle applies where there is no list. (3) If property is managed together, or where perishable goods must necessarily be consumed, the strictest probity is necessary when the separation takes place, and this is insisted on. See also ii. 220 Reproduced herein under:

"(Their bearings) on this life and the Hereafter. They ask thee concerning orphans. Say: "The best thing to do is what is for their good; if ye mix their affairs with yours they are your brethren; but Allah knows the man who means mischief from the man who means good. And if Allah had wished He could have put you into difficulties: He is indeed Exalted in Power Wise."

Javed Ahmad Ghamidi Explanation:

"[Fear God] and give the orphans the wealth which belongs to them. And do not exchange for them their good wealth" The actual words are: خَبِيۡث and طَيِّب. Just as these are used for what is evil and good in the moral sense, they are also used for what is defective and good in the material sense.

" with your bad wealth and do not devour their wealth by mixing it with yours " The actual words are: وَلَا تَاْكُلُوْ٘ا اَمْوَالَهُمْ اِلٰ٘ي اَمْوَالِكُمْ. The preposition اِلٰي is related to ضَمًّا or some similar word which has been suppressed as per linguistic principles.

" because this is a grievous sin " The whole verse means that guardians of the orphans should return their wealth to them and should not think of devouring it themselves. They should know that unjustly consuming the wealth of orphans is like filling one’s belly with fire. So no one should try to swap his poor merchandise and assets for their good ones. Neither should a person try to benefit from their wealth while mixing it with his own feigning administrative ease. If such intermingling needs to be done, then it should only be for the orphans’ welfare and well-being and not to usurp their wealth.

Qur'an Wiki:

Guardians of orphans are commanded here to hand over to them all their property when they have attained the age associated with sound judgement. Moreover, they are commanded not to marry under-age orphan girls who are in their charge in the hope of absorbing their wealth. As for the weak-minded who, it is feared, will squander their wealth once it is given to them, they should not be handed their property, because it, in fact, belongs to the community which has an interest in it. Hence, it should not he given up to anyone who may use it improperly. Men are also ordered to maintain justice and fairness in their treatment of women generally.

These emphatic orders give us an impression of what was common practice in the days of ignorance in pre-Islamic Arabia where the rights of the weak in general, and orphans and women in particular, were either usurped or denied them altogether. Some of these practices continued to exist in the Muslim community, which was originally carved out of the ignorant Arabian society, until the Qur’ān began to eradicate them altogether. At the same time, the Qur’ān gave the Muslim community new concepts, aspirations, traditions and a whole new face with distinctive features. “Give the orphans their property. Do not substitute bad things of your own for their good things, and do not absorb their wealth into your own wealth. That is surely a great crime.” 

 

The Muslims are ordered here to give to the orphans what belongs to them of property that is under their control. They must not exchange any good part of it for something inferior of their own, such as taking their good land, cattle, shares or cash — for even cash may differ a great deal in value — or any other property in which value differences occur. They must not absorb the wealth of the orphans, in whole or in part, by joining it to their own property. Any such action is a great sin which God here warns the Muslim community against.

 

All these practices were known in the first society to be addressed by this verse. Their mention suggests that at least some of the addressees practised some of these ways, inherited as they were from the days of ignorance. In every ignorant society such practices are committed. We even see examples of these in our present-day ignorance, in our cities, towns and villages. Orphans’ property is often absorbed or squandered by their guardians in spite of all the legal precautions and safeguards and in spite of the official institutions which are specifically set up to protect the interests and the property of minors. This is a problem wherein legislation and official control cannot seem to make any great headway. Success depends on one element, namely, fear of God. It is this fear that watches over our minds and consciences, and this, in turn, gives to legislation its value and proper effect. This is exactly what happened after this verse was revealed. Guardians began to act with much greater caution, so much so that they separated the property of any orphan in their charge from their own property. Moreover, they even separated the orphans’ food from their own; this to guard against any possibility of committing what God warned them of as a great crime.

God knows very well His servants, their nature and their psychology, since it is He who created them. For this reason, He has made the law and the code of living His own in order to impart to them of His own authority. Thus, they acquire respect that they cannot otherwise have. God is aware that no law is ever obeyed well unless it comes from the One who is genuinely feared, because people know that He is aware of all intentions and feelings. People may obey the law enacted by their fellow human beings when it is backed by force and authority and when there is some form of supervision to ensure the implementation of that law. That supervision, however, cannot monitor what is in people’s minds. People will inevitably try to break the law whenever they have a chance or whenever the supervising authority cannot detect their violation. They will always feel unduly checked, and they will always try to break loose whenever a chance to do so presents itself to them.

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

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

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

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

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

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

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

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

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

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

Follow @IslamUltimate

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

Read More

Do not desire things in which God has given preference to others over you

Contentment is the hallmark of a true believer for he never eyes others' fortunes or sheds tears over own misfortune or lack of wealth. health and even social position. Yet we see believers of weak faith always trying to look over the fence into the neighbour's lawn and lamenting why the grass is greener over there and why not ours. 

However, one may agree that it is not possible for Allah to have bestowed upon every single soul with same amount of bounties and blessings for if that is done, how would the men and women be tested for their steadfastness and contentment. This theme has been oft repeated in the Qur'an, telling the believers to be contended for what they have and may not feel at loss for others being preferred over him in distribution of Allah's blessings, for one never knows that many a times few turns out to be better than abundance.

The theme of 32nd verse of Surah 4. An Nisa (The Women) is the topic for our today's post in our series of posts on Selected Verses from Qur'an:

وَلَا تَتَمَنَّوۡا مَا فَضَّلَ اللّٰهُ بِهٖ بَعۡضَكُمۡ عَلٰى بَعۡضٍ​ ؕ لِلرِّجَالِ نَصِيۡبٌ مِّمَّا اكۡتَسَبُوۡا ؕ​ وَلِلنِّسَآءِ نَصِيۡبٌ مِّمَّا اكۡتَسَبۡنَ​ ؕ وَسۡئَـلُوا اللّٰهَ مِنۡ فَضۡلِهٖ ؕ اِنَّ اللّٰهَ كَانَ بِكُلِّ شَىۡءٍ عَلِيۡمًا‏  

And do not desire things in which God has given preference to some of you over others because whatever men have earned, they shall get its share, and whatever women have earned, they shall also necessarily get its share. [If you desire to outdo one another, then this is the sphere to do it] and [for this] ask God of His bounty. Surely, God has full knowledge of all things.

In this verse Allah has given a very important moral instruction, which, if observed, would bring great peace in the troubled social life of today. Allah has taught people not to be covetous for and be envious of the possessions of others, for He has not; in His wisdom, created all men alike. But for this disparity life would have become dull.

As Allah has perfect knowledge of everything, He has created one beautiful and another ugly. He has given to one a melodious voice and to another a harsh voice. He has made one of strong physique and another of weak constitution. He has endowed one with some good qualities of mind and body and another with other qualities. He has created one in straitened and another in opulent circumstances. He has provided one with ample resources and another with scanty ones. A little thinking will convince a person that the variety in human culture is due only to those very differences and distinctions which are based on wisdom and perfect knowledge. That is why chaos of one sort or the other results whenever people artificially try either to aggravate these differences and distinctions or to eliminate them totally. The human tendency to envy others because of their superiority in anything generates jealousy, cut-throat competition, enmity, class struggle and the like with the resulting consequences. One who suffers from such a mentality tries to grab unlawfully that which Allah has not given him through His bounty. In this verse Allah has advised the Muslims to avoid such a mentality and keep themselves free from envying others. One should, however, pray to Allah for His bounty, for He will bestow upon him whatever He considers proper for him, because He has perfect knowledge of everything.

As regards "The men shall have their due share according to what they have earned, and the women shall have their share according to what they have earned," in my opinion it means that women should not envy men and men should not envy women because of any superiority the one has over the other because of Allah's bounty. They should make full use of whatever Allah has given them and rest assured that each one will get one's due share according to what good or evil one earns and of the same quality that one deserves.

Tafsir Ibn-Kathir: (For men there is reward for what they have earned, (and likewise) for women there is reward for what they have earned,) indicates, according to Ibn Jarir, that each person will earn his wages for his works, a reward if his deeds are good, and punishment if his deeds are evil. It was also reported that this Ayah is talking about inheritance, indicating the fact that each person will get his due share of the inheritance, as Al-Walibi reported from Ibn `Abbas. 

Allah then directed the servants to what benefits them, (and ask Allah of His Bounty.)Therefore, the Ayah states, "Do not wish for what other people were endowed with over you, for this is a decision that will come to pass, and wishing does not change its decree. However, ask Me of My favor and I will grant it to you, for I Am Most Generous and Most Giving.'' 

Allah then said, (إِنَّ اللَّهَ كَانَ بِكُلِّ شَىْءٍ عَلِيماً Surely, Allah is Ever All-Knower of everything.) meaning, Allah knows who deserves this life, and so He gives him riches, and whoever deserves poverty, He makes him poor. He also knows who deserves the Hereafter, and He directs him to perform the deeds that will help him to be sucessful in it, and whoever deserves failure, He prevents him from achieving righteousness and what leads to it. 

Yusuf Ali  Explanation: Men and women have gifts from Allah-some greater than others. They seem unequal, but we are assured that Allah has allotted them by a scheme by which people receive what they earn. If this does not appear clear in our sight, let us remember that we have no full knowledge but Allah has. We must not be jealous if other people have more than we have-in wealth or position or strength or honour or talent or happiness. Probably things are equalized in the aggregate or in the long run, or equated to needs and merits on a scale which we cannot appraise. If we want more, instead of being jealous or covetous, we should pray to Allah and place before Him our needs. Though He knows all, and has no need of our prayer, our prayer may reveal to ourselves our shortcomings and enable us to deserve more of Allah's bounty or make ourselves fit for it.

Javed Ahmad Ghamidi Explanation: The Almighty has said this because the real sphere in which one should strive in outdoing others is not the sphere of inborn abilities and characteristics because in this sphere some in reality are stronger than others. The Almighty has created some people superior to others as regards their mental, physical, economic and social status. Similar is the case of a man and a woman. They have been created as counterparts such that one is by nature the active member and the other the passive one. While the former trait needs domination, vigour and force, the latter needs gentleness, subtlety and acquiescence. Viewed thus, each possesses relative superiority to the other. These are inborn characteristics and any effort to surpass one another in this area would be tantamount to waging war against nature. This would of course only leave them to mourn their own misfortune.

Here the Almighty has directed attention to another sphere in which people should strive to outdo one another. This is the sphere of earning reward for one’s self through good deeds, high character, worship, diligence and virtue. The Qur’ān at various places has referred to this sphere by the comprehensive words “faith” and “righteous deeds.” This is the sphere in which people should try to outdo one another. There is no restriction on anyone in striving to outdo others in this sphere; in fact, trying to surpass others in this sphere is as desirable as it is condemnable in the sphere of innate abilities. Both a man and a woman will earn great reward if they strive and exert themselves in this area. It is open for every person whether a bondsman or a free man, a person of high social status or low, good-looking or ugly, blind or blessed with the faculty of sight. If a person does want to become superior to others, it is this sphere that he should select for all his efforts and endeavours. Wasting one’s effort in the wrong sphere only brings into existence clashes and disputes which are of no avail. Consequently, if he really wants to test his mettle and expend his energies, he must select the sphere of piety and virtue.

Qur'an Wiki Explanation: we have a general prohibition against coveting the gifts God has favoured some believers with. This is a general statement that applies to all sorts of favours and privileges, which may include functions, positions, abilities, talents, wealth and other luxuries. A believer should appeal to God and pray to Him to grant him of His grace. He should not waste time feeling sorry for himself nor with all that such an attitude generates of harbouring grudges and greed, of feeling angry, deprived, or unjustly treated. Such feelings may give rise to thinking ill of God and His fair distribution. To harbour such a feeling is disastrous because it substitutes worry and misery for content and self confidence. Entertaining such evil thoughts wastes one’s energy. To turn to God directly and to pray to Him for His grace is to turn to the source of all grace; it can never be exhausted and does not repel anyone. Moreover, it is in God that all hopes are placed and to Him alone that one should turn as one goes about, seeking one’s share of God’s grace.

As has already been said, this is a general directive. The fact that it comes at this point in the sūrah, as well as in a number of reports which speak of the occasion when it was revealed, may indicate that this verse refers specifically to a certain type of favour, namely, the difference in shares of inheritance between men and women. This is an extremely important aspect of the relationship between the two sexes which needs to be established on the solid foundation of mutual acceptance and complementarity, so that contentment prevails in the family and the Muslim society at large. Despite the importance of this aspect, it does not limit the generality of the statement. Authoritative commentaries on the Qur’ān speak of both aspects, giving reports in support of both:

 

Umm Salamah, a wife of the Prophet, once said to him: “Messenger of God, men fight when we do not, and we receive half a share of inheritance.” God subsequently revealed: “Do not covet the bounties God has bestowed more abundantly on some of you than on others.” Another report also quotes Umm Salamah as saying to the Prophet: “Messenger of God, we do not fight so that we may be martyrs, and we do not have an equal share of inheritance”. This verse was then revealed. Later, God revealed the verse in which He says: “I will not suffer the work of any worker among you, male or female, to be lost.” (3:195)

You may now like to listen to explanation of the above referred ayat / verse by prominent Muslim scholar Nouman Ali Khan:

May Allah help us understand Qur'ān and help us to be contended over what we have rather than coveting on others' fortunes and lamenting. May Allah help us act upon the commandments of Allah contained therein. Aameen.

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

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

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

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

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

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

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