Slaying an innocent soul is like slaying all mankind

The post today is specially dedicated in the memory of those countless people killed for not fault of theirs around the world the world. The motive behind these killing may be personal, religious or defending the so-called self-interests, but the end result is that poor and innocent people get killed. Those who organize these killings or are back stage, may never know the grief and void their heinous acts leave behind, leaving mothers mourning. 

This post today is specially dedicated to those innocent students whose school was attacked by a group of religiously motivated fanatics on this day, 16 December 2014, in Peshawar Pakistan. The killers stormed into the school and killed over 150 innocent school children mercilessly by spraying bullets from their automatic weapons. The gory incident till to date makes one shiver of the barbarism of the killers. This post is also dedicated to martyrs of a mosque in New Zealand on 15 March 2019. I wonder if such heartless killers and their masters have ever had sound sleep for their inhuman acts, for which no sane human or religion would subscribe to.

This post is also dedicated to millions of innocent people who died due foreign aggression in their countries and specially those who have been struggling for independence, like people of Indian held Kashmir, Palestine and countries tried to be captured like the Vietnam, Afghanistan, Iraq and Libya.

The 32nd verse, which is about the Decree of Allah regarding the killing of a human being,  commes right after the verses 27-31 that carry the story of Adam's two sons (Abel and Cain). The purpose of mentioning this particular incident is to reproach the Jews subtly for the plot they had hatched to assassinate the Prophet (peace be on him) and some of his illustrious Companions see (n. 30) above. The resemblance between the two incidents is evident. God honoured some of the illiterate people of Arabia and disregarded the ancient People of the Book because the former were pious while the latter were not. But rather than reflect upon the causes of their rejection by God, and do something to overcome the failings which had led to that rejection, the Israelites were seized by the same fit of arrogant ignorance and folly which had once seized the criminal son of Adam, and resolved to kill those whose good deeds had been accepted by God. It was obvious that such acts would contribute nothing towards their acceptance by God. They would rather earn them an even greater degree of God's disapproval.

However, the 32nd verse is not to be restricted to one community only. Its universal applicability stands good even today and killing of innocent people can and should never be justified:

مِنۡ اَجۡلِ ذٰ لِكَ​ ۛ ۚ كَتَبۡنَا عَلٰى بَنِىۡۤ اِسۡرَآءِيۡلَ اَنَّهٗ مَنۡ قَتَلَ نَفۡسًۢا بِغَيۡرِ نَفۡسٍ اَوۡ فَسَادٍ فِى الۡاَرۡضِ فَكَاَنَّمَا قَتَلَ النَّاسَ جَمِيۡعًا ؕ وَمَنۡ اَحۡيَاهَا فَكَاَنَّمَاۤ اَحۡيَا النَّاسَ جَمِيۡعًا ​ؕ وَلَـقَدۡ جَآءَتۡهُمۡ رُسُلُنَا بِالۡبَيِّنٰتِ ثُمَّ اِنَّ كَثِيۡرًا مِّنۡهُمۡ بَعۡدَ ذٰ لِكَ فِى الۡاَرۡضِ لَمُسۡرِفُوۡنَ‏ 

(5:32) Therefore We ordained for the Children of Israel that he who slays a soul unless it be (in punishment) for murder or for spreading mischief on earth shall be as if he had slain all mankind; and he who saves a life shall be as if he had given life to all mankind. And indeed, again and again did Our Messengers come to them with clear directives; yet many of them continued to commit excesses on earth.

That is, "Allah enjoined the Israelites to refrain from murder because they were showing the same murderous symptoms as had been shown by the cruel son of Adam. That is why such strict checks on murder were applied." But the pity is that these precious instructions are not found in the present Bible. The Talmud, however, says, "To him who kills a single individual of Israel, it shall be reckoned as if he had slain the whole race and he who preserves a single individual of Israel, according to the Book of Allah, he preserves the whole world." It also says that a judge of the Israelites in a case of murder would warn the witness saying, "To him who kills a single individual of Israel, it shall be reckoned as if he has slain the whole race." 

54This is to emphasize the sanctity of human life: it is essential for the preservation of human life that everyone should regard the life of the other as sacred and help to protect it. The one who takes the life of another without right does not commit injustice to that one alone, but also proves that he has no feeling for the sanctity of human life and of mercy for others. Hence, he is most surely the enemy of the whole human race, for if every individual suffered from the same kind of hard-heartedness, the whole human race would come to an end. On the contrary, if one helps to preserve a single human life, he is indeed a helper of all mankind for he possesses those qualities upon which the survival of the whole human race depends. 

Tafsir Ibn-Kathir:  Human Beings Should Respect the Sanctity of Other Human Beings

Allah says, because the son of Adam killed his brother in transgression and aggression, (كَتَبْنَا عَلَى بَنِى إِسْرَءِيلَ We ordained for the Children of Israel...) meaning, We legislated for them and informed them,

(أَنَّهُ مَن قَتَلَ نَفْساً بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِى الاٌّرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعاً وَمَنْ أَحْيَـهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعاً that if anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land - it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind.) The Ayah states, whoever kills a soul without justification -- such as in retaliation for murder or for causing mischief on earth -- will be as if he has killed all mankind, because there is no difference between one life and another.

(وَمَنْ أَحْيَـهَا and if anyone saved a life...) by preventing its blood from being shed and believing in its sanctity, then all people will have been saved from him, so,

(فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعاً it would be as if he saved the life of all mankind.) Al-A`mash and others said that Abu Salih said that Abu Hurayrah said, "I entered on `Uthman when he was under siege in his house and said, `I came to give you, my support. Now, it is good to fight (defending you) O Leader of the Faithful!' He said, `O Abu Hurayrah! Does it please you that you kill all people, including me' I said, `No.' He said, `If you kill one man, it is as if you killed all people. Therefore, go back with my permission for you to leave. May you receive your reward and be saved from the burden.' So I went back and did not fight.' `Ali bin Abi Talhah reported that Ibn `Abbas said, "It is as Allah has stated,

(مَن قَتَلَ نَفْساً بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِى الاٌّرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعاً وَمَنْ أَحْيَـهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعاً if anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land - it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind.) Saving life in this case occurs by not killing a soul that Allah has forbidden. So, this is the meaning of saving the life of all mankind, for whoever forbids killing a soul without justification, the lives of all people will be saved from him.'' Similar was said by Mujahid;

(And if anyone saved a life...) means, he refrains from killing a soul. Al-`Awfi reported that Ibn `Abbas said that Allah's statement,

(فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعاً it would be as if he killed all mankind. .) means, "Whoever kills one soul that Allah has forbidden killing, is just like he who kills all mankind.'' Sa`id bin Jubayr said, "He who allows himself to shed the blood of a Muslim, is like he who allows shedding the blood of all people. He who forbids shedding the blood of one Muslim, is like he who forbids shedding the blood of all people.'' In addition, 

Ibn Jurayj said that Al-A`raj said that Mujahid commented on the Ayah, (فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعاً it would be as if he killed all mankind,) "He who kills a believing soul intentionally, Allah makes the Fire of Hell his abode, He will become angry with him, and curse him, and has prepared a tremendous punishment for him, equal to if he had killed all people, his punishment will still be the same.'' 

Ibn Jurayj said that Mujahid said that the Ayah, (وَمَنْ أَحْيَـهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعاً and if anyone saved a life, it would be as if he saved the life of all mankind.) means, "He who does not kill anyone, then the lives of people are safe from him.''

Warning Those who Commit Mischief: Allah said, (وَلَقَدْ جَآءَتْهُمْ رُسُلُنَا بِالّبَيِّنَـتِAnd indeed, there came to them Our Messengers with Al-Bayyinat,) meaning, clear evidences, signs and proofs,

(ثُمَّ إِنَّ كَثِيراً مِّنْهُمْ بَعْدَ ذلِكَ فِى الاٌّرْضِ لَمُسْرِفُونَ even then after that many of them continued to exceed the limits in the land!) This Ayah chastises and criticizes those who commit the prohibitions, after knowing that they are prohibited from indulging in them. The Jews of Al-Madinah, such as Banu Qurayzah, An-Nadir and Qaynuqa`, used to fight along with either Khazraj or Aws, when war would erupt between them during the time of Jahiliyyah. When these wars would end, the Jews would ransom those who were captured and pay the blood money for those who were killed. Allah criticized them for this practice in Surat Al-Baqarah,

﴿وَإِذْ أَخَذْنَا مِيثَـقَكُمْ لاَ تَسْفِكُونَ دِمَآءِكُمْ وَلاَ تُخْرِجُونَ أَنفُسَكُمْ مِّن دِيَـرِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنتُمْ تَشْهَدُونَ - ثُمَّ أَنتُمْ هَـؤُلاَءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِّنكُم مِّن دِيَـرِهِمْ تَظَـهَرُونَ علَيْهِم بِالإِثْمِ وَالْعُدْوَنِ وَإِن يَأْتُوكُمْ أُسَـرَى تُفَـدُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَـبِ وَتَكْفُرُونَ بِبَعْضٍ فَمَا جَزَآءُ مَن يَفْعَلُ ذلِكَ مِنكُمْ إِلاَّ خِزْىٌ فِي الْحَيَوةِ الدُّنْيَا وَيَوْمَ الْقِيَـمَةِ يُرَدُّونَ إِلَى أَشَدِّ الّعَذَابِ وَمَا اللَّهُ بِغَـفِلٍ عَمَّا تَعْمَلُونَ ﴾

(And (remember) when We took your covenant (saying): Shed not your (people's) blood, nor turn out your own people from their dwellings. Then, (this) you ratified and (to this) you bear witness. After this, it is you who kill one another and drive out a party of your own from their homes, assist (their enemies) against them, in sin and transgression. And if they come to you as captives, you ransom them, although their expulsion was forbidden to you. Then do you believe in a part of the Scripture and reject the rest Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. And Allah is not unaware of what you do.) [2:84-85]

Muhammad Asad Explanation:

This moral truth is among those to which the first sentence of verse {15} of this surah alludes [(5:15) People of the Book! Now Our Messenger has come to you: he makes clear to you a good many things of the Book which you were wont to conceal, and also passes over many things...], and its succinct formulation fully explains the reason why the story of Cain and Abel is mentioned in this context. The expression "We have ordained unto the children of Israel" does not, of course, detract from the universal validity of this moral: it refers merely to its earliest enunciation.

(And, indeed, there came unto them) I.e., to the followers of the Bible, both the Jews and the Christians.

(Our apostles with all evidence of the truth: yet, behold, notwithstanding all this, many of them go on committing all manner of excesses on earth) The present participle la-musrifun indicates their "continuously committing excesses" (i.e., crimes), and is best rendered as "they go on committing" them. In view of the preceding passages, these "excesses" obviously refer to crimes of violence and, in particular, to the ruthless killing of human beings.

Yusuf Ali Explanation: 

The story of Cain is referred to in a few graphic details in order to tell the story of Israel. Israel rebelled against Allah, slew and insulted righteous men who did them no harm but on the contrary came in all humility. When Allah withdrew His favour from Israel because of its sins and bestowed it on brother nation, the jealousy of Israel plunged it deeper into sin. To kill or seek to kill an individual because he represents an ideal is to kill all who uphold the ideal. On the other hand, to save an individual life in the same circumstances is to save a whole community. What could be stronger condemnation of individual assassination and revenge?

Javed Ahmad Ghamidi Explanation:

This law has always existed in the sharī‘ah of the prophets of God. The Jews are referred here merely to highlight their callousness and unruliness. This does not mean that this law is specific to the Israelites. Thus, the directive which was given to Noah (sws) in this regard is mentioned in the following words in the Bible:

… And for your lifeblood I will surely demand an accounting. I will demand an accounting from every animal. And from each human being, too, I will demand an accounting for the life of another human being. Whoever sheds human blood, by humans shall their blood be shed; for in the image of God has God made mankind. (Genesis, 9:5-6)

This law shall be explained later at the end of this section of verses. The real philosophy of qiṣāṣ has been alluded to here to explain the gravity of killing someone. Consequently, the duties and responsibilities which this type of murder imposes on us as Muslims can be summed up in the following words of Imām Amīn Aḥsan Iṣlāḥī:

• Firstly, every occurrence of murder should create tumult and commotion in the nation. If qiṣāṣ is not taken from the criminal responsible for it, everyone will feel that he no longer has the protection of the law he formerly had. The law is the protector of all and if it has been violated, merely a single person has not been slain, but the lives of all are in danger.
• Secondly, to search for the murderer is not just the responsibility of the heirs of the murdered person, but is that of the whole nation as it is not that just one life has been taken – rather all the lives have been taken.
• Thirdly, if a person finds someone in danger, he should not ignore the situation thinking that he should not interfere in someone else’s affairs; rather he should defend and protect him as much as he can, even if he has to endure difficulties; for a person who defends an aggrieved and oppressed person, in fact, defends humanity of which he himself is a part.
• Fourthly, a person who hides someone’s murder, or bears false evidence in favour of the murderer or stands surety for him, or gives refuge to him or legally pleads for him, or intentionally excuses him, in fact, does so for the murder of his own self, his father, his brother, and his son because the murderer of one is the murderer of all.
• Fifthly, to help the government or the heirs of the slain person in taking qiṣāṣ is like giving a life to the slain person because, according to the Qur’ān, there is life in qiṣāṣ. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 2, 503)

This verse very clearly states that if a state and the law it follows want to punish a person by death, then it can only be given in the two cases referred to by the verse. Except for these cases, it cannot be meted out for any other crime.

(.. Our messengers came to them with very clear signs; however, in spite of this, there are many among them who transgress in the land) Ie., they have been transgressing bounds before and are doing so now as well and in spite of the fact that the messengers of God have conclusively communicated the truth to them, they are not ready to give up their attitude of rebelliousness and spreading anarchy – an attitude they have always adopted.

Tafsir Qur'an Wiki:

This type of person exists and aggression is committed against peaceful and good- natured people who harbour neither grudges nor ill-feelings towards others. A reminder and a warning may achieve nothing with those who have an evil nature. Adopting a peaceful attitude may not be sufficient to prevent aggression. For all this, the ghastly crime of killing one person is considered so grave and so sordid that it is equated with the crime of killing all mankind. On the other hand, efforts to prevent killing and to spare the life of one person are considered a great action, equal to saving all mankind. The law given to the Children of Israel included this principle which equates the life of any human being with every life. The right to live is applicable to all. Hence, killing one person is an aggression against the right to live in which all people stand equal. Similarly, preventing murder and sparing the life of one person, either through defending the would-be victim or inflicting the death penalty on the killer in order to prevent the murder of another, is to save the basic right of life applicable to all.

It should be clarified here that this rule applies to people in the land of Islam, whether Muslim or not, as long as they are living under the rule and protection of the Islamic authority. As for those who are in a land hostile to Islam, neither their lives nor their properties are protected unless they have concluded a peace treaty with the land of Islam. This legislative rule should be well remembered. We should also remember that the land of Islam is that in which the rule of Islam prevails and Islamic law is implemented. The hostile land is that which does not implement Islamic law.

God has decreed this principle for the Children of Israel, because at that time, they were the recipients of Divine revelation and, as such, they represented the land of Islam as long as they implemented the law of the Torah in its fullness, without any distortion. But the Children of Israel exceeded their limits after God’s messengers came to them with clear proof of the truth. Ever since the time of the Prophet Muĥammad (peace be upon him) many of them continue to commit excesses of all sorts. The Qur’ān records against them these excesses as well as the fact that they have no argument to justify their errors: “Our [i.e. God’s] messengers brought them clear evidence of the truth, but despite all this, many of them continue to commit all manner of excesses on earth.”

What excess is greater than distorting or ignoring God’s law? This explained, we need to point out that God has made the perpetration of corruption on earth similar to murder: the perpetrator is put to death because he has forfeited his right to live. The security of the Muslim community in the land of Islam and maintaining law and order within the system which gives the Muslim community the sense of peace and security are essential in the same way as the safety of individuals, if not more. Indeed, the safety of individuals cannot be guaranteed unless the security of the community is achieved. There is also the added reason of protecting this distinguished type of community and providing for it all guarantees of stability and continuity so that its people may carry on with their promotion of a better standard of human life. It is perhaps appropriate to mention here that this community provides to all mankind the guarantees necessary for the promotion of life, helps everything good to flourish and repels all evil. Its prime purpose is prevention, but it also administers the proper remedy for what could not be prevented. It removes every cause tempting human being to lean towards evil and aggression. When it has done all this, anyone who threatens the security of this community is an evil element and should be removed unless he returns to his senses.

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 | 6 | 

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

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

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

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

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Prophetic Supplication by Prophet Eesa (Jesus, son of Mary) as mentioned in Qur'an

There is a mention of thirty-five prophets in the Qur'an that were divinely sent to our earthly world for the guidance of the man. Many anecdotes, sayings and supplications have been mentioned in Qur'an is a continuation of all previous Divine religions sent through these prophets. It is worthwhile to notice that all prophets were always praying for their people so that no harm comes to them and they are well sustained by the Lord of the entire universe.

We have already shared a number of supplications attributed to some of the prophets as mentioned in Qur'an. Today we share the 114th verse from Surah 5. Al Maida (The Table Spread). The words of the Prayer and name of the chapter seem to suggest the Last Supper:

قَالَ عِيۡسَى ابۡنُ مَرۡيَمَ اللّٰهُمَّ رَبَّنَاۤ اَنۡزِلۡ عَلَيۡنَا مَآئِدَةً مِّنَ السَّمَآءِ تَكُوۡنُ لَـنَا عِيۡدًا لِّاَوَّلِنَا وَاٰخِرِنَا وَاٰيَةً مِّنۡكَ​ۚ وَارۡزُقۡنَا وَاَنۡتَ خَيۡرُ الرّٰزِقِيۡنَ‏ 

(5:114) Jesus, son of Mary, then prayed: 'O Allah, our Lord, send down to us a repast from the heavens that shall be a festival for the first of us and for the last of us, and a sign from You. And provide us with sustenance, for You are the best Provider of sustenance.'

Tafsir Ibn-Kathir: 

(قَالَ عِيسَى ابْنُ مَرْيَمَ اللَّهُمَّ رَبَّنَآ أَنزِلْ عَلَيْنَا مَآئِدَةً مِّنَ السَّمَآءِ تَكُونُ لَنَا عِيداً لاًّوَّلِنَا وَءَاخِرِنَا `Isa, son of Maryam, said: "O Allah, our Lord! Send us from heaven a table spread (with food) that there may be for us -- for the first and the last of us -- a festival...'') As-Suddi commented that the Ayah means, "We will take that day on which the table was sent down as a day of celebration, that we and those who come after us would consider sacred.'' Sufyan Ath-Thawri said that it means, "A Day of prayer.'

(﴿وَءَايَةً مِّنْكَ and a sign from You. ) Proving that You are able to do all things and to accept my supplication, so that they accept what I convey to them from You,

(وَارْزُقْنَا and provide us sustenance,) a delicious food from You that does not require any effort or hardship,

(وَاَنۡتَ خَيۡرُ الرّٰزِقِيۡنَ‏ "For You are the Best of sustainers.'') Please read the attribute Ar-Razzaq (الرزاق) - The Supplier, The Provider for explanation of this part of the verse.

Yusuf Ali Explanation: 

As in Islam, so in Christ's Prayer, sustenance should be taken for both physical and spiritual strength, especially the latter. "Give us this day our daily bread" seems the rendering of a literalist whose attention was fixed too much on bread.

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.

Photo | Reference: | 1 | 2 | 3 |

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

An effort has been made to gather explanation / exegesis of the surahs 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

Beware Believers! of the handiwork of Satan

Satan is the cleverest evil-minded creature ever created. It enticed the first of the humans to disrespect the Divine commandment and made them commit a sin they were asked not to. Since then, he and his evil forces have been unleashed to deceive the mankind and commit them to sins and games that take them away from the remembrance of God. Once a man falls into his trap, then there is no ending and a time comes when sins and gambling become their second nature.

Mindful of Satanic machinations, our Lord has always been guiding us to stay away from every act that takes us away from the straight path, Sirat e Mustaqeem. There are numerous Ayats / verses in Qur'an that caution man to be on the lookout on all activities that are unhealthy, unclean and sinful. We shared some of these in our earlier posts and add today yet another Ayat/verse that warn the believers of Satan's handiwork that may led us fall into his trap in the name of amusement and good time.

The following verses, the 90th verse of Surah Al Maida, Chapter Five, is one such Divine Warning. However, the irony is that many a man and woman who are already in grips of the evil forces mock such cautions and warnings for it robs them of joy and lewdness of their lives. To them, being religious or adhering to commandments of our Lord are a waste of time, making their lives boring and dull. To them drinking, dancing, listening to loud music and indulging in unlawful sex is real life. What can be said of their nativity for real life begins after this life, for which they have no foresight to think of.

Before we go to the verse, it may be clarified that all healthy physical activities, sports and other mind broadening games do not fall into the category of the ills talked of in this verse. But if these activities are turned into gambling, then the meanings differ altogether.

Coming to the selected verse of today:

يٰۤاَيُّهَا الَّذِيۡنَ اٰمَنُوۡۤا اِنَّمَا الۡخَمۡرُ وَالۡمَيۡسِرُ وَالۡاَنۡصَابُ وَالۡاَزۡلَامُ رِجۡسٌ مِّنۡ عَمَلِ الشَّيۡطٰنِ فَاجۡتَنِبُوۡهُ لَعَلَّكُمۡ تُفۡلِحُوۡنَ‏  

(5:90) Believers! Intoxicants, games of chance, idolatrous sacrifices at altars, and divining arrows are all abominations, the handiwork of Satan. So, turn wholly away from it so that you may attain true success.

The next verse further explains this Ayat as to why we must be cautious of Satan's enticement:

By intoxicants and games of chance Satan only desires to create enmity and hatred between you, and to turn you away from the remembrance of Allah and from Prayer. Will you, then, desist? (5:91)

The detailed explanation of above verses by eminent Muslim scholar Sayyid Abul Ala Maududi has already been given in Part IV of exegesis of Surah Al Maida. Herein under, we share the explanation of this verse by some of other scholars / exegetes as under: 

Tafsir Ibn-Kathir: 

Allah forbids His believing servants from consuming Khamr and Maysir which is gambling. Ibn Abi Hatim recorded that `Ali bin Abi Talib, the Leader of the Faithful, said that chess is a type of gambling. Ibn Abi Hatim recorded that `Ata', Mujahid and Tawus, or, two of them, said that every type of gambling, including children's playing with (a certain type of) nuts, is Maysir. Ibn `Umar said that Al-Maysir means gambling, and this is the same statement that Ad-Dahhak reported from Ibn `Abbas, who added, "They used to gamble during the time of Jahiliyyah, until Islam came. Allah then forbade them from this evil behavior.'

Meaning of Ansab and Azlam: Al-Ansab were altar stones, in whose vicinity sacrifices were offered (during the time of Jahiliyyah), according to Ibn `Abbas, Mujahid, `Ata', Sa`id bin Jubayr and Al-Hasan. They also said that Al-Azlam were arrows that they used for lotteries to make decisions, as Ibn Abi Hatim narrated. 

Allah said, (A Rijs of Shaytan's handiwork) meaning, abomination of Shaytan's handiwork, according to `Ali bin Abi Talhah who reported it from Ibn `Abbas. Sa`id bin Jubayr said that Rijs means `sin' while Zayd bin Aslam said; "An evil handiwork of Shaytan.''

(So, avoid that) avoid all of these abominations, (in order that you may be successful.) and this is a statement of encouragement.

(Shaytan wants only to excite enmity and hatred between you with Khamr (intoxicants) and Maysir (gambling), and hinder you from the remembrance of Allah and from the Salah (the prayer). So, will you not then abstain) This is a threat and a warning.

Hadiths that Prohibit Khamr (Intoxicants)

Imam Ahmad recorded that Abu Hurayrah said, "There were three stages to prohibiting Khamr (intoxicants). When the Messenger of Allah migrated to Al-Madinah, the people were consuming alcohol and gambling, so they asked the Messenger of Allah about these things, Allah revealed,

(They ask you about alcoholic drinks and gambling. Say: "In them is a great sin, and (some) benefit for men.'') [2:219], until the end of the Ayah. The people said, `They (intoxicants and gambling) were not prohibited for us. Allah only said,

(In them is a great sin, and (some) benefit for men.)' So they went on drinking Khamr until one day, one of the emigrants lead his companions in the Maghrib prayer and mixed up the Ayat in his recitation. Thereafter, Allah sent down a tougher statement,

(O you who believe! Approach not the Salah (the prayer) when you are in a drunken state until you know (the meaning of) what you utter.)﴿4:43﴾ xThen, the people would drink before the time of the prayer so that they would attend the prayer while sober. A firmer Ayah was later revealed,

(O you who believe! Khamr, Maysir, Ansab, and Azlam are an abomination of Shaytan's handiwork. So avoid that in order that you may be successful.)﴿5:90-91﴾ So they said, `We abstained, O Lord!' Later, some people said, `O Allah's Messenger! Some people died in the cause of Allah, while some others died in their beds, but they used to drink alcohol and indulge in gambling, which Allah has made a Rijs of the work of Shaytan.' So, Allah sent down: (Those who believe and do righteous good deeds, there is no sin on them for what they ate...) ﴿5:93﴾, until the end of the Ayah. 

The Prophet said: (Had they been made impermissible for them; they would have abandoned them as you have abandoned them.) Ahmad recorded this Hadith. Imam Ahmad recorded that `Umar bin Al-Khattab said, "O Allah! Explain the verdict about Khamr to us clearly.' The Ayah in Surat Al-Baqarah was revealed,

(They ask you about alcoholic drink and gambling. Say: "In them is a great sin.'')[2:219] `Umar was summoned and this Ayah was recited to him, but he still said, "O Allah! Make the verdict of Khamr clear to us.'' Then the Ayah in Surat An-Nisa' was revealed,

(O you who believe! Do not approach the Salah when you are in a drunken state.)[4:43] 

Thereafter, the Prophet had someone herald when it was time to pray, "Those in a drunken state are not to approach the prayer.' `Umar was again summoned and the Ayah was recited to him, but he still said, "O Allah! Make the verdict concerning Khamr clear to us.' Then, the Ayah in Surat Al-Ma'idah [5:91] was revealed, and `Umar was summoned and it was recited to him. 

When he reached the part of the Ayah that reads, (So, will you not then abstain) [5:91], `Umar said, "We abstained, we abstained.' Abu Dawud, At-Tirmidhi, and An-Nasa'i recorded this Hadith. `Ali bin Al-Madini and At-Tirmidhi graded it Sahih. It is recorded in the Two Sahihs, that `Umar bin Al-Khattab said in a speech; while standing on the Minbar of the Messenger of Allah (in the Prophet's Masjid in Al-Madinah) "O people! The prohibition of Khamr was revealed; and Khamr was extracted from five things: From grapes, dates, honey, wheat and barley. Khamr is what intoxicates the mind.' Al-Bukhari recorded that Ibn `Umar said, "The prohibition of Khamr was revealed when there were five kinds of intoxicants in Al-Madinah, besides what was produced from grapes.'

Muhammad Asad Translation:

According to all the lexicographers, the word khamr (derived from the verb khamara, "he concealed" or "obscured") denotes every substance the use of which obscures the intellect, i.e. intoxicates. Hence, the prohibition of intoxicants laid down in this verse comprises not merely alcoholic drinks, but also drugs which have a similar effect. The only exception from this total prohibition arises in cases of "dire necessity" (in the strictest sense of these words), as stipulated in the last sentence of verse {3} of this surah: that is to say, in cases where illness or a bodily accident makes the administration of intoxicating drugs or of alcohol imperative and unavoidable. - As regards the expression "idolatrous practices" (ansab, lit., "idolatrous altars"), see note [8] of this surah. This term has, I believe, been used here metaphorically, and is meant to circumscribe all practices of an idolatrous nature - like saint-worship, the attribution of "magic" properties to certain inanimate objects, the observance of all manner of superstitious taboos, and so forth. - For an explanation of the expression rendered by me as "divining of the future" (al-azlam, lit., "divining-arrows"), see note [9] on the second paragraph of verse {3} of this surah.

Yusuf Ali Explanation: 

Cf. ii. 219:

They ask thee concerning wine and gambling. Say: "In them is great sin and some profit for men; but the sin is greater than the profit." They ask thee how much they are to spend; say: "What is beyond your needs." Thus, doth Allah make clear to you His Signs: in order that ye may consider.

Wine: Khamr: literally understood to mean the fermented juice of the grape; applied by analogy to all fermented liquor, and by further analogy to any intoxicating liquor or drug. There may possible be some benefit in it, but the harm is greater than the benefit, especially if we look at it from a social as well as an individual point of view.

Gambling: maisir: literally, a means of getting something too easily, getting a profit without working for it; hence gambling. That is the principle on which gambling is prohibited. The form must familiar to the Arabs was gambling by casting lots by means of arrows, on the principle of a lottery: the arrows were marked, and served the same purpose as a modern lottery ticket. Something e.g., the carcase of a slaughtered animal, was divided into unequal parts. The marked arrows were drawn from a bag. Some were blank and those who drew them got nothing. Others indicated prizes, which were big or small. Whether you got a big share or a small share, or nothing, depended on pure luck, unless that was fraud also on the part of some people concerned. The principle on which the objection is based is: that, even if there is no fraud, you gain what you have not earned, or lose on a mere chance. Dice and wagering are rightly held to be within the definition of gambling. But insurance is not gambling, when conducted on business principles. Here the basis for calculation is statistics on a large scale, from which mere chance is eliminated. The insurers themselves pay premia in proportion to risks, exactly and statistically calculated. 

Cf. v. 3: "Forbidden to you are carrion, blood, the flesh of swine, the animal slaughtered in any name other than Allah's, the animal which has either been strangled, killed by blows, has died of a fall, by goring or that devoured by a beast of prey - unless it be that which you yourselves might have slaughtered while it was still alive - and that which was slaughtered at the altars. You are also forbidden to seek knowledge of your fate by divining arrows. All these are sinful acts. This day the unbelievers have fully despaired of your religion. Do not fear them; but fear Me. This day I have perfected for you your religion, and have bestowed upon you My bounty in full measure, and have been pleased to assign for you Islam as your religion. (Follow, then, the lawful and unlawful bounds enjoined upon you.) As for he who is driven by hunger, without being willfully inclined to sin, surely Allah is All-Forgiving, All-Compassionate."

The stones there referred to were stone altars or stone columns on which oil was poured for consecration, or slabs on which meat was sacrificed to idols. Any idolatrous or superstitious practices are condemned here. The ansab were objects of worship, and were common in Arabia before Islam. See Renan, "History of Israel", Chapter iv, and Corpus Inscriptionum Semiticarum. Part 1. p. 154: Illustrations Nos. 123 and 123 bis are Phoenician columns of that kind, found in Malta.

Cf. v. 3. The arrows there referred to were used for the division of meat by a sort of lottery or rate. But arrows were also used for divination, i.e., for ascertaining lucky or unlucky moments, or learning the wishes of the heathen gods, as to whether men should undertake certain actions or not. All superstitions are condemned.

Javed Ahmad Ghamidi Explanation:

It is evident from verse 43 of Sūrah al-Nisā’ and it is also evident from common sense that the real reason for the prohibition of liquor is the inebriation which it causes. For this reason, everything which intoxicates will similarly stand prohibited and a small quantity of it shall also be prohibited as a large quantity on the principle of forbidding things that may lead to grave evils.

The actual words are: فِي الۡخَمۡرِ وَ الۡمَيۡسِرِ. The word فِي here denotes deep engagement and involvement. I have translated it keeping in view this aspect. How gambling and liquor ignite the flames of enmity and revenge between people is explained thus by Imām Amīn Aḥsan Iṣlāḥī:

… It is a fact that a society in which these epidemic spreads in the first place becomes devoid of sensitivity towards modesty, chastity, honour and faithfulness (as is evident today from societies afflicted with western culture) and this in itself is a great disaster, and if there remains any trace of these values, then it is essential that every now and then due to them the society remain at war. Arabs were very sensitive to modesty, chastity, honour and integrity and this was a great quality in them. However, at the same time they were very fond of liquor and gambling. For this reason, bouts of liquor drinking and scuffles would cost them a lot. Wherever a person intoxicated with liquor attacked the honour of someone, belittled someone, teased someone or cheated in gambling (and such things are part and parcel of liquor and gambling), they would unsheathe their swords in the blink of any eye. This skirmish between two individuals would become a brawl between tribes and nations and such a progression of revenge after revenge would take place that this would not just be spread over months and years; even after a century this fire would seldom be extinguished. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 2, 590)

Tafsir Qur'an Wiki:

At this point, the prohibition is issued, but is combined with the prospect of attaining success, which itself has its profound effect on the human mind: “Therefore, turn away from them so that you may be successful.” It is within the context of legislation, permissibility and prohibition, as well as the moulding of the Muslim community in Madinah, purging it from all remaining traces of past tradition of the dark days, that a clear and decisive verdict is given on intoxicating drinks and gambling, coupled with practices of associating partners with God. Drinking, gambling, idols and divining arrows were important aspects of pre- Islamic Arabia. They were closely related in both practice and tradition. The Arabs used to drink to the point of extravagance. They considered that drinking afforded people distinction. They often mention drinking in their poetry as a practice to be proud of or to praise others with. In social gatherings, drinking was coupled with the slaughter of animals which were immediately cooked to provide food to those who took part in these drinking bouts, those who served wine and those who frequented such gatherings. The animals were slaughtered at the feet of idols which were sprayed with the blood of their sacrifice. In such social events, the act of divining arrows was practised in order to determine the sharing out of the sacrificial meat. Everyone’s share was determined by his arrow, with the highest arrow giving the largest share, and the lowest giving no share whatsoever, even though it might have been the arrow of the person who provided the animal for slaughter. This gives us an idea of how traditions were intertwined with ignorant ideological concepts.

This is followed by a decisive statement on the nature of those practices which admit no counter argument: “Intoxicants, games of chance, idolatrous practices and divining arrows are abominations devised by Satan.” These are, then, foul practices and cannot be included among good and wholesome things which God has permitted. Moreover, they have been devised by Satan, man’s old enemy. It is sufficient for a believer to know that something is devised by Satan to make it totally repugnant to him.

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' 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 | 6 |

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

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

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

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

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

Follow @IslamUltimate

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

Read More

Who are those whose eyes overflow with tears

Have you ever witnessed a non Muslim taking a shahada to become a Muslim? Well I suppose most reverts would have undergone this experience that when the took the shahada, tears intrinsically start to flow from their eyes. Ever wondered why is it so? This simple fact has been mentioned in the 83rd verse of Surah 5. Al Maida (The Table Spread):

وَاِذَا سَمِعُوۡا مَاۤ اُنۡزِلَ اِلَى الرَّسُوۡلِ تَرٰٓى اَعۡيُنَهُمۡ تَفِيۡضُ مِنَ الدَّمۡعِ مِمَّا عَرَفُوۡا مِنَ الۡحَـقِّ​ۚ يَقُوۡلُوۡنَ رَبَّنَاۤ اٰمَنَّا فَاكۡتُبۡنَا مَعَ الشّٰهِدِيۡنَ‏ 

(5:83) And when they hear what has been revealed to the Messenger you see that their eyes overflow with tears because of the Truth that they recognize and they say: 'Our Lord! We do believe; write us down, therefore, with those who bear witness (to the Truth).

Yes, it is the recognition of truth which has been hidden form them for years and when the truth unfolds, one cannot resist to control one's emotions and eyes become flooded with truth of happiness for having found the truth and the straight path that God has promised. This verse is in comparison with the attitude of the Jews and the Christians. While Jews generally stick to their beliefs, the Christians have a rather softer heart towards Islam for it is much closer to their beliefs, specially for those who realize that the notion of Jesus being son of God is an concoction by the priests and that Prophet Eesa (Jesus, may peace be upon him) was a prophet of God, like many others before him and Muhammad ﷺ, the last prophet of God.  The mention of group in the explanation below is in fact referred to Christians.

This is a picture of the way these true followers of Jesus (sws) enthusiastically welcomed the Qur’ān. This fact has been mentioned in the previous verse as under:

(5:82) Of all men you will find the Jews and those who associate others with Allah in His divinity to be the most hostile to those who believe; and you will surely find that of ail people they who say: 'We are Christians', are closest to feeling affection for those who believe. This is because there are worshipful priests and monks among them, and because they are not arrogant.

Explanation Qur'an Wiki: 

This is a very vivid description of this group. They are so deeply touched when they listen to the Qur’ān that tears spring to their eyes in recognition of the truth they hear. In the first instance, they cannot express this recognition in any way better than allowing their eyes to overflow with tears. No words are adequate to describe their feelings. Such a response, indicative of profound effect, is a well-known human reaction. Tearful eyes, however, are not enough. They do not wish to adopt a negative attitude to the truth they have recognized as a result of listening to the Qur’ān and its evident authoritativeness. They take a clear, positive attitude which accepts this truth, believes in it and submits to its authority. They declare their acceptance in a profound and frank manner.

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 | 

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

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

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

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

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

Follow @IslamUltimate

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

Read More

Divine Forgiveness - For Whom?

No matter how strong faith one may have, in some point in time of his life, one is likely to fall pray to the Evil and commit sins that places one's conciousness in extreme stress. And at that time except God, no one can offer solace and satisfaction to a lamenting heart. Mindful of such condition of His servants, God has at many places in the Qur'an asked His servants to return to Him for He is most Merciful and Forgiving.

Likewise, the servants of God are promised forgiveness if they are resentful and oft seeking forgiveness. The following 9th verse from Surah 5. Al Maida is based on a similar theme to give glad tidings to Allah's servants:

وَعَدَ اللّٰهُ الَّذِيۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ​ ۙ لَهُمۡ مَّغۡفِرَةٌ وَّاَجۡرٌ عَظِيۡمٌ‏ 

(5:9) Allah has promised those who believe and do righteous deeds forgiveness from sins and a great reward.

Eminent 14th century Muslim scholar Ibn-Kathir explains this verse in following words:

(Allah has promised those who believe and do deeds of righteousness, that for them there is forgiveness) for their sins,

(and a great reward.) which is Paradise, that is part of Allah's mercy for His servants. They will not earn Paradise on account of their good actions, but rather on account of His mercy and favor, even though they will qualify to earn this mercy on account of their good actions. Allah has made these actions the cause and path that lead to His mercy, favor, pardon and acceptance. Therefore, all this is from Allah Alone and all thanks are due to Him.

Tafsir Qur'an Wiki:

There must be a reward given by God to the believers, who deal with Him alone. This reward is needed to give encouragement to people to fulfil their obligations and to discharge their trust. The end of those who disbelieve and deny God’s revelations must be different from that of those who believe and do well. The 'great reward' is a reward to compensate good believers for what they miss of the luxuries and riches of this life when they fulfil their trust. It is a reward that reduces to insignificance all the hardship faced by the believers as they face up to human obstinacy and determined denial of the truth. It is only fair that Divine justice will not deliver to the good and the bad the same treatment.

Believers need to look up to this Divine system of justice and reward, so that they are able to overcome all temptations and impediments when they deal with God. Certain people only need to feel that God is pleased with them to appreciate its value, as well as the value of discharging their trust. But the Divine system deals with all people and with human nature itself. God knows that by nature man needs this promise of forgiveness and rich reward and needs to know the end of the disbelievers and their punishment. This reassures the believers and enables them to face up to the schemes of the evil ones, especially since they are commanded to deal justly with those whom they hate because of all the hardship they may have suffered at their hands.

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

Just a simple worse but have very far fetched meaning, for those fear Allah and surely Allah is well aware of what you do. Here we just been asked to have do righteous deeds and always be seeking forgiveness of Allah by repenting even for the slightest of sin lest these become too heavy on the Day of Resurrection.

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.

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
• 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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