Who are even more astray like cattle - The utterly heedless

The major difference between men and animal is the faculty of perception. The animals walk, sleep, eat just like men do, but they cannot differentiate between dirt and mud. inasmuch as animals follow only their instincts and natural needs and are not conscious of the possibility or necessity of a moral choice. They can be lead to wherever their shepherds lead them to. 

However,  men has been faculties to think, differentiate between good and bad, or right or wrong. If man has this understanding and knowledge he sees the right thing with his eyes, hears the right thing with his ears, thinks the right thing with his mind and intellect and takes the right decisions. But when he refuses to believe in the revelations of Allah, he fails to see the truth in spite of the eyes, becomes deaf to every word of admonition in spite of the ears, and misuses the blessings of the mind and intellect that God has granted him, and goes on drawing wrong conclusions one after the other, so much so that he starts using all his capabilities for his own destruction. These are the men who are labelled as the men who are even more astray like cattle - the utterly heedless. 

It is for such men that the following 179th verse of Surah 7 Al A'raf was revealed, expressing the Divine anger: 

وَلَـقَدۡ ذَرَاۡنَا لِجَـهَنَّمَ كَثِيۡرًا مِّنَ الۡجِنِّ وَالۡاِنۡسِ​ ​ۖ  لَهُمۡ قُلُوۡبٌ لَّا يَفۡقَهُوۡنَ بِهَا  وَلَهُمۡ اَعۡيُنٌ لَّا يُبۡصِرُوۡنَ بِهَا  وَلَهُمۡ اٰذَانٌ لَّا يَسۡمَعُوۡنَ بِهَا ؕ اُولٰۤـئِكَ كَالۡاَنۡعَامِ بَلۡ هُمۡ اَضَلُّ​ ؕ اُولٰۤـئِكَ هُمُ الۡغٰفِلُوۡنَ‏ 

(7:179) And certainly We have created for Hell many of the jinn and mankind; they have hearts with which they fail to understand; and they have eyes with which they fail to see; and they have ears with which they fail to hear. They are like cattle - indeed, even more astray. Such are utterly heedless.

It does not mean that.... "There are many Jinns and human beings whom We have created for the sole purpose of sending them to Hell and with the intention of making them fuel for it." But what it means is this: "We created them and gave them hearts, brains, eyes and ears but these wicked people did not make use of these faculties to discern the Truth from falsehood and made themselves fuel for Hell by their evil deeds."

The way that has been adopted to express the above thing is that of showing intense regret in human language. For example, when the young sons of a mother are killed in the battle she says to the people, "I brought them up to become fodder for the cannon". But she does not mean that she really brought them up for this purpose. 

The above quoted verse is similar to the 26th verses of Surah 46. Al-Ahqaf:

وَلَقَدۡ مَكَّنّٰهُمۡ فِيۡمَاۤ اِنۡ مَّكَّنّٰكُمۡ فِيۡهِ وَجَعَلۡنَا لَهُمۡ سَمۡعًا وَّاَبۡصَارًا وَّاَفۡـئِدَةً  ۖ فَمَاۤ اَغۡنٰى عَنۡهُمۡ سَمۡعُهُمۡ وَلَاۤ اَبۡصَارُهُمۡ وَلَاۤ اَفۡـئِدَتُهُمۡ مِّنۡ شَىۡءٍ اِذۡ كَانُوۡا يَجۡحَدُوۡنَۙ بِاٰيٰتِ اللّٰهِ وَحَاقَ بِهِمۡ مَّا كَانُوۡا بِهٖ يَسۡتَهۡزِءُوۡنَ

(46:26) We had established them firmly in a manner We have not established you. We had given them ears and eyes and hearts. But nothing availed them neither their ears, nor their eyes, nor their hearts, for they denied the Signs of Allah. Then what they had mocked at encompassed them.

Javed Ahmad Ghamidi Explanation:

 This sentence expresses great anger and warning. It means that if a large number of men and jinn who have adopted a rebellious attitude, then after this it can only be said that God has created them for Hell. Thus, it is explained ahead why they will become the fuel of Hell. It is stated that that these people did not take any advantage of the faculties and abilities which the Almighty gave them to understand the truth. The consequence of this was that the very objective of their life became coming into this world, spending time here and then ending up in Hell.

This understanding, seeing and listening refer to their essence and reality; otherwise they fully understand, see and listen what these faculties demand in the perceptible sense to feed their hunger and satisfy their sexual urge.

Imām Amīn Aḥsan Iṣlāḥī writes:

… They are like animals because just as animals confine their efforts to satisfy the needs of their bodies, in a similar way, their endeavours too are restricted to their material needs and desires. They are less sensible than animals because animals at least take advantage of all the abilities found in their instincts and leave no stone unturned in this regard. On the other hand, human beings not only do not take real advantage of the higher abilities which the Almighty has bestowed on them, they also at times end up doing things which even an ox or a donkey would not do. For example, human beings in spite of being human beings become so foolish and silly that they start worshipping trees, stones and animals but an ox or a donkey can never be so imprudent. The Qur’ān states that it is such people who are not aware in the real sense because even animals are not inflicted with this unawareness. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 3, 398)

Tafsir Qur'an Wiki:

Those large numbers of jinn and human beings are destined for hell. Why? And what for? There are two aspects to consider here. The first is that God’s perfect knowledge shows that such creatures will inevitably go to hell. For God to know this does not require that actions which earn the punishment of hell actually take place. God’s knowledge is absolute, free from the constraints of time, action and place. Nothing is added to God’s knowledge as a result of a motion or an action that takes place in our world.

 

The second aspect to consider is that God’s perfect knowledge does not in any way direct these creatures to go astray so as to incur the punishment of hell as a result. It is they who are just like the Qur’ānic verse describes: “They have hearts they cannot understand with, and they have eyes with which they fail to see, and ears with which they fail to hear.” (Verse 179) It is they who have not opened their hearts and minds to learn and understand. Proofs, signs, indications and pointers of all sorts are available throughout the universe and in the divine messages, providing guidance which can easily be understood by hearts and minds that are kept open. It is they who have chosen not to open their ears to listen to God’s revelations. They have kept all these means of perception and understanding idle and unused. As a result, they live a life of willful ignorance: “They are like cattle; indeed, they are even further away from the right way; they are the truly heedless.” (Verse 179)

 

Those who are heedless of the signs God has placed in the universe and in life itself, and choose not to reflect on the events that take place around them, and do not see God’s will behind them all, are indeed further astray than cattle. Animals have natural tendencies to guide them. Human beings and jinn have been given hearts, minds, eyes and ears to hear, look and understand. If they choose not to open their means of perception, and prefer instead to go about life without reflecting about its meaning and aim, and without looking at its events and what they signify, or hearing its messages, they place themselves below animals who have only been given their natural tendencies. As a result, they are destined for hell. It is God’s will that drives them there ever since He has given them their dual susceptibility and made the law of punishment and reward. God knows right at the beginning that their action and attitude will lead them to hell.

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 | 5 | 

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

In order to augment and add more explanation as already provided, additional input has been interjected from 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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Children of Adam! Beware of Satanic Machinations

Man is always tempted to machinations of the Satan and his associates. Satan's tactics to lure in the man is so lucrative that many a man fall into the evil temptations. Even Adam and Eve despite being duly warned by God could not resist the temptations and fell for it and lost paradise.

Nudity and indecency are the major tools in the hands of the Satan which he employs on its target subjects to lead them into a life of lewdness and indecency. His machinations were set into motion right from the heavens, when he lured in Adam and Eve, and continue till date. Those with lose faith and character are the most prized targets of evil forces and unfortunately most of the people in the West are the hunted who in the name of freedom lose their decency and piety and thus fall into darker depths.

Allah warns Children of Adam at many a places in the Qur'an to be cautious of Satanic machinations, stay away from raiment of revealing dresses that boost indecency in the society. We have been sharing such references and verses to warn man to take heed to the Divine Commandments and clothed themselves decently in order not to attract evil eyes and to be safe and away from lewdness that Satan wants us to be indulged in. Such verses are specially meant for women who are the in the habit of showing off their bodies by wearing clothes that hardly cover their shame and tempt man to sin.

Herein under we share the 27th verse of Surah 7. Al A'raf cautioning man to take safeguards lest they fall prey to Stannic machinations:

يٰبَنِىۡۤ اٰدَمَ لَا يَفۡتِنَـنَّكُمُ الشَّيۡطٰنُ كَمَاۤ اَخۡرَجَ اَبَوَيۡكُمۡ مِّنَ الۡجَـنَّةِ يَنۡزِعُ عَنۡهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوۡءاٰتِهِمَا ؕ اِنَّهٗ يَرٰٮكُمۡ هُوَ وَقَبِيۡلُهٗ مِنۡ حَيۡثُ لَا تَرَوۡنَهُمۡ​ ؕ اِنَّا جَعَلۡنَا الشَّيٰطِيۡنَ اَوۡلِيَآءَ لِلَّذِيۡنَ لَا يُؤۡمِنُوۡنَ‏ 

(7:27) Children of Adam! Let not Satan deceive you in the manner he deceived your parents out of Paradise, pulling off from them their clothing to reveal to them their shame. He and his host surely see you from whence you do not see them. We have made satans the guardians of those who do not believe. 

This passage brings out clearly the following facts about clothing:

(1) The need of clothing has not been artificially created in man, but it is an important urge of human nature. That is why Allah has not created a natural covering for the human body, as He has done in the case of all other animals. Instead, He has instilled inherently the feelings of modesty and shyness in human nature. Besides this, He has not made his sex organs as merely sex organs, but has also made them shameful organs, which, by his very nature, he does not like to expose before others. Moreover, He has not given man any ready-made covering for hiding the shameful parts, but has ingrained in the human nature that man should hide them with a clothing. This is what v. 26 implies. Allah has inspired man with the urge to hide the shameful parts of the body. Therefore man should understand the nature of this inspired urge and make clothing for himself from the material provided by Him.

(2) The fact that in v. 26 the covering of the shameful parts precedes the protecting and decorating of the body, is a clear proof that more importance has been attached to the moral than the physical function of clothing. Thus it is obvious that the human nature is quite different from the animal nature. That is why Nature has made provision for the protection and decoration of the body of the animals, but has ingrained no urge in them for the covering of their shameful parts. But when the human beings discarded the Guidance of Allah and began to follow the guidance of Satan, they reversed the above order as if to say, "Your clothing is merely to protect and decorate your bodies just as the skins cover the bodies of the animals. As regards the covering of the shameful parts, garments have absolutely no importance, for these are merely sex organs and not shameful organs."

(3) The garments should not only be the means of covering the shameful parts and of protection and decoration but should also enable man to attain piety. The dress should, therefore, be such as to conceal those parts of the body that should be hidden from others; it should neither be too expensive nor too poor with regard to the position of the wearers; it should not smack of haughtiness nor arrogance nor hypocrisy. Moreover, the garment of piety demands that the male should not wear the female dress and vice versa, and that the Muslims should not imitate blindly the non-Muslims in dress. It is obvious that only those who believe in the Guidance of Allah and follow it, can attain the desired standard of the garment of piety. But those who discard the Guidance of God and make satans their guides, are misled by them into one error or the other in regard to clothing.

(4) Clothing is one of Allah's many Signs which are spread all over the world and which lead men to the recognition of the Reality, provided that one sincerely seeks it. If one seriously considers the above-mentioned three facts about clothing, one can easily understand how clothing is an important Sign of Allah.

Tafsir Ibn e Kathir: Warning against the Lures of Shaytan

Allah warns the Children of Adam against Iblis and his followers, by explaining about his ancient enmity for the father of mankind, Adam peace be upon him. Iblis plotted to have Adam expelled from Paradise, which is the dwelling of comfort, to the dwelling of hardship and fatigue (this life) and caused him to have his private part uncovered, after it had been hidden from him. This, indeed, is indicative of deep hatred (from Shaytan towards Adam and mankind). 

Allah said in a similar Ayah, (Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me, while they are enemies to you What an evil is the exchange for the wrongdoers.) [18:50].

Muhammad Asad Explanation:

The interpolated word "truly" is implied in this phrase in view of the subsequent reference to the erroneous beliefs of such people: for, although their beliefs are wrong, some of them are under the impression that the "shameful deeds" subsequently referred to have been enjoined by God. As for the "satanic forces" (shayatin), it is to be remembered that this designation is applied in the Qur'an to all kinds of wicked impulses or propensities that are "near unto" (i.e., in the hearts of) those who do not truly believe in God: hence, the term shayatin occurring in verse {30} below has been rendered as "evil impulses".

Herein under we share explanation of part of 14:22 in which Satan address man:

( I, too, held out [all manner of] promises to you - but I deceived you. Yet I had no power at all over you: I but called you - and you responded unto me. Hence, blame not me, but blame yourselves ) In his commentary on this passage, Razi remarks: "This verse shows that the real Satan (ash-shaytan al-asli) is [man's own] complex of desires (an-pals): for, Satan makes it clear [in the above] that it was only by means of insinuations (waswasah) that he was able to reach [the sinner's soul]; and had it not been for an already-existing [evil] disposition due to lusts, anger, superstition or fanciful ideas, these [satanic] insinuations would have had no effect whatsoever."

Yusuf Ali  Explanation: 

That is, by fraud and deceit,-by putting you off your guard and telling lies. Adam's story here becomes an introduction to the later religious history of mankind: vii. 20-22. In the Garden, Satan's deceit stripped off their raiment of honour and innocence. In this life on a lower plane he seeks to strip us of the raiment of righteousness. And he can take up positions on a vantage ground of worldly power or influence or riches, in which he and his confederates are not seen in their true colours. They may assume a fair-seeming disguise of disinterested friendship or high motives of patriotism or public spirit, or loyalty to ancestors, when beneath it there is nothing but spite and selfishness.

Javed Ahmad Ghamidi Explanation:

(Children of Adam! This should never happen that Satan lures you the way he ousted your father and mother from that orchard [in which God had made them dwell] by revealing their private parts to them by making them take off this very attire.) This is a reference to the attire of piety mentioned earlier. Satan wanted to expose that aspect of their private parts which was concealed from them. He achieved this very purpose of his by having it taken off from them. Thus this verse warns people to be on guard. Even today Satan uses this weapon against them. Imām Amīn Aḥsan Iṣlāḥī writes:

... First, through latent suggestions, he deprives people of the attire of piety and fear. It was this attire which the Almighty had revealed with the outer attire; its purpose was to grant him a high status, as is mentioned earlier. When the internal attire is stripped off, a person’s modesty – the real motive for his outer attire – no longer remains with him. It is then that the external attire becomes a burden for him. Lewdness induces a person to bare his private parts – the concealment of which is found in his nature. Then fashion sustains and supports this urge and he produces such innovations in his attire that the children of Adam in spite of wearing it seem to be without it. Its basic reason of covering the private parts is lost. After that, the only element left in clothing is embellishment. The purpose of that too is to expose the body as much as possible in an enticing way. Then gradually human intellect is overwhelmed and nudity is then dubbed as culture and covering the body is considered to be an old-fashioned act which exudes abhorrence. Then educated ruffians come to the scene and present the philosophy in the light of history that nudity is real human nature. Clothing has become in vogue because of restrictions of customs and etiquette. It is at this stage that shamelessness overcomes people and the whole society is poisoned with lust and licentiousness. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 3, 246)

[Bear in mind that] he and his accomplices see you from where you cannot see them.]  The implication is that they launch offensives on people from places they cannot even imagine. Imām Amīn Aḥsan Iṣlāḥī writes:

... This is a reference to the cunning, wily and conniving nature of Satan and his accomplices: such is the multiplicity and variety of their garbs and the places of their onslaughts that people can neither recognize them in all these apparels nor can remain on guard regarding all these attacks. The army of Satan boasts both of jinn and mankind. They will sit in ambush at places where people will not be able to spot them. They will regard them to be friends, well-wishers, teachers, leaders and the like, while they are after severing the roots of their faith. People will think that they are paving the way for development and advancement whereas they will be after mercilessly decimating them. They will know all the inner weaknesses of human beings and will try to inveigle them through evil suggestions. They will also try to spin a web of charm around them to make them get caught in it. In short, mankind should not take Satan’s enmity lightly and always remain on guard. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 3, 247)

(In reality, We have made these devils the companions of those who do not believe.) Ie., these temptations of Satan inveigle only those who do not have faith in God and in His guidance. In verse 36 of Sūrah al-Zukhruf, precisely this topic is stated in the words: “Those who are indifferent to the Most Gracious, We depute a devil on them; then he becomes their companion.” It is evident, as a result, that Satan is not successful in luring those who strongly adhere to faith and guidance. Their Lord protects them from his onslaughts and those of his companions. Thus, in verse 99 of Sūrah al-Naḥl, the words used are: اِنَّهٗ لَيْسَ لَهٗ سُلْطٰنٌ عَلَي الَّذِيْنَ اٰمَنُوْا وَعَلٰي رَبِّهِمْ يَتَوَكَّلُوْنَ.

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.  May Allah help us against machinations of the Satan and let us keep us on the righteous path forever. Ameen.

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.

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.

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 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

Falsehood against Allah to justify one's sins

In the darker days religious men had always exploited religion for their own benefit and made laws, some very grievous and inhuman. And these have been followed down the lane for generations altogether and men were made to believe that these were divine laws which they must obey. In many societies, women have  been specially targeted, paraded naked and then killed in the name of gods. 

At the advent of Islam, the disbelievers of Makkah used to take rounds around Ka'bah without clothes and attributed their inhuman act to their ancestors and even Allah to justify their acts. It is to nullify the false claim of implicating Allah that the following 28th verse from Surah 7. Al A'raf was specially revealed to Prophet Muhammad ﷺ and to shun in wrong notions that were brewing in the minds of the disbelievers. 

وَاِذَا فَعَلُوۡا فَاحِشَةً قَالُوۡا وَجَدۡنَا عَلَيۡهَاۤ اٰبَآءَنَا وَاللّٰهُ اَمَرَنَا بِهَا​ ؕ قُلۡ اِنَّ اللّٰهَ لَا يَاۡمُرُ بِالۡفَحۡشَآءِ​ ؕ اَتَقُوۡلُوۡنَ عَلَى اللّٰهِ مَا لَا تَعۡلَمُوۡنَ‏ 

(7:28) And when such people commit an indecent act they say: 'We found our fathers doing that, and Allah has enjoined it on us. Say: 'Surely Allah never enjoins any indecency. Do you say things regarding Allah that you do not know?'

This refers to the custom of the Arabs of going round the Ka`abah in perfect nudity, considering it to be a religious act, enjoined by Allah. (Please refer to explanation of the same Surah 7 Al A'raf:26 for more on nudity and Allah's commandment for outer garment to cover one's shame).

This brief sentence ("Allah never enjoins a shameful thing") contains a very forceful argument against their beliefs and customs of ignorance. In order to understand the force of the argument, it is necessary to understand two basic things:

(1) Though the Arabs practiced nudism in the performance of certain religious rituals, they considered nakedness itself a shameful thing. That is why, in spite of this custom, no respectable Arab ever chose to practice nudism in a civilized gathering, in the bazaar or before one's kith and kin.

(2) Even though they considered nudism to be a shameful thing, they said that they practiced it because this custom had been enjoined by Allah. This claim was based on the wrong notion that their religion was from Allah. But the Qur'an refutes their claim by arguing like this: "You yourselves consider nudism to be an indecent thing. Therefore your claim that Allah has enjoined the practice of nudism is absolutely false. As a corollary to this, if this indecent custom is approved by your religion, it is a clear proof of the fact that your religion is not froth Allah.

Tafsir Ibn-Kathir: 

Disbelievers commit Sins and claim that Allah commanded Them to do so! Mujahid said, "The idolaters used to go around the House (Ka`bah) in Tawaf while naked, saying, `We perform Tawaf as our mothers gave birth to us.' The woman would cover her sexual organ with something saying, `Today, some or all of it will appear, but whatever appears from it, I do not allow it (it is not for adultery or for men to enjoy looking at!).''' 

Allah sent down this Ayah, 

(And when they commit a Fahishah (sin), they say: "We found our fathers doing it, and Allah has commanded it for us.''(7:28)

I say, the Arabs, with the exception of the Quraysh, used to perform Tawaf naked. They claimed they would not make Tawaf while wearing the clothes that they disobeyed Allah in. As for the Quraysh, known as Al-Hums, they used to perform Tawaf in their regular clothes. Whoever among the Arabs borrowed a garment from one of Al-Hums, he would wear it while in Tawaf. And whoever wore a new garment, would discard it and none would wear it after him on completion of Tawaf. Those who did not have a new garment, or were not given one by Al-Hums, then they would perform Tawaf while naked. Even women would go around in Tawaf while naked, and one of them would cover her sexual organ with something and proclaim, "Today, a part or all of it will appear, but whatever appears from it I do not allow it.'' Women used to perform Tawaf while naked usually at night. This was a practice that the idolaters invented on their own, following only their forefathers in this regard. They falsely claimed that what their forefathers did was in fact following the order and legislation of Allah. 

Javed Ahmad Ghamidi Explanation:

The actual word is: فَاحِشَة. It is evident from the succeeding verses that it refers to those vulgar acts that are done in the name of religion. Such practices have remained very common in the places of worship of the Idolaters and the abodes and worship habitats of the followers of Sophistic religions. They come into being through the evil-doing of religious leaders and the custodians of graveyards. It is evident from historical narratives that one such religious innovation was also in currency in the Arab jāhiliyyah: circumambulating the House of God in a naked state. People regarded this to be a religious practice and a directive of God. The Quraysh were the custodian chiefs of the House of God and they had issued an edict according to which all Arabs who did not belong to their tribe could not circumabulate it wearing their own clothes. They could only do it either by borrowing clothes from the people of Quraysh or being naked. In other words, the Quraysh thought that the clothes of others are a type of filth that such an extraordinary ritual of worship could not be carried out while wearing them. 

How can the pure God tolerate something which an upright person cannot, let alone direct people to follow it. All His directives are based on His attributes and on the requisites of human nature. He cannot direct people to do something vulgar.

Wiki Qur'an:

That was indeed what the pagan Arabs used to do and say. They performed ţawāf around God’s sacred house in the nude, accompanying their women. This they claimed God had ordered them to do, just as He had ordered their fathers: in other words, they inherited the practice from them. Despite their paganism, the Arabs did not make boastful claims similar to those used by people of latter day ignorance who wonder why religion should interfere with human life. They claim that they are the only ones who have any authority to enact laws, develop values and standards, and endorse habits and traditions while the pagan Arabs used to make their false inventions and claim that God ordered them to do so. That may be a more sly and cunning method because it deceives those who still maintain some religious sentiment to the extent that they imagine that their practices are acceptable to God. Nevertheless, it is less impudent than the attitude of those who claim that they have the right to enact legislation in preference to God’s.

 

God commands the Prophet Muhammad (peace be upon him) to make it clear to them that their inventions are false and that their claims to have God’s endorsement are insupportable. He is further ordered to declare that God’s law is incompatible with indecency. God would not command anything that is indecent: “Say: ‘Never does God enjoin what is indecent. Would you attribute to God something of which you have no knowledge?’” (Verse 28)

 

Having denounced their claims that God has ordered them to follow such indecent practices, God tells them that His commandments run in the opposite direction. God has enjoined justice and moderation in all matters, not indecency. He has also ordered people to follow what He has laid down in matters of worship, and to derive their laws and values from what He has revealed to His Messenger. He has not left matters disorganized, allowing everyone to state what he wants and then claim that his prejudices are endorsed by God. He has also commanded that submission to Him should be pure and complete so that no one submits to anyone else.

Please listen to the Tafsir/explanation of the above quoted verse/ayat by eminent Muslim scholar Nauman 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. 

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.

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.

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

Photo | Reference: | 1 | 2 | 3 | 4 |

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

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

O ye children of Adam! Wear Raiment of Modesty and Righteousness

Islam is often mocked for its women clad in layers of clothes and wearing of Hijab. Many non Muslims countries have banned wearing of Hijab and Muslim women are often harassed for their attire and there are many incidents of unruly men snatching away their headdress and scarves.

For many communities, raiment is not taken as a means to cover their shame but to prevent weather hazards and as a mean of adornment and a means to add to their beauty. While generally men are modestly dressed, it is the women who wear inviting clothes, sometimes barely covering their bodies and making them a kind of show piece for every one to gaze on. 

Let us see what are the reasons for our raiment:.[1]

• Adornment: Added decoration or ornamentation.
• Protection: Clothing that provides physical safeguards to the body, preventing harm from climate and environment.
• Identification: Establishing who someone is or what they do.
• Modesty: Covering the body according to the code of decency established by society.
• Status: One's position or rank in comparison to others.

Of the above, adornment and modesty are two conflicting factors. Mostly modesty is sacrificed for sake of adornment as a means of attraction. That is why revealing dresses are generally worn which perhaps are the main cause of many ills in the society. And this trend is not new. Even in pre Islam Arabia, men and women used to circumambulate naked when taking rounds around  the Kaaba. And if today, if we want to surf for naked, there will 99% women and hardly 1% men. 

One's attire and raiment is "THE" difference between modesty and immodesty. In order to ensure modesty and ensure a dress code of  righteousness, Qur'an at many places advocates usage of one's raiment to properly cover one's shame and nakedness. The following 26th verse of Surah 7. Al A'raf cautions man to ensure a dress code of righteousness and modesty:

يٰبَنِىۡۤ اٰدَمَ قَدۡ اَنۡزَلۡنَا عَلَيۡكُمۡ لِبَاسًا يُّوَارِىۡ سَوۡاٰتِكُمۡ وَرِيۡشًا​ ؕ وَلِبَاسُ التَّقۡوٰى ۙ ذٰ لِكَ خَيۡرٌ​ ؕ ذٰ لِكَ مِنۡ اٰيٰتِ اللّٰهِ لَعَلَّهُمۡ يَذَّكَّرُوۡنَ‏ 

(7:26) O ye children of Adam! We have bestowed raiment upon you to cover your shame as well as to be an adornment to you but the raiment of righteousness that is the best. Such are among the signs of Allah that they may receive admonition! 

In this passage, the Qur'an has used the story of Adam and Eve for the eradication of the evil of nakedness. Satan had seduced the Arabs of the pre-Islamic period into believing that clothing was meant merely for the purpose of decorating and protecting the body from the hardships of weather. Accordingly they totally disregarded its real purpose and paid no heed to cover their shameful parts and did not hesitate to uncover them before others in the open. Above all, they would go round the Ka'abah in perfect nudity during the Haj season; and their women were even more shameless than their men. That was because they considered it a religious act and did this as if it were a virtuous deed.

The whole human race has been addressed because this evil was not confined to the Arabs alone but many people of the world had been (and even today are) guilty of this. Therefore the whole human race has been warned, as if to say, "O children of Adam! Nudity is a clear manifestation of the fact that you have been seduced by Satan. As you have discarded the Guidance of your Lord, and rejected the Message of His Prophets, you have given yourselves up to Satan who has misled you from the way of natural modesty into that shameful state, in which he intended to mislead your first parents. If you consider it seriously, you will come to the inevitable conclusion that you can neither understand rightly the demands of your nature nor fulfill them without the Guidance of the Messengers." 

Tafsir Ibn-Kathir:  (Bestowing Raiment and Adornment on Mankind)

Allah reminds His servants that He has given them Libas and Rish. Libas refers to the clothes that are used to cover the private parts, while Rish refers to the outer adornments used for purposes of beautification. Therefore, the first type is essential while the second type is complimentary. Ibn Jarir said that Rish includes furniture and outer clothes. 

`Abdur-Rahman bin Zayd bin Aslam commented on the Ayah, (وَلِبَاسُ التَّقْوَى and the Libas (raiment) of Taqwa...) "When one fears Allah, Allah covers his errors. Hence the `Libas of Taqwa' (that the Ayah mentions).''

Yusuf Ali  Explanation: 

The body: is pure and beautiful, as long as it is not defiled by misuse: its clothing and ornaments may be good or meretricious, according to the motives in the mind and character: if good, they arc the symbols of purity and beauty: but the best clothing and ornament we could have comes from righteousness, which covers the nakedness of sin, and adorns us with virtues.

Explanation Qur'an Wiki:

The first address to the children of Adam speaks of the affliction caused to their first father, and of God’s grace when He ordered human beings to wear clothes, to cover their nakedness, and gave them fine garments pleasing to the eye.

`Abd al-Raĥmān ibn Aslam, an early scholar, says: “When a person fears God, he covers his nakedness. Thus he clothes himself with the robe of piety.” In divine law, then, there is a close relationship between garments that a person wears to cover his nakedness and to give himself a fine appearance on the one hand and fearing God and being pious on the other. Both are garments, with one covering mental or abstract nakedness and the other physical nakedness. Both give a human being a fine appearance and both go together. When a person is conscious of God and feels ashamed to appear in a way which is unpleasing to Him, he feels physical nakedness to be abhorrent and shies away from it. On the other hand, a person who feels no sense of shame in front of God and does not fear Him is one who does not hesitate to appear naked or to call people to do likewise. Being modest and covering one’s body are not matters of social tradition, as claimed by those who try to destroy the humanity of people by attacking their sense of shame and chastity in order to carry out the wicked designs of the Protocol of the Elders of Zion. To have a sense of shame is something that God has implanted in human nature and embodied in His law which He sent down to be implemented in human life. He has made them able to implement this law by giving them talents, abilities and provisions.

 

God reminds the children of Adam of His grace as He requires them to cover their nakedness with dress in order to protect their humanity against sinking to the level of animals. Everything He has facilitated for them is also an aspect of His grace. He reminds them of it “so that they may reflect.” (Verse 26) 

Tafsir Javed Ahmed Ghamidi:

The implication is that just as God has created things from which a person’s external attire is made, in the same way He has inspired those facts in his soul with which his inner attire is made. This is the attire of piety which a human is adorned with and then sent in this world. For this purpose, God has ingrained in him his fear, sense of worship and the feeling of modesty and chastity. This inner attire is composed from these elements and is far above the outer one. In fact, it is when the outer attire is made from motives that spring from the inner attire that it makes human beings truly human and humane. Imām Amīn Aḥsan Iṣlāḥī writes:

... It is the person whom God out of His grace adorns with this garment who looks truly graceful and majestic. Such a person is an angel in human form. Whoever sees him, instantly cries out: مَا هٰذَا بَشَرًاﵧ اِنْ هٰذَا٘ اِلَّا مَلَكٌ كَرِيْمٌ. (31:12) (this is not a human being; this is but a noble angel.) (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 3, 245)

(It is a sign from among the signs of God so that people may be reminded)  Ie., they be reminded that a person’s outer attire too should be in accordance with the inner one. The signs of God are found in the world outside a hu,an being and that within him as well. It is his responsibility to seek guidance from them. The revelations of the Qur’ān at many places direct his attention to these signs.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. 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. May our outer and inner self be modest and that of righteousness. Aneen

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

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.

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 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

Seek help from Allah and be steadfast - The end belongs to the God-fearing

No matter how tyrant or strong a ruler may be or how much can suppress his people with force and power, the ultimate success lies for those who are God fearing, steadfast and humble for they know the end belongs to them as promised by Allah.

Surah 7. Al-A'raf  is one of the many Surahs of Qur'an in which mention of Prophet Musa (Moses, علي السلام ) is made to recall the tyranny of Pharoah and how his end came when he challenged the Sovereignty of Allah. Throughout the Qur'an, the arrogance of Pharoah and humbleness and patience of Prophet Musa ( علي السلام ) is pitched against each other.  In the end the arrogance was humbled, and humility and faith were protected and advanced.

We share the 128th verse from Surah 7. Al-A'raf  in which Prophet Musa ( علي السلام ) advises his people to be steadfast and firmly hope for the help of Allah for it is He to Whom belongs to the entire universe and the end will be belong to those who are firm in their faith and are God fearing. This verse is as true as today and if the oppressed believers cling faithfully and firmly to Allah and seeks His help, they will have a blessed ending in the end: 

قَالَ مُوۡسٰى لِقَوۡمِهِ اسۡتَعِيۡنُوۡا بِاللّٰهِ وَاصۡبِرُوۡا​ ۚ اِنَّ الۡاَرۡضَ لِلّٰهِ ۙ يُوۡرِثُهَا مَنۡ يَّشَآءُ مِنۡ عِبَادِهٖ​ ؕ وَالۡعَاقِبَةُ لِلۡمُتَّقِيۡنَ‏ 

(7:128) Moses said to his people: 'Seek help from Allah and be steadfast. The earth is Allah's, He bestows it on those of His servants He chooses. The end of things belongs to the God-fearing.'

Javed Ahmad Ghamidi Explanation:

Moses (sws) was a Messenger of God. Hence, this is a reference to the established practice of God in accordance with which He necessarily grants dominance to the messenger and his followers over their enemies.

(Seek help from Allah) Ie., prostrate before God in the prayer and request His help. The same way has been mentioned in the Qur’ān to seek help from God. Imām Amīn Aḥsan Iṣlāḥī writes:

... It is very difficult to remain steadfast during trials and tribulations. It is not possible without God’s help. The Qur’ān mentions this fact in the following words in verse 127 of Sūrah al-Naḥl: وَمَا صَبْرُكَ اِلَّا بِاللّٰهِ (You can only acquire patience through God’s help). This means asking for God’s help is the prayer. In fact, it also refers to that special prayer to which the Prophet (sws) and his companions were directed to in the early part of the Makkan period that was replete with trials and difficulties. It is precisely this which Moses (sws) and Aaron (sws) were directed to as well. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 3, 351)

Qur'an Wiki:

This is how a prophet sees the nature of Godhead and how it enlightens his heart. He is aware of what takes place in the universe, the forces operating in it, the laws God has established in it and what those who remain steadfast, holding firmly to their faith, may hope for the future. The advocates of the true faith have only one safe haven and one protector who is God Almighty. They have to be patient in adversity until God, their protector, in His perfect wisdom, determines the time when He grants them victory. They may not precipitate matters because they cannot foretell the future and they do not know what will work for their own good.

 

The whole earth belongs to God; while Pharaoh and his people are there only for a transitory period. God will allow, in His wisdom and according to the rules He has established, the earth to be inherited by whomever He chooses of His servants. Hence, the advocates of the true faith may not judge by appearances, which could give the impression that tyranny is firmly established on earth and cannot be driven out. It is the owner of the earth who decides when to kick those tyrants out. The God- fearing will sooner or later be triumphant. Hence, the advocates of the true faith must not worry about the future or consider for a moment that those unbelievers will continue to have the upper hand for ever.

May Allah (سبحانه و تعالى‎) 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  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | References: | 1 | 2 |

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

Believers!! Uphold Justice and do not spread corruption on earth

Divine Commandments never change. What was true in the very beginning and was written in all the Divine Scriptures stand true even today. And among many other things, Justice remains the central focus of all religions, even non Divine ones too. 

Justice – the quality of being morally just – is the most important quality because it is only through the application of justice that freedom, happiness and truth can exist. The notion of justice incorporates the concepts of impartiality and equal treatment for all.

Today in our series of posts on Selected verses from Qur'an, we share the 85th verse of Surah 7. Al-A'raf, which though is attributed to Prophet Shu'ayb, an ancient Midianite prophet, who had stressed upon his people to worship one true God and asked them to do justice and not to spread corruption on earth. The purpose of sharing the verse is not to recall the people of Madyan and the prophet sent to them. The purpose in fact is to draw attention to all believers to four points mentioned in the verse, these are, for these are as applicable today as these were at the time of revelation:

• Worship God alone: you have no deity other than Him. 
• Give, therefore, full measure and weight [in all your dealings, 
• and do not deprive people of what is rightfully theirs; 
• and do not spread corruption on earth after it has been so well ordered: [all] this is for your own good, if you would but believe

وَاِلٰى مَدۡيَنَ اَخَاهُمۡ شُعَيۡبًا​ ؕ قَالَ يٰقَوۡمِ اعۡبُدُوا اللّٰهَ مَا لَـكُمۡ مِّنۡ اِلٰهٍ غَيۡرُهٗ​ ؕ قَدۡ جَآءَتۡكُمۡ بَيِّنَةٌ مِّنۡ رَّبِّكُمۡ​ فَاَوۡفُوا الۡكَيۡلَ وَالۡمِيۡزَانَ وَلَا تَبۡخَسُوا النَّاسَ اَشۡيَآءَهُمۡ وَلَا تُفۡسِدُوۡا فِى الۡاَرۡضِ بَعۡدَ اِصۡلَاحِهَا​ ؕ ذٰ لِكُمۡ خَيۡرٌ لَّـكُمۡ اِنۡ كُنۡتُمۡ مُّؤۡمِنِيۡنَ​ ۚ‏ 

AND UNTO [the people of] Madyan [We sent] their brother Shu'ayb. He said: "O my people! Worship God alone: you have no deity other than Him. Clear evidence of the truth has now come unto you from your Sustainer. Give, therefore, full measure and weight [in all your dealings, and do not deprive people of what is rightfully theirs; and do not spread corruption on earth after it has been so well ordered: [all] this is for your own good, if you would but believe.

We will skip the details of people of Madyan upon whom Prophet Shu'ayb was sent and will discuss the details separately when writing exclusive post on Prophet Shu'ayb. Here we will restrict ourselves to the commandment of Allah regarding ills prevailing gin the society and the revered prophet cautioning them to desist from these.

Since people of Madyan were traders by profession, their moral misconduct manifested itself in the form of dishonesty in weighing and measuring. This was an indication of the fact that the whole nation had become devoid of the concept of justice and fairness and also of the belief that God’s universe is based on these concepts. Here Prophet Shu`aib wanted to draw their attention particularly to this: "You should not corrupt by your wrong beliefs and immoral ways the Right Way of life that had been established by the former Prophets." 

The fact that the Prophet appeals to their Faith shows that they themselves professed to be Believers. They were corrupt Muslims, who, though involved in wrong beliefs and misconduct, not only professed to be "believers" but also were proud of this. That is why the Prophet appealed to them, "If you are true believers, you should judge good and evil by the standard of the righteous and honest people, and not by the standards of those worldly people who do not believe in Allah and the Hereafter. "

Qur'an Wiki:

Compared to the other accounts given in this Sūrah, we note that this one is rather longer because, in addition to the question of faith, it includes a reference to business transactions. Nevertheless, the account follows the same pattern of concentration on the main issues.

 

“And to Madyan [We sent] their brother Shu`ayb. He said: ‘My people, worship God alone: you have no deity other than Him.’” (Verse 85) It is the same, consistent basis of the divine faith that admits no change or modification. But then we have some details about the message of the new Prophet, starting with a statement: “Clear evidence of the truth has come to you from your Lord.” (Verse 85)

 

The sūrah does not mention the type of that clear proof or its nature, as it did in the account given of the history of the Prophet Şāliĥ. Nor can we ascertain its nature from the other accounts of this history given in other sūrahs. We are simply told that clear proof was given to the Prophet Shu`ayb, confirming his statement that he had been sent by God. Clear evidence of the truth has been shown to them as the basis of the commandments given to them by their prophet. These required them to give full and just measure and weight, refrain from spreading corruption on earth and from threatening people as they go about their business. And to stop their efforts to persuade believers to change their faith.

 

We understand from these injunctions that Shu`ayb’s people were unbelievers who associated partners with God and did not implement in their own dealings the divine law which ensures justice for all. Instead, they devised their own rules and regulations for their business transactions. It may be that in this particular aspect that they associated partners with God, and that made them very unpleasant to deal with in business. In addition, they were the perpetrators of corruption, threatening people and preventing them from attending to their business. They were also wrongdoers, trying to turn those who believe away from their faith, making it difficult for them to follow the right path and trying to show God’s straight path as crooked.

 

Shu`ayb begins by calling on them to worship God alone, submitting to His authority over every aspect of their lives, and attributing Godhead purely to Him alone. Shu`ayb knows that this forms the basis that gives rise to every good system and deals with every situation. It also forms the basis for regulations governing personal behaviour, morals and human dealings. He seeks to give more effectiveness to his admonition by certain reminders which, to them, must have been particularly inspiring, recalling to their minds some of God’s blessings.

Now if we just look around and correlate this verse to our society and even the entire world, we see all these ills still prevailing and men and big nations are usurping rights of the poor and making huge profits, filling their coffers and being in a state completely devoid of fear of Allah and the impending punishment for the criminal acts in this worldly life.

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.

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

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.

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 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, 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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