The echoes of Polytheistic mindset at the time of revelation of Al Qur'an can still be heard today

Man has always been stubborn and arrogant to challenge any new thing that is tangent to the customs and traditions of his forefathers. That is why whenever a messenger or a prophet was sent to them by the Lord of the universe, they were confronted with extreme hostility. This has been the case with Prophet Noah who despite calling his people to one true God for about nine hundred years finally gave in and asked Allah to send the Divine wrath for those who were heedless to the path prescribed for them by their Creator. And the list is not small. It goes down on and on to every following prophet like Prophets Hud, Lot, Moses, Jesus and even the last of the prophets, Prophet Muhammad ﷺ.

And this rejection to the Divine faith continues till date as many a non Muslims, specially the polytheists of today still continue to raise same objections against Islam as was raised fourteen hundred years ago against Islam and Qur'an when Prophet Muhammad ﷺ extended Da'wah (invitation to Islam) to them. Let us share a verse from Al Qur'an and then expand it to see its closeness to the echoes of the polytheistic mindset still be heard today.

The Verse (Surah 8 Al Anfal :31):

وَاِذَا تُتۡلٰى عَلَيۡهِمۡ اٰيٰتُنَا قَالُوۡا قَدۡ سَمِعۡنَا لَوۡ نَشَآءُ لَـقُلۡنَا مِثۡلَ هٰذَٓا​ ۙ اِنۡ هٰذَاۤ اِلَّاۤ اَسَاطِيۡرُ الۡاَوَّلِيۡنَ‏ 

(8:31) And when Our verses are recited to them, they say: 'We have heard. We could, if we willed, compose the like of it. They, are nothing but fables of the ancient times.' (Surah Al-Anfal, 8:31)

Historical Context of Revelation

This verse was revealed in Medina, post the Battle of Badr, but it refers to the attitude of the Meccan disbelievers toward the Quran before the migration. And it is interesting to note that the allegations against Islam and Al Qur'an levelled more than fourteen centuries ago are still prevalent and non Muslim continue to label the same allegations as was done by the pagans of Makkah in the times of Prophet Muhammad صلى الله عليه وسلم.

Let us expand this verse for its better understanding.

Who are "they" in this verse?

Refers specifically to the Quraysh leaders such as:

• Al-Nadr ibn Al-Harith
• Abu Jahl
• Umayyah ibn Khalaf

They mocked the Quran when it was recited to them and claimed:

• “We’ve heard it. Nothing new.”
• “We could produce something like this if we wanted.”
• “It’s just old stories, like the ones our ancestors told.”

Why did they say this?

It was a dismissive and arrogant response aimed at:

• Undermining the divine origin of the Quran.
• Avoiding accountability, since accepting its truth would require changing their lifestyle and beliefs.
• Preserving social and political power, which Islam threatened.

Al-Nadr ibn al-Harith, for instance, used to travel to Persia and would come back with fables and tales, saying, “I can tell better stories than Muhammad.”

Explanation of the Verse

•  "We have heard..."
• A sarcastic way of saying, “We’ve heard this already; it’s nothing special.”
• Shows their intellectual arrogance and mockery.
• "We could say something like it if we wanted..."
• This reflects their false claim that the Quran is man-made.
• Yet, despite this claim, they never produced anything like it, even when challenged repeatedly:
• The Quran challenges:
• “Then produce a surah like it...” (Surah Yunus 10:38, also Hud 11:13)
• They failed to respond with anything remotely comparable.
• "This is nothing but fables of the ancients"
• They reduced divine revelation to mere myths or legends, i.e., stories from previous generations with no real authority.
• This phrase was common among Quraysh when denying both the Quran and resurrection.

Relevance to the Present Times

This verse perfectly mirrors the attitudes of many in modern times — especially skeptics, secular critics, and anti-theistic voices — who respond to divine guidance with:

• Dismissiveness toward Revelation
• People say: “We've heard this before,” or “Religion is outdated.”
• They view divine texts as irrelevant, repetitive, or lacking originality, despite not genuinely engaging with them.
• Claiming Human Equivalence
• Some argue: “The Quran is just Arabic poetry,” or “Any intelligent writer could come up with something similar.”
• But no one has met the Quran's literary challenge over 14 centuries — in content, structure, law, theology, and effect on hearts.
• Accusing Islam of Being 'Backward' or 'Mythical': The phrase “fables of the ancients” is echoed today in accusations that religion is based on superstition or ancient folklore, ignoring its moral clarity, transformative power, and intellectual depth.
• Irrelevance of Qur'an with science: This is the most interesting accusation among those, specially the ashiest, who  find "no relevance" of Qur'an with modern day science.
• While this accusation is meaningless for the simple reason that Divine scriptures are meant to guide mankind to true faith and worship of one true God, it may be noted that none of the earlier Divine Scriptures are non-scientific either. So why single out Qur'an only, despite many scientific proofs presented in Qur'an only.
• Qur'an explains in detail the evolution of birth in all its stages, not even known at the time of its revelation. Rather it was many centuries later that medical science progressed to find out what Qur'an said about the stages of childbirth are but true.
• It is Qur'an which told mankind that iron is not native to the earth but it came down from the outer space. Now science has proved its correctness that iron was bombarded on earth in the shape of meteoroids which were detached from the dying stars.
• It was Qur'an which reassured the Rome after their defeat by the Persians that they will regain their lost pride and will be victorious.
• It is the Qur'an which tells us that mountains are like giant spikes that are holding the earth and supporting it, so proved by the science today.
• There are many more examples that can be quoted out of Qur'an about scientific discoveries that came to be true until recently.
• Yet, despite all this knowledge, Qur'an remains a Book of Guidance and not a book of science, so to say.

Key Lessons from 8:31

• Arrogance blinds from truth: Intellectual pride prevents people from recognizing divine guidance
• Claiming false equivalence with revelation: Many still say religious texts are human-made without serious study
• Repeating old patterns of denial: Human skepticism toward prophets and scriptures is a recurring theme
• Importance of sincerity in seeking truth: 
• Truth is not found through mockery, but honest reflection and humility
• The mention of many things only recently found by science to be true and yet not confirming these for sincerity in seeking the truth through Qur'an is lacking.

Final Reflection

Verse 8:31 shows how the same patterns of rejection repeat across time. Whether in 7th-century Mecca or 21st-century secular societies, the human heart often resists what challenges its ego, habits, or worldview.

Yet the Quran continues to stand unchallenged — in its message, beauty, preservation, and power to transform hearts. "This Quran is not such as can be produced by other than Allah..." (Surah Yunus 10:37)

Despite all accusations, it is heartening to note that more and more non Muslims and polytheists of day are reverting to Islam for more one ponders over Qur'an, keeping aside one's arrogance and attachment to one's culture, traditions and faith, the more truth one finds in Qur'an. Those who revert to Islam now know that the misinformation they have been fed with about Islam was not true and was only aimed to keep the world away from Divine truth that Islam and Qur'an teach. Today, Islam is the second religion after Christianity and many researchers believe that by 2050 Islam will be the dominating religions. 

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.

Please refer to our exclusive reference page: Selected verses from Surah 8. Al-Anfāl  - سورة ٱلْأَنْفَال  (The Spoils of War)‎ for verses from this Surah.

You may also refer to our exclusive reference page: Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.

For more Selected Subjects, please refer to our reference page: Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects and 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 | Reference: | 1 | 2 | 3 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān 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 addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

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. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

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

Al-Qurʾān: Selected Verses from: Surah 8. Al-Anfāl - سورة ٱلْأَنْفَال (The Spoils of War)‎

Surah Al-Anfal - سورة ٱلْأَنْفَال (The Spoils of War) is a Medinan surah, with 75 verses and part of Juzʼ 9—10 in the Qur'an. Its context of revelation is closely tied to the events of the Battle of Badr, which occurred in 2 AH (624 CE) — the first major battle between the Muslims of Medina and the polytheists Quraysh of Mecca.

The meaning of Al-Anfāl:

The name "Al-Anfal" means spoils of war, and the first verse opens with a question from the companions:

• “They ask you [O Prophet] about the spoils of war. Say, ‘The spoils belong to Allah and the Messenger. So fear Allah, and amend that which is between you, and obey Allah and His Messenger, if you should be believers.’” (Surah Al-Anfal, 8:1)
• This verse indicates that conflict had arisen among the Muslims about how the spoils should be divided. It set the tone that obedience to Allah and unity are more important than material gain.

Why was Surah Al-Anfal revealed?

The surah was revealed after the Battle of Badr. Since this was the first ever battle fought under the banner of Islam by the Muslims, they were Divinely guided to address issues related to:

• The distribution of war booty (Al-Anfāl) and treatment of the prisoners of war.
• The moral, spiritual, and political lessons from the battle.
• The conduct of believers in war and peace.
• The contrast between true faith and hypocrisy.

Historical Background – The Battle of Badr

• The Battle of Badr was a turning point for the Muslim community:
• Muslims were outnumbered (313 Muslims vs. ~1000 Quraysh).
• Despite being ill-equipped, the Muslims achieved a miraculous victory.
• It established the political and military presence of Islam in Arabia.
• The surah addresses both the strategic aspects of the battle and the spiritual dimensions of victory and trust in Allah.

The readers may like to  read the Overview of the Surah already published to understand the context under which this surah was revealed and why Battle of Badr was fought and for what reasons.

Main Themes and Major Subjects of Surah Al-Anfal

• War and Its Ethics in Islam
• The surah outlines rules of engagement, conduct in battle, treatment of prisoners, and the importance of justice, discipline, and sincerity.
• Muslims are reminded that victory comes from Allah, not from numbers or strategy:
• "And you did not kill them, but it was Allah who killed them. And you threw not, [O Muhammad], when you threw, but it was Allah who threw..."
• (8:17)
• Distribution of Spoils of War
• The first verse and others later clarify that spoils of war are not personal property but must be managed under divine guidance and by the Prophet.
• Fair distribution, caring for the poor, orphans, and ensuring unity in the Muslim ranks is emphasized.
• Characteristics of True Believers: The surah describes true believers as those who:
• Fear Allah.
• Obey the Prophet.
• Are humble, united, and sincere.
• True faith is not merely verbal; it’s demonstrated in action, especially in trials like war.
• "The believers are only those who, when Allah is mentioned, their hearts tremble, and when His verses are recited to them, it increases them in faith..." (8:2)
• Hypocrisy and Weak Faith
• Those who turned away from the fight or doubted Allah’s help are warned.
• Hypocrisy is shown to be dangerous for the unity and moral strength of the Muslim community.
• Divine Support and Angels in Badr
• Allah mentions how He sent angels to assist the Muslims during Badr:
• “[Remember] when your Lord revealed to the angels: ‘I am with you, so strengthen those who have believed...’” (8:12)
• This underlines that success is tied to faith, not numbers or strength.
• Peace and Treaty Obligations
• The surah discusses how Muslims should honor treaties and when they are permitted to break them — especially if the other side breaks them first (8:56–61).
• Also, if the enemy inclines toward peace, Muslims should accept:
• “But if they incline to peace, then incline to it [also] and rely upon Allah...” (8:61)
• Prisoners of War: Surah Al-Anfāl provides the first framework for how to treat prisoners of war, including ransom, mercy, or freeing as an act of charity.
• Establishing the Authority of Islam
• The surah legitimizes the new Islamic political entity in Medina.
• It encourages the Muslims to:
• Be united under the leadership of the Prophet.
• Rely on divine guidance in all matters — spiritual, legal, and military.
• Understand their identity as a community with a mission (ummah).

Summary of Themes in Surah Al-Anfāl:

• Spoils of War 8:1, 8:41
• Ethics of War 8:60–61, 8:67–68
• Battle of Badr – Divine Support 8:7–12, 8:17
• Description of Believers 8:2–4
• Hypocrisy and Weak Faith 8:15–16, 8:49
• Unity, Obedience, Brotherhood 8:45–46, 8:73
• Treatment of Prisoners 8:70–71
• Peace and Treaty Guidelines 8:56–61

Why is Surah Al-Anfal Still Relevant Today?

• Teaches discipline, unity, and sincerity in all efforts, especially during challenges.
• Sets moral standards for conflict, much needed in modern times.
• Reinforces the message that material gain is not the goal — obedience to Allah and moral integrity are.
• Emphasizes that victory lies in tawakkul (trust in Allah) and righteous action, not numbers or weapons.

We have already published detailed exegesis of the Surah which can be accessed from links given below:

 | Overview |Exegesis: | Part I | Part II |

We now share some of the verses from Surah Al-Anfāl which have already been published covering some important messages:

• The echoes of Polytheistic mindset at the time of revelation of Al Qur'an can still be heard today - verse 31
• Believers!! Do not quarrel among your ranks, lest your unity withers away - verse 46
• Rules in Islam for keeping  covenant (or otherwise) with others - verse 58
• Be fully equipped and ready to defend yourself at all times - verse 60

In time we will continue to add more selected verses from Surah Al-Anfāl for information of our readers.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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.

Please refer to our exclusive reference page: Selected verses from Surah 14. Ibrāhīm "إبراهيم" (Prophet Abraham) for verses from this Surah

You may also refer to our exclusive reference page: Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.

For more Selected Subjects, please refer to our reference page: Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects and 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 | Reference: | 1 | 2 | 3 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān 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 addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

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. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

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

New Year Resolve: Believers!! Do not quarrel among your ranks, lest your unity withers away

New Year each year ushers in new aspirations, raised goal posts and many new resolves. These new resolves stem from personal to companies and even national level. However, lack of unity remains unresolved despite tall claims, especially when it comes to larger communities or groups of communities. 

The Muslim Ummah is one such community which has always lacked unity and many Muslim countries remain at daggers drawn with other Muslim countries due to associations with blocs, alignment on sectarian basis and many other dividing factors. Unfortunately, this is not something new. The disunity has been there even in the early days of Islam and still continues. It is sad to see Muslims fighting each other and the stake holders who do not let unity be forged into Muslim countries, add fuel to fire by creating mistrust. 

We, in our series of posts on Selected verses from Qur'an, share the 46th verse from Surah 8. Al Anfaal, which cautions Muslims not to quarrel among their ranks for it may weaken them and take courage out of them, needed to face the onslaught of their enemies. although, this caution was intended for the believers to stand in Unisom when fighting with their enemies, it still stands true today, as even before battles are fought, new strategies and tactics in the form of fifth generation warfare are let lose to weaken the morale and feed in disarray among the ranks of the believers.

Such verses must continue to be shared or even reshared as many times as possible so as to keep cautioning the believers not to fall into trap of disunity:

وَاَطِيۡعُوا اللّٰهَ وَرَسُوۡلَهٗ وَلَا تَنَازَعُوۡا فَتَفۡشَلُوۡا وَتَذۡهَبَ رِيۡحُكُمۡ​ وَاصۡبِرُوۡا​ ؕ اِنَّ اللّٰهَ مَعَ الصّٰبِرِيۡنَ​ۚ‏ 

(8:46) And obey Allah and His Messenger, and do not quarrel with one another lest you lose courage and your power depart. Be steadfast, surely Allah is with those who remain steadfast.

As the Arabic word (sabr) which has been translated into fortitude is very comprehensive in meaning, 'practice fortitude' implies: "Keep your feelings and passions under control; avoid rashness, bewilderment, despair, and greediness: keep cool and calm and make considered decisions; remain firm and steadfast in the face of dangers and difficulties; don't take any wrong step even under the greatest provocations; don't lose your senses even when you are attacked by afflictions and are in a sad plight; don't take any hasty action in your impatience to achieve your objective without delay with the help of some seeming effective device and don't be enticed by the temptation of some worldly interest or gain or lust" . Allah helps those who practice fortitude (sabr) in accordance with the above implications.

Tafsir Ibn-Kathir: (The Command for Endurance when the Enemy Engaging)

Allah commands endurance upon meeting the enemy in battle and ordains patience while fighting them. Muslims are not allowed to run or shy away, or show cowardice in battle. They are commanded to remember Allah while in that condition and never neglect His remembrance. They should rather invoke Him for support, trust in Him and seek victory over their enemies from Him. They are required to obey Allah and His Messenger in such circumstances adhering to what He commanded them, and abstaining from what He forbade them. They are required to avoid disputing with each other, for this might lead to their defeat and failure, 

(Lest your strength departs), so that your strength, endurance and courage do not depart from you,

(And be patient. Surely, Allah is with the patients.)

In their courage, and obedience to Allah and His Messenger, the Companions reached a level never seen before by any nation or generation before them, or any nation that will ever come. Through the blessing of the Messenger and their obedience to what he commanded, the Companions were able to open the hearts, as well as, the various eastern and western parts of the world in a rather short time. This occurred even though they were few, compared to the armies of the various nations at that time. For example, the Romans, Persians, Turks, Slavs, Berbers, Ethiopians, Sudanese tribes, the Copts and the rest of the Children of Adam. They defeated all of these nations, until Allah's Word became the highest and His religion became dominant above all religions. The Islamic state spread over the eastern and western parts of the world in less than thirty years. May Allah grant them His pleasure, as well as, be pleased with them all, and may He gather us among them, for He is the Most Generous, and Giving.

Muhammad Asad Explanation:

The relevant word is rih, which literally signifies "wind"; it is used metaphorically to denote "spirit" or "moral strength".

Yusuf Ali Explanation: 

A fine description of the Muslim virtues which make for success and whose loss brings about humiliation and failure. "Power": literally, "wind", -the favourable wind for a sailing ship.

Javed Ahmad Ghamidi Explanation:

A special meaning of obeying God and His Messenger is also understood here that while combating the enemy full discipline is shown in following the directives of God and His Messenger. This is because just as lack of God’s remembrance causes disruption in the mind and heart of a person, lack of discipline disturbs the order and system of a group.

(..Remain steadfast because God is with those who are steadfast) This statement was given earlier with relation to individuals. Here it has been given with relation to collectivities. Imām Amīn Aḥsan Iṣlāḥī writes:

... The implication is that if they want God’s help and close association, they should prove themselves worthy by their collective character. God does not help an ill-disciplined mob. He helps those who fight for His cause in a united and orderly way. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 3, 488)

Tafsir Qur'an Wiki:

Obedience to God and His Messenger ensures that the believers go into the battle submitting themselves totally to God. There will be no room for any cause of conflict or dispute: “Do not dispute with one another, lest you lose heart and your moral strength.” People fall into dispute when they have different authorities which they look to for leadership and guidance, or when desire is the ultimate factor that shapes people’s views and ideas. When people obey only God and His Messenger, the main cause of dispute between them disappears, no matter how much their views differ over the question under discussion. Having different views is never a cause of dispute and conflict.

What causes conflict is desire, making everyone insist that his view is the one to follow, even when it appears to be wrong. Desire causes ‘self’ to be placed in opposition to ‘right’ and attaching more importance to self in the first place. For this reason, Muslims are given this directive to obey God and His Messenger at the time of battle. It is a question of discipline that is essential in battle. It is an obedience to the High Command which reflects itself in a genuine obedience to the leader in command of the Muslim forces. Steadfastness and patience in adversity are also essential, whether internal within oneself, or on the battlefield: “Be patient, for God is with those who are patient.” Being with God will certainly ensure success and victory for those who are steadfast.

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.

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

Be fully equipped and ready to defend yourself at all times (Selected verses from Qur'an)

Islam has always been under aggression since its earlier days. And this state still continues. Every man, irrespective of his religion, faith and aspirations, has the right to live peacefully and honourably. Yet Muslims have always been targeted for being threat to non-Muslims. Therefore, they have been cautioned about the machinations of their adversaries and asked in clear words to keep them ready for any eventuality that more often than not props up to threaten their way of life and beliefs.

The following verse from Surah 8. Al Anfal (The Battle Spoils) is one such Divine commandment for Muslims to be ready to take on enemies that threaten their religious ideology.

وَاَعِدُّوۡا لَهُمۡ مَّا اسۡتَطَعۡتُمۡ مِّنۡ قُوَّةٍ وَّمِنۡ رِّبَاطِ الۡخَـيۡلِ تُرۡهِبُوۡنَ بِهٖ عَدُوَّ اللّٰهِ وَعَدُوَّكُمۡ وَاٰخَرِيۡنَ مِنۡ دُوۡنِهِمۡ​ ۚ لَا تَعۡلَمُوۡنَهُمُ​ ۚ اَللّٰهُ يَعۡلَمُهُمۡ​ؕ وَمَا تُـنۡفِقُوۡا مِنۡ شَىۡءٍ فِىۡ سَبِيۡلِ اللّٰهِ يُوَفَّ اِلَيۡكُمۡ وَاَنۡـتُمۡ لَا تُظۡلَمُوۡنَ‏ 

(8:60) And make ready your strength, to the utmost of your power including sinews of war, to strike terror into the hearts of enemies of Allah, and others besides them, whom you know not but Allah does know. And whatever you expend in the cause of Allah shall be repaid onto you and you shall not be treated unjustly.

The above quoted verse was revealed more than 1400 years ago when horses were considered to be superior game changers. Now these have been replaced by tanks and many other modern gadgetries and equipment that need to be acquired and kept ready to challenge the enemy. Besides, the 5th generation warfare, which has added yet another dimension to the art of warfare, should never be lost sight of. Now it is the cumulative effect of a high state of motivation, armies well equipped, superior strategy and all means that are force multiplier should be made use of to thwart enemy designs much before battles are fought.

It may also be kept in mind that amassing weapons and war fighting machines only is not the answer. The men must be trained well to handle these when time comes. Men who have superior intellect, well versant with strategies to fight war and be also proficient in making use of non-military means and intelligence to forestall any misadventure by the enemy before battle drums start to sound. 

It may be clarified here that there are non-Muslims who single out these verses from Qur'an and then label Muslims as war mongers. But quite the opposite is true. Muslims are never encouraged to wage wars. But they are asked to defend themselves with full might when war is waged on them.  

Sayyid Abul Ala Maududi Explanation:

This means, "You should always keep in readiness the necessary military equipment and an organized standing army so that you may be able to take military action immediately without the least delay, should the enemy attack you suddenly. These precautionary measures should be taken so that there should be no confusion and no hurry to urge you to enlist half-trained and ill-equipped volunteers; nor would there be any fear that the enemy would take you unawares and inflict irreparable losses on you before you could get ready for the defense".

Muhammad Asad Explanation:

(Hence, make ready against them whatever force and war mounts) Lit., "tethering of horses" (ribat al-khayl): an expression which signifies "holding in readiness mounted troupes at all points open to enemy invasion (thughur)"; hence, tropically, the over-all maintenance of military preparedness. 

(You are able to muster, so that you might deter thereby the enemies of God, who are your enemies as well,) Lit., "God's enemy and your enemy" - implying that every "enemy of God" (i.e., everyone who deliberately opposes and seeks to undermine the moral laws laid down by God) is, eo ipso, an enemy of those who believe in Him. 

(And others besides them of whom you may be unaware, [but] of whom God is aware; and whatever you may expend) I.e., of resources, efforts and sacrifice of life.

Yusuf Ali Explanation: 

The immediate occasion of this injunction was the weakness of cavalry and appointments of war in the early fights of Islam. But the general meaning follows. In every fight, physical, moral, or spiritual, arm yourself with the best weapons and the best arms against your enemy, so as to instill wholesome respect into him for you and the Cause you stand for.

There are always lurking enemies whom you may not know, but whom Allah knows. It is your duty to be ready against all, for the sacred Cause under whose banner you are fighting.

Be always ready and put all your resources into your Cause. You do not do so in vain. Allah's reward will come in various forms. He knows all, and His reward will always be more generous than you can possibly think of.

Javed Ahmad Ghamidi Explanation:

(As much as you can, prepare against them an army) The actual word is: قوة. It is evident from other instances in the Qur’ān that it is also used for numerical power. The implication is that now they must have an organized force of warriors at their disposal at all times so that it may be used against the disbelievers when needed. It should not be the case that whenever an attack is to be launched a call for volunteers is given. Now believers should have an organized army as far as they are capable of and it should also be in large numbers as far as possible.

(And trained horses) This refers to horses which have been trained for this very purpose. This has been said because in those times horses had the same status as tanks and fighter planes have today. 

(At your disposal so that you can strike awe into the enemies of God and of yours and others beside them too who you do not know. God knows them.) This is a reference to those elements and forces which hitherto had not come to the fore but God knew that soon or late they will manifest themselves in some form or the other. For example, Jews and hypocrites with whom the Prophet (sws) had made treaties of remaining impartial. Similarly, the Romans, the Ghassanids and the Persians too had become concerned with what was happening in Arabia and were looking at it with apprehension.

([For this purpose,] whatever you spend for the cause of God shall be fully repaid to you.) Ie., repaid to them in accordance with the principal God has prescribed for the reward of virtue.

Tafsir Qur'an Wiki:

Islam, however, sets out to make real preparations that are within the capability of the Muslims so that victory becomes achievable. It does not raise the sights of the Muslim community towards that sublime horizon without making sure that it has firm ground on which it can stand. Islam also takes every practical step which has been proven through experience to be of immense value in the achievement of victory. Islam also makes sure that the Muslim community is well prepared for its practical tasks that serve its sublime objectives: The verse gives a clear order to prepare all forces and power within the means of the Muslim community. It makes special mention of cavalry because that was then the main equipment in war. Had the Qur’ān ordered them to prepare equipment that was unknown to them, they would have found these a complete mystery. Far be it from God to address anyone with mysteries. What is most important to remember here is that the directive is of a very broad nature. 

There is nothing to be ashamed of in the nature of the Islamic approach. Islam does not have a man-made system, and does not seek to establish the authority of a leader, a state, a class, or a race. It does not try to enslave serfs so that they cultivate the plantations of the aristocracy, like the Romans used to do. Nor does it try to exploit markets and raw materials, as Western capitalism has been doing. It is not the aim of Islam to impose a human system devised by a shortsighted, narrow-minded and ignorant human being, as Communism was keen to do. Islam has a system devised by God whose knowledge and wisdom are absolute. It aims to establish God’s absolute sovereignty in order that all mankind be free from subjugation to any worldly authority.

Thus, right at the outset, Islam rules out any war undertaken for the glory of individuals and states. It rejects all campaigns that seek to exploit resources and open markets, or to subjugate and humiliate other communities. Islam has nothing to do with any war that tries to establish the superiority of one class, race, nation, or state over another. The only type of campaign which Islam approves of is one undertaken for God’s cause. Needless to say, God does not wish to grant supremacy to any one race, nation, class, or individual. He only wants His own sovereignty and authority to be recognized by all people. God is in no need of anyone or any community. The recognition of His sovereignty and submission to Him alone brings honour, freedom, goodness and blessings to all mankind.

For interpretation of the above quoted verse by Ibn e Kathir, please go to the link here.

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.

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

Rules in Islam for keeping covenant (or otherwise) with others

War and peace are fought and kept while remaining under some rules which should not be broken unilaterally. Islam is one such religion which emphasises the need to keeping covenants with non Muslims and even within themselves so that no wrongs or excesses are committed. Every effort must be made to keep the treaties intact till they reach their maturity or timed restrictions.

However, if Muslims feel that they are being wronged and undue advantage is being taken under the garb of a treaty, then they are allowed to inform the opposite site of the breech of the terms and conditions of the treaty and if despite this the opposing side shows belligerency and continues to hurt the very essence of the treaty, they should cast back the treaty at he opposing side in an equitable manner and be ready to counter their treachery for Allah does not like the treacherous. 

The 58th verse of Surah 8. Al Anfal (The Spoils of War) lays down the rule for keeping covenants or otherwise with their opponents. In fact this verse lays down the basis of a very strong and just foreign policy for Muslims:

وَاِمَّا تَخَافَنَّ مِنۡ قَوۡمٍ خِيَانَةً فَانْۢبِذۡ اِلَيۡهِمۡ عَلٰى سَوَآءٍ​ ؕ اِنَّ اللّٰهَ لَا يُحِبُّ الۡخَآئِنِيۡنَ‏ 

(8:58) If thou hast reason to fear treachery from people [with whom thou hast made a covenant], cast it back at them in an equitable manner: for, verily, God does not love the treacherous!.

This verse lays down a very clear and strict rule for the breaking of a treaty when necessary, and enjoins the Muslims to "throw their treaty openly before them" . According to this verse, it is unlawful to make a unilateral decision of its termination, even if the Muslims felt that the other party with whom they had entered into an alliance, was not observing the treaty strictly and properly, or if they were afraid that the other party would turn treacherous on the first opportunity. Therefore it forbids them to treat the other party in a way as if there had been no treaty with it at all. On the other hand, this verse binds the Muslims to inform the other party in clear words, before taking any step against it, that the treaty with it had been terminated. This is essential so that the other party should have no misunderstanding whatsoever that the treaty was still in force. The Holy Prophet based the international policy of Islam on this verse. He decreed, "The one that has made a treaty with another party is bound by it until the expiry of its teen. Or if obliged, then one should throw it before the other party so that both may be set on equal footing" . Then he extended the same principle to all other affairs, saying, "Behave not treacherously even towards those who are treacherous to you" . And he had impressed the same so deeply on the minds that this principle was observed most strictly both in letter and in spirit. That is why when Amir Mu'aviyah assembled his army near the frontiers of the Roman Empire with the intention that he would invade their territory immediately after the expiry of the term of the treaty, Hadrat Amar bin `Anbasah, a Companion of the Holy Prophet, strongly protested against this and recited the same Tradition before him according to which even concentration of army was a piece of treachery. The Amir had to submit to this, and he gave up the concentration of army.

It may also be noted that the practice of unilateral abrogation of treaties `and invading the enemy without any declaration of war was common during the time of `ignorance' in the ancient times and is also in vogue in the civilized ignorance: of today. For example, during World War' II, Germany invaded Russia, and Britain and Russia took military action against Iran without any formal declaration of war. It may be noted that the pleas put forward for such breaches and violations are very flimsy: it is argued that if a declaration of war had been made beforehand, the other party would have taken precautionary measures and given a tough fight; or that if they had not taken action, their enemy would have forestalled them. But they seem to forget that if moral responsibilities were to be set aside on such lame excuses, then there remains no crime and no sin that cannot be justified on one plea or the other, and every thief, every robber; every adulterer, every murderer and every forgerer can put forward a justification for his crime or sin. But it is strange that the modem leaders have two standards of judgment. While they justify the acts of treachery in the international sphere, they condemn the same when these are committed in their own national sphere.

There is, however, an exception to the above principle. The Islamic Law allows the Muslims to attack the other party, if it violates the treaty openly and takes some specific inimical action against them. In such a clear case, this verse does not bind them to give a due notice of the termination of the treaty, but grants them the right to take military action against such a treacherous party without giving any ultimatum. The Muslim jurists have deduced this exception from a precedent set by the Holy Prophet. When the Quraish openly broke the treaty of Hudaibiyah, in regard to Bani Khuza`ah, he did not consider it obligatory to give them a notice that he, too, had terminated the same. He, therefore, invaded Makkah without giving them any notice. But here we must strike a note of warning. In order to take advantage of this exception, we must consider all the circumstances under which the Holy Prophet thought it right to invade Makkah. In that case, and in that alone, it is lawful for us to follow the precedent set by him; otherwise we are liable to take undue advantage of it. We learn from the books of Hadith and Sirat that the following circumstances led him to take this step:

• (1) The violation of the treaty by the Quraish was so glaring that there was absolutely no doubt that there had been a breach and they themselves confessed that the treaty had come to an end. That is why they sent Abu Sufyan to AI-Madinah for its renewal. Though that was a proof that they also knew that the treaty had come to an end, it does not mean that this exception will be justifiable only if those who violate the treaty also know it and confess it. The exception will be only justifiable if the violation would be quite clear and beyond any doubt.
• (2) After the violation of the treaty, the Holy Prophet did not indicate in any way whatever by word or by deed or by implication- that in spite of the violation of the treaty by them he regarded the treaty to be still in force; nor did he continue such relations with them as might indicate the same. All the traditions show that he rejected the offer of the renewal of the treaty made by Abu Sufyan.
• (3) He openly took the military action against the Quraish and did nothing at all to show an outward display of peace while harboring secret intentions of war.

This is the excellent precedent set by the Holy Prophet in this matter. An exception to the injunction contained in this verse can, therefore, be made under such specific circumstances that existed on the occasion, and that, too, in the same straightforward noble way.

Besides, it is lawful for the Muslims to use force for the settlement of an issue if and when they find that the other party is neither willing to solve it by mutual talk nor by international arbitration, but is bent upon using force. In such a case, this verse makes it incumbent on the Muslims to make a clear and open declaration to this effect before taking any action. Islam considers a secret military action as immoral and does not allow it, if the Muslims are not prepared to make an open declaration of war.

Tafsir Ibn-Kathir: 

(If you fear from any people), with whom you have a treaty of peace, (treachery), and betrayal of peace treaties and agreements that you have conducted with them, (then throw back (their covenant) to them), meaning their treaty of peace.

(on equal terms), informing them that you are severing the treaty. This way, you will be on equal terms, in that, you and they will be aware that a state of war exists between you and that the bilateral peace treaty is null and void,

(Certainly Allah likes not the treacherous. ) This even includes treachery against the disbelievers. Imam Ahmad recorded that Salim bin `Amir said, "Mu`awiyah was leading an army in Roman lands, at a time the bilateral peace treaty was valid. He wanted to go closer to their forces so that when the treaty of peace ended, he could invade them. An old man riding on his animal said, `Allahu Akbar (Allah is the Great), Allahu Akbar! Be honest and stay away from betrayal.' The Messenger of Allah said,

(Whoever has a treaty of peace with a people, then he should not untie any part of it or tie it harder until the treaty reaches its appointed term. Or, he should declare the treaty null and void so that they are both on equal terms.) When Mu`awiyah was informed of the Prophet's statement, he retreated. They found that man to be `Amr bin `Anbasah, may Allah be pleased with him.'' This Hadith was also collected by Abu Dawud At-Tayalisi, Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Hibban in his Sahih. At-Tirmidhi said, "Hasan Sahih.''

Muhammad Asad Explanation:

The "reason to fear treachery" must not, of course, be based on mere surmise but on clear, objective evidence (Tabari, Baghawi, Razi; also Manar X, 58).

I.e., "renounce the covenant in an equitable manner ('ala sawa')". Tabari explains this sentence thus: "Before making war on them, inform them that because of the clear evidence of their treachery thou hast renounced the treaty which existed between thee and them, so that both thou and they should know that thou art at war with them." Baghawi, in his commentary on this verse, gives an almost identical interpretation and adds, "so that they should not be under the false impression that thou hast renounced the treaty after having started the war." Thus, the concluding sentence of this verse - "God does not love the treacherous" - is a warning to the believers as well as to their enemies (Manar X, 58 f.).

Javed Ahmad Ghamidi Explanation:

The actual words are: عَلٰي سَوَآءٍ. What do they mean? Imām Amīn Aḥsan Iṣlāḥī writes:

... The expression عَلٰي سَوَآءٍ means that Muslims also have the right to retaliate on equal footing. It is evident from it that the revenge should never exceed the harm inflicted: it should be commensurate with it. Some people have derived from this expression that it is essential to inform the opposite party about the termination of a treaty. I could find no argument for this deduction in it. However, what is evident is that a mere hypothetical fear is not enough to end a treaty. The other party must have practically breached it. In the first place the verb تَخَافَنَّ has emphasis in it. Secondly, the condition عَلٰي سَوَآءٍ also points to this. (Amīn Aḥsan Iṣlāḥī,

Explanation Qur'an Wiki:

The ruling deals with fearing and expecting treachery. There should be clear signs that a particular group or community are actually contemplating such violation of a treaty. In this case the Prophet is directed to take the following approach: “And if you fear treachery from any folk, cast [your treaty with them] back to them in a fair manner. God does not love the treacherous.” (Verse 58)

Islam here sets out a code of practice. When a treaty is concluded, the Muslim community will undoubtedly honour it. If they fear that the other party is about to violate it, then the Muslims declare the termination of the treaty, without any attempt to cheat or deceive the other party. What is meant here is an open and clear termination of a treaty so that each party realizes that peaceful relations are over. Islam attaches a very high value to honesty and integrity in order to ensure peace and security. Launching a treacherous attack on people who rely on covenants that remain in force is alien to the nature of Islam.

Islam wants humanity to rise above worldly temptations and to be sublime. Hence, it does not allow treachery for the sake of achieving a cheap victory at a time when it strives for the noblest of causes and aims. People who have honourable aims cannot utilize dishonourable means. Islam finds treachery repugnant and looks at traitors who violate their treaties with contempt. Therefore, it does not accept that Muslims violate their covenants for the achievement of any objective, noble as it may be. The human soul is a complete whole. When it allows itself to resort to disgraceful means it cannot maintain its noble aims. He is not a Muslim who claims that the ends justify the means. Such a principle is alien to Islamic thinking and cannot fit with Islamic sensitivities. Within the human self there can be no gulf to separate the ends from the means. Reaching a clean shore does not tempt a Muslim to walk through a muddy pool, because the shore will not remain clean after dirty feet have walked there. Hence, “God does not love the treacherous.” 

You may like to listen to prominent Muslim scholar Nouman Ali Khan explaining the above said ayah:

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 | 5 |

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

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

• The plain translation has been taken from the Qur'ān officially published by the Kingdom of Saudi Arabia. [1]
• 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. [2]  

In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources: 

• Towards Understanding the Quran
• Tafsir Ibn Khatir
• Muhammad Asad Translation
• Al-Quran, Yusuf Ali 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