How to Perform Umrah?

Hajj and Umrah are two Muslim rituals that are directly related to the House of Allah at Makkah. While Hajj is performed once in am Islamic calendar year in the month of Dhul Hajj, Umrah can be performed throughout the year. 

Today we are sharing the "how" to perform the umrah right from the wearing of Ihraam (the two pieced unscratched cloth) for men at the Meeqat (five places designated around Makkah where the intending umrah Muslim takes off one's stitched cloth and wears Ihraam). 

The details of umrah journey is well captured and details of each action given in the video below. However, certain prerequisites of performing umrah are given herein under:

The Pillars of `Umrah:

• Ihraam: which is assumed at the Meeqat.
• Tawaf: circumambulation around the Ka'abah (the cubical building at the center of Masjid Al Haram.
•  Sa'y: Taking seven circuits between hillocks of As-Safa and Al-Marwah.
• Qasar / Halaq: Shaving of the entire head or part by men and potion of hair cut for women

Thereafter Tahal-lul: which means coming out of the state of Ihraam; becoming lawful what was previously prohibited during Ihraam.

Note: During ‘Umrah, pilgrims do not go to Mina, ‘Arafat and Muzdalifah or throw pebbles on the Jamrahs (stone pillars representing devils) or offer animal sacrifice. These rites are only performed during Hajj.

Things to do before entering the state of Ihraam:

• Cut nails. 
• Remove unwanted body hair (removing unwanted hair from underneath the armpit and below the navel). 
• Trim mustache. 
• Comb hair.
• Shape beard.
• Applying Perfume.
• Purify either by taking a bath or performing ablution (wudu).

Things Forbidden after entering the state of Ihraam:

• Cutting Nails
• Hair cutting or removing extra hair from any part of the body.
• Use of any scents on the body or on the robes.
• Stitched Clothing.
• Sandals and flip flops must not be stitched either and should allow the ankle and back of foot to be exposed.
• Covering Face or Head.
• Hunting of animals even of lice.
• Sexual activity

1.  Getting into state of Ihraam: Those interceding to perform Umrah, must get into state of Ihraam as under:

• Ihraam is the intention to perform Umrah. Prophet (S.A.W.) said: “The actions will be rewarded according to the intentions behind them and every person will have what he/she had intended.” (Sahih Bukhari: 54). Remember Ihraam is the state of purity and holiness.
• To get into state of Ihraam one must wear the two unscratched sheets of while cloth before or at the five specified Meeqat locations around Makkah.

Location of Meeqat around Makkah [Photo]

• At Meeqat or the place before it where one tends to get into state of Ihraam, one must perform ghusl / complete bath.
• Then wear the ihraam (the procedure both for men and women is given Here)
• Offer two Rakat of Nafl by covering your head.
• With your head uncover declare your intention / Niyyah :

اَللَّهُمَّ اِنِّيْ اُرِيْدُ الْعُمْرَةَ فَيَسِّرْهَا لِيْ وَ تَقَبَّلْهَا مِنِّيْ

“O ALLAH! I intend to perform Umrah, please make it easy for me and accept it from me”

• After leaving home start reciting below mentioned Dua’a and Talbiya continuously. It is compulsory to recite Talbiya loudly once.

بِسْمِ اللَّهِ تَوَكَّلْتُ عَلَى اللَّهِ، لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللَّهِ

(In the name of ALLAH, I place my trust in ALLAH, and there is no might nor power except with ALLAH)

• Enter Masjid Al Haram: Recite Darud e Sharif and Supplicate to ALLAH and proceed towards Kabah.

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وسلم, اللَّهُمَّ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ

(In the name of ALLAH! O ALLAH! Exalt the mention of your Messenger. O ALLAH! Forgive my sins, and open the gates of Your mercy for me).

• Keep your eyes fixed at Baitullah and Say:

اللّهُ أكبر اللّهُ أكبر, لا إلَهَ الا اللّه, اللّهُ أكبر اللّهُ اكبر, و لِلّه الحمدَ

(ALLAH is the Greatest, ALLAH is the Greatest, there is no God, but ALLAH, ALLAH is the Greatest, ALLAH is the Greatest, to Him belongs all Praise.)

After this recite Talbiya and move forward to perform Tawaf. 

2. Tawaf

circumambulation around the Ka'abah (the cubical building at the center of Masjid Al Haram, seven times.The pilgrims must walk keeping Kabah on their left. Upon arriving at the Kaabah, stop reciting the Talbiyyah. You must be in Wudu (ablution). Men to leave their right shoulder bare ONLY during the entire Tawaf, this is called Idtiba’a, after the tawaf men need to cover both shoulders.

Start at the Black Stone, either Kiss it if you can, if not. Touch it with your right hand, if not

Face the Black Stone and point at it with your right hand Say

بِسْمِ اللَّهِ, اللّهُ أكبر

(just before kissing it/or just before or whilst touching/pointing) For men, to Raml (hasten/briskly walk) during the first 3 rounds of Tawaf and walk normally during the other 4 rounds. Once you reach the Yamani corner, either Touch it with your right hand (do not kiss it), and say بِسْمِ اللَّهِ, اللّهُ أكبر or if unable, then continue without gesturing or saying anything from the Yamani corner to the Black Stone, recite :

رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَة ً وَفِي الآخِرَةِ حَسَنَة ً وَقِنَا عَذَابَ النَّار

(Our Lord, grant us good in this life and good in the hereafter and save us from the punishment of the Hellfire.[Quran; 2:201])

When they will reach at Rukhn Al Yamani (the fourth corner of Kabah) they should only touch Hijra e Aswa.

After Completing Tawaf, proceed to Maqaam‐e Ibraaheem ‐ (Prophet Abraham's station)

At the End of Seven circles they will do Istilam (touch or kiss the Black Stone) and say

بِسْمِ اللَّهِ, اللّهُ أكبر

Recite this verse (which means):

وَاتَّخِذُوْا مِنْ مَّقَامِ إِبْرَاهِيْمَ مُصَلًّى

(And take you (people) the Maqaam (place) of Ibraheem as a place of Prayer. [Quran; 2:125])

Tthe pilgrims will offer 2 rakat of Nafal close to Maqam-e-Ibrahim without covering their heads. The pilgrims will go to zamzam, which is situated in the basement of Haram to drink the water (Zamzam) while standing and saying “بِسْمِ اللَّهِ and (supplicate to Allah)

اللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْمَاً نَافِعَاًً وَرِزْقَاً وَاسِعَاًَ وَشِفَاءً مِنْ كُلِّ دَاءٍ

O Allah! I implore for the beneficial knowledge, vast provisions and cure from every disease.”

3. Sa’yee

The meaning of Sa’ey is to run/ walk back and forth seven times between the hills of Safah & Marwa which are situated to the North and South of Kabah. As you leave the boundary of the Masjid, you can say (as prescribed for all Masaajid):

بِسْمِ اللَّهِ, وَ الصلاة والسلام عَلَى رسول الله, اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ فَضْلِكَ,

(In the name of Allah, and prayers and peace be upon the Messenger of Allaah. O Allaah, I ask You from Your favor. O Allaah, guard from the accursed devil.)

Upon approaching Mount Safah, the following Ayaat (verse) is recited

إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَآئِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا وَمَنْ تَطَوَّعَ خَيْراً فَإِنَّ اللَّهَ شَاكِرٌ عَلِيْم

(Verily, As‐Safaa and Al‐Marwah are from the symbols of Allaah. So it is not a sin on him who performs Hajj or 'Umrah of the house (ka 'bah) to perform the going (tawaaf) between them. And whoever does good voluntarily, then verily, Allaah is the All‐Recognizer, All‐Knower. [Quran; 2:158])

نَبْدَأُ بِمَا بَدَأَ اللَّهُ بِه

(I begin with what Allaah began with.)

Then ascend upon Mount Safah, face the Qiblah, raise your hands and recite 3 times:

اللّهُ أكبر, اللّهُ أكبر, اللّهُ أكبر

(Allaah is the Greatest, Allaah is the Greatest, Allaah is the Greatest.)

لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيْكَ لَه، لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيْتُ وَ هُوَ عَلَى كُلِّ شَيْءٍ قَدِيْر؛ لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيْكَ لَه، أَنْجَزَ وَعْدَهُ وَ نَصَرَ عَبْدَهُ وَ هَزَمَ الأَحْزَابَ وَ حْدَه

(There is nothing worthy of worship except Allah, Alone. He has no partner, To Him belongs the kingdom, & all praise belongs to Him, & He has power above all things, There is nothing worthy of worship except Allah, He fulfilled His promise, Granted victory to His servant, And alone He defeated the allied army.)

The seventh trip will end at Marwa. After this the pilgrim will offer two (2) rakat nafal. 

4. Qasar / Halaq

After Sa’yee male pilgrims will get their heads completely shaved, females will clip their hair equal to a length of a fingertip.

The procedure to perform Tawaf is illustrated herein under, while the video below show the complete ritual in easy to understand steps:

Performance of Umrah [Illustrated]:

Performance of Umrah [Illustration courtesy: Islamic Finder] 

You may now watch a detailed video covering the complete procedure as to How to perform Umrah:

For more Q &A about understanding Islam, please refer to our reference page: Understanding Islam: Frequently Asked Q & A.

You may also refer to our Reference Pages for knowing more about Islam and Quran.

May Allah show us the right path so that we do not go astray due to what man has interpreted verses of religious scriptures to suit their own religions and faith. Aameen.

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

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Selected Verses from Quran: Rabbana Series - 1

Each and every verse of the Quran is special for the Muslims for every word contains the Divine Wisdom and commandments from Allah.  There are verses, which are in fact prayers / dua which believers should recite much to often so that their sins and errors could be forgiven.

However, there are some verses, that begin with the word Rabbana " رَبَّنَا ". The placement of this word in the beginning is to add a pleading cry by the believer to invoke the many blessings of Allah so that He in all His Mercy, forgives His servants. Not that ordinary believers invoke Allah's Mercy, the prophets too have been calling upon Allah to forgive them, their families and descendants. 

With this post, we are sharing some of the verses starting from the opener "Rabbana -  رَبَّنَا  " which believers should try to remember by heart and recite much too often so that they should be forgiven. The following verse if from Surah 2 Al Baqarah and is attributed to Prophet Ibrahim (Abraham, peace be upon him). While we are sharing only this verse, it would be appropriate that a reader may read verses before this so as to be able to reconnect the theme and reference to the context in which this pleading prayer (dua) was made by the revered prophet. In this case, this prayer was made by Prophet Ibrahim (peace be upon him), when he had just finished laying the foundations of the Ka'abah at Makkah:

رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَآ إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ

[Rabbana wa-j'alna Muslimayni laka wa min Dhurriyatina 'Ummatan Muslimatan laka wa 'Arina Manasikana wa tub 'alayna 'innaka 'antat-Tawwabu-Raheem]

"Our Lord! Make of us Muslims, bowing to Thy (Will), and of our progeny a people Muslim, bowing to Thy (will); and show us our place for the celebration of (due) rites; and turn unto us (in Mercy); for Thou art the Oft-Returning, Most Merciful." [Surah 2 Al-Baqarah: 128]

Verse 128 mentions that Prophet Ibrahim (Abraham, peace be upon him) prayed to Allah "to make" him and his son obedient to His commandments and to His Will. This prayer too proceeds from the same sense of fear and awe, and from the same knowledge. He has, all his life, been performing exemplary deeds of obedience, and yet he prays to "be made" obedient. It is so, because the more one grows in one's knowledge of Divine Majesty, the more one comes to realize that one is not being faithful and obedient as is due. 

It is significant that Prophet Ibrahim (Abraham, peace be upon him) included his descendants too in his prayer. This shows that the "men of Allah" who never hesitate in sacrificing themselves and their children in the way of Allah, yet love them deeply. All the same, they know what the proper requirements of parental love are, and how they should be fulfilled. This is something beyond the reach of average men, who suppose the well-being of their children to reside in physical health and comfort alone, and spend all their love and care in providing just this to their family. But those who have received the favour of Allah show a much greater solicitude for the spiritual well-being of their children than for the physical, being. So, the great prophet prayed to Allah to make a group from among his descendants fully obedient to Him. This prayer aims at another advantage as well. Experience tells us that if those who enjoy a respectable position in their community, and their descendants keep to the right path, they are naturally held in esteem, and their conduct inspires others to reform themselves. 

And Allah heard this prayer too, and among the descendants of Prophet Ibrahim (Abraham, peace be upon him) there has always been a group of people obedient to Allah and firm in the Straight Path. Even in the Age of Ignorance (Jahiliyyah) when the whole world, and Arabia in particular, was lost in the darkness of idol-worship and Shirk, there still remained some men from among his descendants who had faith in the One God, who believed in the other world, and were obedient to Allah - for example, Zayd ibn 'Amr bin Nufayl, and Quss ibn Sa'idah. It has also been reported that 'Abd al-Muttalib ibn Hashim, the grand-father of the Holy Prophet , shunned idol-worship and Shirk.

We might add an explanatory note about the word Manasik (the plural of Mansik) which occurs in Verse 128. This word signifies the different actions involved in the performance of the Hajj, and also the different places where the rites are performed - like 'Arafah, Muzdalifah or Mina. Both the meanings of the word are intended here, and the substance of the last part of the prayer is that Prophet Ibrahim (peace be upon him) wanted the rites of the Hajj to be explained and their locations to be indicated. The verb which has been employed in this connection is Arina - "show us." Now, seeing is done through the eyes, and also through the heart. So, the different locations of the rites were shown to him through the Archangel Jibraeel (Gabriel) , and the injunctions regarding the Hajj were explained in detail. 

At the end of the verse above, two attributes of Allah ( AT Tawwab and Ar Rahim) have been mentioned. For their detailed explanation, please refer to our reference page: 99 Attributes of Allah.

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

Note: The explanation of the above verse is based on the exegesis of the Qur'an by Maulana Mufti Muhammad Sharif, revised by Justice Mufti Muhammad Taqi  Usmani.

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'an

You may also refer to our following reference pages for knowing more about Islam and Quran:

• 114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary / exegesis of all Sūrahs / chapters of the Quran
• 99 Attributes of Allah" for complete list of 99 attributes of Allah Almighty with meaning and explanation.
• Scholars' Viewpoint on Important Issues related to Islam
• Understanding Islam - Frequently Asked Q&A for knowing more about Islam.
• Islam and Life of Muslims in Non Muslim Countries

Photo | 

Reading the Holy Quran 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 Sūrahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:

• The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. 
• The exegesis of the chapters of the Holy 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: 

• Exegesis by Maulana Mufti Muhammad Sharif, revised by Justice Mufti Muhammad Taqi  Usmani
• Verse by Verse Qur'an Study Circle
• Tafsir Ibn Khatir
• Al-Quran, Yusuf Ali Translation
• Javed Ahmad Ghamidi / Al Mawrid

In addition the references of  other sources which have been explored have also been given in each page. 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 Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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Surah Muhammad (The Praised One): Exegesis of 47th Chapter of the Holy Quran

Sūrah Muhammad is the forty seventh Surah with 38 ayahs with four rukus, part of the 26th Juzʼ  of the Holy Qur'an. The Surah is named after the last of the prophets of Allah, Prophet Muhammad (ﷺ) - the name of the Holy Prophet is mentioned in the second verse of the chapter.

Besides this Surah, the mention of Prophet Muhammad (ﷺ) is made at three other different places in the Holy Quran:

1- Surah aal Imran (3:144) - وَمَامُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ -  - and Muhammad is except a Messenger, many Messengers passed away before him..
2 - Surah al Ahzab (33:40) مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ وَلَٰكِن رَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ - Muhammad is not the father of your men but he is the Messenger of Allah and the seal of the Prophets)..
3 - Surah al Fat-h (48:29) مُّحَمَّدٌ رَّسُولُ اللَّهِ - Muhammad is the Messenger of Allah.

In Surah al-Saff 61:6 - Prophet Muhammad (ﷺ) has been referred to as "Ahmad" as mentioned by Prophet Eesa (Jesus, peace be upon him):

وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُأَحْمَدُ - [Jesus gave the good news of Prophet Muhammad] bringing good tidings of a messenger to come after me, whose name is Ahmad."

The contents of this Surah testify that it was sent down after the Hijrah to Madinah after the revelation of Surahs Al-Hajj and Al-Baqarah in which fighting was enjoined, but before the battle of Badr:

• Verse 23:39 of Surah Al Haj, is the first verse of the Quran in which "permission to fight" was given in the month of Zil-Hajj in the first year after Hijrah according as per scholars: "Permission (to fight) has been granted to those for they have been wronged.78 Verily Allah has the power to help them."
• Then the "command to fight" was given in (verse 190 of Surah Al-Baqarah) in Rajab or Shaban of A.H. 2: "Fight in the way of Allah against those who fight against you but do not transgress, for Allah does not love transgressors."

Thus this Surah mainly focuses on the Battle of Badr - the first battle between the believers (Muslims) and the non believers (pagans of Makkah). Therefore one may find the language used in this Surah to be rather strong in tone for its purpose was to arouse the Muslims to take arms and fight the non believers who had mustered a strong army with a view to annihilating the Muslims. This Surah is almost an entire explanation of the last ayah of the previous Surah; Ahqaf (46) - a Makkan Surah.

So bear with patience, (O Prophet), even as the Messengers endowed with firmness of resolve (before you) bore with patience, and do not be hasty in their regard. The Day when they see what they had been warned against they will feel as though they had remained in the world no more than an hour of a day. (The Truth has been conveyed.) Will any, then, suffer perdition except those who disobey?

Besides this Surah, we also find commentary on Battle of Badr in Surah Anfal (8) while Surah at-Tawba has a commentary on the last of battles in the seerah (Fat-h Makkah - the capture of Makkah, and Tabuk). Hence, Surah Muhammad is a introduction to the first victory - Badr. And then Surah al-Fat-h (49) which is about the next victory of al Hudaybiah.

Let us now read explanation of the Surah segmented into portions as per the subject matter:

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 

"In the name of Allah, the Most Gracious, the Most Merciful"

The first verse of the Surah begins with the words "aladheena Kafaroo" (past tense/disbelieve  disbelieved ) rahter than - "aladheena yaKfuroo" - those who disbelieve (present-future tense) - which would mean that their disbelief may change in the future. By using past tense - it is assuring that they will remain firm upon their disbelief for certain.

1 [ اَلَّذِيۡنَ كَفَرُوۡا وَصَدُّوۡا عَنۡ سَبِيۡلِ اللّٰهِ اَضَلَّ اَعۡمَالَهُمۡ‏  ] Those who disbelieved and debarred (others) from Allah's Way, Allah rendered their works fruitless.

Thereafter the verb sadd (from which saddu of the original is derived) is used both as a transitive and as an intransitive verb in Arabic. Thus, the verse means “they themselves refrained from adopting Allah’s Way” as well as “they prevented others from adopting this way.”

2 And those who believe and do good, and believe in that which has been revealed to Muhammad - and it is the Truth from their Lord - He will remove their evil from them and improve their condition.

In the verse 2 above, although after saying "those who believe" there was no need to say "and accepted that which has been sent down to Muhammad", for belief by itself implies believing in the Prophet Muhammad (ﷺ) and in the teachings sent down to him, yet making a separate mention of it is particularly meant to assert this. After the appointment of Muhammad (ﷺ) to Prophet-hood, a person’s belief in Allah and the Hereafter and the former Messengers and the Books cannot be beneficial until he also believes in him and the teachings brought by him. This explanation was necessary because after the emigration, the Muslims had also to deal with those who recognized and accepted all the requirements of the faith but refused to acknowledge and accept the Prophet-hood of the Prophet Muhammad (ﷺ).

3 That is because those who disbelieve follow falsehood, and those who believe follow the Truth from their Lord. Thus does Allah set forth their descriptions for men.

In the verse 3 above, mention of two parties has been made to make them aware of their positions. One party insists on following falsehood; therefore, Allah has brought all its endeavors to naught. And the other party has adopted obedience of the Truth; therefore, Allah has purified it of its evils and corrected its condition.

The verse 4 is the most important verse which calls on the believers to fight those who have wronged them since proclamation of Islam.

4 So when you meet in battle those who disbelieve, smite the necks; then, when you have overcome them, make (them) prisoners, and afterwards (set them free) as a favour or for ransom till the war lay down its burdens. That (shall be so). And if Allah please, He would certainly exact retribution from them, but that He may try some of you by means of others. And those who are slain in the way of Allah, He will never allow their deeds to perish.

The words of this verse as well as the context in which it occurs clearly show that it was sent down after the revelation of the command for fighting and before the actual fighting began. The words, “So when you meet (in battle) those who disbelieve”, indicate that the fighting has not yet taken place and the Muslims are being instructed that when it does take place, what they should do.

Here it may be pertinent to mention that The permission to fight the infidels was first given in Surah Al-Haj 22:39: "Permission (to fight) has been granted to those for they have been wronged. Verily Allah has the power to help them."  However, it was in Surah Al Baqarah, verses 190 that the command to fight was given: "Fight in the way of Allah against those who fight against you but do not transgress, for Allah does not love transgressors."

5 He will guide them and improve their condition. 

Guidance here obviously implies guiding to Paradise; setting the condition right implies that before their entry into Paradise, Allah will adorn them with robes of honor and remove every filth which had polluted them in the life of the world; and the third stage means that even in this world they have been told through the Quran and the Prophet (peace be upon him) what kind of Paradise it is that has been prepared for them. When they enter that Paradise they will enter a place with which they will already be familiar and they will come to know that they have been blessed precisely with the same that had been promised to them in the world.

The verse 6 below means that this is the profit that the martyrs falling in the way of Allah will gain. Its three grades have been stated: That Allah will guide them, That He will set their condition right and That He will admit them into the Paradise with which He has acquainted them beforehand.

6. And make them enter the Garden, which He has made known to them. 

7. O you who believe, if you help Allah, He will help you and make firm your feet.

If you help Allah: If you participate in the work of raising Allah’s Word with your life and wealth.  At various places the Qur'an characterizes man's participation in the effort to establish the supremacy of Islam as 'helping Allah'. This needs a little explanation. Allah has endowed man with the freedom of will and choice, with the result that He does not resort to His omnipotent will to compel man either to do certain things or to refrain from others. He rather leaves man free to adopt the course that pleases him - be it that of either belief or unbelief, of either obedience or disobedience. Allah prefers to instruct man by means of persuasive argument and admonition, so as to bring home to him that even though he is free to disbelieve, disobey and defy the Will of God, his own interest and well-being lie in serving and obeying his Creator.

Now here are few verses about the about the disbelievers. It has been said that they are deprived of Allah's support and guidance: none of their designs will succeed in their conflict with the believers, and they will meet a most evil fate both in this world and in the Hereafter. They thought they had achieved a great success by driving the Prophet of Allah out of Makkah, but in fact by this they had hastened their own doom.

8. And those who disbelieve, for them is destruction, and He will destroy their works. 9. That is because they hate that which Allah reveals, so He has rendered their deeds fruitless. 

10. Have they not traveled in the land and seen what was the end of those before them? Allah destroyed them. And for the disbelievers is the like thereof. 

The verse below has two meanings: (1) The same destruction that was met by those disbelievers now awaits these disbelievers, who are not accepting the invitation of Muhammad (peace be upon him). (2) The ruin of those people does not end with the torment of the world; the same doom also awaits them in the Hereafter. 

11. That is because Allah is the patron of those who believe, and because the disbelievers have no patron. 

The verse 11 is in reference to Battle of Uhud. After being wounded when the Prophet (ﷺ) was resting in a hill pass with a few companions, leader of the pagans of Makkah Abu Sufyan shouted: We have Uzza and there is no Uzza for you. Thereupon the Prophet (ﷺ) told his companions to respond, saying: Our Protector and helper is Allah, and you have no protector and helper at all. This reply of the Prophet  was derived from this very verse. 

12. Surely Allah will make those who believe and do good enter Gardens wherein flow rivers. And those who disbelieve enjoy themselves and eat as the cattle eat, and the Fire is their abode.

The second part of the verse 12 above is for the disbelievers. That is, just as an animal eats and does not think where from the food it eats has come, who has created it, and what rights of the creator are imposed on it for providing it with food, so are these people also eating and have no higher values or ideals beyond eating.

The Prophet (ﷺ) was sorely distressed on leaving Makkah. When he was compelled to emigrate, he had stood facing the city outside it and said: O Makkah, you are the most beloved city in the sight of Allah, and I have the greatest love for you out of all the cities of Allah. If the polytheists had not driven me out, I would never have left you. 

13 And how many a town, more powerful than thy town which has driven thee out - We destroyed them, so there was no helper for them.

Thus in verse 13 it has been said: After driving you out of the city the people of Makkah think that they have achieved a great success, whereas, in fact, they have hastened only their own ruin by this evil act. The style of the verse clearly indicates that it must have been revealed soon after the Hijrah.

14 Is then he who has a clear argument from his Lord like him to whom his evil conduct is made fair-seeming; and they follow their low desires.

That is, how is it possible that when the Prophet and his followers have been guided by God to a clear and straight path and they have started following it in the light of full knowledge and vision, they should walk along, with those who are still persisting in their ways of ignorance, who regard their deviation as guidance and their evildoing as a praiseworthy thing, and who judge on the basis of their personal desires, and not by argument as to what is the truth and what is falsehood. Now, neither can the lives of these two groups be alike in this world nor can their end be alike in the Hereafter.

The verse 15 paints an inviting landscape of Paradise, which is being promised to the believers who remain steadfast in their pursuits to bow to the Divine commandments and teachings of the Prophet of Allah.

15 A parable of the Garden which the dutiful are promised: Therein are rivers of water not altering for the worse, and rivers of milk whereof the taste changes not, and rivers of wine delicious to the drinkers, and rivers of honey clarified; and for them therein are all fruits and protection from their Lord. (Are these) like those who abide in the Fire and who are made to drink boiling water, so it tends their bowels asunder?

The milk mentioned above will be unique and pleasant to drink. In a Hadith directly reported from the Prophet (peace be upon him), it has been explained thus: It will not be the milk squeezed from the milk glands of animals. That is, it will be the milk which Allah will bring out in the form of springs from the earth and cause it to flow into canals of Paradise. About this natural milk it has been said: Its flavor will not change at all; that is, it will not give even the slightest offensive smell that is found in every kind of milk squeezed from the animal milk glands.

The verse 16 below concerns the hypocrites:

16. And there are those of them who seek to listen to thee, till, when they go forth from thee, they say to those who have been given knowledge: What was it that he said just now? These are they whose hearts Allah has sealed and they follow their low desires.

It addresses those disbelievers and hypocrites and unbelieving followers of the former Books, who sat in the assemblies of the Prophet (peace be upon him), listened to his discourses, or the verses of the Quran, but since in their hearts they were averse to the themes presented by him, they would understand nothing in spite of listening to him. Therefore, when they came out, they would ask the Muslims: What was he saying just now?

17 And those who follow guidance, He increases them in guidance and grants them their observance of duty.

That is, the same revelations about which the disbelievers and hypocrites ask: What was the Prophet (peace be upon him) saying just now? become a cause of further guidance for the rightly guided people, and from the same assembly from which these unfortunate people rise without gaining anything, the fortunate ones return with a new treasure of knowledge and insight. is, Allah grants them the grace to develop in themselves the kind of piety Taqwa that they have the capability to develop.

18 Wait they for aught but the Hour that it should come upon them of a sudden? Now tokens thereof have already come. For how will they have their reminder, when it comes on them?

That is, as far as the explanation and clarification of the truth is concerned; it has been explained well by argument and reasoning, the miraculous discourses of the Quran, the pure character of the Prophet Muhammad (peace be upon him) and the revolution in the lives of his companions. Now, are these people awaiting that Resurrection itself should take place and then only they will believe?

19 So know that there is no God but Allah and ask protection for thy sin and for the believing men and the believing women. And Allah knows your moving about and your staying (in a place).

20 The believers used to say: “Why is a surah (that would ordain fighting) not revealed?” But when a definitive surah was revealed wherein fighting was mentioned, you saw that those in whose hearts there was a sickness looked at you as though they were about to faint at the approach of death. Pity on them!

The verse 20 is in view of the conditions through which the Muslims were passing and the attitude that the disbelievers had adopted towards Islam and the Muslims. The believers were generally of the opinion that they should be permitted to fight even before fighting was actually enjoined by Allah. Rather they were asking Allah’s command in this regard impatiently and were asking again and again: Why are we not permitted to fight these wicked people? But the condition of the people who had joined the ranks of the Muslims hypocritically was quite different from that of the believers. They held their lives and their properties as dearer to themselves than Allah and His religion, and were not prepared to risk them at any cost. Therefore, as soon as fighting was enjoined, they were clearly sorted out from the true believers. Until the time when fighting had not been enjoined, the hypocrites and the common believers could not be distinguished one from the other. The hypocrites offered the Prayer just as the true believers did, they observed the Fast just like them, and practiced every article of the faith as made no demand of a sacrifice on them. But when the time came for making the supreme sacrifice of life for the sake of Islam, their hypocrisy was exposed and their veil of false display of the faith was rent asunder. In Surah An-Nisa, their this state has been described thus: Have you marked those to whom it was said: Withhold your hands a while and establish the salat and pay the zakat? Now that the fighting has been enjoined for them, some of them fear the people as they should fear Allah, or even more than that. They say: Our Lord, why have You enjoined fighting for us? Why have You not given us a brief respite?

21 Obedience and a gentle word (was proper). Then when the affair is settled, it is better for them if they remain true to Allah. 22 But if you turn away, you are sure to make mischief in the land and cut off the ties of kinship! 23 Those it is whom Allah has cursed, so He has made them deaf and blinded their eyes.24 Do they not reflect on the Qur'an? Or, are there locks on the hearts? 25 Surely those who turn back after guidance is manifest to them, the devil embellishes it for them and lengthens false hopes for them. 26 That is because they say to those who hate what Allah has revealed We will obey you in some matters. And Allah knows their secrets.27 But how will it be when the angels cause them to die, smiting their faces and their backs? 28 That is because they follow that which displeases Allah and are averse to His pleasure, so He makes their deeds fruitless. 29 Or do those in whose hearts is a disease think that Allah will nor bring forth their spite?

30 And if We please, We could show them to thee so that thou shouldst know them by their marks. And certainly thou canst recognize them by the tone of (their) speech. And Allah knows your deeds. 31 And certainly We shall try you, till We know those among you who strive hard, and the steadfast, and manifest your news. 32 Surely those who disbelieve and hinder (men) from Allah's way and oppose the Messenger after guidance is quite clear to them, cannot harm Allah in any way, and He will make their deeds fruitless.

33 O you who believe, obey Allah and obey the Messenger and make not your deeds vain.

34 Surely those who disbelieve and hinder (men) from Allah's way, then die disbelievers, Allah will not forgive them.

To better understand the verse 35 below, one should bear in mind the fact that when this discourse was revealed only a handful of the Muslims consisting of a couple of hundreds of the Muhajirin and Ansar living in the small town of Madinah were upholding the standard of Islam and they were not only faced by the powerful Quraish but also by the whole of pagan Arabia.

35 So, be not faint-hearted and do not cry for peace. You shall prevail. Allah is with you and will not bring your works to nought.

Such were the conditions when they were exhorted not to show weakness and not to beg (the enemy) for peace, but to make preparations for the decisive conflict. This does not mean that the Muslims should never negotiate for peace, but it means that in a state like this it is not right to initiate peace negotiations when it shows the Muslims’ weakness, for it will still further embolden the enemy. The Muslims should first establish their superiority in power and strength; then if they negotiate peace there will be no harm.

36 The life of this world is but idle sport and play, and, if you believe and keep your duty, He will give you your reward, and He does not ask of you your wealth. 

37 If He should ask you for it and press you, you will be niggardly, and He will bring forth your malice.

In conclusion, the Muslims have been invited to spend their wealth in the cause of Allah. Although at that time they were economically very weak, the problem that they confronted was the very survival of Islam and the Muslims. 

38. Behold! you are those who are called to spend in Allah's way, but among you are those who are niggardly; and whoever is niggardly, is niggardly against his own soul. And Allah is Self-Sufficient and you are needy. And if you turn back He will bring in your place another people, then they will not be like you.

The importance and delicacy of the problem demanded that the Muslims should not only risk their lives for safeguarding themselves and their Faith from the dominance of disbelief and for exalting Allah's Religion but should also expend their economic resources as far as possible in the preparations for war. Therefore, they were clearly warned to the effect. Anyone who adopted a niggardly attitude at the time, would not, in fact, harm Allah at all, but would result in his own destruction, for Allah does not stand in need of help from men. If one group of men shirked offering sacrifices in the cause of His Religion, Allah would remove it and bring another group in its place.

You may now like to listen to Arabic recitation of Sūrah Muḥammad with English subtitles:

You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary of other chapters (Though not complete but building up from 30th Part backwards for chapters in 30th Part are shorter and easier to understand). 

Photo | References: | 1 | 2 | 3 | 4 | 5 |
An effort has been made to gather explanation of the surahs of the Holy Qur'an from authentic souses and then present a least possible condensed explanation of the Surah. However, those wanting detailed explanations and tafsir (exegesis), may refer to sites the references of which are given above.

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
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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 Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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Surah Al Mumtaḥanah - Woman who Is to be Questioned: Summary of 60th Chapter of the Holy Quran

Sūrat al-Mumtaḥanah is the seventieth surah with 13 ayahs with two rukus, part of the 28th Juzʼ  of the Holy Qur'an.

In verse 10 of this Surah it has been enjoined that the women who emigrated to Medina and claimed to be Muslims, should be questioned hence the title Al-Mumtahinah. The word is pronounced both as mumtahinah and as mumtahanah, the meaning according to the first pronunciation being "the Surah which examines", and according to the second, "the woman who is examined."

As for the place and time of revelation of this surah, the mention of these two aspects show that this Surah was revealed in Medina during the interval between the Truce of Hudaibiyah and the Conquest of Makkah. 

• The first relates to Hadrat Hatib bin Abz Balta'a, who, a little before the conquest of Makkah, had sent a secret letter to the Quraish chiefs informing them of the Holy Prophet's intention to attack them. 
• The second relates to the Muslim women, who had started emigrating from Makkah to Madinah, after the conclusion of the Truce of Hudaibiyah, and the problem arose whether they also were to be returned to the disbelievers, like the Muslim men, according to the conditions of the Truce. 

Besides, at the end of the surah it has also been mentioned as to what should the Holy Prophet (ﷺ) make the women to pledge when they come to take the oath of allegiance before him as believers. It is believed that this too was revealed some time before the conquest of Makkah, for after this conquest a large number of the Quraish women, like their men, entered Islam and had to be administered the oath of allegiance collectively.

Let us now read explanation of the Surah segmented into portions as per the subject matter:

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 

"In the name of Allah, the Most Gracious, the Most Merciful"

Before understanding the first verse of the surah, it will be appropriate to understand the reference to the context. This verse is about the incident related to one Hatib bin Abi Balta'a. Hatib who was among the early emigrants and participated in the battle of Badr. Hatib had children and wealth in Makkah. The incident happened at a time when the the Quraish broke the treaty of Hudaibiyah, and Messenger of Allah (ﷺ) had decided to conquer Makkah, and ordered the Muslims to mobilize their forces. While doing so, the Prophet  (ﷺ) prayed to Allah: "O Allah! Keep our news concealed from them."

• Hearing of the Prophet (ﷺ)'s intentions, Hatib became apprehensive of the safety of his family back in Makkah and feared that if the Muslims attacked Makkah, his family may be harmed since he was not from the dominating tribe of Quraish. Thus Hatib wrote a letter and sent it to the people of Makkah, through a woman from the tribe of Quraysh, informing them of the Prophet Muhammad (ﷺ)'s intent to attack them. He wanted them to be indebted to him, so that they would grant safety to his family. 
• When the woman had just left Madinah, Allah informed the Prophet (ﷺ) of it, for Allah had accepted the Prophet's invocation to Him to conceal the news of the attack. Prophet (ﷺ) immediately dispatched Ali and few others after her with the instructions to seize the letter by any means they liked. When these companions reached the place indicated by the Prophet (ﷺ), they found the woman and demanded of the letter. She denied having any letter, so they searched her but could find no letter. At last, they told her to deliver the letter, otherwise they would strip her and search her. When she saw that there was no way of escape, she took out the letter from her hair-plait and delivered it to them.
• When the letter was brought it to the Prophet (ﷺ) and read, it surely contained the warning to the Quraish that the Prophet (ﷺ) was making preparations to attack them. The Prophet (ﷺ) asked Hatib to explain his position, to which Hatib replied: Do not make haste in this matter of mine. I have not done this because I have become a disbeliever or an apostate, and have started preferring disbelief to Islam. But the truth is that my near and dear ones are still in Makkah. I do not belong to the tribe of the Quraish, but had settled there under the guardianship of some of them. The families of the Emigrants, which are still in Makkah, will be defended and protected by their tribes and clans, but I have no tribe which could give protection to my family. Therefore, I sent this letter in order to keep the Quraish under obligation so that they did not harm my children. 
• Hearing what Hatib had to say, the Prophet (ﷺ) said to the people: Hatib has told you the truth. That is, the real motive of his action was this and not any treachery against Islam or any intention to support disbelief. Umar rose and said: Permit me, O Messenger of Allah, that I should cut off this hypocrite’s head. He has been treacherous to Allah and His Messenger and the Muslims. The Prophet (ﷺ) said: This man has participated in the Battle of Badr. You may not know, O Umar, Allah may have looked favorably at the people of Badr and said: Do as you please, I have forgiven you. (The words in the last sentence are different in different traditions. In some these are to the effect). 

It is not known whether Hatib was pardoned or otherwise, but there is no hint either to show that he was awarded some punishment. Now in this backdrop, read the he first part consists of verses 1-9, and the concluding verse 13 also relates to it. In this strong exception has been taken to the act of Hatib bin Abi Balta'a:

1) O Ye who believe, if you have left (your homes and) have come forth to struggle in My Way and to seek My good pleasure, do not make friends with My enemies and your enemies. You befriend them whereas they have spurned the Truth that has come to you; and (such is their enmity that) they expel the Messenger and yourselves for no other reason than that you believe in Allah, your Lord. You send to them messages of friendship in secrecy, although I know well whatever you do, be it secretly or publicly. And whosoever of you does so has indeed strayed far away from the Straight Path.

2) If they were to get the better of you, they would behave to you as enemies, and stretch forth their hands and their tongues against you for evil: and they desire that ye should reject the Truth.

3) Of no profit to you will be your relatives and your children on the Day of Judgment: He will judge between you: for Allah sees well all that ye do.

4) There is for you an excellent example (to follow) in Abraham and those with him, when they said to their people: "We are clear of you and of whatever ye worship besides Allah. we have rejected you, and there has arisen, between us and you, enmity and hatred for ever,- unless ye believe in Allah and Him alone": But not when Abraham said to his father: "I will pray for forgiveness for thee, though I have no power (to get) aught on thy behalf from Allah." (They prayed): "Our Lord! in Thee do we trust, and to Thee do we turn in repentance: to Thee is (our) Final Goal.

5) "Our Lord! Make us not a (test and) trial for the Unbelievers, but forgive us, our Lord! for Thou art the Exalted in Might, the Wise."

6) There was indeed in them an excellent example for you to follow,- for those whose hope is in Allah and in the Last Day. But if any turn away, truly Allah is Free of all Wants, Worthy of all Praise.

7) It may be that Allah will grant love (and friendship) between you and those whom ye (now) hold as enemies. For Allah has power (over all things); And Allah is Oft-Forgiving, Most Merciful.

8) Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just.

9) Allah only forbids you, with regard to those who fight you for (your) Faith, and drive you out of your homes, and support (others) in driving you out, from turning to them (for friendship and protection). It is such as turn to them (in these circumstances), that do wrong.

In verses 10-11, a social problem has been settled, which was agitating the minds at that time. There were many Muslim women in Makkah, whose husbands were pagans, but they were emigrating and reaching Madinah somehow. Likewise, there were many Muslim men in Madinah, whose wives were pagans and had been left behind in Makkah. The question arose whether the marriage bond between them continued to be valid or not. Allah settled this problem for ever, saying that the pagan husband is not lawful for the Muslim women, nor the pagan wife lawful for the Muslim husband. 

10) O ye who believe! When there come to you believing women refugees, examine (and test) them: Allah knows best as to their Faith: if ye ascertain that they are Believers, then send them not back to the Unbelievers. They are not lawful (wives) for the Unbelievers, nor are the (Unbelievers) lawful (husbands) for them. But pay the Unbelievers what they have spent (on their dower), and there will be no blame on you if ye marry them on payment of their dower to them. But hold not to the guardianship of unbelieving women: ask for what ye have spent on their dowers, and let the (Unbelievers) ask for what they have spent (on the dowers of women who come over to you). Such is the command of Allah. He judges (with justice) between you. And Allah is Full of Knowledge and Wisdom.11) And if any of your wives deserts you to the Unbelievers, and ye have an accession (by the coming over of a woman from the other side), then pay to those whose wives have deserted the equivalent of what they had spent (on their dower). And fear Allah, in Whom ye believe.

In the verse 12, the Holy Prophet (ﷺ) has been instructed to ask the women who accept Islam to pledge that they would refrain from the major evils that were prevalent among the womenfolk of the pre-Islamic Arab society, and to promise that they would henceforth follow the ways of goodness which the Messenger of Allah may enjoin:

12) O Prophet! When believing women come to thee to take the oath of fealty to thee, that they will not associate in worship any other thing whatever with Allah, that they will not steal, that they will not commit adultery (or fornication), that they will not kill their children, that they will not utter slander, intentionally forging falsehood, and that they will not disobey thee in any just matter,- then do thou receive their fealty, and pray to Allah for the forgiveness (of their sins): for Allah is Oft-Forgiving, Most Merciful.

The verse 13 below is continuation of the subject matter that was being deliberated in the first nine verses of the surah:

13) O ye who believe! Turn not (for friendship) to people on whom is the Wrath of Allah, of the Hereafter they are already in despair, just as the Unbelievers are in despair about those (buried) in graves.

You may now like to listen to Arabic recitation of Mumtaḥanah with English subtitles:

You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary of other chapters (Though not complete but building up from 30th Part backwards for chapters in 30th Part are shorter and easier to understand). 

Photo | References: | 1 | 2 | 3 | 4 |
An effort has been made to gather explanation of the surahs of the Holy Qur'an from authentic souses and then present a least possible condensed explanation of the surah. However, those wanting detailed explanations and tafsir (exegesis), may refer to sites the references of which are given above.

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 Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More