Selected Verses from Quran: Every soul shall have a taste of death

Death is the ultimate reality that man often forgets. If we look around, most of the living beings are oblivious of this hard truth, for if they knew they would not have been concentrating on amassing wealth and hurting others. No one but Allah know how much longer a man has to live and every other second that we live is a reminder by Allah to be prepared for one's death for the angel of death can strike anyone and in an instant the life is over. 

In fact the moment a child is born, the clock of death, not of life, start to click and the alarm rings silently one day and the life is over. Therefore, Allah has reminded man at many a times in the Quran of the bitter truth and has warned man to be ready to taste the death for a very different world awaits him after the death. Those who believe in it and are prepared every second to say goodbye to this world and do deeds that will take them to heaven will be the ones who will be successful in the end:

كُلُّ نَفۡسٍ ذَآئِقَةُ الۡمَوۡتِ​ؕ 

وَاِنَّمَا تُوَفَّوۡنَ اُجُوۡرَكُمۡ يَوۡمَ الۡقِيٰمَةِ​ؕ فَمَنۡ زُحۡزِحَ عَنِ النَّارِ وَاُدۡخِلَ الۡجَـنَّةَ فَقَدۡ فَازَ​ؕ وَمَا الۡحَيٰوةُ الدُّنۡيَاۤ اِلَّا مَتَاعُ الۡغُرُوۡرِ‏ 

(Surah 3 Al i Imran: 185) Every soul shall have a taste of death and you shall receive your full reward on the Day of Resurrection. Then, whoever is spared the Fire and is admitted to Paradise has indeed been successful. The life of this world is merely an illusory enjoyment.

The life of this world (as it appears) is a thing that deceives because it helps create false impressions which deceive one about me ultimate results of deeds and misdeeds. One may thus be misled to take apparent prosperity or adversity as the criterion of Truth or falsehood. If one is apparently prosperous in this life, it is wrong to conclude that the one is on the right side and high in God's favour. On the other hand, if another is suffering from misfortunes and is a victim of adversity, it does not necessarily mean that the one is on the wrong side and incurs the disfavour of God. For often the results in this world are just the opposite of those which are to be met with in the Next World. The latter are, however, real and therefore deserve one's greatest consideration. 

Tafsir Ibn Kathir:
Allah issues a general and encompassing statement that every living soul shall taste death. In another statement, Allah said,

(Whatsoever is on it (the earth) will perish. And the Face of your Lord full of majesty and honor will remain forever (Surah 55 Ar Rahman: 26-27)

Therefore, Allah Alone is the Ever-Living Who never dies, while the Jinn, mankind and angels, including those who carry Allah's Throne, shall die. The Irresistible One and Only, will alone remain for ever and ever, remaining Last, as He was the First. This Ayah comforts all creation, since every soul that exists on the earth shall die. When the term of this life comes to an end and the sons of Adam no longer have any new generations, and thus this world ends, Allah will command that the Day of Resurrection commence. Allah will then recompense the creation for their deeds, whether minor or major, many or few, big or small. Surely, Allah will not deal unjustly with anyone, even the weight of an atom, and this is why He said,

(185. And only on the Day of Resurrection shall you be paid your wages in full)

Who Shall Gain Ultimate Victory? Allah said,

(And whoever is moved away from the Fire and admitted to Paradise, he indeed is successful.) meaning, whoever is kept away from the Fire, saved from it and entered into Paradise, will have achieved the ultimate success.

Ibn Abi Hatim recorded that Abu Hurayrah said that the Messenger of Allah said, 

«مَوْضِعُ سَوْطٍ فِي الْجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، اقْرَأُوا إِنْ شِئْتُمْ »

(A place in Paradise as small as that which is occupied by a whip is better than the world and whatever is on its surface. Read if you will),

Yusuf Ali explanation:
The death of the body will give a taste of death to the soul when the soul separates from the body. The soul will then know that this life was but probation. And seeming inequalities will be adjusted finally on the Day of Judgment.

Longfellow's Psalm of Life: "All this world's a fleeting show. For man's illusion given". The only reality will be when we have attained our final goal.

From this verse we learn that the real success is the success in the Hereafter. Possessions, titles and wealth of this world do not matter. Our deeds matter. Pay attention to what is important. Therefore, we must be patient over what others say. Be conscious of your response to opposition.

Tafsir Qur'an Wiki:

Here the sūrah addresses the Muslim community, explaining the values it should hold dear, and for which it should make sacrifices. It also speaks of the hardships and the suffering which it is bound to encounter on the way and encourages the Muslims to remain steadfast, show strong resolve and to always maintain fear of God.

The fact that this life on earth is limited to a certain date, which will inevitably come, must be well established in believers’ hearts. Good people as well as bad people will certainly die. Those who fight a campaign of jihād and those who slacken, those who feel pride in their faith and those who are humbled by others, the brave who accept no injustice and the cowards who will do anything to remain alive, those who have great aspirations and the ones who seek only cheap enjoyment, will all die. No one will be spared: “Every soul shall taste death.” It is a cup from which every living thing will have to drink. There is no distinction whatsoever between one soul and another when it comes to drinking this cup. What distinction there is concerns a different value: the ultimate result. “You shall be paid on the Day of Resurrection only that which you have earned. He who shall be drawn away from the Fire and brought into paradise shall indeed have gained a triumph.” It is with regard to this value that the distinction will be made. It is this destiny which will separate one group of souls from another. The value is one worth striving for and one to be taken very seriously: “He who shall be drawn away from the Fire and brought into paradise shall indeed have gained a triumph.” 

 

The Arabic phrase rendered in translation as “shall be drawn away” is much more expressive than its English equivalent. This is because its very sound adds to its meaning and connotation. It gives the listener the sense that the Fire has strong gravity, that it pulls towards it anyone who draws near or enters its orbit. Such a person, then, needs support from someone else who draws him slowly and gradually away from its overpowering gravity. He who can be forced out of its orbit and become free of its pull will enter paradise, and he will have gained a great triumph.

 

It is a very vivid image, its lines delineated in sharp relief. We see movement, an overpowering force and a strong resistance. The fire beckons those who yield to the overpowering temptation of sin. Is it not true that a human being needs to be gradually drawn away from temptation? This is indeed how he is drawn away from the Fire. Despite the hard work and alertness this requires, man will always be in deficit with regard to the good work he needs to do. His only hope is for God to bestow on him His grace. That is what being “drawn away” from the fire really means. It is only through God’s grace that man is spared the punishment of hell.

 

“The life of this world is nothing but an illusory enjoyment.” There is enjoyment in this life, it is true. But it is not real enjoyment; it is deceptive indeed; an enjoyment which leads to illusions. As for the real enjoyment which gives lasting happiness and ecstasy, this can only be found in the life to come. It is the triumph gained when one is brought into Paradise. When this fact is well established in the believer’s heart, when he is no longer so keen to stay alive, since every soul shall taste death anyway, and when he has recognised the illusory nature of the enjoyment of this life, God tells the believers of the trials which they shall have to endure in their possessions and persons. By then, they are well prepared for the sacrifice.

Reflections

 The way to apply this part of the verse in your daily life is to stop for a second before you enjoy the pleasures you encounter, no matter how minor. Stop and think before you enjoy a warm shower, a cold drink, a delicious meal, a hefty paycheck, a fancy car, a new set of clothes, and so on. Stop and realize that what you have before you is an illusion. While it is real in the sense that it is a created, tangible, physical thing, there is a much deeper, hidden reality attached to what you are about to enjoy, such that you will be living in a state of deception if you are oblivious to this reality. And this reality is the opposite of the deception mentioned in this verse, which we should likewise beware of. One aspect of the deception to be aware of is that our enjoyments give us a false sense of power.

 

 Another aspect of this deception is the sense that what you are about to enjoy will always be there. In the moment when you’re thinking of nothing but the pleasure or relaxation that any given luxury has to offer, it is not likely to cross your mind that this luxury could disappear in the blink of an eye. Hold up that glass of cold water and remember the very last verse of Surah al-Mulk: [“Tell me: if all your water were to sink away, who will supply you with flowing water?"] Sitting with your wives, your husbands, your children, your friends - how do you know they will all be alive tomorrow? Next time you are enjoying some time with any of them, remind yourself of v. 26 of Surah ar-Rahman: [“Whatsoever is on it [the Earth] will perish.”] When you pull into your driveway and are about to walk into that large home, stand there for a minute and think of the story of the two men with the gardens in v. 32-43 of Surah al-Kahf, and realize that between one second and the next, all of this could be gone. Anything you currently enjoy - big or small, alive or inanimate - could disappear. The sense of comfort you experience is merely the response to a deceptive illusion put before you by Allah.

 

A third point of deception is that you lose a sense of what true enjoyment is and what is isn't. Our minds are such that when we spend a long time chasing after a second-rate goal or luxury and finally attain what we seek, we cannot imagine that there is anything better than what we have. Imagine you are lost in a desert, having had nothing to eat or drink for days. Suddenly, you come across a piece of dry bread, a bit of old cheese, and a jug of luke-warm water. It will resemble a feast for you because of your intense hunger, and you will think to yourself as you finally nourish your aching body that this is all you want. You are so happy to finally be able to satisfy your hunger and thirst with this second-rate meal that you're not thinking about having fresh bread, fresh cheese, and clean, cool water.

 

 The reality the verse is exposing to you is that whatever you could possibly enjoy here is nothing in comparison to the pleasures found in Paradise. But because it is the life of this world which is tangible to us now, and the life in Paradise is known to us only through the Qur’anic verses and the Prophetic statements, you should stop before delving into each luxury and remind yourself that you are about to enjoy a mere illusion of pleasure in compari-son with the reality that awaits you in the Hereafter, whether it be the joys of Paradise or the horrors of Hellfire.

 

Each of these three points of deception vs. reality has a practical effect on your personality once you internalize them:

1. As for the first: it teaches you humility;

2. As for the second point: it teaches you greater appreciation for what you have at the time;

3. As for the last: it develops a greater attachment between your heart and the Hereafter, and detaches you from the frivolties of this temporary life.

You may now like to listen to eminent Muslim scholar Nouman Ali Khan explaining the afore mentioned verse:

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 for knowing more about Islam and Quran.

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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: 

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

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

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Concept of Charity in Islam

No two men are born or gifted equally. Some are born rich while others, and in fact a vast majority, is born poor and their whole life is spent in utter poverty. This disparity exists in all societies across the world but no other community or nation addresses this grave issue other than Islam. In fact Islam lays down detailed guidelines and commandments t o give out charity to help those who are gifted less than the others so that they can also become a useful part of the community without even the need to beg for the system of charity is so designed that one gets without extending one's hand.

Charity is one of the important pillar of basic fundamentals of Islam. There are two types of charities: the Obligatory charity called Zakat, and the voluntary charity called sadaqa. For obligatory charity, strict guidelines have been laid out and every man who has excess of wealth beyond a certain limit, is bound to pay a percentage of the extra money to the needy. We have already written a post on Zakat and its payment modalities in one of our earlier posts: Zakat - Charity.

But the duty of the wealthy and those gifted more than  others does not finish by paying the obligatory form of charity. Even after paying Zakat, the gifted men are expected to help the have nots silently to enable them to stand on their feet and live a dignified life. The Prophet f Islam (peace be upon him) has been quoted as saying:

“A charity is due for every joint in each person on every day the sun comes up: to act justly between two people is a charity; to help a man with his mount, lifting him onto it or hoisting up his belongings onto it, is a charity; a good word is a charity; and removing a harmful thing from the road is a charity.” (Al-Bukhari, Muslim)

Another hadith of the Prophet Muhammad (peace be upon him) says that a voice was once heard commanding a cloud to irrigate a man’s garden. When the man was asked what he did with the garden, he replied that he estimated the produce of his garden. Then he distributed one-third to charity, kept one-third for himself and his family, and invested one-third back into the garden. Just as Allah sent a cloud for this man who gave to the poor, Allah will also provide for us in miraculous ways if we give what we love for the pleasure of Allah and in the service of mankind. As the hadith beautifully illustrates, Allah replaces what we give and multiplies it. 

In this post today, we are sharing some of the verses from Surah 2 Al Baqarah which are specifically related to charity and its modalities. 

( 2:254 )   O you who have believed, spend from that which We have provided for you before there comes a Day in which there is no exchange and no friendship and no intercession. And the disbelievers - they are the wrongdoers.

This means spending in the way of God. The instruction given here is that those who have adopted the cause of the true faith should undertake financial sacrifices for its sake.

Here the expression 'they who disbelieve' signifies either those who refused to obey God and held their property to be clearer than God's good pleasure, or those who did not believe in the Day of which they had been warned, or those who cherished the false illusion that in the Hereafter they would somehow be able to secure their salvation and that their association with men devoted to God would stand them in good stead for they would intercede with God on their behalf.

Spend, i.e, give away in charity, or employ in good works, but do not hoard. Good works would in Islam include everything that advances the good of one that is in need whether a neighbor or a stranger or that advances the good of the community or even the good of the person himself to whom God has given the bounty. But it must be real good and there should be no admixture of baser motives, such as vainglory, or false indulgence, or encouragement of idleness, or playing off one person against another. The bounties include mental and spiritual gifts as well as wealth and material gifts.

Verses 261-263 of Surah Al Baqarah mention parable of spending in Charity: 

( 2:261 )   The parable of those who spend their substance in the way of Allah is that of a grain of corn: it groweth seven ears and each ear hath a hundred grains. Allah giveth manifold increase to whom He pleaseth; and Allah careth for all and He knoweth all things.

Here the discourse turns to the subject touched upon in verses 244 ff. above. Believers were urged to sacrifice life and property for the sake of the great cause in which they believed. It is difficult, however, to persuade those whose standard of judgement in respect of economic matters has not completely changed, to rise above either personal or narrow group interests and dispense their wealth wholeheartedly for the sake of a righteous cause. People who have a materialistic outlook and whose life constitutes an uninterrupted pursuit of money, who adore every single penny they have, and who can never stop thinking about their balance sheets can never have the capacity to do anything really effective for the sake of higher ideals. When such people apparently do spend money for the sake of higher moral ideals, it is merely an outward act which is performed after carefully calculating the material benefits which are likely to accrue either to them, to their group or to their nation. With this outlook a person cannot go one step forward along the path of that religion which requires man to become indifferent to considerations of worldly profit and loss, and constantly to spend time, energy and money to make the Word of God reign supreme.

To follow such a course requires a moral outlook of an altogether different kind; it requires breadth of vision and magnanimity and, above all, an exclusive devotion to God. At the same time it requires that man's collective life should be so re-moulded as to become conducive to the growth of the moral qualities mentioned above rather than to the growth of a materialistic outlook and behaviour. Hence the three succeeding sections i.e. (verses 261-81 - Ed.)are devoted to enunciating instructions designed to foster such an outlook.

A great many expenditures fall under the category of spending 'in the way of Allah', as long as this is done according to the laws of God and with the intention of seeking His good pleasure. This includes spending one's wealth to fulfill one's legitimate needs, to provide for one's family, to look after the needs of relatives, to help the needy and to contribute to the general welfare and to spread the true religion and so on.

The greater the sincerity and the more intense the feeling with which one spends for the sake of God, the greater will be God's reward. It is not difficult at all for God, Who blesses a grain so that out of it seven hundred grains grow, to allow one's charity to grow in like manner so that the unit of money one spends will return seven hundred fold. This statement is followed by a mention of two of God's attributes. First is His munificence. His Hand is not clenched so as to restrain Him from recompensing man for his deeds to the fullest extent that he deserves. Second, God is All-Knowing. He is not unaware of what one spends and the spirit in which one spends. So there is no reason to fear that one will not receive one's due reward.

( 2:262 )   Those who spend their wealth in the way of Allah and then do not follow up what they have spent with reminders [of it] or [other] injury will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve.

They need not fear that they will not be amply rewarded or that they will have any reason to feel remorse for spending in the way of God.

( 2:263 )   Kind speech and forgiveness are better than charity followed by injury. And Allah is Free of need and Forbearing.

This implies two things. First, Allah does not stand in need of anybody's charity, for He is Self-Sufficient. Secondly, He likes those people who are generous and large-hearted, but does not like frivolous and narrow-minded people, for He Himself is Generous, Clement and Forbearing. How, then Allah, Who bestows on the people the necessities of life without stint, and forgives and pardons them over and over again in spite of their errors, would like those who mar the self-respect of a person by sending repeated reminders of their charity and making pointed references to it even though they might have given only a farthing. A Tradition of the Holy Prophet says that on the Day of Resurrection, Allah will neither speak a word nor even so much as look at a person who makes pointed references to the gift he gave to some one.

A very high standard is set for charity. (1) It must be in the way of God. (2) It must expect no reward in this world. (3) It must not be followed by references or reminders to the act of charity. (4) Still less should any annoyance or injury be caused to the recipient; e.g. by boasting that the giver relieved the person in the hour of need. Indeed, the kindness and the spirit which turns a blind eye to other people's faults or short-comings is the essence of charity: these things are better than charity if charity is spoilt by tricks that do harm. At the same time, while no reward is to be expected, there is abundant reward from God - material, moral, and spiritual - according to His own good pleasure and plan. If we spend in the way of God, it is not as if God was in need of our charity. On the contrary our short-comings are so great that we require His utmost forbearance before any good that we can do can merit His praise or reward. Our motives are so mixed that our best may really be very poor if judged by a very strict standard.

While one may be charitable and thinking that he is spending to help others, one should be be mindful of one's intentions and modalities for sometimes one's actions may make one's charity worthless :

( 2:264 )   O you who have believed, do not invalidate your charities with reminders or injury as does one who spends his wealth [only] to be seen by the people and does not believe in Allah and the Last Day. His example is like that of a [large] smooth stone upon which is dust and is hit by a downpour that leaves it bare. They are unable [to keep] anything of what they have earned. And Allah does not guide the disbelieving people.

The desire to display one's good deeds itself proves that the person concerned does not truly believe in God and the Hereafter. One who does good merely in order to impress people with his righteousness clearly regards those persons as his god. Such a person neither expects reward from God nor is he concerned that his good deeds will some day be reckoned to his credit.

304. In this parable, 'heavy rain' signifies charity, and 'rock' the wicked intent and motive which lie behind external acts of charity. The expression, 'with a thin coating of earth upon it' signifies the external aspect of charity which conceals the wicked intent and motive of a man. These explanations make the significance and purport of the parable clear. The natural effect of rainfall should be the growth of plants and harvest. But if the earth, which is the repository of fertility, is insignificant in quantity, for example only a coating of it on some rock, the result will be that instead of yielding any beneficial result the rainfall may even prove harmful. Similarly, charity has the capacity to generate goodness and benevolence in human beings. Man's potential for goodness, however, is conditional on sincerity. Devoid of that charity leads to sheer loss and waste.

Here the term kafir is used in the sense of the ungrateful person who refuses to acknowledge benevolence. People who either make use of the bounties of God in order to seek the gratitude of God's creatures rather than God's good pleasure, or who spend on others and then hurt them by stressing their acts of benevolence and kindness, are ungrateful to God for His bounties and favours. Since such people do not seek to please God, God does not care to direct them to the way that leads to His good pleasure.

False charity, "to be seen of men", is really no charity. It is worse, for it betokens a disbelief in God and the Hereafter. "God seeth well whatever ye do" (ii. 265). It is compared to a hard barren rock on which by chance has fallen a little soil. Good rain, which renders fertile soil more fruitful, washes away the little soil which this rock had, and exposes its nakedness. What good can hypocrites derive even from the little wealth they may have amassed?

Likewise charity for the sake of showing off may rob one the blessings of Allah. So one should be mindful of one's intentions so that one's charity does not go waste: 

( 2:265 )   And the example of those who spend their wealth seeking means to the approval of Allah and assuring [reward for] themselves is like a garden on high ground which is hit by a downpour - so it yields its fruits in double. And [even] if it is not hit by a downpour, then a drizzle [is sufficient]. And Allah, of what you do, is Seeing.

'Heavy rain' signifies here charity motivated by a high degree of benevolence and sincerity. 'Light shower' refers to charity deficient in sincerity and goodness, though not altogether devoid of them.

True charity is like a field with good soil on a high situation. It catches good showers of rain, the moisture penetrates the soil, and yet its elevated situation keeps it well-drained, and healthy favorable conditions increase its output enormously. But supposing even that the rain is not abundant, it catches dew and makes the most of any little moisture it can get, and that is sufficient for it. So a man of true charity is spiritually healthy; he is best suited to attract the bounties of God, which he does not hoard selfishly but circulates freely. In lean times he still produces good works, and is content with what he has. He looks to God's pleasure and the strengthening of his own soul.

( 2:266 )   Would one of you like to have a garden of palm trees and grapevines underneath which rivers flow in which he has from every fruit? But he is afflicted with old age and has weak offspring, and it is hit by a whirlwind containing fire and is burned. Thus does Allah make clear to you [His] verses that you might give thought.

It is obvious that a man does not like to see the earnings of his lifetime destroyed in his old age, when he needs them badly and when he can no longer earn. How is it, then, that he can contemplate stepping into the realm of the Hereafter and finding suddenly that he is empty-handed; that he has sown nothing from which he can reap the fruit? In the Next World there will he no opportunity to begin earning anew. Whatever one can do towards ensuring one's well-being in the Hereafter must he done in this world. If one devotes oneself totally to the pursuit of the riches of this world rather than to the Hereafter, one's situation will be as pitiable as that of the age-stricken man whose orchard (his source of income in his old age) is reduced to ashes too late for him to produce a new one.

The truly spiritual nature of charity having been explained in three parables (ii. 261, 264, 265) a fourth parable is now added, explaining its bearing on the whole of our life. Suppose we had a beautiful garden well-watered and fertile, with delightful views of streams, and a haven of rest for mind and body; suppose old age were creeping in on us, and our children were either too young to look after themselves or too feeble in health; how should we feel if a sudden whirlwind came with lightning or fire in its train, and burnt it up; thus blasting whole of our hopes for the present and for the future, and destroying the result of all our labor and savings in the past? Well, this life of ours is a probation. We may work hard, we may save, we may have good luck. We may make ourselves a goodly pleasance, and have ample means of support for ourselves and our children. A great whirlwind charged with lightning and fire comes and burns up the whole show. We are too old to begin again: our children are too young or feeble to help us to repair the mischief. Our chance is lost, because we did not provide against such a contingency. The whirlwind is the "wrath to come"; the provision against it is a life of true charity and righteousness, which is the only source of true and lasting happiness in this world and the next. Without it we are subject to all the vicissitudes of this uncertain life. We may even spoil our so-called "charity" by insisting on the obligation which others owe to us or by doing some harm, because our motives are not pure.

While being charitable, one should also be mindful of pleasing Allah and should in no way be deterred by the machinations of Satan who may try to mislead one by instilling in one's heart that by dishing out one's extra money one may become poor or that one should only give in charity the things that are of no use to him or the ones that were to be discarded anyway. Rather one should share a part from the best one has so that the have nots also get the pleasure of using things they have never imagined: 

( 267 )   O you who have believed, spend from the good things which you have earned and from that which We have produced for you from the earth. And do not aim toward the defective therefrom, spending [from that] while you would not take it [yourself] except with closed eyes. And know that Allah is Free of need and Praiseworthy.

It is obvious that He Who is invested with the best attributes cannot be appreciative of those possessed of low and evil qualities. God is, for instance, Generous and Beneficent, and constantly showers His favours and bounties on His creatures. How is it possible for Him, then, to love those who are mean, niggardly and vicious?

According to the English proverb "Charity covers a multitude of sins". Such a sentiment is strongly disapproved in Islam. Charity has value only if (1) something good and valuable is given, (2) which has been honorably earned or acquired by the giver, or (3) which is produced in nature and can be referred to as a bounty of God. (1) May include such things as are of use and value to others though they may be of less use to us or superfluous to us on account of our having acquired something more suitable for our station in life; for example, discarded clothes, or an old horse or a used motor car; but if the horse is vicious, or the car engine so far gone that it is dangerous to use, then the gift is worse than useless; it is positively harmful and the giver is a wrong-doer. (2) Applies to fraudulent company-promoters, who earn great credit by giving away charity in some of their ill-gotten gains, or to robbers (even if they call themselves by high-sounding names) who "rob peter to pay Paul". Islam will have nothing to do with tainted property. Its economic code requires that every gain should be honest and honorable. Even "charity" would not cover or destroy the taint. (3) Lays down a test in cases of a doubtful gain. Can we refer to it as a gift of God? Obviously the produce of honest labour or agriculture can be so referred to. In modern commerce and speculation there is much of quite the contrary character, and charity will not cover the taint. Some kind of art, skill, or talent are God-given: it is the highest kind of charity to teach them or share their product. Others are the contrary: they are bad or tainted. In the same way some professions or services may be tainted, if these tend to do moral harm.

The preceding note tries to indicate some of the things which are bad or tainted. We should not even think of acquiring them for ourselves, soothing our conscience by the salve that we shall practice charity out of them.

Closed eyes imply disgust or connivance because of some feature which we would not openly acknowledge.

To dedicate tainted things to God is a dishonor to God, Who is independent of all wants, and Who is worthy of all honor and praise.

( 2:268 )   Satan threatens you with poverty and orders you to immorality, while Allah promises you forgiveness from Him and bounty. And Allah is all-Encompassing and Knowing.

Good and evil draw us opposite ways and by opposite motives, and the contrast is well marked out in charity. When we think of doing some real act of kindness or charity, we are assailed with doubts and fear of impoverishment; but Evil supports any tendency to selfishness, greed, or even to extravagant expenditure for show, or self-indulgence, or unseemly appetites. On the other hand, God draws us on to all that is kind and good, for that way lies the forgiveness of our sins, and greater real prosperity and satisfaction. No kind or generous act ever ruined anyone. It is false generosity that is sometimes shown as leading to ruin. As God knows all our motives and cares for all, and has everything in His power, it is obvious which course a wise man will choose. But wisdom is rare, and it is only wisdom that can appreciate true well-being and distinguish it from the false appearance of well-being.

( 2:269 )   He gives wisdom to whom He wills, and whoever has been given wisdom has certainly been given much good. And none will remember except those of understanding.

'Wisdom' signifies sound perception and sound judgement. The purpose of this statement is to point out that one who is possessed of wisdom will follow God's path rather than that of Satan. The followers of Satan believe that it is the height of wisdom and shrewdness to be constantly concerned with saving out of one's earnings, and to be perpetually on the look-out for higher income. But for those endowed with Divine perception such an attitude is sheer folly. True wisdom consists in using one's resource moderately to meet one's needs and in spending whatever is left for charitable purposes. It may be possible for a person who does not spend for charitable purposes to attain a much greater degree of worldly prosperity than others. The life of this world, however, is only a fraction of man's total life which is not limited to the confines of this world. One who risks the well-being of his eternal existence for the sake of highly transient well-being in this world is indeed a fool. The truly wise person is he who makes full use of the tenure of this life and invests his resources in prosperity in this life that will never cease.

Following verses explain giving charity in public and private and Who is eligible for charity: 

( 2:270 )   And whatever you spend of expenditures or make of vows - indeed, Allah knows of it. And for the wrongdoers there are no helpers.

Whether or not a man spends in the way of God, and whether or not he vows to spend in the way of God, God is fully aware both of his intentions and deeds. All those who either spend for the sake of God or vow to spend for the sake of God will be adequately rewarded. As for those who have either spent or have vowed to spend for others than God, no one will save them from God's chastisement.

'Vow' means either a man's pledge to spend something or to perform some act of goodness which is not obligatory on him providing a particular wish of his is fulfilled. Provided that this vow is related to some wish which is in itself permissible and good and that the person concerned makes it to none but God and for the sake of God, then such a vow will be reckoned as an act of obedience to God and its fulfillment will be worthy of reward. Otherwise such a vow will be seen as an act of disobedience and sin and its fulfillment will invite punishment from God.

( 2:271 )   If you disclose your charitable expenditures, they are good; but if you conceal them and give them to the poor, it is better for you, and He will remove from you some of your misdeeds [thereby]. And Allah, with what you do, is [fully] Acquainted.

If charity is of an obligatory nature it is preferable to dispense it openly. Non-obligatory charity should preferably be dispensed secretly. This principle applies to all acts. As a rule, it is more meritorious to perform obligatory acts openly and non-obligatory acts of goodness, secretly .

The performance of good deeds in secret leads to the continual improvement of one's life and character. One's good qualities develop fully and one's bad qualities gradually wither away. This makes a man so acceptable to God that He pardons the sins that he might have committed.

It is better to seek no publicity in charity. But if it is known there is no harm. If it is for public purposes, it must necessarily be known, and a pedantic show of concealment may itself be a fault. The harm of publicity lies in motives of ostentation. We can better reach the really deserving poor by quietly seeking for them. The spiritual benefit enures to our own souls, provided our motives are pure, and we are really seeking the good pleasure of God.

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

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.

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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Selected Verses from Quran: Rabbana Series - 3

Blessed are those who listened to the call of the prophets of Allah and bring faith on the Divine commandments.  And how ungrateful are those who did not pay any attention to what prophets of Allah were saying or calling them to the path of ultimate truth. And even more ungrateful are those who listened to the call of the prophets but then drifted away from the guidance given to them by Allah and made innovations in the Holy Scriptures to suit their own requirements and lust. 

Here in this verse from Surah 3. Al-i'Imran, is the expression of gratitude by those believers who not only listened to the call of Prophet of Allah and believed in him too.

رَبَّنَاۤ اِنَّنَا سَمِعۡنَا مُنَادِيًا يُّنَادِىۡ لِلۡاِيۡمَانِ اَنۡ اٰمِنُوۡا بِرَبِّكُمۡ فَاٰمَنَّا  ۖ رَبَّنَا فَاغۡفِرۡ لَنَا ذُنُوۡبَنَا وَكَفِّرۡ عَنَّا سَيِّاٰتِنَا وَتَوَفَّنَا مَعَ الۡاَبۡرَارِ​ۚ‏ 

"Our Lord! Indeed we heard a crier calling to the faith saying: "Believe in your Lord"; so we did believe. Our Lord, forgive us our sins, and wipe out our evil deeds and make us die with the truly pious.'" (Surah 3 Al-i'Imran: 193) 

These believers are those who unlike the drivelers of Makkah did not demand miracles nor did insist on silly arguments and in fact the mere person of the prophet was no less than a miracle in their eyes; so when they saw that this call of professing faith in Allah and the Hereafter is the call of their own hearts and inner self, they bear witness to it and knowledge and intellect also demand it, and accepted it without any hesitation.

Such are the believers who call on to their Lord, and pray that they be wiped of any remnants of evil that reside in them and that they be forgiven and live a life as taught by the Prophet of Allah in the light of Divine Commandments. And their ultimate is to die as truly pious and blessed servants of Allah.

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

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

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

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.

Read More

Selected Verse from Quran: Do not usurp one another’s possessions by false claims

Islam is a complete of life and spells out the code of conduct for the righteous and the true believers. It tells how a believer should live his life and how he should protect the rights of others by not usurping on their possessions.

Unfortunately, while almost all Muslims can read and recite Qur'an in Arabic, a large portion of them do not know what they are reading and what Allah demands of them. Even those who can understand the meaning, fail to read the detailed explanation of each verse and the reference to the context under which a particular verse (ayat) was revealed. And because of this, they fail to grasp the true spirit of a verse and fail to understand what is required of them as true servant of Allah.

These days I am presenting the exegesis of Surah 2 Al Baqarah and while reading the Surah, I came across the verse below and I froze there and then for here is something that Allah forbade us to do and we are doing exactly just the opposite of it. Please read the verse and its translation, both in English and Urdu, fro I want it to be read and understood very clearly for we may committing a grave sin if we are doing something that we have been forbade to do:

وَلَا تَاۡكُلُوۡٓا اَمۡوَالَـكُمۡ بَيۡنَكُمۡ بِالۡبَاطِلِ وَتُدۡلُوۡا بِهَآ اِلَى الۡحُـکَّامِ لِتَاۡکُلُوۡا فَرِيۡقًا مِّنۡ اَمۡوَالِ النَّاسِ بِالۡاِثۡمِ وَاَنۡـتُمۡ تَعۡلَمُوۡنَ

"Do not usurp one another’s possessions by false means, nor proffer your possessions to the authorities so that you may sinfully and knowingly usurp a portion of another’s possessions." (Surah 2 Al Baqarah: 188) 

اور تم ایک دوسرے کے مال آپس میں ناحق نہ کھایا کرو اور نہ مال کو (بطورِ رشوت) حاکموں تک پہنچایا کرو کہ یوں لوگوں کے مال کا کچھ حصہ تم (بھی) ناجائز طریقے سے کھا سکو حالانکہ تمہارے علم میں ہو  کہ یہ گناہ ہے

Now why I want every reader of mine to ponder over it. I have seen many Muslims, though offering prayers five times a day and giving charity and performing Hajj and Umrah, usurping others' possessions and even doing it on behalf of the rulers and thus giving a large chunk to them to cover their sins. I have seen rulers getting filthy rich while people they rule being robbed of the money that should in fact had been used for their welfare. Perhaps the dishonest rulers and their cronies have not really read this verse, and so many of its like, or even if they have read, have not really bother to understand it. For then they would have never been dishonest and usurpers.

Now coming over to its explanation that many of us have may have never read:

One meaning of this verse is that people should not try to seek illegitimate benefits by bribing magistrates. Another meaning is that when a person is aware that the property, he claims rightfully belongs to someone else, he should not file a judicial petition either because the other party lacks the evidence to support their case or because by trickery and cunning the petitioner can usurp that property. It is possible that the judicial authority would decide the case in favour of the false claimant on the basis of the formal strength of the claim, but as this judicial verdict would merely be the result of the chicanery to which the claimant had resorted he would not become its rightful owner. In spite of the judgement of the court the property would remain unlawful for him in the sight of God. 

It has been reported in a Tradition that the Prophet said: 'I am merely a human being and you bring to me your disputes. It is possible that some of you will be more impressive in argument than others, so that I may give judgement in favour of one on the basis of what I hear. Beware that if I award to someone what belongs to his brother, I will have assigned to him a lump of Fire.' (Bukhari, 'Shahadat', 27; Muslim, 'Aqdiayah', 4; Abu Da'ud , 'Aqdiayah', 7; Tirmidhi, 'Ahkam', 11, 18; Nasai 'Qudat', 12, 33; 1bn Majah, 'AhkAm', 5, etc. - Ed.)

Yusuf Ali, a prominent Muslim scholar and exegetist of Qur'an explains this verse as under:

Besides the three primal physical needs of man, which are apt to make him greedy, there is a fourth greed in society, the greed of wealth and property. The purpose of fasts is not completed until this fourth greed is also restrained. Ordinarily honest men are content if they refrain from robbery, theft, or embezzlement. Two more subtle forms of the greed are mentioned here. One is where one uses one's own property for corrupting others - judges or those in authority - so as to obtain some material gain even under the cover and protection of the law. The words translated "other people's property" may also mean "public property". A still more subtle form is where we use our own property or property under our own control - "among yourselves" in the Text - for vain or frivolous uses. Under the Islamic standard this is also greed. Property carries with it its own responsibilities. If we fail to understand or fulfill them, we have not learnt the full lesson of self-denial by fasts.

Mufti Muhammad Shaffi / Maulana Muhammad Taqi Usmani's Explanation:
This verse was revealed in the background of a particular event which relates to a land dispute between two of the noble Companions. The case came up for hearing in the court of the Holy Prophet (peace be upon him) The plaintiff had no witnesses. The Holy Prophet (peace be upon him) asked the defendant to take an oath in accordance with Islamic legal norm. He was all set to take the oath when the Holy Prophet (peace be upon him) recited the following verse before him as a matter of good counsel: 

Surely, those who take a small price out of the covenant of Allah and out of their oaths, for them there is no share in the Hereafter. (3:77) 

When the Companion heard this verse which warns those who try to take over someone's property through a false oath, he abandoned his intention to take that oath and surrendered the land to the plaintiff. (Ruh al-Ma'ani) 

Previous verses to verse 188 dealt with injunctions relating to fasting in which the use of lawful things has been forbidden during a fixed period and fixed timings. Now in this verse, the acquisition and use of haram or unlawful wealth or property has been forbidden. This has a thematic congruity since the real purpose behind fasting, an act of worship, is nothing but to make man get used to abstaining from what is lawful for him. If he can do that, there is every likelihood that abstaining from what is totally unlawful will become all the more easier for him. There is yet another correspondence here. It is necessary that one must make an effort to break his or her fast with what is halal. Anyone who goes through the rigours of fasting throughout the day but ends up breaking his fast in the evening with what is haram shall only find his fast unacceptable in the sight of Allah. 

This verse forbids the acquisition and use of wealth and property by unlawful means. It will be recalled that the acquisition and use of things by lawful means has been stressed upon in Verse 168 of Surah al-Baqarah as follows: 

"0 people, eat of what is in the earth, permissible and good, and do not follow the footsteps of Satan; indeed, for you he is an open enemy."

Again, the same command appears in Surah al-Nahl:

"So, eat from what Allah has provided for you, permissible and good, and be grateful for the blessing of Allah, if it is Him you worship." (16:114) 

The words of this divine injunction are general: 'And do not eat up each other's property by false means'. This includes the usurping of someone's property, and theft, and robbery, through which money or property belonging to someone is taken away by force. Again, any money or property acquired through lying or a false oath, or earnings which have been prohibited by Islamic law, even though one has personally sweated out to earn it, are all haram, unlawful and false. 

Look around and if you find such people, try to read out this verse to them and make them understand its meaning - may you can prevent them from committing further sins and save others of being usurped by them.

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

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

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

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.

Read More

Selected Verses from Quran: Do not follow in Satan's footsteps

Iblis or the Satan was thrown out of the Heaven for his sheer disobedience, that accrued out of his false sense of superiority of being made of fire, of not prostrating in front of Adam since the latter was created from clay and was made superior to all angels of the Heaven. Before he exited, he swore to mislead the mankind till the Day of Judgment as he misled Adam and Eve.

While Satan is a reality, Allah forewarns His servants not fall into Satan's trap and not to follow in his footsteps for it may lead them to fire of hell. There are many such warnings in Qur'an and we are sharing one of these today: 

يٰۤـاَيُّهَا الَّذِيۡنَ اٰمَنُوۡا لَا تَتَّبِعُوۡا خُطُوٰتِ الشَّيۡطٰنِ​ ؕ وَمَنۡ يَّتَّبِعۡ خُطُوٰتِ الشَّيۡطٰنِ فَاِنَّهٗ يَاۡمُرُ بِالۡـفَحۡشَآءِ وَالۡمُنۡكَرِ​ؕ وَلَوۡلَا فَضۡلُ اللّٰهِ عَلَيۡكُمۡ وَرَحۡمَتُهٗ مَا زَكٰى مِنۡكُمۡ مِّنۡ اَحَدٍ اَبَدًا وَّلٰـكِنَّ اللّٰهَ يُزَكِّىۡ مَنۡ يَّشَآءُ​ ؕ وَاللّٰهُ سَمِيۡعٌ عَلِيۡمٌ‏ 

"Believers! Do not follow in Satan's footsteps. Let him who follows in Satan's footsteps (remember that) Satan bids people to indecency and evil. Were it not for Allah's Bounty and His Mercy unto you, not one of you would have ever attained purity.  But Allah enables whomsoever He wills to attain purity. Allah is All- Hearing, All-Knowing." (Surah An Nur 24:21) 

Satan is always on the look out to entice man in involving him in all kinds of pollution and indecencies. Had it not been for the mercy and kindness of Allah Who enables you to differentiate between good and evil and helps you to educate and reform yourselves, you would not have been able to lead a pure and virtuous life on the strength of your own faculties and initiative alone.


It is Allah’s will alone which decides whom to make pious and virtuous. His decisions are not arbitrary but based on knowledge. He alone knows who is anxious to live a life of virtue and who is attracted towards a life of sin. Allah hears a person’s most secret talk, and is aware of everything that passes in his mind. It is on the basis of this direct knowledge that Allah decides whom to bless with piety and virtue and whom to ignore.

Every believer thus must know that spotless purity in thought, word, and deed, includes the disposition to put the best construction on the motives of others, so that we ascribe no evil motive to the seeming indiscretions of virtuous people. Such a high standard can only come by the grace of Allah, Who hears all prayers and knows all the temptations to which human nature is subject. His Will and Plan make both for spiritual protection and spiritual peace, and we must place ourselves trustingly in His hands.

It may be added here that refrain of Allah that comes four times in this passage, "Were it not for the grace and, mercy of Allah..." Each time it has a different application. (1) In xxiv. 10, it was in connection with the accusation of infidelity by the man against his wife, they were both reminded of Allah's mercy and warned against suspicion and untruth. (2) In xxiv. 14, the Believers were told to be wary of false rumours lest they should cause pain and division among themselves: it is Allah's grace that keeps them united. (3) Here is an admonition for the future: there may be conspiracies and snares laid by evil against simple people; it is Allah's grace that protects them. (4) In xxiv. 21, the general warning is directed to the observance of purity in act and in thought, concerning one's self and concerning others: it is only Allah's grace that can keep that purity spotless, for He hears prayers and knows of all the snares that are spread in the path of the good.

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

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

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

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.

Read More