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Showing posts with label Surah Al Baqarah. Show all posts
Showing posts with label Surah Al Baqarah. Show all posts

Saturday 9 March 2024

Ramadan: Concessions for travelers and the sick

The sacred month of Ramdan is almost around the corner. This is a month which Muslims all over the world await so eagerly for it is one of the blessed months of Islamic Calander and embodies in itself great rewards and blessings. The sentiments are so high during Ramadan that even children want to keep fast and do not want to deprive them of the blessings that their elders would receive. 

Unlike other religions, wherein the fasting fall in rather cool and hospitable environment on fixed dates, Ramadan falls every year ten days earlier than the last Ramadan of the previous year. This is so because of following the Lunar Calander rather than the Gregorian Calander generally adopted worldwide.

When reading the 185th verses as mentioned below, it must be understood that the regulations are again and again coupled with an insistence on two things: (a) the facilities and concessions given, and (b) the spiritual significance of the fast, without which it is like an empty shell without a kernel. If we realize this, we shall look upon Ramadhan, not as a burden, but as a blessing, and shall be duly grateful for the lead given to us in this matter.

It would be interesting to note that the very first mention of the word 'Qur'an' in the Mushaf is in Surah al-Baqarah 2:185. We also know that the Qur'an was revealed in the month of Ramadan. The word, رمضان Ramadan occurs only once in the Qur'an. So, the very first mention of the Qur'an is in the Ayat of Ramadan, the month in which it was revealed.

شَهۡرُ رَمَضَانَ الَّذِىۡٓ اُنۡزِلَ فِيۡهِ الۡقُرۡاٰنُ هُدًى لِّلنَّاسِ وَ بَيِّنٰتٍ مِّنَ الۡهُدٰى وَالۡفُرۡقَانِۚ فَمَنۡ شَهِدَ مِنۡكُمُ الشَّهۡرَ فَلۡيَـصُمۡهُ ؕ وَمَنۡ کَانَ مَرِيۡضًا اَوۡ عَلٰى سَفَرٍ فَعِدَّةٌ مِّنۡ اَيَّامٍ اُخَرَؕ يُرِيۡدُ اللّٰهُ بِکُمُ الۡيُسۡرَ وَلَا يُرِيۡدُ بِکُمُ الۡعُسۡرَ وَلِتُکۡمِلُوا الۡعِدَّةَ وَلِتُکَبِّرُوا اللّٰهَ عَلٰى مَا هَدٰٮكُمۡ وَلَعَلَّکُمۡ تَشۡكُرُوۡنَ‏ 
(2:185) During the month of Ramadan the Qur'an was sent down as a guidance to the people with Clear Signs of the true guidance and as the Criterion (between right and wrong). So those of you who live to see that month should fast it, and whoever is sick or on a journey should fast the same number of other days instead. Allah wants ease and not hardship for you so that you may complete the number of days required, magnify Allah for what He has guided you to, and give thanks to Him.

It has been left to the option of the individual to observe or not to observe fasts during a journey. Some of the Companions of the Holy Prophet observed fasts and some did not when they were on a journey with him and neither raised any objection against the other. The Holy Prophet himself sometimes observed fasts on a journey and sometimes did not. Once he saw people gathered round a man who had fallen to the ground and asked what was the matter with him. He was told that he had become too weak to stand on account of observing fasts; he remarked that it was no virtue to observe fasts in such a condition.

During war time, he used to issue orders for postponing the fasts. Hadrat 'Umar has related that they did not observe fasts twice during the month of Ramadan when they went to war under the command of the Holy Prophet: on the occasion of the battle of Badr and at the conquest of Makkah. Ibn 'Umar says that on the eve of the conquest of Makkah, the Holy Prophet declared, "As we are going to fight our enemy you should postpone your fasts so that you may conserve your strength to tight." 'There is no clear injunction from the Holy Prophet for the prescription of a minimum standard of distance for postponing the fasts. His Companions also differed in practice with regard to the standard. But it is obvious that the fast may be postponed for that distance which is commonly understood to be a journey and in which one begins to feel like one is on a journey.

There is a difference of opinion as to whether the people of a city, which is attacked by an enemy, can postpone the fast for the sake of Jihad, in spite of being the residents. Some scholars do not allow this. But Imam Ibn Taimiyyah has maintained with strong arguments that postponement of the fast under such circumstances is permissible.  
Allah is so bountiful that He does not want to deprive His servants of the blessings of fasting. Therefore, He has not confined it to the month of Ramadan but has opened another way for its completion for those who fail to complete it during this month for genuine reasons. They should make up the deficiency by observing fast on other days in order to show their gratitude for the revelation of the Qur'an during the month of Ramadan.
It is clear from this verse that fasting in Ramadan has been prescribed not only as a form of worship and a training for piety, but also to show gratitude for the great blessing of the Revelation of the Qur'an during the month of Ramadan. And the best way to show gratitude for a favour is to fulfil the object for which it was bestowed and to prepare oneself for its completion as best as one can. The object for which Allah has bestowed the Qur'an upon us is to reveal His Will so that we may fulfil it ourselves and persuade others to do the same. Fasting provides the best training for the fulfilment of this object and is both a devotion and a sign of gratitude for the favour shown in the form of the Qur'an.

Tafsir Qur'an Wiki:
This verse establishes fasting in Ramadan as obligatory for all healthy non- travelling Muslims, with no concessions except for the elderly, as pointed out above: “Whoever of you is present in that month shall fast throughout the month.” It has thus become binding on all Muslims who either see the new moon of the lunar month of Ramadan themselves or learn of it by any other reliable means, to observe the fast in Ramadan. But as this is a general order applicable to all, a reiteration of the concession given in special cases immediately follows: “But he who is ill or on a journey shall fast instead the same number of days later on.”

The sūrah gives the Muslims yet another incentive to keep the fast: “God desires that you have ease. He does not desire that you be afflicted with hardship.” This statement encapsulates the fundamental principle on which all Islamic religious duties are founded. They are intended to be easy, not arduous. This indicates a generous and realistic outlook on life as a whole. It instils in the Muslim heart a tolerant, easy and agreeable attitude. Religious and social activities and responsibilities are discharged with ease, confidence and assurance, in the happy knowledge that God’s purpose is to enable man to go through life with the minimum of hardship or discomfort.

To complete a whole month, sick people or those who travel in Ramadan and avail themselves of the special concession are required to make up for days missed by fasting an equal number of days at a later date in the year: “You are, however, required to complete the necessary number of days.”

Fasting is an occasion to celebrate God’s guidance, glory and grace. Hence the requirement “to extol and glorify God for having guided you aright and to tender your thanks.” It is a time during which believers can feel and appreciate God’s favours and reciprocate with thanks, submission and gratitude. In so doing, Muslims cultivate the precious and vital quality of taqwā, or God-fearing; a main objective of fasting.

Thus, we can see how evident God’s grace is in the imposition of the duty of fasting which, on the face of it, seems hard and demanding. We can clearly see its educational and disciplinary benefits for a nation being prepared for the leadership of mankind, guided by a genuine fear of God, a keen sense of accountability, and a vigorous conscience.
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.

You may read more posts on similar theme in our series of posts related to: Al Qur'an guides and helps those who sincerely seek Divine Guidance and Help.

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'anYou may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.
Photo | Tafsir References: | 1 | 2 | 3 | 4 | 5 | 6 |

An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  
In order to augment and add more explanation as already provided, additional input has been interjected from the following sources: 
  • Tafsir Ibn Khatir
  • Muhammad Asad Translation
  • Yusuf Ali Translation
  • Translation Javed Ahmad Ghamidi / Al Mawrid
  • Qur'an Wiki
  • Verse by Verse Qur'an Study Circle
  • Towards Understanding the Quran
In addition, references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

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

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Saturday 7 October 2023

Man laments: When will Allah’s help arrive? Allah reassures: Behold, Allah’s help is close by

Many a nation came and gone without any trace who disobeyed Allah and His messengers. They did not live a second a day when the wrath of Allah befell them for hindering the ways of His prophets and hurting them physically and mentally. But those who were steadfast and braved the hardships to keep the Divine message from being spread, were finally successful, both in this world and the hereafter. 

However, propagating the word of Allah and His religion is an arduous thing. Even prophets have sometimes lost heart and lamented for Allah's help. Like for instance the case of Prophet Yunus (Jonah, may peace be upon him) who when could not make a headway to convince his people to follow the straight path, lost heart and without waiting for help from Allah abandoned his people. You may read his story at: Prophet Yunus (Jonah) and Allah's displeasure.

But man is still man, fragile and weak from inside. Thus, a stage may come when his patience wanes and he cry to Allah in despair for he sees no Divine help at hand. Even Prophet Muhammad ﷺ too at times was so disheartened by the cruelty of pagans of Makkah, that he would look towards the sky for any signs of Divine help. And he was reassured by Allah that he should not lose heart for Allah's help was at hand. This is the theme of 214th verse of Surah 2. Al Baqarah (The Cow) as mentioned below. However, in it, there is a caution for the true believers to bear the hardships and never lose hope for Allah's will ease their sufferings and make it heavy for those who obstruct their way and hurt them:

اَمۡ حَسِبۡتُمۡ اَنۡ تَدۡخُلُوا الۡجَـنَّةَ وَ لَمَّا يَاۡتِكُمۡ مَّثَلُ الَّذِيۡنَ خَلَوۡا مِنۡ قَبۡلِكُمۡؕ مَسَّتۡهُمُ الۡبَاۡسَآءُ وَالضَّرَّآءُ وَزُلۡزِلُوۡا حَتّٰى يَقُوۡلَ الرَّسُوۡلُ وَالَّذِيۡنَ اٰمَنُوۡا مَعَهٗ مَتٰى نَصۡرُ اللّٰهِؕ اَلَاۤ اِنَّ نَصۡرَ اللّٰهِ قَرِيۡبٌ‏ 
(2:214) Do you suppose that you will enter Paradise untouched by the suffering endured by the people of faith who passed away before you? They were afflicted by misery and hardship and were so convulsed that the Messenger and the believers with him cried out: “When will Allah’s help arrive?” They were assured: “Behold, Allah’s help is close by.”
A whole story has been left out between this verse and the preceding one, for this verse itself points to it and because it had already been related in detail in the Surahs which were revealed before this at Makkah. In the preceding verse it was stated that the Messengers, were sent to remove those differences which had arisen in religion, but the story of their hardships and long persecutions was omitted because it had already been described in detail in the Makki Revelations. Hence the believers are warned that the Messengers and their followers have always had to struggle hard with the rebels against Allah in order to establish His Way, and that the true Faith of Islam has never been a bed of roses. One has to exert one's utmost to establish it and to fight against all those evil forces that oppose its establishment, even at the sacrifice of one's life, if need be

Tafsir Ibn Kathir: Victory only comes after succeeding in the Trials

Allah said: (أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ Or think you that you will enter Paradise) before you are tested and tried just like the nations that came before you. 

This is why Allah said: (وَلَمَّا يَأْتِكُم مَّثَلُ الَّذِينَ خَلَوْاْ مِن قَبْلِكُم مَّسَّتْهُمُ الْبَأْسَآءُ وَالضَّرَّآءُ ...without such (trials) as came to those who passed away before you, they were afflicted with severe poverty and ailments) meaning, illnesses, pain, disasters and hardships. 

Ibn Mas`ud, Ibn `Abbas, Abu Al-`Aliyah, Mujahid, Sa`id bin Jubayr, Murrah Al-Hamdani, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi`, As-Suddi and Muqatil bin Hayyan said that (الْبَأْسَآءِ (Al-Ba'sa') means poverty. Ibn `Abbas said that (وَالضَّرَّآءِ ...and Ad-Darra') means ailments. (وَزُلْزِلُواْ and were so shaken) for fear of the enemy, and were tested, and put to a tremendous trial. 

An authentic Hadith narrated that Khabbab bin Al-Aratt said, "We said, `O Messenger of Allah! Why do you not invoke Allah to support us Why do you not supplicate to Allah for us' He said: «إِنَّ مَنْ كَانَ قَبْلَكُمْ كَانَ أَحَدُهُمْ يُوضَعُ الْمِنْشَارُ عَلى مَفْرَقِ رَأْسِهِ فَيَخْلُصُ إِلى قَدَمَيْهِ لَا يَصْرِفُهُ ذَلِكَ عَنْ دِينِهِ، وَيُمْشَطُ بِأَمْشَاطِ الْحَدِيدِ مَا بَيْنَ لَحْمِهِ وَعَظْمِهِ، لَا يَصْرِفُهُ ذلِكَ عَنْ دِينِه» (The saw would be placed on the middle of the head of one of those who were before you (believers) and he would be sawn until his feet, and he would be combed with iron combs between his skin and bones, yet that would not make him change his religion.)

He then said: «وَاللهِ لَيُتِمَّنَّ اللهُ هَذَا الْأَمْرَ حَتَّى يَسِيرَ الرَّاكِبُ مِنْ صَنْعَاءَ إلى حَضْرَمَوْتَ، لَا يَخَافُ إِلَّا اللهَ وَالذِّئْبَ عَلى غَنَمِهِ، وَلَكِنَّــكُمْ قَوْمٌ تَسْتَعْجِلُون» (By Allah! This matter (religion) will spread (or expand) by Allah until the traveler leaves San`a' to Hadramawt (both in Yemen, but at a great distance from each other) fearing only Allah and then the wolf for the sake of his sheep. You are just a hasty people.)

And Allah said: (الٓمٓ - أَحَسِبَ ٱلنَّاسُ أَن يُتْرَكُوٓا۟ أَن يَقُولُوٓا۟ ءَامَنَّا وَهُمْ لَا يُفْتَنُونَ - وَلَقَدْ فَتَنَّا ٱلَّذِينَ مِن قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ ٱللَّهُ ٱلَّذِينَ صَدَقُوا۟ وَلَيَعْلَمَنَّ ٱلْكَٰذِبِينَ Alif-Lam-Mim. Do people think that they will be left alone because they say: "We believe,'' and will not be tested And We indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars.) (29:1-3)

The Companions experienced tremendous trials during the battle of Al-Ahzab (the Confederates). 

Allah said: (إِذْ جَآءُوكُمْ مِّن فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنكُمْ وَإِذْ زَاغَتِ الاٌّبْصَـرُ وَبَلَغَتِ الْقُلُوبُ الْحَنَاجِرَ وَتَظُنُّونَ بِاللَّهِ الظُّنُونَاْ - هُنَالِكَ ابْتُلِىَ الْمُؤْمِنُونَ وَزُلْزِلُواْ زِلْزَالاً شَدِيداً - وَإِذْ يَقُولُ الْمُنَـفِقُونَ وَالَّذِينَ فِى قُلُوبِهِم مَّرَضٌ مَّا وَعَدَنَا اللَّهُ وَرَسُولُهُ إِلاَّ غُرُوراً When they came upon you from above you and from below you, and when the eyes grew wild and the hearts reached to the throats, and you were harboring doubts about Allah. There, the believers were tried and shaken with a mighty shaking. And when the hypocrites and those in whose hearts is a disease (of doubts) said: "Allah and His Messenger promised us nothing but delusion!') (33:10-12)

When Heraclius asked Abu Sufyan, "Did you fight him (Prophet Muhammad)'' He said, "Yes.'' Heraclius said, "What was the outcome of warfare between you' Abu Sufyan said, "Sometimes we lose and sometimes he loses.' He said, "Such is the case with Prophets, they are tested, but the final victory is theirs.'

Allah's statement: (مَّثَلُ الَّذِينَ خَلَوْاْ مِن قَبْلِكُم ...without (such) (trials) as came to those who passed away before you) meaning, their way of life. 

Similarly, Allah said: (فَأَهْلَكْنَآ أَشَدَّ مِنْهُم بَطْشاً وَمَضَى مَثَلُ الاٌّوَّلِينَ  Then We destroyed men stronger (in power) than these ـ and the example of the ancients has passed away (before them)) (43: 8) and:

(وَزُلْزِلُواْ حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ ءَامَنُواْ مَعَهُ مَتَى نَصْرُ اللَّهِ ...were so shaken that even the Messenger and those who believed along with him said, "When (will come) the help of Allah.'')

They pleaded (to Allah) for victory against their enemies and invoked Him for aid and deliverance from their hardships and trials. Allah said: (أَلاَ إِنَّ نَصْرَ اللَّهِ قَرِيبٌ Yes! Certainly, the help of Allah is near!)

Allah said: (فَإِنَّ مَعَ الْعُسْرِ يُسْراً - إِنَّ مَعَ الْعُسْرِ يُسْراً  Verily, along with every hardship is relief. Verily, along with every hardship is relief.) (94:5, 6)

So just as there is hardship, its equal of relief will soon arrive. This is why Allah said: ( أَلاَ إِنَّ نَصْرَ اللَّهِ قَرِيبٌ Yes! Certainly, the help of Allah is near!)

Javed Ahmad Ghamidi Explanation:
Ie., when the worldly retribution of people takes place in the time of the messengers of the Almighty, it always does so when people are fully made aware of the truth and they deny it in spite of being convinced about its veracity. Believers are granted success after they are made to pass through certain very trying circumstances. Here, the aforementioned Hypocrites are prodded that the Almighty’s help will not come in a manner they want it. This is an established practice of the Almighty which He never abandons.

Tafsir Qur'an Wiki:
As it comes to a close, this highly instructive passage addresses the fearful adversity the believers encountered as a result of their disagreement and confrontation with the Arab unbelievers on the one hand, and with the followers of earlier religions, such as the Jews, on the other. The sūrah reassures the believers that what they faced was part of the experience and education they needed to qualify for God’s reward in paradise. Believers must defend their faith and, in doing so, have to face up to numerous challenges and hardship. They will experience triumphs as well as setbacks. If they persevere and stand firm and hold on to their beliefs and convictions, they will earn God’s succour and trust. They will deserve to be the custodians of God’s message in this world. Their reward will be in paradise in the life to come. It is a fitting reward for their courage in defeating their own selfishness and greed, resisting all manner of temptation, and refusing to surrender their life and destiny to any other power or authority except that of God Almighty.

With these poignant and profound words, and in this direct manner, God addresses the founding community of Islam, drawing their attention to the experiences of their fellow believers before them who were entrusted with the same task of establishing the divine code of living on earth. Nevertheless, the message in these words is timeless. It is directed to all human groups to whom God assigns that honourable task.

It is an awesome experience that drives God’s own Messenger and those who have accepted the faith close to despair and makes there cry out with frustration: “‘When will God’s help come?’ “It is a picture of great trepidation and unimaginable apprehension that cause a believer’s faith to be tested so severely and shaken in such a profound manner. However, with determination and steadfastness, God’s help is sure to arrive, for “Surely, God’s help is close at hand.”

God’s support that ensures victory is reserved for those who earn it: those who persevere and stand firm to the end in the face of all adversity and misfortune, never wavering but always certain that God’s help is on its way. No matter how severe the ordeal may become, true believers will always look to God, and to God alone, for salvation and support. By displaying such faith and trust in God, believers are deservedly rewarded by being admitted into paradise.

The dynamic of social and religious struggle reinforces the human spirit and encourages man to rise above his own ego and so emerge purer and stronger, ready to uphold the faith with greater energy and vigour. Thus, believers become a shining role model even for their most ardent adversaries, some of whom are liable to be impressed and join ranks with the believers, as witnessed throughout human history.

But even if this were not the case, something else much greater and much more admirable happens: advocates of God’s order are liberated from subordination to any worldly power or temptation. Life and its comforts become of no real consequence, and man assumes control of his world, which can only mean a triumph for humanity and the human spirit as a whole.
 
The ingredients of success are faith, hard work, sacrifice, and perseverance. With those, victory is guaranteed and the road to greater, everlasting rewards, to eternal bliss, is direct and clear.

This verse is any eye opener, my brothers and sisters. Allah's help is always there for those who have complete faith and trust in Him, have patience and perseverance. If we remain strong and steadfast no matter how bad the times we are facing are, Allah is surely to help and take us out of our difficult times.
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.

You may read more posts on similar theme in our series of posts related to: Al Qur'an guides and helps those who sincerely seek Divine Guidance and Help.

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'anYou may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.
Photo | Tafsir References: | 1 | 2 | 3 | 4

An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  
In order to augment and add more explanation as already provided, additional input has been interjected from the following sources: 
  • Tafsir Ibn Khatir
  • Muhammad Asad Translation
  • Yusuf Ali Translation
  • Translation Javed Ahmad Ghamidi / Al Mawrid
  • Qur'an Wiki
  • Verse by Verse Qur'an Study Circle
  • Towards Understanding the Quran
In addition, references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

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

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

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

Tuesday 12 September 2023

Man laments: I'm overburdened - Allah replies: Allah will not burden a soul more than it can bear

Today we share one of the best verses from Qur'an, which in fact is the last verse of Surah 2. AL Baqarah (The Cow) which ends with a very favourable promise for the man and a well-meaning supplication which is taught to man. This verse in fact is the crux of the very lengthy of the Qur'an comprising 286 verses, spanned over two and half chapters of the Qur'an.

This verse is in the form of a supplication, which begins with a premise of Divine promise that "Allah does not lay a responsibility on anyone beyond his capacity." So whatever good deeds man does is for his own benefit and anything otherwise if for his own harm for which he alone will be answerable. And then Allah teaches His servants a beautiful supplication so that they seek Allah's pardon for the wrongs they have done and to seek Allah's help not to burden them more than their capacity.

We first hear of the Divine promise "No soul shall have a burden laid on it greater than it can bear." in 233rd verse of Surah Al Baqarah. There the burden was in terms of material wealth: here it is in terms of spiritual duty. Assured by God that He will accept from each soul just such duty as it has the ability to offer, we pray further on for the fulfilment of that promise.

In between the prayer, this parenthetical sentence is to assure and give glad tidings to the Muslims that the new responsibility which is being imposed on the ummah is not beyond its capacity and every person will be held accountable for it as regards the extent of his faith and deeds. Neither will a person be held accountable for something which was beyond his control nor will the faith and deeds of a person be of any benefit or harm for others. Whatever a person will sow, it will reap. Whatever bad deed he does, he alone will pay for it.

لَا يُكَلِّفُ اللّٰهُ نَفۡسًا اِلَّا وُسۡعَهَا ​ؕ لَهَا مَا كَسَبَتۡ وَعَلَيۡهَا مَا اكۡتَسَبَتۡ​ؕ رَبَّنَا لَا تُؤَاخِذۡنَاۤ اِنۡ نَّسِيۡنَاۤ اَوۡ اَخۡطَاۡنَا ​ۚ رَبَّنَا وَلَا تَحۡمِلۡ عَلَيۡنَاۤ اِصۡرًا كَمَا حَمَلۡتَهٗ عَلَى الَّذِيۡنَ مِنۡ قَبۡلِنَا ​​ۚرَبَّنَا وَلَا تُحَمِّلۡنَا مَا لَا طَاقَةَ لَنَا بِهٖ​ ۚ وَاعۡفُ عَنَّا وَاغۡفِرۡ لَنَا وَارۡحَمۡنَا اَنۡتَ مَوۡلٰٮنَا فَانۡصُرۡنَا عَلَى الۡقَوۡمِ الۡكٰفِرِيۡنَ  
(2:286) Allah does not lay a responsibility on anyone beyond his capacity. In his favour shall be whatever good each one does, and against him whatever evil he does. (Believers! Pray thus to your Lord): “Our Lord! Take us not to task if we forget or commit mistakes.

Our Lord! Lay not on us a burden such as You laid on those gone before us. Our Lord! Lay not on us burdens which we do not have the power to bear. And overlook our faults, and forgive us, and have mercy upon us. You are our Guardian; so, grant us victory against the unbelieving folk.”

(Allah does not lay a responsibility on anyone beyond his capacity.) That is, "Allah will not call to account anyone for not doing something which he could not possibly do: nor will He punish him because he did not abstain from a thing, when he could not possibly abstain from it." It must, however, be clearly understood that an individual himself is not his own judge to decide what he can do and what he cannot do. It is Allah, Who will decide what a certain person could do and what he could not do. 

(In his favour shall be whatever good each one does, and against him whatever evil he does) This is the other general principle of the law. Both the rewards and the punishments are really the results and consequences of the acts and deeds of every individual. One will get a reward only for the good deed one has himself done and not for the good acts of someone else. It must, however, be noted that if 'someone has done some good act which goes on producing good results long after his death, all those acts will also be put to his credit in his balance sheet as long as they last. In the same way, if someone has done some evil, which goes on producing evil results long after one's death, all those also will be put against one's account as long as they fast. But all these results, both good and bad, will be the consequences of one's own deeds. In short, a person shall be rewarded or punished only. for that thing to which he himself contributed intentionally and actually. There is no transfer of accounts in the Divine Law of Retribution. 

(Our Lord! Lay not on us a burden such as You laid on those gone before us) That is, "O Lord, save and protect us from such trials, persecutions and obstacles as were encountered by those who went Your way before us." Although it is the law of Allah that those, who make up their minds to follow the way of Truth, must undergo hard trials and suffer from cruel persecutions, a Believer should pray to Allah to make the way easy for him and should face them with courage when he actually meets with them. 

(And overlook our faults, and forgive us, and have mercy upon us. You are our Guardian; so, grant us victory against the unbelieving folk) In order to understand the true spirit of this prayer, it should be kept in view that these verses were revealed on the occasion of the Mi'raj (Ascension to Heaven) of the Holy Prophet about a year before his migration to Madinah. At that time the struggle between Islam and kufr had reached its climax and the persecution of the Believers was at its worst. And this was not confined to Makkah alone: there was no place in the whole of Arabia where a Muslim was allowed to live in peace. It was to cope with these circumstances that the Muslims were taught to utter this prayer to Allah. It is self-evident that when the Master Himself teaches the servat the way of begging from Him, the servant gets the conviction that his request will be granted. That is why this prayer tilled the Muslims with extraordinary courage and brought peace of mind to them in the hour of their worst persecution. Moreover, this prayer taught theta to keep their passions under control and within the limits contained in this prayer and not to allow them to turn into wrong channels. That is why it is free from any kind of bitterness against its enemies, and there is not any tinge in it of revenge or of worldliness. This was urgently needed at that time because the Muslims were undergoing greater hardships and monetary losses and suffering untold cruelties and were pressed hard both physically and economically. Incidentally, the contrast between the high ideals contained in their prayer and the persecution which the Believers were suffering at that time brings out clearly the high standard of the spiritual and moral training they were receiving even at that critical time. And that is the high standard of morality that has been laid down for every true believer to attain.

Explanation Qur'an Wiki:
The sūrah continues: “God does not charge a soul with more than it can bear. In its favour shall be whatever good it does, and against it whatever evil it does.” It is within this framework of divine mercy and justice that a Muslim views, with total confidence and satisfaction, his obligations as God’s vicegerent on earth, the challenges he faces in fulfilling those obligations, and the ultimate reward he receives. He is content in the belief that God is fully aware of his abilities and limitations, and will not overburden him or subject him to any duress or coercion. Not only does this fill a believer’s heart with contentment and peace of mind, but it also inspires him to discharge his duties to the best of his ability. He is fully aware that any weakness he may experience is not because the task is excessive, but due to his own shortcomings, and this, in turn, motivates him to strengthen his resolve and strive for excellence in his actions.

The second part of the statement emphasizes individual responsibility for action: “... In its favour shall be whatever good it does, and against it whatever evil it does.” Every individual is accountable for his own actions. No responsibility can be transferred from one person to another, nor can any person come to the aid of another in the matter of accountability. Once people appreciate this principle, each and every one of them becomes a positive and active force in society. They become responsible human beings ready to defend God’s right over them, unwilling to concede it to anyone else. They will resist submission to temptation, tyranny, transgression and corruption, and submit their whole physical and spiritual being to God Almighty. Those who give in to powers other than God’s, except those people subjected to duress or coercion, have only themselves to blame and shall have to face the full consequences of their actions.

On the Day of Judgement, no one shall intercede on behalf of anyone else, and everyone shall stand alone to face God’s judgement. This inspires healthy individualism, spurring every member of society to fulfil his or her obligations towards the community, which derive from their obligations towards God. Individuals are obliged to share their wealth, labour and wisdom, and the responsibility to bring about good and fight evil and falsehood, and earn their respective reward individually and directly from God Almighty.

As the believers understand and appreciate the significance and implications of these principles, they make their earnest plea to God. The Qur’ān, in its fine and highly expressive style, quotes their moving, passionate prayer. The reader can almost see the multitudes of believers reciting in unison throughout the generations this prayer, evoked by a dual feeling of hope and fear: “Our Lord, do not take us to task if we forget or unwittingly do wrong. Our Lord, do not lay on us a burden such as that You laid on those before us. Our Lord, do not burden us with what we do not have the strength to bear. Pardon us, and forgive us our sins, and bestow Your mercy on us. You are our Lord Supreme; grant us victory against the unbelievers.”

It is a prayer that clearly defines the relationship between the believers and their Lord. In its soft tone and poignant rhythm it implies an admission of weakness and helplessness, and a recognition of the need for God’s aid, support, forgiveness and grace.

Our Lord, do not take us to task if we forget or unwittingly do wrong.” Error and forgetfulness are two defining characteristics of human behaviour. In recognition of this, a Muslim never boasts of his faults, nor deliberately exploits them, nor places himself above God’s will, but always seeks God’s help and turns to Him in repentance. The answer to this prayer is given by the Prophet who says: “God has pardoned my followers anything they do through a genuine mistake, forgetfulness or by compulsion.” [Related by al-Ţabarānī and others]

Our Lord, do not lay on us a burden such as that You laid on those before us.” This plea stems from an appreciation of the gravity of the responsibility placed upon the Muslim community as heirs and custodians of God’s message to mankind. It also reflects full absorption of the lessons and experiences of earlier nations who had received God’s revelations, as related in the Qur’ān. We have seen, for example, earlier in this Sūrah that the Israelites were castigated and penalized on several occasions, and in various ways, for their stubbornness and intransigence. Elsewhere in the Qur’ān, we read that, for similar reasons, they were forbidden certain foods: “To those who followed the Jewish faith did We forbid all animals that have claws; and We forbade them the fat of both oxen and sheep, except that which is in their backs and entrails and what is mixed with their bones. Thus, did We requite them for their wrongdoing.” (6:146) On a certain occasion, they were ordered to kill one another in atonement for their worship of the calf, as stated in Verse 54 of this sūrah. They were also forbidden to conduct any business or to hunt on the Sabbath.

Hence, believers appeal to God not to burden them in the same way as He imposed on earlier communities. The Prophet Muhammad was sent with a tolerant and benevolent religion that is fully cognizant of human nature, and is aimed at relieving mankind of all the burdens and encumbrances placed upon them. The Prophet is told by God: “We shall smooth your way to perfect ease.” (87:8)

The heaviest, most arduous burden placed on mankind, which Islam came to lift, is man’s submission and subjugation to man. This is manifested in one man’s capitulation to the will or power of another, or to the power of clan or class. Submission to God alone is true emancipation and represents real freedom from this oppression.

Submission to God entails recognition of Him as the ultimate source of values, standards and laws. It liberates man from the hegemony and oppression of all political, social and religious institutions, and from the power of myth and superstition. It delivers him from the grip of his whims and desires and equips him to resist any ungodly power that seeks to subjugate him or control his life and destiny.

The plea reflects the believers’ gratitude for the freedom God has provided, as well as their fear of relapse.

Our Lord, do not burden us with what we do not have the strength to bear.” This is not an excuse for negligence or a justification for dereliction of duty, but a plea by the weak to the powerful, for consideration and forbearance. Ā conscientious believer does not wish to fail in serving his Lord and Creator, and so he asks for leniency and tolerance. While acknowledging his weakness, a true believer remains vigilant and tries to compensate for his shortcomings by seeking more of God’s grace and forgiveness.

Pardon us, and forgive us our sins, and bestow Your mercy on us.” This is the only true guarantee of success and deliverance. No matter how hard a man strives to live up to his obligations and responsibilities towards God, he will not fulfil them satisfactorily. God shows grace by treating man with mercy and forgiveness. `Ā’ishah, the Prophet’s wife, reported that the Prophet had said, “No man shall enter Paradise by virtue of his deeds alone.” When asked, “How about you?” he replied, “Not even I, unless God bestows mercy on me.” [Related by al-Bukhārī]

The essence of a believer’s attitude towards God revolves around an unflinching effort to strive to the best of his ability, tinged with a feeling of deficiency, of not doing enough, and with genuine hope and confidence in God’s mercy and benevolence.

The sūrah closes with a statement asserting that believers put their full trust in God to come to their help in establishing His order on earth and defending it against its foes. God is the source of their strength and their ultimate triumph.

You are our Lord Supreme; grant us victory against the unbelievers.” These words encapsulate the essence of the sūrah as well as the faith of Islam. They reflect the mind of true believers and define the eternal relationship between them and their Supreme Lord.

We do not have to add anything more to the explanation. We end the post with a belief that Allah will never abandon His servants nor would overburden them with any responsibilities to test physical and mental endurance, nor would He take His servants to account so long as they repent and seek forgiveness of what they should not have done and things that displease Allah.
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.

You may read more posts in our series of posts related to: Al Qur'an guides and helps those who sincerely seek Divine guidance and help.

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'anYou may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.
Photo | Tafsir References: | 1 | 2 | 3 | 4 | 5 | 6 |

An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  
In order to augment and add more explanation as already provided, additional input has been interjected from the following sources: 
  • Tafsir Ibn Khatir
  • Muhammad Asad Translation
  • Yusuf Ali Translation
  • Translation Javed Ahmad Ghamidi / Al Mawrid
  • Qur'an Wiki
  • Verse by Verse Qur'an Study Circle
  • Towards Understanding the Quran
In addition, references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

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

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

Monday 31 July 2023

Indeed, Allah is Bounteous to mankind; but Most People do not give thanks in return

"Most of us" generally look for Divine support when we are in distress or need help. Yet when our needs are fulfilled, we do not give thanks in return to the Lord of the universe, without whose help we could not have overcome our difficulties and distress. This has been specially so whenever prophets went to their people and called them to the righteous path. Many initially showed their willingness and as long Divine blessings descended upon them. But when testing time came, many bolted and refused to give out in charity in name of Allah or fight for the Divine cause.

This post is about such ungrateful people whom Allah helped and they became ungrateful thereafter. To better understand this post, please correlate this post with one of earlier posts: Let us be of the few who are grateful

اَلَمۡ تَرَ اِلَى الَّذِيۡنَ خَرَجُوۡا مِنۡ دِيَارِهِمۡ وَهُمۡ اُلُوۡفٌ حَذَرَ الۡمَوۡتِ فَقَالَ لَهُمُ اللّٰهُ مُوۡتُوۡا ثُمَّ اَحۡيَاھُمۡ​ؕ اِنَّ اللّٰهَ لَذُوۡ فَضۡلٍ عَلَى النَّاسِ وَلٰـكِنَّ اَکۡثَرَ النَّاسِ لَا يَشۡکُرُوۡنَ‏ 
(2:243) (O Messenger), have you thought of those who went forth from their homes for fear of death even though they were in their thousands? Allah said to them: “Die!” Then He restored them to life. Indeed, Allah is Bounteous to mankind; but most people do not give thanks in return.
From here begins a new address. In it the Muslims have been exhorted to do Jihad," i.e., to exert their utmost in the Way of Allah and make monetary sacrifices for the cause. At the sametime,e they have been warned to guard against those weaknesses that had led to the degeneration and downfall of the children of Israel. It will help understand this address, if we keep in mind the occasion of its revelation. At that time the Muslims, who had been expelled from Makkah a year or so earlier and were living as refugees at Madinah, were asking over and over again for permission to fight with the disbelievers who had been persecuting them relentlessly for years. But, when the permission they themselves had asked was given, some of them began to lose heart (Please refer to Al-Baqarah 2:216). That is why two important events from the history of the Israelites are being related to serve as a fore-warning to the Muslims and to stimulate their zeal and courage.  

Allah said to them: “Die!” Then He restored them to life This refers to the exodus of the children ofIsraell (for details please see Al-Maidah, V: 20-26), when they had left Egypt in large numbers and were wandering homeless in the deserts and wildernesses and were very anxious to find a home for themselves. But when inspired by Allah, the Prophet Moses ordered them to fight against the Canaanites and expel them from Palestine and conquer that territory, they showed cowardice and refused to march forward. Consequently, Allah left them to wander in the land for forty years so that that generation should come to an end and a new one be brought up in the hardships of the desert. Then Allah gave them victory over the Canaanites. Probably "death and second life" refer to these two aspects of the exodus. 

Tafsir Ibn-Kathir:  The Story of the Dead People

Ibn Abu Hatim related that Ibn `Abbas said that these people mentioned herein were the residents of a village called Dawardan. `Ali bin `Asim said that they were from Dawardan, a village several miles away from Wasit (in Iraq).

In his Tafsir, Waki` bin Jarrah said that Ibn `Abbas commented, (أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُواْ مِن دِيَـرِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ Did you (O Muhammad) not think of those who went forth from their homes in thousands, fearing death) that they were four thousand persons who escaped the plague (that broke out in their land). They said, "We should go to a land that is free of death!'' When they reached a certain area, Allah said to them: (مُوتُواْ "Die.'') and they all died. Afterwards, one of the Prophets passed by them and supplicated to Allah to resurrect them and Allah brought them back to life. So, Allah stated: (أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُواْ مِن دِيَـرِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ Did you (O Muhammad) not think of those who went forth from their homes in the thousands, fearing death)

Furthermore, several scholars among the Salaf said that these people were the residents of a city during the time of the Children of Israel. The weather in their land did not suit them and an epidemic broke out. They fled their land fearing death and took refuge in the wilderness. They later arrived at a fertile valley and they filled what is between its two sides. Then Allah sent two angels to them, one from the lower side and the other from the upper side of the valley. The angels screamed once and all the people died instantly, just as the death of one man. They were later moved to a different place, where walls and graves were built around them. They all perished, and their bodies rotted and disintegrated. Long afterwards, one of the Prophets of the Children of Israel, whose name was Hizqil (Ezekiel), passed by them and asked Allah to bring them back to life by his hand. Allah accepted his supplication and commanded him to say, "O rotted bones, Allah commands you to come together.' The bones of everybody were brought together. Allah then commanded him to say, "O bones, Allah commands you to be covered with flesh, nerves and skin.'' That also happened while Hizqil was watching. Allah then commanded him to say, "O souls, Allah commands you to return, each to the body that it used to inhabit.'' They all came back to life, looked around and proclaimed, "All praise is due to You (O Allah!) and there is no deity worthy of worship except You.'' Allah brought them back to life after they had perished long ago.

We should state that bringing these people back to life is clear proof that physical resurrection shall occur on the Day of Resurrection. This is why Allah said: (إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ Truly, Allah is full of bounty to mankind,) meaning, in that He shows them His great signs, sound proofs and clear evidences. Yet, (وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَشْكُرُونَ but most men thank not.) as they do not thank Allah for what He has given them in their worldly life and religious affairs.

The story of the dead people (2:244) also indicates that no caution can ever avert destiny and that there is no refuge from Allah, but to Allah Himself. These people departed from their land fleeing the epidemic and seeking to enjoy a long life. What they earned was the opposite of what they sought, as death came quickly and instantaneously and seized them all.

There is an authentic Hadith that Imam Ahmad reported that `Abdullah bin `Abbas said that `Umar bin Al-Khattab once went to Ash-Sham (Syria). When he reached the area of Sargh, he was met by the commanders of the army: Abu `Ubaydah bin Jarrah and his companions. They told him that the plague had broken out in Ash-Sham. The Hadith then mentioned that `Abdur-Rahman bin `Awf, who was away attending to some of his affairs, came and said, "I have knowledge regarding this matter. I heard Allah's Messenger say: (If it (the plague) breaks out in a land that you are in, do not leave that land to escape from it. If you hear about it in a land, do not enter it.)

`Umar then thanked Allah and went back. This Hadith is also reported in the Sahihayn.

Muhammad Asad Explanation:
After the conclusion of the injunctions relating to marital life, the Qur'an returns here to the problem of warfare in a just cause by alluding to people who - obviously under a hostile attack - "forsook their homelands for fear of death". Now, neither the Qur'an nor any authentic Tradition offers any indication as to who the people referred to in this verse may have been. The "historical" explanations given by some of the commentators are most contradictory; they seem to have been derived from Talmudic stories current at the time, and cannot be used in this context with any justification. We must, therefore, assume (as Muhammad 'Abduh does in Manar II. 455 ff.) that the above allusion is parabolically connected with the subsequent call to the faithful to be ready to lay down their lives in God's cause: an illustration of the fact that fear of physical death leads to the moral death of nations and communities, just as their regeneration (or "coming back to life") depends on their regaining their moral status through overcoming the fear of death. This is undoubtedly the purport of the elliptic story of Samuel, Saul and David told in verses {246-251}.

Yusuf Ali Explanation
We now return to the subject of Jihad. We are to be under no illusion about it. If we are not prepared to fight for our faith, with our lives and all our resources, both our lives and our resources will be wiped out by our enemies. As to life, God gave it, and a coward is not likely to save it. It has happened again and again in history that men who tamely submitted to be driven from their homes although they were more numerous than their enemies had the sentence of death pronounced on them for their cowardice, and they deserved it. But God gives further and further chances in His mercy. This is a lesson for every generation. The Commentators differ as to the exact episode referred to, but the wording is perfectly general, and so is the lesson to be learnt from it.

Qur'an Wiki Explanation:
The aim of this verse is simply to establish that life and death are determined by the will of God, and that human beings should fulfil their obligations in life with complete trust in God’s will and total reassurance that what befalls them is an integral part of God’s order of things.

No precautions could ever prevent death or impede God’s will, nor could fear or despair prolong life. Life and death are entirely in God’s hands. He dispenses them according to reasons known only to Him, and His grace and mercy are evident in both. “Surely, God grants limitless bounty to mankind, but most people are ungrateful.”

Such a mass exodus, with thousands of people fleeing at the same time, whether from a hostile attack or the outbreak of disease, could only occur in a state of total panic. Nevertheless, running away could not save those people from meeting their death, for “God said to them; ‘Die.’“

No details are given as to the manner in which God spoke to those or how they met their death, because these bear no relevance to the objective of the story, which is that their despairing desertion of their homes did not change the destiny God had already willed for those panic-stricken people. They needed to persevere, be patient and freely put their trust in God.

Nor are we given any details of how God brought those people back to life, or on whether this is a reference to a later generation of the same community who did not panic or despair, and who accepted what God had chosen for them. There would be no point in speculating over these matters; nor can we accept the various unsubstantiated accounts of some commentaries. The essential message here is that God gave those people life, and their own efforts could not prevent their death. Life is a gift from God which He bestows on human beings with no effort or reason on their part. They, on the other hand, can do nothing to prevent what God has predestined.

The anecdotes mentioned by each exegete mentioned above differ in place and people. However, despite the difference since documented history of such old anecdotes are scarce and not available. Yet the lesson from the verse 243 remains the same: Most Men being ungrateful in returning thanks to Allah after a favour has been received and are often destroyed or taste the divine wrath in form of plagues and diseases or natural calamities.  May we be never ungrateful to Allah for we have been blessed much more than we truly deserve.
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'anYou may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.
Photo | Tafsir References: | 1 | 2 | 3 | 4 | 5 | 6 |

An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  
In order to augment and add more explanation as already provided, additional input has been interjected from the following sources: 
  • Tafsir Ibn Khatir
  • Muhammad Asad Translation
  • Yusuf Ali Translation
  • Translation Javed Ahmad Ghamidi / Al Mawrid
  • Qur'an Wiki
  • Verse by Verse Qur'an Study Circle
  • Towards Understanding the Quran
In addition, references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

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

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

Sunday 5 February 2023

How can you secure immense reward with your Lord

Islam is a unique religion, unique in a sense that even small good actions carry great rewards for man both in this world, and the world of the Hereafter. The question someone may ask is how we can bag these rewards. The answer lies in caring for others. No two men are born equal, rather a majority of people around the world have barely enough means of sustenance to live a healthy life. It is here the occasion that arises for those who have extra than their needs to help others by way of charity.
In fact, charity softens one's heart, creates a feeling of love and care for those who find it difficult to make their two ends meet. It also induces humility in a believer and a great feeling of thankfulness for having been blessed with a heart wherein resides fear of Allah and love for humanity.
While obligatory charity (Zakat) is to be paid by all those who come under the ambit of Zakat, voluntary charity can be as small as a piece of date or even a smile. Those who willingly doll out charity solely for the pleasure of Allah have been promised great rewards. This promise has been made at numerous places in Qur'an and we have already shared these verses in our series of posts on Importance of Charity in Islam.

Today, in this post, we share yet another verse from Surah 2. Al Baqarah (The Cow) in which a promise made by Allah for all those who part with the part of their wealth to find rewards with their Lord:

اَلَّذِيۡنَ يُنۡفِقُوۡنَ اَمۡوَالَهُمۡ بِالَّيۡلِ وَالنَّهَارِ سِرًّا وَّعَلَانِيَةً فَلَهُمۡ اَجۡرُهُمۡ عِنۡدَ رَبِّهِمۡ​ۚ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُوۡنَ‏  
(2:274) Those who spend their wealth by night and by day, secretly and publicly, will find that their reward is secure with their Lord and that there is no reason for them to entertain any fear or grief.

Let us now read how various eminent Muslim scholars have explained and interpreted this verse:
Tafsir Ibn-Kathir
This Ayah praises those who spend in charity for Allah's sake, seeking His pleasure, day and night, publicly and in secret, including what one spends on his family. 

The Two Sahihs recorded that the Messenger of Allah said to Sa`d bin Abi Waqqas: 
(You will not spend charity with which you seek Allah's Face, but you will ascend a higher degree and status because of it, including what you put in your wife's mouth.)
Imam Ahmad recorded that Abu Mas`ud said that the Prophet said, (When the Muslim spends on his family while awaiting the reward for it from Allah, it will be written as charity for him.)
Allah said, (shall have their reward with their Lord), on the Day of Resurrection, as reward for what they spent in acts of obedience. We previously explained the Ayah: (there shall be no fear on them nor shall they grieve.)

Yusuf Ali Explanation:  
We recapitulate the beauty of charity (i.e. unselfish giving of one's self or one's goods) before we come to its opposite, i.e. the selfish grasping greed of usury against those in need or distress. Charity instead of impoverishing you will enrich you; you will have more happiness and less fear. Contrast it with what follows, - the degradation of the grasping usurer.

Tafsir Qur'an Wiki:
This verse gives a concise summary of the whole subject of charity and reiterates, reassuringly, the pledge made to those who give out of sheer humanity and altruism. They will have their reward which includes an increase of what they have in this life, other life blessings, and a reward in the hereafter. But they also have what is more than that, namely earning God’s pleasure. Hence, they need to fear nothing whatsoever in this life or in the life to come.

There is a striking harmony between this closing comment and the earlier detailed statements. It provides a fitting final note for the Islamic ethical code of charity which represents a vital aspect of Islamic community and social life.

Now you may listen to the following short clipped video to explanation of the aforesaid Ayat by eminent Muslim scholar Nouman Ali Khan:
May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 
وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 
(36:17) and our duty is no more than to clearly convey the Message.”
That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

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

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'anYou may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.
Photo | Tafsir References: | 1 | 2 | 3 | 4 | 5 | 6 |

An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  
In order to augment and add more explanation as already provided, additional input has been interjected from the following sources: 
  • Tafsir Ibn Khatir
  • Muhammad Asad Translation
  • Yusuf Ali Translation
  • Translation Javed Ahmad Ghamidi / Al Mawrid
  • Qur'an Wiki
  • Verse by Verse Qur'an Study Circle
  • Towards Understanding the Quran
In addition, references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

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

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

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