Do not knowingly conceal the Truth

There cannot be any justice in this world if people lie, conceal the truth and confound the truth by overlaying it with falsehood. Every day, countless people tell a lie in their homes, offices, and even in courts. These ugly actions portray many innocents as criminals while the criminals get scot-free for they know the art of concealing  the truth  or even "means" to do so.  This is despite the fact that right from childhood, parents educate their children to speak the truth. Yet when they grow up in  a society where deceit and lying thrives unabated, they too fall into the trap and gradually start to conceal the truth in varying degrees.

This act of concealing the truth becomes more harmful when religious scholars, priests, cohens, pandits and imams conceal hidden meanings of their religion and try to deceive others even when they know the truth and feed incorrect information to their followers. This truth concealment breeds hatred for followers of other religions and become breeding grounds for violence against each other,

This very unfortunate that Islam is the most targeted Divine religion due to this heinous crime and has resulted into Islamophobia that has spread almost throughout the world and plagues the minds. The publishing of caricatures of revered prophet of Islam Muhammad ﷺ, burning of Qur'an publicly and snatching head-scarves from the heads of Muslim women, firing and barging into on masjids or even demolishing the places of worship or community centres has but become the daily business around the world. In India, Muslims are bound and forcibly made to drink urine of cow and chant prop Hindu slogans and tortured to denounce Islam.

The same was the situation when Islam was introduced in Makkah by Prophet Muhammad ﷺ and cohens tried to conceal the truth, though they knew what Islam was conveying the same message that their unadulterated scriptures said. And today even after more than 1400 years, we are still subjected to same hate and lying tactics.

We share today the 42nd verse of Surah 2. Al Baqarah (The Cow), that points towards concealment of truth:

وَلَا تَلۡبِسُوا الۡحَـقَّ بِالۡبَاطِلِ وَتَكۡتُمُوا الۡحَـقَّ وَاَنۡتُمۡ تَعۡلَمُوۡنَ‏ 

(2:42) Do not confound Truth by overlaying it with falsehood, nor knowingly conceal the Truth.

In order to understand this verse, it should be kept in mind that the Arabs were generally illiterate and uneducated people. As against them, education was common among the Jews, who had among them great scholars renowned even beyond Arabia. That is why the Arabs were overawed by the scholarship of the Jews, more so because their scholars and rabbis made a great show of their learning and piety and reinforced it with the practice of charms and amulets. The people of Madinah in particular were overawed by the learning of the Jews, for they were surrounded by big Jewish tribes and came in contact with them day and night. As a result, they were immensely influenced by them just as illiterate people usually are influenced by the neighbours who are more educated, more civilized and more religious in character.

Such were the conditions when the Holy Prophet upon whom be peace) presented himself as a Prophet and began to invite the people to Islam; naturally the illiterate Arabs turned to the Jews for guidance in this matter, and said: "You are the followers of a Prophet and possess a Book, so tell us what you think of this man and his teachings, who claims to be a Prophet." This question was repeatedly asked of the Jews by the people of Makkah, and when the Holy Prophet came to Madinah, here also many people visited the Jewish scholars again and again to ask them the same question. But their scholars never gave them the right answer. For they could not say that the doctrine of Tauhid that Muhammad (upon whom be Allah's peace and blessings) was preaching was wrong, nor that the knowledge which he imparted about the Prophets, scriptures, angels, and the Hereafter was wrong, nor that there was something wrong about the moral principles that he taught. They were neither ready to admit in plain words the righteousness of the teachings of the Holy Prophet; nor had they the courage to refute it openly; nor were they willing to profess the Truth candidly. 

Instead, they devised a subtle strategy to oppose it: they created one suspicion or the other about the Holy Prophet, his followers and his mission; they would concoct allegations against him and his followers and make false propaganda against them or raise frivolous objections so as to involve them in useless discussions. That is why they have been warned not to conceal the truth by covering it with falsehood, nor suppress it by spreading suspicions and by raising silly objections, nor mix it up with falsehood.

Tafsir Ibn-Kathir: The Prohibition of hiding the Truth and distorting It with Falsehood

Allah forbade the Jews from intentionally distorting the truth with falsehood and from hiding the truth and spreading falsehood, (And mix not truth with falsehood, nor conceal the truth while you know (the truth)). So Allah forbade them from two things; He ordered them to make the truth known, as well as explaining it. 

(while you know (the truth).) that the religion of Allah is Islam, and that Judaism and Christianity are innovations that did not come from Allah.''

 

(nor conceal the truth while you know (the truth).) means, "Do not hide the knowledge that you have of My Messenger and what he was sent with. His description, which you know about, can be found written in the Books that you have.''

It is possible that it means, "..although you know the tremendous harm that this evil will cause people, misguiding them and leading them to the Fire, because they will follow the falsehood that you mixed with the truth in your claims.''

Muhammad Asad Explanation:

By "overlaying the truth with falsehood" is meant the corrupting of the Biblical text, of which the Qur'an frequently accuses the Jews (and which has since been established by objective textual criticism), while the "suppression of the truth" refers to their disregard or deliberately false interpretation of the words of Moses in the Biblical passage, "The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken" (Deuteronomy xviii, 15), and the words attributed to God Himself, "I will raise them up a prophet from among thy brethren, like unto thee, and will put My words in his mouth" (Deuteronomy xviii, 18). The "brethren" of the children of Israel are obviously the Arabs, and particularly the musta'ribah ("Arabianized") group among them, which traces its descent to Ishmael and Abraham: and since it is to this group that the Arabian Prophet's own tribe, the Quraysh, belonged, the above Biblical passages must be taken as referring to his advent.

Explanation Qur'an Wiki:

The sūrah goes on to censure the Israelites for deliberately confusing truth with falsehood in order to create confusion, doubt and discord among the Muslims. “Do not overlay the truth with falsehood, nor knowingly suppress the truth.”

The Qur’ān abounds with reports of how the Jews of Madinah would seize every opportunity to antagonise its Muslims, create distractions and spread false ideas and malicious rumours among them. They had a notorious reputation, as we shall see, for causing division and making mischief within the Muslim community.

When someone hides the truth and knowledge. Abdullah ibn Mubarak said, إذا كتم العالم علمه ابتلي : إما بموت القلب أو ينسى أو يتبع السلطان "When a scholar hides his knowledge, he will be tested - either with the death of his heart, or he will forget [his knowledge] or he will follow the Rulers [i.e. he will become amongst the scholars of the government."  الْحَقَّ بِالْبَاطِلِ– The truth is there being clothed over with falsehood.

The application of this verse stands true even today when priests, pandits and cohens are busy labelling Islam with all sorts of derogatory slurs and trying their utmost to deter their people from embracing Islam. Yet, the miracle of Islam is more powerful than their machinations and is expanding at a much faster rate than all other religions. Many fear that by 2050 Islam may over take Christianity. and it will -In Sha Allah.

This verse is also applicable to all those Muslims who conceal the truth and lie for their worldly and personal gains. Bribes are business of the day and many Muslims indulge in asking bribes for even official works. Lawyers blatantly lie to cover up the truth to save their clients, despite knowing that their clients are criminals and they are helping them and thus framing the innocents. Muslims must know that one day they will be asked and punished for the lies they told to conceal the truth and on that day no one will save them from wrath of Allah. This verse is a wake up call, if we have the vision to comprehend it.

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

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

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

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

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

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

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

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

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

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

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

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

Follow @IslamUltimate

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

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Who will never be pleased with the Believers

The world is divided on matter of opinion, religion and blocs since it came into being. Sometimes these differences reach to a point when disagreement turns into hatred and enmities.  And so is the case of Divine religions. Although the fountainhead of all Divine religions is the same, yet followers of each successive religions thought that the new religion being revealed impinges upon theirs, feeling threatened, they would do their utmost to downplay the new religion. So was the case for the crucifixion  of Prophet Eesa (Jesus, peace be upon him) by the Jews clerics for they refused to accept a new religion. 

And when Islam was revealed to Prophet Muhammad ﷺ, Jews and Christian clerics felt threatened and have since mad their best to downplay Islam for one reason or the other and are always trying to impose their rules on Muslims to subjugate them. Even other non Divine religious priests and preachers unleash a hate game against Muslims, specially Hindus and prosecute those accepting Islam and unleashing all sorts of physical power to subdue the Muslims. Ban on wearing o Hijab, publishing of derogatory caricatures of Prophet Muhammad ﷺ, forcing of legitimization of  LGBT in Muslim countries, desecrating places of worship, barging into masjid and harassing those offering prayers or simply creating hatred against Muslims under the garb of Islamophobia and labeling Muslims as terrorists.

In order to forewarn the Muslims of the machinations of Jews and Christians, Allah revealed a special verse in Surah 2. Al Baqarah (The Cow) and cautioned Prophet Muhammad ﷺ that Jews and Christians can never be pleased with Muslims until Muslims follow their way. This theme is the topic of our selected verses from Qur'an.

This Ayah carries a stern warning for the Muslim Ummah against imitating the ways and methods of the Jews and Christians, after they have acquired knowledge of the Qur'an and Sunnah, may Allah grant us refuge from this behavior. Although the speech in this Ayah was directed at the Messenger , the ruling of which applies to his entire Ummah:

وَلَنۡ تَرۡضٰى عَنۡكَ الۡيَهُوۡدُ وَلَا النَّصٰرٰى حَتّٰى تَتَّبِعَ مِلَّتَهُمۡ​ؕ قُلۡ اِنَّ هُدَى اللّٰهِ هُوَ الۡهُدٰى​ؕ وَلَـئِنِ اتَّبَعۡتَ اَهۡوَآءَهُمۡ بَعۡدَ الَّذِىۡ جَآءَكَ مِنَ الۡعِلۡمِ​ۙ مَا لَـكَ مِنَ اللّٰهِ مِنۡ وَّلِىٍّ وَّلَا نَصِيۡرٍ‏  

(2:120) Never will the Jews be pleased with you, (O Prophet), nor the Christians until you follow their way. Say: “Surely Allah’s guidance, is the true guidance.” Should you follow their desires disregarding the knowledge which has come to you, you shall have no protector or helper against Allah.

That is, "The reason why these people are displeased with you is not that they are sincere seekers after Truth and that you have failed to make it as clear to them as it should have been. On the contrary, they. are offended with you just because you have made the Truth so clear that no loop-hole has been left for them to make religion a paying concern for the gratification of their desires and lusts. Therefore leave them alone and do not try to reconcile them because it is not possible to please them unless you also adopt the same attitude towards religion as they have adopted. They would have been very happy with you, if you had acted hypocritically like them and made God-worship a cloak for self-worship. It is impossible to please them unless you follow their bad example in your beliefs and practices."

Tafsir Ibn-Kathir: 

(Never will the Jews nor the Christians be pleased with you (O Muhammad ) till you follow their religion.) meaning, `The Jews and the Christians will never be happy with you, O Muhammad! Therefore, do not seek what pleases or appeases them, and stick to what pleases Allah by calling them to the truth that Allah sent you with.' 

Allah's statement, (Say: "Verily, the guidance of Allah (i.e. Islamic Monotheism) that is the (only) guidance'') means, `Say, O Muhammad , the guidance of Allah that He sent me with is the true guidance, meaning the straight, perfect and comprehensive religion.''' 

Qatadah said that Allah's statement, (Say: "Verily, the guidance of Allah (i.e. Islamic Monotheism) that is the (only) guidance) is, "A true argument that Allah taught Muhammad and his Companions and which they used against the people of misguidance.'' 

Qatadah said, "We were told that the Messenger of Allah used to say, (There will always be a group of my Ummah fighting upon the truth, having the upper hand, not harmed by their opponents, until the decree of Allah (the Last Hour) comes.)

This Hadith was collected in the Sahih and narrated from `Abdullah bin `Amr. (And if you (O Muhammad ) were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Qur'an), then you would have against Allah neither any Wali (protector or guardian) nor any helper.)

Qur'an Wiki:

The Prophet is also told that the Jews and the Christians would continue to oppose and scheme against him. They would never make peace with Islam, nor be satisfied unless Muhammad abandoned Islam and took up their distorted beliefs and erroneous ideas, referred to earlier. It was not evidence or proof of credentials they were after; nor was it because they doubted his integrity or the truth of the revelations he had received. Nothing would seem to satisfy or convince them apart from an undertaking by Muhammad that he was ready to relinquish his commission as Messenger of God and adopt their faith.

“Never will the Jews, nor yet the Christians be pleased with you unless you follow their faith.” This is the bone of contention. What they are after is not evidence or conviction of the truth of Islam. Islam and Muhammad have been a constant obsession with Jews and Christians throughout history. The faith of Islam has always been at the centre of the crusades and campaigns launched against the Muslim community all over the world. No matter how much the two camps may differ or quarrel between themselves, or how divided each of them may be, when it comes to fighting Islam and Muslims they are in full agreement and as united as they could be.

The conflict between the Judaeo-Christian world on the one side, and the Muslim community on the other, remains in essence one of ideology, although over the years it has appeared in various guises and has grown more sophisticated and, at times, more insidious. We have seen the original ideological conflict succeeded by economic, political and military confrontation, on the basis that ‘religious’ or ‘ideological’ conflicts are outdated and are usually prosecuted by ‘fanatics’ and backward people. Unfortunately, some naïve and confused Muslims have fallen for this stratagem and persuaded themselves that the religious and ideological aspects of the conflict are no longer relevant.

But in reality world Zionism and Christian Imperialism, as well as world Communism, are conducting the fight against Islam and the Muslim community, first and foremost, on ideological grounds and with the sole aim of destroying this solid rock which, despite their concerted and sustained efforts, they have not been able to remove.

The confrontation is not over control of territory or economic resources, or for military domination. If we believe that, we would play into our enemies’ hands and would have no one but ourselves to blame for the consequences.

“Never will the Jews, nor yet the Christians be pleased with you unless you follow their faith.” That is the heavy price that would have to be paid. They will accept nothing less.

But God’s instructions are very clear: “Say: ‘God’s guidance is the only true guidance.’” The instruction is definite and emphatic: there is to be no negotiation or bargaining, no compromise or appeasement. The Prophet is warned that his wish to convey the message to those people and his eagerness for them to believe him, or his inclination to befriend them, should not distract him from the difficult but straight path he has taken: “Should you follow their desires after all the knowledge that has come to you, you would have none to protect you from God, nor to give you help.”

Tabari writes this Ayat means, “`The Jews and the Christians will never be happy with you, O Muhammad! Therefore, do not seek what pleases or appeases them, and stick to what pleases Allah by calling them to the truth that Allah sent you with.'” [Quoted by Ibn Kathir]

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

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

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

Photo | References: | 1 | 2 | 3 | 

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

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

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

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

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

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

Follow @IslamUltimate

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

Read More

Allah is with those who seek help in Patience and Prayer

Lie of a believer is nothing but a test in their worldly life. While many live in comfort and peace, a lot many others live a life of poverty, ill health, difficulties and many tests that sometimes literally wear them out. Yet those who remain steadfast and continue to be patient with their sufferings, hoping and praying that one day their life will improve and they will be blessed with happiness and comfort.

Here it would not be out of place to mention the examples of some of the revered prophets who had undergone severe hardships, yet they remained steadfast and Allah blessed them with His unlimited blessings and happiness. Prophet  Zakariya (Zechariah, peace be upon him) remained childless till his very old age. Yet he prayed for a child and remained steadfast till he was blessed with a son Prophet Yahya or John (in Christianity) at the fag end of his life. Likewise Prophet Ya'qub lost his dearest son Yūsuf (Joseph) due to machinations of his other sons. He cried on the loss of his son and even lost his eye sight. But then Allah reunited the two and even his eyesight was restored. 

And what could be said more of the patience of Prophet ﷺ, who lost both his sons in the very early stages of their life. Yet he was extremely patient and did not complain o his loss. Such are the true believers who do not leave prayers and remain patient, while submitting to the will of Allah.

Patience is mentioned frequently in the Qur’ān. Allah is aware that patience is an essential element in maintaining a steady and balanced pace in the face of the inevitable hardships and adversities of life. It is a prime requirement for the Muslim community in its universal responsibility for establishing Allah’s order on earth.

Today we share the 153rd ayat / verse of Surah 2. Al Baqarah (The Cow) which emphasizes the need to seek help of Allah in patience and prayer. But so not skip to read the verses 155-156 which also add how Allah tests His servants and how do they respond. Also refer to our earlier post on verse 45 of Surah 2. Al Baqarah which too has the similar theme.

يٰٓاَيُّهَا الَّذِيۡنَ اٰمَنُوا اسۡتَعِيۡنُوۡا بِالصَّبۡرِ وَالصَّلٰوةِ ؕ اِنَّ اللّٰهَ مَعَ الصّٰبِرِيۡنَ‏ 

(2:153) Believers! Seek help in patience and in Prayer; Allah is with those that are patient.

The Believers from hereon are given such instructions and directions as are essential for training and enabling them to discharge the duties of that position of responsibility. They are first of all warned that leadership is not a bed of roses but a bed of thorns. They will be confronted with difficulties, hardships, and trials at the very outset and will have to undergo untold sufferings and losses. But if they went through all those ordeals with fortitude and proceeded on in the way of Allah, they would be blessed with countless blessings and rewards by Him.  

" Allah is with those that are patient " That is, "Fortitude and Prayer will generate in you the power which is required to bear that burden of responsibility with which you have been entrusted. Fortitude will give you that patience and courage under the afflictions, privations and temptations which you are bound to encounter and that moral strength and endurance which will be sorely needed in Allah's way, which is full of dangers. The Prayer will train you in discipline and other moral qualities which are essential for the right type of leadership.

Here are the following two verses that connect with the verse cited above and must be read so that entire context is understood:

(2:155) We shall certainly test you by afflicting you with fear, hunger, loss of properties and lives and fruits. Give glad tidings, then, to those who remain patient;

(2:156) those who when any affliction smites them, they say: “Verily, we belong to Allah, and it is to Him that we are destined to return.”

Tafsir Ibn-Kathir: The Virtue of Patience and Prayer:

After Allah commanded that He be appreciated, He ordained patience and prayer. It is a fact that the servant is either enjoying a bounty that he should be thankful for, or suffering a calamity that he should meet with patience. 

A Hadith states: (Amazing is the believer, for whatever Allah decrees for him, it is better for him! If he is tested with a bounty, he is grateful for it and this is better for him; and if he is afflicted with a hardship, he is patient with it and this is better for him.)

Allah has stated that the best tools to help ease the effects of the afflictions are patience and prayer. Earlier we mentioned Allah's statement:

(And seek help in patience and As-Salah (the prayer) and truly, it is extremely heavy and hard except for Al-Khashi`in ﴿i.e., the true believers in Allah﴾) (2:45)

There are several types of Sabr ـ patience: one for avoiding the prohibitions and sins, one for acts of worship and obedience. The second type carries more rewards than the first type. There is a third type of patience required in the face of the afflictions and hardships, which is mandatory, like repentance.

`Abdur-Rahman bin Zayd bin Aslam said, "Sabr has two parts: patience for the sake of Allah concerning what He is pleased with (i.e., acts of worship and obedience), even if it is hard on the heart and the body, and patience when avoiding what He dislikes, even if it is desired. Those who acquire these qualities will be among the patient persons whom Allah shall greet (when they meet Him in the Hereafter; refer to Surat Al-Ahzab 33:44), Allah willing.'' 

Yusuf Ali  Explanation:

Sabr is self-restraint. Haqqani defines it in his Tafsir as following Reason and restraining Fear, Anger, and Desire. What can be a higher reward for patience, perseverance, self-restraint and constancy than that God should be with us? For this promise opens the door to every kind of spiritual well-being. 

Javed Ahmad Ghamidi Explanation:

These verses direct the Muslims to seek help from the prayer and by exercising patience on the reaction that would ensue as a result from the Quraysh of Makkah and from the Jews of Madīnah. Imām Amīn Aḥsan Iṣlāḥī, while commenting on certain aspects of the directive of change of qiblah, writes:

Firstly, the prayers from which help should be sought in times of hardship are not merely the five obligatory ones; also included in them are the tahajjud prayer and other optional prayers. For it is these prayers which create in a person the spirit and strength to successfully combat hardships encountered in the cause of truth. It is through them that a strong relationship is established between a person and His Creator which helps a person in the toughest of trials and it is from them that a person achieves the nearness of God as promised in this verse. The Makkan sūrahs will fully elaborate this reality and for this reason we are just making a passing reference here.

Secondly, among all the rituals of worship, the prayer is the greatest manifestation of remembrance of and gratitude to the Almighty. The Qur’ān has made it clear in various ways that the real objective of the prayer is to remember the Almighty and to express gratitude to Him. Viewed thus, the prayer is the best means through which the covenant mentioned in the preceding verses in the words فَاذۡكُرُوۡنِيْ اَذۡكُرۡكُمۡ وَ اشۡكُرُوۡا لِيۡ can be sought to be fulfilled.

Thirdly, the prayer is needed to attain perseverance and strong resolve in calling people towards God and in establishing His supremacy. For this very reason, the real blessings of the prayer manifest themselves when a person adheres to it while struggling against evil. A person who has no intention of fighting evil can have little use of this weapon.

Fourthly, after the Qur’ān says that one should seek help from the prayer and from perseverance, it goes on to say: “God is with those who persevere.” It does not say: “God is with those who pray and those who persevere.” The reason for this, in the opinion of Imām Ḥamīd al-Dīn Farāhī, is that the fact that God is with those who pray is so obvious that there was no need to mention it and what needed explanation was the fact that God is with those who persevere in the cause of truth and to achieve perseverance use the prayer as a means.

Fifthly, the promise of the nearness of God for those who persevere in the cause of truth is no ordinary a promise; the instance and manner in which this promise is mentioned bears evidence that these few words convey a whole world of glad tidings: When it is the Almighty who is the real sovereign of this world and with Him rests its control, then who would be able to defeat a person behind whom stands the Almighty. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 1, 379)

Qur'an Wiki:

A few words about prayer:

Prayer is also a workout for the soul. Just like one release pent up aggression during a physical workout, the prayer – du’a in particular – is a chance to let out your inner feelings to the Hearer and Responder. Every complaint, every desire, every worry, every hope, every anguish, every emotion – this is the time to let it all out. Let those tears flow. Let it come from the heart. Stand up in qunut in Witr prayer in the depths of night and converse with your Lord – your own personal Lord, Who will listen and respond to you personally and specifically – and simply express to Him what you feel.

When you stand with your head pointed to the ground, or you are bowing or prostrating, you are physically reminding yourself that you are the controlled praying to the Controller. This makes is so much easier to live comfortably with whatever befalls you of your status, putting you in your place as a subject to a Master. The same Master for Whom you touch your noble face to the ground is the Master that put you where you are, or gave you that disease, or deprived you of wealth, or struck you with that crisis. When your face is glued to the ground and you are obediently repeating ‘Subhan Rabi al-A’la’ [glory be to my Lord the most high], you are making that connection. You are reminding yourself that just as you surrender your face to the ground before Him, you are to surrender yourself to the reality that He has chosen for you. Controller and Controlled.

“Believers, seek strength in patience and prayer. God is with those who are patient.” Patience is mentioned frequently in the Qur’ān. God is aware that patience is an essential element in maintaining a steady and balanced pace in the face of the inevitable hardships and adversities of life. It is a prime requirement for the Muslim community in its universal responsibility for establishing God’s order on earth.

Patience is required on the personal level for observing one’s religious duties, for resisting temptation, misfortune, poverty, oppression and injustice, and for carrying out one’s responsibilities towards the establishment of the Islamic way of life in society. Patience and perseverance are required to remain always on the alert, ready to give whatever sacrifice may be needed. When those who are hostile to God’s cause seem to wield power, when falsehood seems too strong, when help seems to be endlessly delayed and the destination too far away patience and perseverance are the most important qualities to have. They are also needed to face those who are deviant, erring, harsh and persistent in their opposition to the truth.

When victory seems far away and the going gets really tough, people tend to lose heart and give up. To avoid that state of despair, God links patience with prayer, as an inexhaustible source of strength and energy. The two combine to infuse the heart with boundless confidence and fortitude and to impart to the believer total tranquility, happiness and inner peace.

When man, weak as he is, faces a task that seems beyond his limited resources, when he faces the powers of evil, when he finds temptations and allurements very hard to resist, when tyranny and corruption are too powerful, seeking support from God Almighty is the only way forward. As the goals of one’s endeavour seem to recede and life becomes shorter and shorter, despair starts to creep into one’s heart and mind. As the twilight of one’s life approaches and all achievements seem trivial and meaningless, one realises the value and significance of prayer. It is a spring that never ceases to flow with spiritual strength and tender compassion.

The value and role of prayer lie in its being the direct link between God and man. It is the means by which man, an insignificant mortal, draws strength, reassurance and help from God’s infinite power and everlasting mercy. It is the source from which man, a frail creature, replenishes his energy and renews his power and strength to face and resist his own inner temptations and prejudices, as well as the temptations and pressures of the world around him. It is the key to the treasures of God’s grace, and the fountain of light which illuminates man’s heart with inner peace and tranquillity and leads him through the darkness of doubt and confusion to the certainty of faith and trust in God Almighty. It is an occasion for rest, serenity and peace of mind. It is no wonder, therefore, that the Prophet Muĥammad (peace be upon him) used to resort to prayer whenever things became difficult to cope with. He used to ask Bilāl, his Companion, to make the call to prayer, saying: “Bring us its comfort.”

Worship is the essence of the Islamic way of life, which revolves around its mysteries and hidden qualities. It is a source of sustenance in the long journey of life; it purifies the heart and gives the human spirit its inner powers. It goes hand in hand with responsibility and obligation, because it is the key to our appreciation of our responsibilities and obligations in life and to the satisfaction and benefits we draw from fulfilling them.

When God Almighty commissioned Muhammad ﷺ for his great and historic task, He said to him: “Stand up in prayer at night, all except for a small portion of it; or half the night or a little less, or a little more, and recite the Qur’ān in a calm and distinct manner. We are about to address you with words of surpassing gravity” (73: 2-5)

Prayer during the night and recitation of the Qur’ān were the essential means of preparing Muhammad ﷺ for the stupendous task of conveying God’s message to mankind. Prayer opens the human heart to hope and enlightenment, reinvigorates one’s relationship with God, mitigates the struggle for life, and provides one with inspiration and confidence.

For the believers in that small fledgling Muslim community, poised to embark on their momentous task, the sūrah reinforces that reassurance by saying: “God is with those who are patient.” God is always there to provide the believers with help and comfort, to lend them His support and replenish their sapping morale and fading enthusiasm. It is noteworthy that the verse starts by making its address exclusively to the believers, and concludes by reassuring them that patience ensures God’s help.

Numerous reports have been handed down that tell us how highly the Prophet himself viewed the qualities of patience and perseverance, and how deeply he had thought about them. Some of them are quite relevant to our discussion.

The Prophet’s Companion, Khabbāb ibn al-Aratt, said: “A group of us once appealed to God’s Messenger while he was resting in the shade of the Ka`bah. We said, ‘Would you please appeal to God to help us? Would you kindly pray for us?’ He replied, ‘In days gone by, believers like yourselves used to be put in ditches and have their heads sawed in halves, and have their flesh scraped off the bone with iron combs. They withstood all that torture, held on to their faith, and never wavered. I swear that God Almighty will establish this religion so that a man can travel from San ‘ā’ [in western Yemen] to Ĥadramawt [in eastern Yemen] fearing none but God, and the wolf for his sheep. But you are impatient!” [Related by al-Bukhārī, Abū Dāwūd and al-Nasā’ī]

Another Companion of the Prophet, `Abdullāh ibn Mas`ūd says: “I can almost see God’s Messenger in the same position as an earlier prophet who was beaten by his people until he bled. But even while he was wiping the blood off his face he said: ‘Lord, forgive my people, for they do not know the truth.’” [Related by al-Bukhārī and Muslim]

The Prophet is also quoted as saying: “A Muslim who mixes with people and puts up with their maltreatment is better than one who neither mixes with people nor suffers their abuse.” [Related by al- Tirmidhī]

Please listen to explanation of the ayat and the following four ayat (154-157) which also point towards being patient and holding on to seek Allah's help through prayers by eminent Muslim scholar Nouman Ali Khan:

May Allah help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. And bless us the strength to be patient under all odds and seek Allah's help with prayers. 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 Qur'ān.

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

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

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

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

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

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

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

Follow @IslamUltimate

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

Read More

Who are the rightful beneficiaries of Charity

No two men are born equal - some are privileged while some are less privileged, some are born with a silver spoon in their mouth and some are born in tatters and rag tags. The equation between haves and haves not can never be equal or the gulf between the two cannot be bridged.  This leaves the poor and the downtrodden living their life in a state of misery all their lives. No system can ensure equal sustenance opportunities to all its people. Even in the best of the economies of the world, there are homeless people living on footpaths or in shabby localities. The wars result in refugees that are forced to live in foreign lands on aids that is never enough.

Islam is the only religion that addresses this issue with the concept of Zakat (obligatory deduction from one's money to be reserved for the poor) and charity (the voluntary donations to people in need) by the rich to the poor. We have already written a detailed post on "Who are the rightful recipients of Zakat," and now we talk of who are the rightful beneficiaries of Charity in Islam in the light of 273rd verse of Surah 2. Al Baqarah (The Cow). 

Before quoting the the selected verse, let me point out one thing that charity to beggars is not allowed as these are professionals whom no amount of charity is enough. Then who are the rightful beneficiaries? See what Qur'an says:

لِلۡفُقَرَآءِ الَّذِيۡنَ اُحۡصِرُوۡا فِىۡ سَبِيۡلِ اللّٰهِ لَا يَسۡتَطِيۡعُوۡنَ ضَرۡبًا فِى الۡاَرۡضِ يَحۡسَبُهُمُ الۡجَاهِلُ اَغۡنِيَآءَ مِنَ التَّعَفُّفِ​ۚ تَعۡرِفُهُمۡ بِسِيۡمٰهُمۡ​ۚ لَا يَسۡـئَلُوۡنَ النَّاسَ اِلۡحَـافًا ​ؕ وَمَا تُنۡفِقُوۡا مِنۡ خَيۡرٍ فَاِنَّ اللّٰهَ بِهٖ عَلِيۡمٌ

(2:273) Those needy ones who are wholly wrapped up in the cause of Allah, and who are hindered from moving about the earth in search of their livelihood, especially deserve help. He who is unaware of their circumstances supposes them to be wealthy because of their dignified bearing, but you will know them by their countenance, although they do not go about begging of people with importunity. Whatever wealth you spend on helping them, Allah will know of it.

This refers to the people who devote themselves wholly to the service of Islam and are, therefore, unable to earn their livelihood. There was a regular band of such volunteers of Islam known as Ashab as-suffah. They numbered about 400 and were always at the beck and call of the Holy Prophet, who had imparted to them the knowledge of Islam and trained them for its service. They imparted their acquired knowledge to others and went on different missions and expeditions under the instruction of the Holy Prophet. Obviously, such people specially deserve help because they are whole-time workers of Islam and have no spare time to earn their livelihood.

In addition to those mentioned above, the scholars also mention others to be the rightful beneficiaries of charity:

Muhammad Asad Explanation:

I.e., those who have devoted themselves entirely to working in the cause of the Faith - be it by spreading, elucidating or defending it physically or intellectually - or to any of the selfless pursuits extolled in God's message, such as search for knowledge, work for the betterment of man's lot, and so forth; and, finally, those who, having suffered personal or material hurt in such pursuits, are henceforth unable to fend for themselves.

Yusuf Ali  Explanation: 

Indiscriminate acts of so-called charity are condemned as they may do more harm than good (see ii 262). The real beneficiaries of charity are here indicated. They must be in want. And the want must be due to some honorable cause. For example, they may be doing some unpaid service, such as teaching, or acquiring knowledge or skill, or be in exile for their faith, or in other ways be prevented from seeking employment or doing strenuous work. "God's cause" must not be narrowly interpreted. All sincere and real service to humanity comes within the definition. Such men do not beg from door to door. It is the duty of those who are well-to-do, or of the Public Purse, to find them out.

Javed Ahmad Ghamidi Explanation:

The actual words are: لِلْفُقَرَآءِ الَّذِيْنَ اُحْصِرُوْا فِيْ سَبِيْلِ اللّٰهِ. The inchoative (mubtadāTT) has been suppressed before لِلۡفُقَرَآءِ since it is understood to be present – a common feature of Qur’ānic Arabic.

This is a reference to the muhājirūn who had been stranded in Madīnah for many years and it was not possible for them to even go out of it for trade purposes, and the treaty of brotherhood which had been established between them and the anṣār also could not have been of benefit for them beyond a certain limit. It was also not easy for them to find other means of livelihood within a small village like Madīnah. For this very reason, Muḥammad (sws) had given them residence in the mosque. In history, they are known as the aṣḥāb al-ṣuffah.

And those do not ask for their needs. The attribute اِلْحَافًا which qualifies their manner of asking is used to express their general situation. To express the severity of an action, such a style is often adopted in the Qur’ān. The attribute does not mean that they do ask for their needs but do not ask by being annoyingly persistent.

Qur'an Wiki:

The sūrah then refers to a specific form of giving, the beneficiary of which is an honest and honourable section of society who are not ashamed of being poor and who are prevented by their dignity and self-esteem from degrading themselves by begging.

The description fitted a group of Makkan Muslims (Muhājirūn) who had migrated with the Prophet to Madinah, leaving behind all their belongings and members of their families. They settled in Madinah; some of them, known as Ahl al-Şuffah, lived in and around the Prophet’s Mosque, and devoted their lives completely to the service of the community, volunteering for military missions and expeditions or guarding the Prophet and his household and mosque. These people were not able to work and earn a living, but behaved with dignity and propriety, refusing to beg or ask for charity, so much so that only a few people were aware of their plight.

Nevertheless, the directive has a universal application. In every generation there will be people not able, for various reasons, to earn their livelihood, but who insist on preserving their modesty and personal dignity by not becoming a burden on anyone else. They do their utmost to hide their poverty and distress, and only a few people are able to detect and appreciate their predicament.

Thus, in its unique and inimitable style, the Qur’ān depicts in a few words a full and deeply poignant picture of human dignity and self-respect. The highly expressive syntax brings the features of those people gradually to life, and puts the reader face to face with their human characters.

Those honourable people who hide their want, as eagerly as they would their nakedness, could only be offered assistance privately and in such a way as would not offend their dignity. The verse closes with the appropriate comment that: “Whatever good you give is certainly known to God.” He will certainly not let it go unrewarded.

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

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

For more Selected Verses, please refer to our reference page: Understanding Islam - Frequently asked Q&A. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

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

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

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

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

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

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

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

Follow @IslamUltimate

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

Read More

Allah is the Guardian of those who believe, He brings them out of every darkness into light

Strong and unflinching faith and belief in Allah is the key to success for believers, both in this world and the hereafter. Once a believer attains that level of belief and faith that he sees no one other than Allah to be his guardian and deliverer from all his difficulties, misdeeds and sins. It is for these strong hearted and firm believers that Allah promises to be their Guardian and promises them to take them out of the fathomless darkness of ignorance and misbeliefs.

But at the same time, Allah disassociates Him from those who are followers of the evil, who fall from grace, from lightness into darkness and promises them the fire of hell where they would stay forever. 

The 257th verse of Surah 2. Al Baqarah (The Cow), in our series of posts on "Selected Verses from Qur'an," is about these believers and evil followers:

اَللّٰهُ وَلِىُّ الَّذِيۡنَ اٰمَنُوۡا يُخۡرِجُهُمۡ مِّنَ الظُّلُمٰتِ اِلَى النُّوۡرِ​  وَالَّذِيۡنَ كَفَرُوۡۤا اَوۡلِيٰٓـُٔهُمُ الطَّاغُوۡتُۙ يُخۡرِجُوۡنَهُمۡ مِّنَ النُّوۡرِ اِلَى الظُّلُمٰتِ​ؕ اُولٰٓـئِكَ اَصۡحٰبُ النَّارِ​​ۚ هُمۡ فِيۡهَا خٰلِدُوۡنَ

(2:257) Allah is the Guardian of those who believe, He brings them out of every darkness into light. And those who disbelieve, their guardians are the evil ones; they bring them out of light into all kinds of darkness. These are destined for the Fire, and there shall they abide.

"Darkness" stands for the darkness of ignorance that causes one to go astray from the Right Way, and to spend all one's efforts and energies in wrong way. In contrast to this, "light" stands for the light of the Truth which enables one to see clearly the Reality and perceive the real aim of life and follow consciously and deliberately the Right Way.

Literally  لطَّاغُوۡتُۙ  taghut applies to everyone who transgresses the limits. The Qur'an uses this word for one who rebels against Allah and claims himself to be the master and sovereign of His servants and forces them to become his servants.

Man's rebellion against Allah has three degrees of criminality: (1) One is fasiq (disobedient) if one professes to be His subject but practically acts against His commandments; (2) One is kafir (disbeliever) if one becomes independent of Him or owes allegiance to someone else; (3) One is taghut if one rebels against Allah and exerts to make His subjects subservient to himself. Such a one may be Satan or a priest or a religious or a political leader or a king or a state. Therefore no one can be a true believer of Allah unless he disowns taghut. 

Though taghut is singular in form, here it is plural in meaning, for the one who rejects Allah becomes a slave not of one but of several forms of taghut, One of these is Satan who goes on tempting him with many false and alluring temptations. Another is his own self that makes him a slave of passions and lusts and misleads him into crooked ways. Then there are others, his wife and children, his kith and kin, his clan and family, his friends and nation, his political and religious leaders and his government. All these are taghut for him and desire to make him a slave of their wishes and ambitions. And this slave of all these masters wastes his whole life in trying to accomplish the impossible feat of pleasing each and every one of them.

Javed Ahmad Ghamidi Explanation:

The actual words are: يُخْرِجُهُمْ مِّنَ الظُّلُمٰتِ اِلَي النُّوْرِ. Here the word النُّوۡر is singular and الظُّلُمٰت is plural. The reason for this is that the light mentioned here is the light of one’s faith, intellect and character. It is obvious that its source is one – the Almighty and there is no disparity in this source. On the other hand, the various types of darkness that come because of a lack of faith, intellect and character come from various sources and there is also great disparity among these sources as well.

The law of guidance that is mentioned in this verse is explained by Imām Amīn Aḥsan Iṣlāḥī in the following words:

… The main point in the law of guidance is whether a person seeks it from the Almighty or from someone else. If he holds on to the Almighty for this purpose, the Almighty guides and helps him, and His grace gradually takes him out from the desolate darkness of base desires and hypocrisy, religious innovation and polytheism and places him on the path that leads to faith and monotheism. However, if a person turns away from the Almighty and seeks someone else, he ends up with Satan and his progeny; Satan then leads him astray and deprives him of the light of his intellect and guidance. It is said that an empty mind is the devil’s playground; quite similarly, a heart which is devoid of faith becomes the devil’s playground and then these devils misguide and mislead these people forever. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 1, 598)

Qur'an Wiki:

The sūrah then goes on to present a vivid and graphic scene depicting the two paths of guidance and error. It indicates how God kindly and gently takes the believers by the hand and leads them out of the darkness, into the light, and how the false deities sponsor the unbelievers and lead them, too, by the hand, but out of the light into the darkness.

Faith is light that permeates man’s soul and conscience to radiate from within his being and illuminate all things, ideas and values around him. It gives the believer a clear vision and a steady and confident understanding that enable him to identify, discern and choose. It lights his route to God, His laws and teachings, putting man in perfect concord with the world around him. He proceeds through life in total harmony, free of all conflict and at peace with his human nature. 

Please listen to the tafsir of the above said verse by eminent scholar Nouman Ali Khan:

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

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

Photo | Reference: | 1 | 2 | 3 |

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

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

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

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

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

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

Follow @IslamUltimate

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

Read More

Allah listens to the caller when he calls Him

A vast majority of Muslims resides in non Arabic speaking countries. Although they learn the ability to read Qur'an, many also remember the Qur'an in Arabic by heart, yet many f them have not rad even read the Qur'an with translation, what to talk of its tafsir / exegesis. This is mostly so that most of them are general illiterates and that the clerics and imams do not encourage them to read the translation of the Qur'an so that they remain dependent on them for its interpretation. And that is the reason that despite being the most read book in the world, it is least understood.

Due to this dependency on clerics, they are even encouraged to make their supplications through them and thus a mindset develops that their supplications cannot be heard and accepted by Allah unless it is routed through some revered scholar or an imam. This also results in Muslims going to graves of long dead saints and invoke them to pray for them, not knowing that dead cannolo hear them, what to talk of forwarding their woes to Allah. Please read our earlier post in this regard: Invoking the dead.

If everyone learns to read the translation of the Qur'an, he may notice that Allah at many places urges Muslims to to talk to Him directly for He is always all ears to His servants and never lets them go empty handed.  Though in some cases, the acceptance of their prayers takes time, but never rejected. This faith in Allah can only develop if one reads Qur'an and understands what Allah promises its servants. The following 186th verse of Surah 2. Al Baqarah (The Cow) makes this very clear that believers should call Allah for He always listens to their calls:

وَاِذَا سَاَلَـكَ عِبَادِىۡ عَنِّىۡ فَاِنِّىۡ قَرِيۡبٌؕ اُجِيۡبُ دَعۡوَةَ الدَّاعِ اِذَا دَعَانِ فَلۡيَسۡتَجِيۡبُوۡا لِىۡ وَلۡيُؤۡمِنُوۡا بِىۡ لَعَلَّهُمۡ يَرۡشُدُوۡنَ‏ 

(2:186) (O Muhammad), when My servants ask you about Me, tell them I am quite near; I hear and answer the call of the caller whenever he calls Me. Let them listen to My call and believe in Me; perhaps they will be guided aright.

اور (اے حبیب!) جب میرے بندے آپ سے میری نسبت سوال کریں تو (بتا دیا کریں کہ) میں نزدیک ہوں، میں پکارنے والے کی پکار کا جواب دیتا ہوں جب بھی وہ مجھے پکارتا ہے، پس انہیں چاہئے کہ میری فرمانبرداری اختیار کریں اور مجھ پر پختہ یقین رکھیں تاکہ وہ راہِ (مراد) پاجائیں

Even though people can neither see God nor subject Him to any other form of sense perception this should not make them feel that God is remote from them. On the contrary, He is so close to each and every person that whenever any person so wishes he can communicate with his Lord. So much so that God hears and responds even to the prayers which remain within the innermost recesses of the heart.

People exhaust themselves by approaching false and powerless beings whom they foolishly fancy to be their deities but who have neither the power to hear nor to grant their prayers. But God, the omnipotent Lord and the absolute Master of this vast universe, Who wields all power and authority, is so close to human beings that they can always approach Him without the intercession of any intermediaries, and can put to Him their prayers and requests.

This announcement of God's closeness to man may open his eyes to the Truth, may turn him to the right way wherein lies his success and well-being.

Tafsir Ibn-Kathir:  Allah hears the Servant's Supplication

Imam Ahmad reported that Abu Musa Al-Ash`ari said, "We were in the company of Allah's Messenger during a battle. Whenever we climbed a high place, went up a hill or went down a valley, we used to say, `Allah is the Most Great,' raising our voices. The Prophet came by us and said:

(O people! Be merciful to yourselves (i.e., don't raise your voices), for you are not calling a deaf or an absent one, but One Who is All-Hearer, All-Seer. The One Whom you call is closer to one of you than the neck of his animal. O `Abdullah bin Qais (Abu Musa's name) should I teach you a statement that is a treasure of Paradise: `La hawla wa la quwwata illa billah (there is no power or strength except from Allah).')

This Hadith was also recorded in the Two Sahihs, and Abu Dawud, An-Nasa'i, At-Tirmidhi and Ibn Majah recorded similar wordings. Furthermore, Imam Ahmad recorded that Anas said that the Prophet said: ("Allah the Exalted said, `I am as My servant thinks of Me, and I am with him whenever he invokes Me.') Allah accepts the Invocation

Imam Ahmad also recorded Abu Sa`id saying that the Prophet said: (No Muslim supplicates to Allah with a Du`a that does not involve sin or cutting the relations of the womb, but Allah will grant him one of the three things. He will either hasten the response to his supplication, save it for him until the Hereafter, or would turn an equivalent amount of evil away from him.'') They said, "What if we were to recite more (Du`a).'' He said, (There is more with Allah.)

`Abdullah the son of Imam Ahmad recorded `Ubadah bin As-Samit saying that the Prophet said: (There is no Muslim man on the face of the earth who supplicates to Allah but Allah would either grant it to him, or avert a harm from him of equal proportions, as long as his supplication does not involve sin or cutting the relations of the womb.) At-Tirmidhi recorded this Hadith.

Allah accepts the Invocation: Imam Ahmad also recorded Abu Sa`id saying that the Prophet said: (No Muslim supplicates to Allah with a Du`a that does not involve sin or cutting the relations of the womb, but Allah will grant him one of the three things. He will either hasten the response to his supplication, save it for him until the Hereafter, or would turn an equivalent amount of evil away from him.'') They said, "What if we were to recite more (Du`a).'' He said, (There is more with Allah.)

`Abdullah the son of Imam Ahmad recorded `Ubadah bin As-Samit saying that the Prophet said: (There is no Muslim man on the face of the earth who supplicates to Allah but Allah would either grant it to him, or avert a harm from him of equal proportions, as long as his supplication does not involve sin or cutting the relations of the womb.) At-Tirmidhi recorded this Hadith.

Imam Malik recorded that Abu Hurayrah narrated that Allah's Messenger said: (One's supplication will be accepted as long as he does become get hasty and say, `I have supplicated but it has not been accepted from me.'')

This Hadith is recorded in the Two Sahihs from Malik, and this is the wording of Al-Bukhari.

Muslim recorded that the Prophet said: (The supplication of the servant will be accepted as long as he does not supplicate for what includes sin, or cutting the relations of the womb, and as long as he does not become hasty.) He was asked, "O Messenger of Allah! How does one become hasty'' He said, (He says, `I supplicated and supplicated, but I do not see that my supplication is being accepted from me.' He thus looses interest and abandons supplicating (to Allah).)

 Three Persons Whose Supplication will not be rejected: In the Musnad of Imam Ahmad and the Sunans of At-Tirmidhi, An-Nasa'i and Ibn Majah it is recorded that Abu Hurayrah narrated that Allah's Messenger said: (Three persons will not have their supplication rejected: (1) the just ruler, (2) the fasting person until breaking the fast, (3) and the supplication of the oppressed person, for Allah raises it above the clouds on the Day of Resurrection, and the doors of heaven will be opened for it, and Allah says, `By My grace! I will certainly grant it for you, even if after a while.')

Qur'an Wiki:

Interposed among the verses dealing with fasting comes a verse reflecting a profound insight into human nature. It reaches to the deepest recesses of the human psyche, offering solace and ample rewards for keeping the fast in response to God’s commands: “If My servants ask you about Me, well, I am near; I answer the prayer of the supplicant when he calls to Me. Let them then respond to Me, and believe in Me, so that they may follow the right way.”

How kind and compassionate God truly is! Any hardship encountered in keeping the fast fades in comparison with this friendly and gentle reassurance. The choice of words creates an atmosphere of intimacy and accessibility, with God Himself stating a direct contact between Him and His servants. He does not give instructions to His Messenger, the Prophet Muĥammad on how to answer believers’ questions about Him. He gives the answer Himself: “I am near.” His closeness is not only to listen but also for immediate response: “I answer the prayer of the supplicant when he calls to Me.”

This verse fills a believer’s heart with love, confidence and utter reassurance. In this atmosphere of friendliness and compassion, God, who has no need for anyone, directs believers to respond to Him and believe in Him, in the hope that this will guide them to wisdom and righteousness. “Let them then respond to Me, and believe in Me, so that they may follow the right way.” By earning God’s generosity and guidance, believers end up winners on all counts.

Belief in God and response to His commands lead to true guidance. The way of life God has ordained for man is the only one truly worthy of adoption and adherence; all other ideologies lead only to ruin and frustration. When one responds to God’s call, one must be confident that God will answer one’s prayers (du`ā’). However, one should not hasten God’s response, for He alone decides the most appropriate time to respond.

Salmān, the Persian, a Companion of the Prophet, quotes the Prophet as saying: “God would not like to see His servant holding out his arms pleading for help and turn him away empty handed.” [Related by Abū Dāwūd, al-Tirmidhī and Ibn Mājah]

`Ubādah ibn al-Şāmit quotes the Prophet as saying: “God shall answer the prayer (du`ā’) of any Muslim anywhere on earth, or He will protect him against contrasting harm, as long as he does not ask for something evil or for the break-up of kinship relations.” [Related by al-Tirmidhī on ibn Thawbān’s authority and by `Abdullāh ibn Imām Aĥmad]

The Prophet is also reported to have said: “Your prayers shall be answered as long as you remain patient. Do not say, ‘I have prayed but my prayer has never been answered!’“ [Related by al-Bukhārī and Muslim]

He is also reported as saying: “Prayers [du`ā’] shall be answered unless one asks for something evil or the break-up of kinship relations, and as long as one does not become impatient.” When the Prophet was asked to explain how one becomes impatient, he said: “One says, ‘I have prayed many times but I have had no response,’ then gives up hope and abandons praying [du`ā’] altogether.” [Related by Muslim]

A fasting person has the best chance of his prayers being answered. Abū Dāwūd al-Ţayālisī relates on the authority of `Abdullāh ibn `Umar that the Prophet said: “The prayer a fasting person says at the time when he is about to finish his fast shall be answered.” Accordingly, `Abdullāh ibn `Umar, a learned Companion of the Prophet, used to gather his family together when breaking the fast and pray.

Ibn Mājah also relates a ĥadīth in which `Abdullāh ibn `Umar quoted the Prophet as saying: “On breaking the fast, the prayer of a fasting person is never turned down.” This is supported by a ĥadīth in which Abū Hurayrah quotes the Prophet as saying: “Prayers by three people shall never be turned down: a just ruler, a fasting person until he breaks the fast, and the oppressed for whose prayer [du`ā’] the gates of heaven shall be opened wide and God shall say to him, ‘By My power, I shall support you, even though it may be in due course.’“ [Related by Imām Aĥmad, al- Tirmidhī, al-Nasā’ī and Ibn Mājah]

Javed Ahmed Ghamidi Explanation:

Ie., now when the Qur’an is being revealed and Muhammad(sws) is amongst his people, they can obtain guidance from the Almighty through him whenever they can.

This is an encouragement for people to ask questions which are necessary for the explanation of the shari‘ah. It does not imply unnecessary questions which the Qur’an at another place has stopped people from asking.

Although in general circumstances too, the Almighty answers the calls of the suppliant, however here it refers to the answers which people would immediately get from Muhammad(sws) during the time of revelation of the Qur’an. A number of similar questions have been mentioned further down in this surah.

The implication is that when the Almighty is near them and is also answering their questions to remove their confusions, no one should adopt a hypocritical attitude with Him and neither should people object to and raise doubts against any of His directives; in fact, they should obey them with full faith and conviction.

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

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

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

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

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

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

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

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

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