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'an. You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Tafsir References: | 1 | 2 | 3 | 4 | 5 | 6 |

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

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

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

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

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

Follow @IslamUltimate

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

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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'an. You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Tafsir References: | 1 | 2 | 3 | 4 | 5 | 6 |

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

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

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

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

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

Follow @IslamUltimate

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

Read More

Supplication when any affliction smites a believer

Every good or bad that happens to a believer is from Allah. Obviously when any good happens to us, we feel happy and thank Allah for His blessings. But when something bad happens to us or something very dear to us is taken away from us, sometimes our faith wavers. In doing so, we fail to understand that whatever we have is from Allah and we could not have got these unless it was so decided by our Creator, the Lord of the entire universe. And we should also understand that such afflation may happen to us as a test to gauge our firmness in faith. In fact, the Believer should exhibit Patience under such trying times for which he is rewarded with something better than what was taken from him.

The 156th verse of Surah 2. Al Baqarah (The Cow) shows us that when an affliction smites a believer, he should show his contentment on the Divine decision and say:

الَّذِيۡنَ اِذَآ اَصَابَتۡهُمۡ مُّصِيۡبَةٌ  ۙ قَالُوۡٓا اِنَّا لِلّٰهِ وَاِنَّـآ اِلَيۡهِ رٰجِعُوۡنَؕ‏ 

(2:156) Who, when afflicted with calamity, says: "Truly, to Allah we belong and truly, to Him we shall return.'

These words are to be uttered merely with the tongue, but we would believe sincerely from the core of our hearts that "We belong to Allah and to no one else." Thus, if anything is sacrificed in the way of Allah, if is spent rightly because it has gone to His service to Whom it really belonged."

"We shall certainly return to Him": "We shall not live here forever but shall have to leave this world one day. Thus, sooner or later we must die and go to Allah. It is, therefore, far better to fight in His way and lay down our lives for His sake than to pass our lives self-seeking and self-worship and then die of some disease or accident."

Tafsir Ibn-Kathir: 

Those who recite this statement to comfort themselves in the face of their loss, know that they belong to Allah and that He does what He wills with His servants. They also know that nothing and no deed, even if it was the weight of an atom, will be lost with Allah on the Day of Resurrection. These facts thus compel them to admit that they are Allah's servants and that their return will be to Him in the Hereafter.

This is why Allah said: Upon them will be the blessings and mercy of their Lord, and it is they who are rightly guided. (2:157)

Javed Ahmad Ghamidi Explanation:

This is a statement of submitting and consigning one’s affairs to the Almighty and an expression of the belief of the believers on which depends their determination and perseverance. We belong to God Almighty in this world and after death we are to return to Him. These words signify two constituents of this belief and a little deliberation shows that both are important for a person to adhere fully to the path of truth. It is this belief through which a believer is able to draw strength and fight every evil that comes his way.

Tafsir Qur'an Wiki: 

Underlying all this is the fact that, when subjected to pressure and the severe demands of the struggle, a believer will turn to no one else but God for help and solace, and will seek the support of no other power than God’s. This will be done in full acknowledgement of God’s sovereignty and total control over everything in this world: “Give glad tidings to those who remain patient in adversity’. Who, when a calamity befalls them, say, ‘To God we belong, and to Him we shall return.’” God is the ultimate sovereign and final arbiter. To Him we turn for guidance on every matter. This is the essence of true submission, which comes from full recognition of His control of our destiny and our fate.

Please watch how eminent Muslim scholar Nouman Ali Khan interprets this verse:

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

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

Exegesis References: | 1 | 2 | 3 | 4 |

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, 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

Extraordinary conditions to consume otherwise forbidden food

Islam strictly cautions believers to differentiate between the Halal (Allowed) and Haram (Forbidden). This caution applies to everything, whether food, income or usage of one's position. However, the Halal and Haram apply more to the food we consume for unless the name of Allah has been pronounced while slaughtering an animal, it is forbidden to consume. Likewise, there are certain animals and birds which are forbidden to eat. 

In the 172nd verse of Surah 2. Al Baqarah, Allah commands His servants to eat from those things that are made allowable to them:

يٰٓاَ يُّهَا الَّذِيۡنَ اٰمَنُوۡا کُلُوۡا مِنۡ طَيِّبٰتِ مَا رَزَقۡنٰكُمۡ وَاشۡكُرُوۡا لِلّٰهِ اِنۡ کُنۡتُمۡ اِيَّاهُ تَعۡبُدُوۡنَ‏ 

(2:172) Believers! Eat of the pure things wherewith We have provided you for sustenance and give thanks to Allah if it is Him that you serve.

This verse is then followed by the 173rd verse of Surah 2. Al Baqarah (The Cow) which clearly spells out the animals or birds which are forbidden to eat. However, the verse comes with a clause wherein a man can consume an otherwise Haram / forbidden food under some extraordinary conditions. One must take care that one does not exceed these limits for then he will be committing a grave sin.:

اِنَّمَا حَرَّمَ عَلَيۡکُمُ الۡمَيۡتَةَ وَالدَّمَ وَلَحۡمَ الۡخِنۡزِيۡرِ وَمَآ اُهِلَّ بِهٖ لِغَيۡرِ اللّٰهِ​ۚ فَمَنِ اضۡطُرَّ غَيۡرَ بَاغٍ وَّلَا عَادٍ فَلَاۤ اِثۡمَ عَلَيۡهِ​ؕ اِنَّ اللّٰهَ غَفُوۡرٌ رَّحِيۡمٌ‏ 

(2:173) He has made unlawful to you only carrion and blood and the flesh of swine and that over which there has been pronounced the name of anyone other than Allah. But he who is constrained (to eat of them) and he neither covets them nor exceeds the indispensable limit incurs no sin: Allah is All-Forgiving, All-Compassionate.

This applies both to the flesh of the animal which is slaughtered in the name of any other than Allah and to the food which is offered as a vow to any other than Allah. As a matter of fact, everything whether animal, corn, or another edible: actually, belongs to Allah and is given by Him; therefore, it should be offered as charity, or as vow, only in His name as a mark of gratitude to Him. If it is offered in any other name, it means that one regards it also, instead of Allah, or along with Allah, as supreme, and the bestower of favours and blessings.  

In this verse, permission for the use of an unclean thing has been given on three conditions: 

• (1) It must really be a case of extremity. For instance, if one is dying of hunger or thirst or if one's life is in danger because of some disease and there is nothing available except an unclean thing, one is permitted to take it. 
• (2) One should not cherish any desire in one's heart to break the law of Allah. 
• (3) One should not take even a bit more than what is absolutely necessary. For example, if in a certain case, a few bits or drops of an unclean thing can save life, then nothing more than this absolute minimum should be taken.

Tafsir Ibn-Kathir: (The Command to eat Pure Things and the Explanation of the Prohibited Things)

Allah commands His believing servants to eat from the pure things that He has created for them and to thank Him for it, if they are truly His servants. Eating from pure sources is a cause for the acceptance of supplications and acts of worship, just as eating from impure sources prevents the acceptance of supplications and acts of worship, as mentioned in a Hadith recorded by Imam Ahmad, that Abu Hurayrah said that Allah's Messenger said:

(O people! Allah is Tayyib (Pure and Good) and only accepts that which is Tayyib. Allah has indeed commanded the believers with what He has commanded the Messengers, for He said: (O (you) Messengers! Eat the Tayyibat and do righteous deeds. Verily, I am well-acquainted with what you do) (23:51), and: (O you who believe! Eat of the lawful things that We have provided you with) He then mentioned a man, (who is engaged in a long journey, whose hair is untidy and who is covered in dust, he raises his hands to the sky, and says, `O Lord! O Lord!' Yet, his food is from the unlawful, his drink is from the unlawful, his clothes are from the unlawful, and he was nourished by the unlawful, so how can it (his supplication) be accepted'') It was also recorded by Muslim and At-Tirmidhi

After Allah mentioned how He has blessed His creatures by providing them with provisions, and after commanding them to eat from the pure things that He has provided them, He then stated that He has not prohibited anything for them, except dead animals. Dead animals are those that die before being slaughtered; whether they die by strangling, a violent blow, a headlong fall, the goring of horns or by being partly eaten by a wild animal. Dead animals of the sea are excluded from this ruling, as is explained later, Allah willing, as Allah said:

• (Lawful to you is (the pursuit of) watergame and its use for food) (5:96), and because of the Hadith about the whale recorded in the Sahih. The Musnad, Al-Muwatta' and the Sunan recorded the Prophet saying about the sea:
• (Its water is pure and its dead are permissible.)

Ash-Shafi`i, Ahmad, Ibn Majah, and Ad-Daraqutni reported that Ibn `Umar said that the Prophet said:

(We have been allowed two dead things and two bloody things: fish and locusts; and liver and spleen).

Issue: According to Ash-Shafi`i and other scholars, milk and eggs that are inside dead un-slaughtered animals are not pure, because they are part of the dead animal. In one narration from him, Malik said that they are pure themselves, but become impure because of their location. Similarly, there is a difference of opinion over the cheeses (made with the milk) of dead animals. The popular view of the scholars is that it is impure, although they mentioned the fact that the Companions ate from the cheeses made by the Magians (fire worshippers). Hence, Al-Qurtubi commented: "Since only a small part of the dead animal is mixed with it, then it is permissible, because a minute amount of impurity does not matter if it is mixed with a large amount of liquid.' 

Ibn Majah reported that Salman said that Allah's Messenger was asked about butter, cheese and fur. He said: (The allowed is what Allah has allowed in His Book and the prohibited is what Allah has prohibited in His Book. What He has not mentioned is a part of what He has pardoned.)

Allah has prohibited eating the meat of swine, whether slaughtered or not, and this includes its fat, either because it is implied, or because the term Lahm includes that, or by analogy. Similarly prohibited are offerings to other than Allah, that is what was slaughtered in a name other than His, be it for monuments, idols, divination, or the other practices of the time of Jahiliyyah. Al-Qurtubi mentioned that `A'ishah was asked about what non-Muslims slaughter for their feasts and then offer some of it as gifts for Muslims. She said, "Do not eat from what has been slaughtered for that day, (or feast) but eat from their vegetables.' 

The Prohibited is Allowed in Cases of Emergency: Then Allah permitted eating these things when needed for survival or when there are no permissible types of food available. Allah said:

(فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلاَ عَادٍ but if one is forced by necessity without willful disobedience nor transgressing due limits), meaning, without transgression or overstepping the limits,

(فَلاَ إِثْمَ عَلَيْهِ...then there is no sin on him.) meaning, if one eats such items, for,

( إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ Truly, Allah is Oft-Forgiving, Most Merciful.)

Mujahid said, "If one is forced by necessity without willful disobedience nor transgressing the set limits. For example, if he didn't, then he would have to resort to highway robbery, rising against the rulers, or some other kinds of disobedience to Allah, then the permission applies to him. If one does so transgress the limits, or continually, or out of disobedience to Allah, then the permission does not apply to him even if he is in dire need.' The same was reported from Sa`id bin Jubayr. Sa`id and Muqatil bin Hayyan are reported to have said that without willful disobedience means, "Without believing that it is permissible.' 

It was reported that Ibn `Abbas commented on the Ayah: (غَيْرَ بَاغٍ وَلاَ عَادٍ . . without willful disobedience nor transgressing) saying, "Without willful disobedience means eating the dead animal and not continuing to do so. 

Qatadah said: (غَيْرَ بَاغٍ without willful disobedience) "Without transgressing by eating from the dead animals, that is when the lawful is available.'

Issue: When one in dire straits finds both ـ dead animals, and foods belong to other people which he could get without risking the loss of his hands or causing harm, then it is not allowed for him to eat the dead animals. Ibn Majah reported that `Abbad bin Shurahbil Al-Ghubari said, "One year we suffered from famine. I went to Al-Madinah and entered a garden. I took some grain that I cleaned, and ate, then I left some of it in my garment. The owner of the garden came, roughed me up and took possession of my garment. I then went to Allah's Messenger and told him what had happened. 

He said to the man: (You have not fed him when he was hungry - or he said starving - nor have you taught him if he was ignorant.)

The Prophet commanded him to return `Abbad's garment to him, and to offer him a Wasq (around 180 kilograms) - or a half Wasq - of food

This has a sufficiently strong chain of narrators and there are many other witnessing narrations to support it, such as the Hadith that `Amr bin Shu`ayb narrated from his father that his grandfather said: Allah's Messenger was asked about the hanging clusters of dates. He said: (There is no harm for whoever takes some of it in his mouth for a necessity without putting it in his garment.)

Muqatil bin Hayyan commented on: (فَلاَ إِثْمَ عَلَيْهِ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ...then there is no sin on him. Truly, Allah is Oft-Forgiving, Most Merciful.) "For what is eaten out of necessity.'' Sa`id bin Jubayr said, "Allah is pardoning for what has been eaten of the unlawful, and Merciful' in that He allowed the prohibited during times of necessity.' Masruq said, "Whoever is in dire need, but does not eat or drink until he dies, he will enter the Fire.' This indicates that eating dead animals for those who are in need of it for survival is not only permissible but required.

Yusuf Ali Explanation: 

Dead meat: maitat: carrion; animal that dies of itself; the original Arabic has a slightly wider meaning given to it in Fiqh (Religious Law); anything that dies of itself and is not expressly killed for food with the Takbir duly pronounced on it. But there are exceptions, e.g., fish and locusts are lawful, though they have not been made specially halal with the Takbir. But even fish or locusts as carrion would be obviously ruled out.

For prohibited foods, cf. also Q. v. 4-5; vi. 121, 138-146; etc. The teachers of Fiqh (Religious Law) work out the details with great elaboration. My purpose is to present general principles, not technical details. Carrion or dead meat and blood as articles of food would obviously cause disgust to any refined person. So would swine's flesh where the swine lives on offal. Where swine are fed artificially on clean food, the objections remain: (1) that they are filthy animals in other respects, and the flesh of filthy animals taken as food affects the eater; (2) that swine's flesh has more fat than muscle-building material; and (3) that it is more liable to disease than other kinds of meat; e.g., trichinosis, characterized by hair-like worms in the muscular tissue. As to food dedicated to idols or false gods, it is obviously unseemly for the Children of Unity to partake of it.

Javed Ahmad Ghamidi Explanation:

Among edibles, the Qur’ān has fundamentally prohibited only these four. Other edibles that are not appropriate for eating are proscribed through the innate guidance that the Almighty has blessed man with. In other words, man’s own nature generally provides him with ample guidance in this matter and he is able to decide the right course without any hesitation. He very well knows that lions, tigers, elephants, eagles, crows, vultures, kites, scorpions and human flesh itself are things which are not to be eaten. He is also well aware of the fact that horses and mules are a means of transportation and have no role in satisfying one’s hunger. That faeces and urine of animals are impure things are known to him very well also. His reason and intellect also guide him very well regarding intoxicants. Consequently, in this matter, the sharī‘ah of God has left this matter to the innate guidance found in human nature to lead the way. The prohibition attributed to Muḥammad (sws) (Muslim, no. 4994; Al-Nasā’ī, no. 4452) regarding beasts having sharp canine teeth, birds having claws and tentacles in their feet and jallālah is merely a delineation of this innate guidance. The prohibition of liquor is another directive which is based on innate guidance. No doubt, at times, human nature becomes perverted, but a study of human behaviour shows that generally people do not falter in this matter. It is for this reason that the sharī‘ah has not given any original guidance in this matter. In this matter, the sharī‘ah has provided guidance regarding animals and things related to these animals where it was impossible for man to decide the right course of action in the light of intellect and nature alone. The pig is a quadruped beast of the same genre as the goat, sheep, cow and cattle; however, it consumes meat like other carnivores. Should it then be considered forbidden or not? Should animals which are slaughtered in a way that all their blood is not drained out be eaten or not? Is the blood of animals impure as indeed are their faeces and urine? If animals are slaughtered by taking the name of someone other than the Almighty, can they still be eaten? Since human intellect is unable to come up with a decisive answer in this regard, the Almighty guided mankind in this affair through His prophets and informed them that the flesh of the pig, blood, the dead and animals which are slaughtered in the name of someone other than God are also impure and unclean and therefore people should abstain from them.

The actual words are: غَيۡرَ بَاغٍ وَّلَا عَادٍ. The word بَاغٍ is a nomen agentis (الاسم الفاعل) from the verb بَغَي يَبْغِي and since it is copulated to the word عَادٍ, it means “to intend” and “to desire.”

Here is an exception to compelling circumstances in which a person is not able to find lawful food for himself. As per this exception, a person shall not be punished if he consumes prohibited edibles. This is evident from the words: فَلَا٘ اِثْمَ عَلَيْهِﵧ اِنَّ اللّٰهَ غَفُوْرٌ رَّحِيْمٌ. Obviously, the same directive should also hold for circumstances in which one is forced to eat prohibited food. In this regard, the correct attitude is that when such a situation arises one should use this concession given to him and should not refuse it in one’s enthusiasm for perseverance. This is also evident from the practice of Muhammad (sws) reported in certain narratives regarding tayammum (dry ablution), shortening of the prayer and wiping of socks in wuḍū. Nevertheless, in certain circumstances, the requirement of one’s beliefs may entail a different attitude. Imām Amīn Aḥsan Iṣlāhī writes:

… However, there can be certain circumstances in which it is befitting for an honourable Muslim to give his life and not tolerate eating forbidden food. For example, if at some places the rulers are very insolent and disobedient to God and as a result there remains no distinction between lawful and unlawful food and in these circumstances a person is forced to eat prohibited food items, then it is the requirement of his faith to adopt the path of perseverance and lay down his life in order to revive the faith of others. This deed would not be regarded as a sin and, God willing, he would be rewarded the position of shahādah for upholding his honour and for respecting the rights of the sharī‘ah. At least, for the scholars of religion and reformers of society, it is better if they adopt this path in such circumstances. Who is unaware of the hardships suffered by the Companions of Muhammad (sws) in the early Makkan period merely because they had professed faith in one God. Many of them were martyred at the hands of the enemies of tawḥīd. Their life was always in danger but none of them professed disbelief to save their lives even though the Qur’ān explicitly allowed them to do so. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 1, 420)

Tafsir Qur'an Wiki:

Then comes a list of what has been forbidden for the Muslims to eat. It starts with an Arabic word which indicates that the restriction is limited to the given items: “He has only forbidden you carrion, blood, the flesh of swine, and that on which a name other than Gods has been invoked.”

Both carrion — dead putrefying flesh — and blood are unhygienic and offensive to human taste. Centuries after this Qur'anic statement was revealed, modern medical research has shown that both attract harmful germs and carry deadly substances. There could be many more reasons why they were forbidden by Islam, which modern medical science has yet to discover.

The next item is the flesh of swine, about the banning of which some have recently raised doubts. The pig is an unattractive animal with foul habits, and God has forbidden its flesh a very long time ago. Only recently, human knowledge has shown it to be singularly prone to infection with parasitic worms that are a serious health hazard to humans. Some may yet argue that advances in health care and modern cooking methods have reduced or even eliminated this risk. But this has only come to light several centuries after Islam, and there is no guarantee that pig’s meat does not carry other risks of which we are yet to become aware. Islamic law has been well ahead of human science by many centuries. It deserves our unqualified trust. It must be considered the final arbiter in what is wholesome and what is not. It is the legislation revealed by the One who is wise and who knows all.

The meat of animals slaughtered in dedication to something or someone other than God is forbidden for Muslims to eat for that very reason. There is nothing physically wrong with the meat, but it is spiritually tainted by the fact that it was sacrificed in reverence of a creature of God. This impairs one’s loyalty to, and faith in, God. This makes it akin to material impurity and dirtiness. Of all prohibited things this type is most relevant to faith.

It becomes clear, yet again, how strongly and closely the principle of God’s oneness is linked to the source of religious guidance and lawmaking in Islam, God Almighty.

In establishing the above restrictions, however, Islam takes account of the circumstances under which they would apply. Necessities could arise which would entail a measured lifting or relaxation of those restrictions. These are dictated strictly by the need at the time, and on condition that consumption of forbidden meat is not, in any way, permitted for reasons of self-indulgence or in defiance of God’s instructions.

“But he who is driven by necessity, not intending to transgress nor exceeding his need, incurs no sin. God is much-Forgiving, Merciful.” This is a general Islamic principle in all matters of this kind, and can be extended to situations of a similar nature. Any life-threatening situation creates a necessity which would allow a person to eat or drink forbidden things if alternatives cannot be found, within the conditions mentioned above.

Scholars differ in their definition of what constitutes necessity. Are the situations in which necessity exists only those specifically cited by God, or could other, similar circumstances be included? Nor is there any consensus of opinion among scholars on what constitutes relieving the necessity: is it confined to the smallest of measures, or is it a full meal or drink? However, we are happy to confine our discussion here to pointing out the general principles that are of relevance in these matters, without discussing these differences in detail.

Now you may listen to the following short clipped video to explanation of the aforesaid Ayat by eminent Muslim scholar Nouman Ali Khan:

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

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

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

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.

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Your God is One God, there is no god but He (Selected verses from Qur'an)

Oneness of God is central to the faith for those who believe in Islam. In a number of verses, this fact has been repeated to shun any misnomer that there exists a God who has a son who shares the Godly powers. Associating anyone else with One True God is the biggest crime, known as Shirk in Islam. This the concept of Tawhid in Islam wherein it is upheld that there is no god but God and Muhammad ﷺ is His prophet:

أَشْهَدُ أَنْ لَا إِلَٰهَ إِلَّا ٱللَّٰهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ ٱللَّٰهِ

The oneness of God is the quintessence of faith. On the whole, the debate has never been about God’s existence, however differently his entity, attributes or role in the universe might be viewed or defined by different societies and religions. Man’s nature has always led him to the belief in God. But in recent human history, a new philosophy has emerged, never known in human thinking before, which totally denies the very notion of God. This intellectual monstrosity has very little chance of becoming universal, because it is self-defeating and is invalidated by the very nature and structure of the universe and our own existence in it. [1]

We have already shared many verses from Qur'an on the similar theme. Today we share the 163rd verse of Surah 2. Al Baqarah (The Cow) in which the Oneness of God is also repeated:

وَاِلٰهُكُمۡ اِلٰهٌ وَّاحِدٌ  ۚ لَآ اِلٰهَ اِلَّا هُوَ الرَّحۡمٰنُ الرَّحِيۡمُ

(2:163) Your God is One God, there is no god but He; the Most Merciful, the Most Compassionate.

Tafsir Ibn-Kathir: 

In this Ayah, Allah mentions that He is the only deity, and that He has no partners or equals. He is Allah, the One and Only, the Sustainer, and there is no deity worthy of worship except Him. He is the Most Gracious ـ Ar-Rahman, the Most Merciful ـ Ar-Rahim. We explained the meanings of these two Names in the beginning of Surat Al-Fatihah. 

Shahr bin Hawshab reported that Asma' bint Yazid bin As-Sakan narrated that Allah's Messenger said: ( اسْمُ اللهِ الْأَعْظَمُ فِي هَاتَيْنِ الآيَتَيْنِ Allah's Greatest Name is contained in these two Ayat):

(وَإِلَـهُكُمْ إِلَـهٌ وَحِدٌ لاَّ إِلَـهَ إِلاَّ هُوَ الرَّحْمَـنُ الرَّحِيمُ  And your Ilah (God) is One Ilah (God ـ Allah), La ilaha illa Huwa (there is none who has the right to be worshipped but He), the Most Gracious, the Most Merciful.) and:

(الٓمٓ - ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُ Alif-Lam-Mim. Allah! La ilaha illa Huwa (none has the right to be worshipped but He), Al-Haiyul-Qaiyum (the Ever Living, the One Who sustains and protects all that exists).) (3:1, 2)''

Then Allah mentions some of the proof that He is alone as the deity, that He is the One who created the heavens and the earth and all of the various creatures between them, all of which testify to His Oneness. 

Note: You may like t read more about the two attributes of Allah mentioned in the aforesaid verse from links given below:

• Ar Rahman (الرحمن) - The Beneficent, Most Kind and Gracious
• Ar Rahim (الرحيم) - The Most Merciful

Yusuf Ali Explanation: 

Where the terrible consequences of Evil, i.e., the rejection of God, are mentioned, there is always stress laid on God's attributes of Grace and Mercy. In this case Unity is also stressed, because we have just been told about the Qibla symbol of unity and are about to pass the theme of unity in diversity, in Nature and in the social laws of human society.

Javed Ahmad Ghamidi Explanation:

Verse 162 ends the second section of the Sūrah. Near the end of this section, it was declared that a Muslim ummah has been constituted from the Ishmaelites who were one branch of Abraham’s progeny. With these verses begins the third section of the Sūrah in which the directives of Abraham’s religion are once again revived for this ummah. They begin with the directive of Tawḥīd and then after that in a certain sequence all the directives of the sharī‘ah have been stated that were appropriate to be given during the period of revelation of this Sūrah. While stating these directives, a negation is also made of the religious innovations which the Jews and the Idolaters had incorporated in religion.

In the Arabic language, the word الٰه is used for someone who is worshipped and someone who does not require any means and sources to provide help. The word اللّٰه has been made from it by appending ال to it.

After stating the oneness of the Almighty both in a positive and a negative way, the attributes of Raḥmān and Raḥīm are stated from among the other glorious attributes of God. This reference, on the one hand, serves to negate the disappointment that may arise in a person on the basis of the aloofness of the Almighty by explaining the relationship of the Almighty with His creation so that a person himself seeks the nearness of the Almighty instead of finding some intermediary and seeks refuge in His mercy. On the other hand, this reference highlights God’s attributes of mercy and compassion to determine the right poise and balance in the attributes of the Almighty after which a person does not seek intercessors to save himself from God’s wrath and in times of hardship himself knocks at His door without any hesitation.

Tafsir Qur'an Wiki:

The passage affirms the principle of God’s oneness as an essential part of true faith and a solid foundation for man’s moral and social systems. The one God is the only deity to be adored and worshipped, and He is also the sole source of man’s moral codes and norms, and the origin of all the laws and regulations that govern and control man’s social, political and economic life and the life of the whole cosmos: “Your God is the One God: there is no deity but He, the Compassionate, the Merciful.” We cannot fail to note how the truth of God’s oneness is emphatically stressed here in several ways. Thus, the Lord worshipped and obeyed by all creatures is the only God who legislates for all people making clear for them what moral values to uphold. It is from Him that they receive all their legislation.

This central concept of Islam is re-emphasized time after time in the Qur’ān, particularly in the parts revealed in Makkah. It is brought up here in the context of preparing the Muslim community for its crucial universal leadership role. The Qur’ān hammers home these concepts so as to leave people in no doubt that the principle of God’s oneness permeates all aspects of life and all parts of existence.

God’s sovereignty over this world and His active control of its affairs stem from His grace attributes. He is “the Merciful, the Compassionate.”

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

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

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

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, 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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