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

Sunday 18 February 2024

Men of understanding! Know that good and bad cannot be equal, though bad often pleases you

All our life is spent playing the tug of war game - pushing and pulling the bad away and pulling the good. Yet the evil is so powerful that often get pulled away to the evil camp for evil is always pleasing, tempting and inciting. However, state keeps us feeling guilty much too often, for as long as the light of truth keeps burning in our hearts. Those who continue to be pulled away from the righteous path, one day become so burdensome with the evil that it becomes difficult for them to turn back.

And this phenomenon is not restricted to evil and good. This happens in every sphere of life: Deceit remains tempting and a top priority for many, by harming others for own pleasures. No Divine Faith encourages adopting the evil or the bad. Yet we always get carried away for evil  

With this premise, now let us read the 100th verse of Surah 3. Al Maidah, in which Prophet Muhammad ﷺ has been asked to warn the people to sway away from bad and do good, for these two cannot be equated, even though the former looks pleasing:

قُلْ لَّا يَسۡتَوِى الۡخَبِيۡثُ وَالطَّيِّبُ وَلَوۡ اَعۡجَبَكَ كَثۡرَةُ الۡخَبِيۡثِ​ ۚ فَاتَّقُوا اللّٰهَ يٰۤاُولِى الۡاَ لۡبَابِ لَعَلَّكُمۡ تُفۡلِحُوۡنَ
(5:100) (O Messenger!) Say to them: "The bad things and the good things are not equal, even though the abundance of the bad things might make you pleased with them. Men of understanding, beware of disobeying Allah; then maybe you will attain true success.'

This verse sets up a new standard of values, which is quite different from the standard of those who look only at the outward aspect of things. Such people usually judge things by their quantity and not by their quality. For instance, one hundred rupees are always considered greater in value than five rupees by one who does not attach any value to the means by which these might have been obtained. But contrary to this evaluation, this verse declares that if these one hundred rupees have been obtained by unfair means and those five rupees earned by fair means, then the former are less in worth because of their impurity than the latter because of their purity. According to this standard, it is not the number or the quantity of a thing that increases or decreases its true worth but the question whether it has been obtained by fair means or foul. Obviously, a drop of rose scent has greater value than a heap of filth and a cup of pure water is tar greater in worth than a cistern full of impure urine. Therefore one who is really wise will always remain content with the lawful, though it may appear to be very insignificant and worthless, and will never try to grab the unlawful, though it might appear to be very alluring and grand.

Tafsir Ibn e Kathir: Tayyab and Khabeeth are Not Equal
In this ayah, Allah subhanahu wa ta’ala commands the Prophet salAllahu aalyhi wa sallam to convey us that there is no comparison between the pure and the impure. We may be surrounded by the impure but this abundance doesn’t make it lawful for consumption.

He says: (قُل لاَّ يَسْتَوِى الْخَبِيثُ وَالطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ الْخَبِيثِ فَاتَّقُواْ اللَّهَ يأُوْلِى الاٌّلْبَـبِ لَعَلَّكُمْ تُفْلِحُونَ - “Say: ‘Not equal are the bad things and the good things, even though the abundance of the bad may please you.’ So have Taqwa of Allah, O men of understanding in order that you may be successful.”

The word yastawa يَسْتَوِى is from the root letters seen-wau-ya which means equivalent.

The word tayyab طَّيِّب  refers to that which is pure while khabeeth خَبِيثُ is impure or bad. It is the Law of Allah that decides what is impure and what is pure. For example, apparently a thing may seem clean but it will spiritually impure. Similarly, we may see a dirty object but spiritually it may be clean. So, this includes both spiritual purity and spiritual impurity as well as physically purity and physical impurity.

A spiritually impure person will be one who has hypocrisy in his heart. He does shirk or his akhlaq is awful. He may be physically clean though. On the other hand, there is a person who doesn’t appear physically clean but he is a sincere believer with good akhlaq.

Physical impurity can include an action that’s bad such as yelling at someone, giving someone a dirty look, not doing something in time, disobeying and hurting others.

Remembering Allah, doing dhikr can never be equal to backbiting. Reciting Qur’an and reading that which arouses sexual desire cannot be same. Tayyab food is that which is halal while khabeeth is that which is haram and unclean.

Therefore, tayyab and khabeeth can never be same even if there is abundance of evil and impurity. For example, everyone is uttering a bad word, we tell our nafs, “It’s okay to say it because everyone else is doing so.” We are surrounded by alcohol. We see a lot of variety. Yet we cannot opt for it. It is khabeeth for us.

If we have Taqwa of Allah, His fear and consciousness we will stay away from the khabeeth even if everyone is running after it. People of Taqwa have sound minds. They avoid and abandon the impermissible, and let the permissible be sufficient for them.


Yusuf Ali Explanation
People often judge by quantity rather than quality. They are dazzled by numbers: their hearts are captured by what they see everywhere around them. But the man of understanding and discrimination judges by a different standard. He knows that good and bad things are not to be lumped together, and carefully chooses the best, which may be the scarcest, and avoids the bad, though evil may meet him at every step.

Javed Ahmad Ghamidi Explanation:
This style of an admonition after another is meant to explain that God knows everything and people should be aware that none of their deeds are hidden from Him, and just as He is Forgiving and Merciful, He is also stern in retribution. The Prophet of God has explained this fact to them. It is now their responsibility. They should remember that God is absolute good and an embodiment of truth and justice. He cannot deal with good and evil in the same manner. It is possible that the abundance of evil attract people, but this abundance carries no weight before God. He only accepts what is pure, and only those who adopt piety and virtue will succeed before Him. In His sight, contaminated concepts and deeds and impure things will result in nothing but Hell.

Tafsir Qur'an Wiki:
At the concluding part of this passage God provides us with a standard so that we may give correct judgement of all things. In these scales, only what is good and wholesome is weighty, while that which is foul and evil carries no weight. This prevents a Muslim from being deceived when he finds that the foul is plentiful and the evil too numerous. Evil and good are mentioned here within the context of elaborating which food and game are permissible and which are forbidden. What is forbidden is evil, while everything that is permissible is good. Certainly the good and the evil cannot be equal, even though the evil may come in such plenty that it attracts and tempts people. That which is good provides enjoyment that is not followed by foul consequences, such as regret, waste, pain or disease. The pleasure gained out of evil things cannot be matched even by a modicum of the good things in life. What is more is that with the good things, man enjoys safety in this life and in the life to come. When the human mind is free of the shackles of desire as a result of its being God-fearing and when it has attained a keen watchfulness, it will inevitably prefer good to evil. This is bound to end in success and triumph, both in this world and in the Hereafter: “Have fear of God, you who are endowed with understanding, so that you may triumph.” This verse especially suits the present occasion, but it has a much wider implication. It looks to a broad horizon, encompassing life in its totality.

LESSONS from this verse:
  • Tayyab and Khabeeth are not the same in the Sight of Allah and in the sight of those who have aqal. When people know pure and impure are not the same, only then we are going to stay away from the khabeeth. Otherwise yelling at someone and speaking politely will become equal. We need to develop in ourselves the knowledge that good and bad cannot be equal.
  • Since Tayyab and Khabeeth are not the same, we should like the Tayyab and leave the Khabeeth. Generally, we choose whatever is “in” or famous even if it goes against the Deen. We wear clothing which is in trend even if it doesn’t cover the aura. When it comes to clothing, eating and talking we do that which is common. Allah subhanahu wa ta’ala tells us don’t go for Khabeeth even if you are surrounded by it. Khabeeth makes us negligent of Allah subhanahu wa ta’ala.
  • We are taught our focus should not be on the “quantity” but the quality. For example, we go to the grocery and we see a box of strawberries which is being offered at a discounted price but has fungus growing over it, are we going to buy it? No. Then why when it comes to the Deen we don’t look at the Tayyab but blindly follow the crowd.
We learn from a hadeeth when a person gives something as small as a date earned from halal income it has more value than a mountain of wealth earned from haram means.
  • When sisters adopt the Hijab they wear it in such a manner that it doesn’t cover the aura. A fancy headscarf with tight-fitted garment is not hijab. Similarly, brothers have invented their own “designs” of beard that is not the Sunnah of the Prophet salAllahu aalyhi wa sallam.
Allah subhanahu wa ta’ala says in Surah Sa’d ayah 28, “Or should we treat those who believe and do righteous deeds like corrupters in the land? Or should We treat those who fear Allah like the wicked?”

People of intellect do not follow the crowd. They don’t look at Hijab “models” and see how they are dressed up. They don’t look at different “designs” of beard and adopt them. They study the Shariah and follow it.

Abdullah ibn Mubarak said, “Keeping myself clean from consuming a doubtful dirham is more charitable to me than giving 100,000 dirhams in charity.” 
  • The abundance and variety of the Khabeeth is also a test. We see haram everywhere and we become desensitize. People are not particular about what they are watching on TV or the Internet, what kind of books or literature they are reading, what kind of food they are consuming. This is a test from Allah to determine who fears Him without seeing Him.
  • Fear of Allah is in our hearts. A person cannot stay away from the evil unless he has dislike for it in his heart. If he likes something he will accept it even if it means going against the commands of Allah. Are we that impressed with the Khabeeth?
  • People who have intellect they will differentiate between the Tayyab and Khabeeth that is the key to their success.
In the light of the above quoted verse, let us be armed with adequate wisdom and understanding to fight back when evil seems to be overpower us or when worldly things start to please us more than the life of the Hereafter. Those who have form faith, do not let their hearts waver and continue to follow the Siraat al Mustaqeem.
May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 
وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 
(36:17) and our duty is no more than to clearly convey the Message.”
That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

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

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

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

You may read more posts on similar theme in our series of posts related to: Compiled verses from Qur'an on specific subjects: Life

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'anYou may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.
Photo | Tafsir References: | 1 | 23 | 4
Read details of this verse in Part IV of the Tafsir of Surah Al Maidah

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

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

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

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

Tuesday 30 January 2024

Abundance of evil cannot override the good even if scarce

We live in a world where a many people follow the majority even if the latter is not following the otherwise practiced norms of the society. This is specially true when it comes to the pleasures of the world which are mostly enticed by the evil. But following the majority engrossed into a life of lewdness and worldly charms does not mean that following evil should be the adopted approach. In other words, majority does not necessarily means the yard stick of truth and righteousness.

The believers are thus being warned in the 100th verse of Surah 5 Al Maidah that the little permissible is better than the abundant evil:

قُلْ لَّا يَسۡتَوِى الۡخَبِيۡثُ وَالطَّيِّبُ وَلَوۡ اَعۡجَبَكَ كَثۡرَةُ الۡخَبِيۡثِ​ ۚ فَاتَّقُوا اللّٰهَ يٰۤاُولِى الۡاَ لۡبَابِ لَعَلَّكُمۡ تُفۡلِحُوۡنَ
(5:100) (O Messenger!) Say to them: "The bad things and the good things are not equal, even though the abundance of the bad things might make you pleased with them. Men of understanding, beware of disobeying Allah; then maybe you will attain true success.'

This verse sets up a new standard of values, which is quite different from the standard of those who look only at the outward aspect of things. Such people usually judge things by their quantity and not by their quality. For instance, one hundred rupees are always considered greater in value than five rupees by one who does not attach any value to the means by which these might have been obtained. But contrary to this evaluation, this verse declares that if these one hundred rupees have been obtained by unfair means and those five rupees earned by fair means, then the former are less in worth because of their impurity than the latter because of their purity. According to this standard, it is not the number or the quantity of a thing that increases or decreases its true worth but the question whether it has been obtained by fair means or foul. Obviously, a drop of rose scent has greater value than a heap of filth and a cup of pure water is tar greater in worth than a cistern full of impure urine. Therefore one who is really wise will always remain content with the lawful, though it may appear to be very insignificant and worthless, and will never try to grab the unlawful, though it might appear to be very alluring and grand.

Yusuf Ali Explanation
People often judge by quantity rather than quality. They are dazzled by numbers: their hearts are captured by what they see everywhere around them. But the man of understanding and discrimination judges by a different standard. He knows that good and bad things are not to be lumped together, and carefully chooses the best, which may be the scarcest, and avoids the bad, though evil may meet him at every step.

Javed Ahmad Ghamidi Explanation:
This style of an admonition after another is meant to explain that God knows everything and people should be aware that none of their deeds are hidden from Him, and just as He is Forgiving and Merciful, He is also stern in retribution. The Prophet of God has explained this fact to them. It is now their responsibility. They should remember that God is absolute good and an embodiment of truth and justice. He cannot deal with good and evil in the same manner. It is possible that the abundance of evil attract people, but this abundance carries no weight before God. He only accepts what is pure, and only those who adopt piety and virtue will succeed before Him. In His sight, contaminated concepts and deeds and impure things will result in nothing but Hell.

Tafsir Qur'an Wiki:
God provides us with a standard so that we may give correct judgement of all things. In these scales, only what is good and wholesome is weighty, while that which is foul and evil carries no weight. This prevents a Muslim from being deceived when he finds that the foul is plentiful and the evil too numerous. Evil and good are mentioned here within the context of elaborating which food and game are permissible and which are forbidden. What is forbidden is evil, while everything that is permissible is good. Certainly the good and the evil cannot be equal, even though the evil may come in such plenty that it attracts and tempts people. That which is good provides enjoyment that is not followed by foul consequences, such as regret, waste, pain or disease. The pleasure gained out of evil things cannot be matched even by a modicum of the good things in life. What is more is that with the good things, man enjoys safety in this life and in the life to come. When the human mind is free of the shackles of desire as a result of its being God-fearing and when it has attained a keen watchfulness, it will inevitably prefer good to evil. This is bound to end in success and triumph, both in this world and in the Hereafter: “Have fear of God, you who are endowed with understanding, so that you may triumph.” This verse especially suits the present occasion, but it has a much wider implication. It looks to a broad horizon, encompassing life in its totality.

Let us not, thus, be overawed by those who are enjoying and merrymaking at the cost of their faith and leaving the permissible even though in far lesser in ratio and proportion to the evil.
May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 
وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 
(36:17) and our duty is no more than to clearly convey the Message.”
That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

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

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

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

You may read more posts on similar theme in our series of posts related to: Compiled verses from Qur'an on specific subjects: Life

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'anYou may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.
Photo | Tafsir References: | 12 | 3 | 4
An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  
In order to augment and add more explanation as already provided, additional input has been interjected from the following sources: 
  • Tafsir Ibn Khatir
  • Muhammad Asad Translation
  • Yusuf Ali Translation
  • Translation Javed Ahmad Ghamidi / Al Mawrid
  • Qur'an Wiki
  • Verse by Verse Qur'an Study Circle
  • Towards Understanding the Quran
In addition, references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

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

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

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

Sunday 22 October 2023

Believers! Take heed of yourself, if you are rightly guided - the error of he who strays will not harm you

Divine religions are all about faith - faith in the Divine Being who created us all and to whom we shall return. We may be distracted by the distractors to waiver in our faith, especially if we have weak or no knowledge of what we believe in. This is the dilemma that faces Muslims all over the world today, specially thee born Muslims. Since they have "passed on" knowledge about Islam rather than the acquired knowledge through own pursuits and study, they often stumble when they are being misled by someone who know how to twist the verses of Qur'an and how to influence a man of weak faith.

This is the theme of 105th verse of Surah 5. Al Maidah (The Table Spread) which cautions believers to take heed of themselves, if they believe they have been truly and rightly guided. If this is the state of their faith, no one can mislead them. Likewise, they are also advised not to find faults with others and concentrate on their own behaviour, conduct and deeds, for everyone will be answerable for his own self, rather than what others did. But at the same time, one should not remain indifferent to evil being spread to distract others from one's faith and must play one's part to undo the harm being done to Islam. That is if people see an unjust person doing an injustice and they not prevent him from it, Allah may punish all of them.

يٰۤـاَيُّهَا الَّذِيۡنَ اٰمَنُوۡا عَلَيۡكُمۡ اَنۡفُسَكُمۡ​ۚ لَا يَضُرُّكُمۡ مَّنۡ ضَلَّ اِذَا اهۡتَدَيۡتُمۡ​ ؕ اِلَى اللّٰهِ مَرۡجِعُكُمۡ جَمِيۡعًا فَيُـنَـبِّـئُكُمۡ بِمَا كُنۡتُمۡ تَعۡمَلُوۡنَ‏ 
(5:105) Believers! Take heed of your own selves. If you are rightly guided, the error of he who strays will not harm you. To Allah will all of you return; then He will let all of you know what you did.
This is a warning against a common human weakness. Some people are always on the look-out to find out and criticize errors in others. Here such people have been admonished against this evil and asked to concentrate their attention on their own acts, deeds, morals and beliefs instead of probing into and criticizing the conduct and beliefs of others. If a man himself is obedient to Allah and fulfills his obligations to Him and man, and treads the path of truth and righteousness, which also includes the establishment of virtue and the eradication of vice, then most surely the crookedness and deviation of any other can do him no harm.

This verse, however, does not mean that a person should think only of his own salvation and leave alone the reform of others. Hadrat Abu Bakr Siddiq refuted this misconception in an address, saying, "O people, you recite this verse and put on it a wrong interpretation. I myself heard the Holy Prophet say, `When the people become so indifferent that they see evil and do not try to eradicate it and see an unjust person doing an injustice and do not prevent him from it, Allah may punish all of them.' I swear by Allah that it is obligatory on you to enjoin virtue and forbid evil; (if you neglect this) Allah will place you under the worst people who will inflict hardships on you. Then your good people will offer prayers but He will not accept these."

Tafsir Ibn-Kathir: (One is Required to Reform Himself First)
Allah commands His believing servants to reform themselves and to do as many righteous deeds as possible. He also informs them that whoever reforms himself, he would not be affected by the wickedness of the wicked, whether they were his relatives or otherwise. 

Imam Ahmad recorded that Qays said, "Abu Bakr As-Siddiq stood up, thanked Allah and praised Him and then said, `O people! You read this Ayah, (O you who believe! Take care of yourselves. If you follow the right guidance, no hurt can come to you from those who are in error.) You explain it the wrong way. I heard the Messenger of Allah say: (If the people witness evil and do not change it, then Allah is about to send His punishment to encompass them.) I (Qays) also heard Abu Bakr say, `O people! Beware of lying, for lying contradicts faith.'''

Tafsir Qur'an Wiki:
When the situation of the unbelievers was explained, the sūrah makes a statement showing the believers as a separate group, distinguished by the duties and obligations they have to fulfil. It defines for them what attitude they should take to other people. It tells them that they may look forward to no reward other than that of God. They should aspire to no reward in this life.

It is a case of a complete break between them and those who are hostile to their cause. Moreover, they should have a relationship of mutual support among themselves, since they form one community: “Believers, it is but for your own souls that you are accountable. Those who go astray can do you no harm if you [yourselves] are on the right path.” What this verse says to the believers is that they should take care of themselves, purifying their souls and committing themselves wholly to their community, paying no attention to what others may say or do, even though they may go far astray. As believers, they are a separate unit, independent of all others. In this unit, they take care of one another, in complete mutual solidarity. Other than this, they have no need for any bonds or ties of loyalty with anyone.

For certain, this religion cannot establish its roots without effort and struggle. It needs followers who spare no effort to guide people to it in order to liberate them from subservience to other people so that they may submit to God alone. Such followers will do their utmost to establish the right concept of Godhead and to repel those who usurp God’s authority so that God’s law is seen to be implemented in human life. Such efforts are peaceful when the misguided ones are individuals in need of direction. However, force will be needed when there is a tyrannical power turning people away from God’s guidance, and standing in the way of establishing the Islamic faith and implementing God’s law. It is only then that the believers will have fulfilled their responsibility and those who persist in error are punished by God: “To God you all must return. He will then make you understand all that you were doing [in life].”
May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 
وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 
(36:17) and our duty is no more than to clearly convey the Message.”
That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

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

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

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

You may refer to our reference pages: Important DOs and Don'ts from Qur'an to read more directives on the subject.

You may refer to our reference page: Faith in Allah to read more directives on the subject.

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

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

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

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

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

Sunday 27 August 2023

Most of the People are indeed Iniquitous

The revelation of Divine Commandments commenced with the first of the prophets Adam علي السلام and continued till the last of the prophets, Prophet Muhammad ﷺ. The religious landscape saw choosing of a large number of prophets and messengers, some of whom were given written scriptures, while many others were directed to convey the Divine Commandments to their people verbally. The prophets and messengers included some of the revered chosen nobles like Noah, Jonah, Job, Jacob, Yusuf, Moosa, Christ and finally Prophet Muhammad, peace be upon them all.

The conveyance of Divine Commandments has been gradual and progressive, generally remaining restricted to small communities. But as the population increased, there was a need to gradually increase the commandments that finally culminated into Divine Scriptures that include Psalms, Torah, Bible and the Qur'an. Now instead of taking each Divine Scripture and prophet / messenger the act of God, the One True God, the religious animosity crept in, especially with the revelation of Torah on Prophet Musa (Moses, peace be upon him) and his followers, the present-day Jews, thought of them as superior of all others. That is why the Jews did not take the birth of Prophet Eesa (Jesus, peace be upon him) lightly and became anti Jesus. Their animosity against Jesus and the later alleged crucifixion of Jesus is largely attributed to Jews by many Christians and also to the Romans.

However, with the advent of Islam, the Christians found a new playmate in the form of Prophet Muhammad ﷺ, and whatever Jews did to Jesus, the same harsh treatment became the norm against Prophet Muhammad ﷺ. Not only the Christians, the Jews too vehemently rejected the prophethood of Prophet Muhammad ﷺ. The situation at the advent of Islam in the early 7th century is not different from what we have today. Rather with each passing day Islamophobia is on the increase. Cases of snatching hijab from Muslim women, burning Al Qur'an and even vandalizing masjid and Islamic centres have become part of daily life of Muslims around the world. And this is despite the fact that Islam places high pedestal to all earlier prophets and messengers, especially Abraham, Moses and Jeus including the Divine Books.

It is this animosity against Islam and Prophet Muhammad ﷺ that the 59th verse of Surah 5 Al Maidah was revealed, shared herein under:

قُلۡ يٰۤـاَهۡلَ الۡـكِتٰبِ هَلۡ تَـنۡقِمُوۡنَ مِنَّاۤ اِلَّاۤ اَنۡ اٰمَنَّا بِاللّٰهِ وَمَاۤ اُنۡزِلَ اِلَـيۡنَا وَمَاۤ اُنۡزِلَ مِنۡ قَبۡلُ ۙ وَاَنَّ اَكۡثَرَكُمۡ فٰسِقُوۡنَ‏ 
(5:59) Say to them: 'People of the Book! Do you hate us for anything else except that we believe in Allah, and in the teaching which has been revealed to us and in the teaching which was revealed before? Indeed, most of you are Iniquitous / transgressors.'

Tafsir Ibn-Kathir: (The People of the Book are Enraged at the Believers Because of their Faith in Allah.)
Allah commands: Say, O Muhammad, to those who mock and jest about your religion from among the People of the Scriptures, (Do you criticize us for no other reason than that we believe in Allah, and in what has been sent down to us and in that which has been sent down before (us)) Do you have any criticism or cause of blame for us, other than this This, by no means, is cause of blame or criticism. 
  • Allah said in other Ayat, (And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise!) and, 
  • (And they could not find any cause to do so except that Allah and His Messenger had enriched them of His bounty.) [9:74] 
In an agreed upon Hadith, the Prophet said, (What caused Ibn Jamil to Yanqim (refuse to give Zakah), although he was poor and Allah made him rich) Allah's statement, (and that most of you are rebellious. .) is connected to (that we believe in Allah, and in that which has been sent down to us and in that which has been sent down before (us).) Therefore, the meaning of this part of the Ayah is: we also believe that most of you are rebellious and deviated from the straight path.

And it is for these iniquitous people, the next verse is also addressed to:
(5:60) Then say to them: 'Shall I tell you about those whose retribution with Allah is even worse? They are the ones whom Allah has cursed, and who incurred His wrath and some of whom were changed into apes and swine, and who served the false deities. Such have an even worse rank and have strayed farther away from the right path.

Yusuf Ali Explanation
 There is the most biting irony in this and the next verse, You People of the Book! Do you hate us because we believe in Allah and not only our scripture, but yours also? Perhaps you hate us because we obey and you are in rebellion against Allah! Why hate us? There are worse things than our obedience and our Faith. Shall I tell you some of them? Our test will be: what treatment Allah meted out to the things I mention. Who were the people who incurred the curse of Allah? (See Deut. xi. 28, and xxviii. 15-68: and numerous passages like Hosea viii. 14, and ix- 1). Who provoked Allah's wrath? (See numerous passages like Deut. i. 34: Matt. iii. 7). Who forsook Allah, and worshipped evil? (See Jeremiah, xvi. 11-13). That is your record. Is that why you hate us?'

Javed Ahmad Ghamidi Explanation:
Ie., they are venting anger because most of them are disobedient and do not want anyone to adopt the attitude of obedience and thus earn the pleasure of God.

Tafsir Qur'an Wiki:
When all these addresses to the believers have been completed, this verse instructs the Prophet to put a direct question to the people of the Scriptures: What fault do they find with the Muslim community? Do they take anything against it other than the fact that Muslims believe in God and in His past revelations, as well as His revelations to the Prophet of Islam? In other words, the only fault they find with the Muslims is that the Muslims are believers, while they, i.e, The people of earlier revelations are mostly transgressors. It is a confrontation that is embarrassing and decisive at the same time, because it points out the true cause of hostility.

God directs His Messenger to put this question to the people of earlier revelations in order to emphasize the actual fact about their motives which shape their attitude towards the Muslim community and its faith. It is at the same time a question which rebukes them for their attitudes and their motives. Moreover, it seeks to enlighten the Muslims so that the idea of binding themselves in an alliance with such people becomes repugnant to them.

God tells him that it is time to confront the people of earlier revelations with the truth which shapes their motives and provides the logic behind their attitude: “Say: People of earlier revelations! Do you find fault with us for any reason other than that we believe in God [alone], and in that which has been revealed to us as well as that which has been revealed previously, while most of you are transgressors?” This fact is stated by God in several places. Nevertheless, it is this act which many among the people of earlier revelations and among those who call themselves Muslims try to dilute or present in a confused way. By so doing, they seek to justify what they term as the cooperation of “religious” people against materialism and atheism.

We pray that an inter religion harmony prevails and followers of all Divine Religions start to regard each other with respect, which in fact is the essence of all religions, rather than intensifying the animosity against each other and spoiling the world peace. 
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 our previous posts about Most of the People, please visit our post: Let us be of the few who are grateful

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

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

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

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

Tuesday 4 April 2023

Expiation (kaffāra "کفارہ") for Breaking the Oaths

A believer is known for keeping his promises and oaths. Whenever one makes a promise or takes an oath, keeping Allah as witness, the pledge becomes a binding on him to fulfill. If he deliberately breaks the oath, he is deemed to have committed a great folly and misdeed that carries a big penalty and an expiation becomes mandatory for him to make. 
Expiation (kaffāra "کفارہ") is an expiatory or propitiatory act performed to make amends for a sin, crime, or other wrong action.
However, if one does break one's oath or is unable to keep his words, he need not worry for Allah knows human weakness and provides an answer to every folly that a man makes. Herein under, we share the 89th verse from Surah 5. Al Maidah, The Table spread, for those who break their oaths:

لَا يُؤَاخِذُكُمُ اللّٰهُ بِاللَّغۡوِ فِىۡۤ اَيۡمَانِكُمۡ وَلٰـكِنۡ يُّؤَاخِذُكُمۡ بِمَا عَقَّدْتُّمُ الۡاَيۡمَانَ​ ۚ فَكَفَّارَتُهٗۤ اِطۡعَامُ عَشَرَةِ مَسٰكِيۡنَ مِنۡ اَوۡسَطِ مَا تُطۡعِمُوۡنَ اَهۡلِيۡكُمۡ اَوۡ كِسۡوَتُهُمۡ اَوۡ تَحۡرِيۡرُ رَقَبَةٍ​ ؕ فَمَنۡ لَّمۡ يَجِدۡ فَصِيَامُ ثَلٰثَةِ اَيَّامٍ​ ؕ ذٰ لِكَ كَفَّارَةُ اَيۡمَانِكُمۡ اِذَا حَلَفۡتُمۡ​ ؕ وَاحۡفَظُوۡۤا اَيۡمَانَكُمۡ​ ؕ كَذٰلِكَ يُبَيِّنُ اللّٰهُ لَـكُمۡ اٰيٰتِهٖ لَعَلَّكُمۡ تَشۡكُرُوۡنَ‏ 
(5:89) Allah does not take you to task for the oaths you utter vainly, but He will certainly take you to task for the oaths you have sworn in earnest. The expiation (for breaking such oaths) is either to feed ten needy persons with more or less the same food as you are wont to give to your families, or to clothe them, or to set free from bondage the neck of one man; and he who does not find the means shall fast for three days. This shall be the expiation for your oaths whenever you have sworn (and broken them.) But do keep your oaths. Thus does Allah make clear to you, His commandments; maybe you will be grateful.
The Commandment about oaths has been laid down here in connection with instructions about food, because some people had taken oaths to make some lawful things unlawful for themselves. The Commandment is that if one uttered a word of oath without any Intention behind it, one shall not be bound to observe it, for there is no punishment or expiation for this. But if one has deliberately taken such an oath, one must break it and expiate the violation because one must abrogate such a sinful oath.

Earlier in Surah 2. al Baqarah (The Cow), the same theme has also been covered:
وَلَا تَجۡعَلُوا اللّٰهَ عُرۡضَةً لِّاَيۡمَانِکُمۡ اَنۡ تَبَرُّوۡا وَتَتَّقُوۡا وَتُصۡلِحُوۡا بَيۡنَ النَّاسِ​ؕ وَاللّٰهُ سَمِيۡعٌ عَلِيۡمٌ‏ 
(2:224) Do not swear by Allah in your oaths if they are intended to hinder you from virtue, piety and promoting the good of mankind.243 Surely Allah is All-Hearing, All- Knowing.
Authentic Traditions indicate that if a person takes a vow and discovers later that righteousness and common good are best served by breaking that vow then he should do so. Expiation consists in either feeding or providing clothes for ten poor people, or setting free a slave, or fasting for three days 
لَا يُؤَاخِذُكُمُ اللّٰهُ بِاللَّغۡوِ فِىۡٓ اَيۡمَانِكُمۡ وَلٰـكِنۡ يُّؤَاخِذُكُمۡ بِمَا كَسَبَتۡ قُلُوۡبُكُمۡ​ؕ وَاللّٰهُ غَفُوۡرٌ حَلِيۡمٌ‏ 
(2:225) Allah will not take you to task for the oaths you utter in vain,244 but will certainly take you to task for the oaths you utter in earnest. Allah is All-Forgiving, All-Forbearing.
244. This refers to oaths which one utters either through habit or without any intent and purpose. The breach of such vows neither entails expiation nor makes man liable to God's reproach.
 (Please also refer to explanation of verse 92 of Surah of An-Nisa). 

"Being mindful of an oath' implies three things. First, one should make the right use of an oath and should not take it for useless and sinful things. Secondly, when one takes an oath for anything, one should remember it, lest one should forget' it and violate it. Thirdly, if one takes a deliberate oath to do aright thing, one must fulfill it, and if one violates it, one should expiate the sin. 

Tafsir Ibn-Kathir: (Expiation for Breaking the Oaths)
Allah said, (وَلَـكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّمُ الاٌّيْمَـنَ but He will punish you for your deliberate oaths.) in reference to the oaths that you intend in your hearts,

(فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَـكِينَ for its expiation (a deliberate oath) feed ten poor,), who are needy, not able to find necessities of the life. Allah's statement,

(مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ on a scale of the Awsat of that with which you feed your own families;) means, "On the average scale of what you feed your families,'' according to Ibn `Abbas, Sa`id bin Jubayr and `Ikrimah. `Ata' Al-Khurasani commented on the Ayah, "From the best of what you feed your families'. 

Allah's statement, (أَوْ كِسْوَتُهُمْ or clothe them,) refers to clothing each of the ten persons with what is suitable to pray in, whether the poor person was male or female. Allah knows best. Al-`Awfi said that Ibn `Abbas said that the Ayah means a robe or garment for each poor person (of the ten). Mujahid also said that the least of clothing, referred to in the Ayah, is a garment, and the most is whatever you wish. Al-Hasan, Abu Ja`far Al-Baqir, `Ata', Tawus, Ibrahim An-Nakha`i, Hammad bin Abi Sulayman and Abu Malik said that it means (giving each of the ten poor persons) a garment each. Allah's statement,

(أَوْ تَحْرِيرُ رَقَبَةٍ or free a slave) refers to freeing a believing slave. In the Muwatta' of Malik, the Musnad of Ash-Shafi`i and the Sahih of Muslim, a lengthy Hadith was recorded that `Umar bin Al-Hakam As-Sulami said that he once had to free a slave (as atonement) and he brought a black slave girl before the Messenger of Allah, who asked her; (أَيْنَ اللهُ؟ Where is Allah) She said, "Above the heavens.' He said, (مَنْ أَنَا؟ Who am I) She said, "The Messenger of Allah.' He said,

(أَعْتِقْهَا فَإِنَّهَا مُؤْمِنَة Free her, for she is a believer.) There are three types of expiation for breaking deliberate oaths, and whichever one chooses, it will suffice, according to the consensus (of the scholars). Allah mentioned the easiest, then the more difficult options, since feeding is easier than giving away clothes, and giving away clothes is easier than freeing a slave. 

If one is unable to fulfill any of these options, then he fasts for three days for expiation, just as Allah said, (فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَـثَةِ أَيَّامٍ But whosoever cannot afford (that), then he should fast for three days.) Ubayy bin Ka`b and Ibn Mas`ud and his students read this Ayah as follows, "Then he should fast three consecutive days.'' Even if this statement was not narrated to us as a part of the Qur'an through Mutawatir narration, it would still be an explanation of the Qur'an by the Companions that has the ruling of being related from the Prophet. 

Allah's statement, (ذلِكَ كَفَّارَةُ أَيْمَـنِكُمْ إِذَا حَلَفْتُمْ That is the expiation for the oaths when you have sworn.) means, this is the legal way to atone for deliberate oaths, (وَاحْفَظُواْ أَيْمَـنَكُمْ And protect your oaths.) Do not leave your broken oaths without paying the expiation for them, according to the meaning given by Ibn Jarir. (كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَـتِهِ Thus Allah makes clear to you His Ayat) and explains them to you, (لَعَلَّكُمْ تَشْكُرُونَ that you may be grateful.)

Muhammad Asad Explanation:
(GOD will not take you to task for oaths which you may have uttered without thought) Lit., "for a thoughtless word ( لَّغۡوِ laghw) in your oaths". This refers primarily to oaths aiming at denying to oneself something which the Law of Islam does not prohibit (i.e., "the good things of life"); and, generally, to all oaths uttered without premeditation, e.g., under the influence of anger (cf. {2:224-225}; also 38:44 and the corresponding note).

(But He will take you to task for oaths which you have sworn in earnest. Thus, the breaking of an oath must be atoned for by) Lit., "its atonement shall be" - the pronoun referring to the (implied) sin of breaking an oath. It is obvious from the context that this possibility of atonement relates only to "oaths uttered without thought", and not to deliberate undertakings affecting other persons, which - as has been explicitly stated in the opening sentence of this surah - a believer is bound to observe faithfully to the best of his ability. 

Regarding exceptions from this general rule, please refer to verse 224 of Surah 3. Al Baqarah (appended as below):
AND DO NOT allow your oaths in the name of God to become an obstacle to virtue and God-consciousness and the promotion of peace between men: for God is all-hearing, all-knowing.
Lit., "do not make God, because of your oaths...", etc. This injunction refers primarily to oaths relating to divorce but is, nevertheless, general in its import. Thus, there are several authentic Traditions to the effect that the Prophet Muhammad said: "If anyone takes a solemn oath [that he would do or refrain from doing such-and such a thing], and thereupon realizes that something else would be a more righteous course, then let him do that which is more righteous, and let him break his oath and then atone for it" (Bukhari and Muslim; and other variants of the same Tradition in other compilations). As regards the method of atonement, see 5:89.
(Feeding ten needy people with more or less the same food as you are wont to give to your own families,) Lit., "the average of what you feed your families with".

Yusuf Ali Explanation:
Vows of penance or abstention may sometimes be futile, or even stand in the way of really good or virtuous acts. See ii. 224-226, and notes. The general principles established are: (1) take no futile oaths; (2) use not Allah's name, literally or in intention, to fetter yourself against doing a lawful or good act: (3) keep to your solemn oaths to the utmost of your ability; (4) where you are unable to do so, expiate your failure by feeding or clothing the poor, or obtaining some one's freedom, or if you have not the means, by fasting. This is from a spiritual aspect.

Javed Ahmad Ghamidi Explanation:
 At times, an oath is totally absurd, nonsensical and meaningless. No doubt, a believer should refrain from pledging such oaths; however, it is a great favour and blessing of the Almighty that He will not hold people accountable for the fulfilment of such oaths, neither in this world nor in the Hereafter.

Pledging oaths carries a great significance in Islam. Keeping one’s word is a fundamental part of Islamic ethics. Oaths emphasize assertion to the ultimate extent. When a Muslim swears by the Almighty on an intention or a plan that he wishes to carry out, it is as if he has called the Creator of the heavens and the earth to be a witness to his word. In society, oaths have always remained the real means of stability regarding various contracts as well as various social, political and cultural affairs. Thus, it is said that if an oath is pledged with a solemn will and intention or if some contract has been made on its basis or it has an effect on the rights and obligations of the parties involved or it infringes upon the injunctions of the sharī‘ah, the Almighty will definitely hold a person responsible for it.

In spite of this importance of oaths and covenants mentioned earlier, many a time it becomes impossible for a person to honour his word or he may feel that fulfilling a certain oath might be instrumental in infringing on the rights of the Almighty or of his own self or even of others. In such cases, one can break one’s oath. In fact, in some cases, breaking an oath becomes a moral necessity. In the Islamic sharī‘ah, this atonement (kaffārah) has been prescribed for a broken oath for this very purpose.

It is evident from this that these are explanatory verses which were revealed in response to some questions that arose about some issues discussed in this sūrah. After this, from the next verse begins the answer to the second question.

Tafsir Qur'an Wiki:
This verse that follows, which refers to oaths and their atonement, appears to have been revealed in order to deal with such cases when people make an oath in order to solemnise their abstention from something permissible, as was done by those Companions of the Prophet. The Qur’ān also makes it clear that it is not up to human beings to declare things forbidden or permissible. That authority belongs to God, in whom those Companions of the Prophet believed. This Qur’ānic verse also deals with all vows of abstention from doing something good or vows to undertake something evil. Whenever it is clear to a person who has made an oath that breaking it is better and more conducive to earning God’s pleasure, he should break it and atone for it in one of the methods defined by this Qur’ānic verse.

An alternative is to free a person from slavery, but it is not specified here whether that slave should be a believer. Hence, scholars have different views concerning this point, but we will not discuss the details of these views. “He who cannot afford any of these shall fast three days instead.” It is only when a person is unable to meet the requirements of any of the above types of atonement that he may atone for his broken oath by fasting. Again, scholars have varying views with regard to whether these three days must be consecutive or not. Our own approach in this commentary is not to discuss such varying views or to evaluate them. Anyone who wishes to study them may do so by referring to books of fiqh which discuss them in detail. All views of scholars are in agreement on the essential purpose of the atonement, namely, attaching proper value to the breached contract and giving proper respect to oaths which are pledges or forms of contracts which God has ordered to be honoured. Hence, if anyone of us makes an oath and finds out subsequently that it is better, from the Islamic point of view, to do otherwise, he both breaks his oath and atones for it. The same applies if he makes an oath which he has no authority to make, such as an oath of prohibition or permissibility of a particular thing. In this case, he breaks the oath and atones for it.
 
God makes it plain that what He has made lawful is wholesome and what He has forbidden is foul. Hence, it is not for people to choose something different from what God has chosen for them, for two basic reasons: firstly, the authority to forbid or make lawful belongs to God alone. Any violation of that is a transgression which displeases God and contradicts faith. Secondly, God makes lawful only what is good and wholesome. Therefore, people may not forbid themselves such wholesome things that are beneficial to them and to life in general. A human being’s knowledge of life and of himself cannot be matched with God’s knowledge who combines perfect wisdom with absolute knowledge. Since God has made these things lawful, then they must be good and wholesome. God’s knowledge is perfect, based on absolute certainty. Hence, we say: had God known that these matters were foul or evil, He would have spared His servants their consequences. Had He known that abstention from them would be better, He would not have made them lawful.

This religion has been revealed so that it brings about goodness in human life and achieves perfect balance and complete harmony between all aspects of human life. It does not overlook any natural human need, nor does it suppress any constructive human activity within appropriate limits. Hence, Islam denounces monastic aestheticism because it amounts to a suppression of nature and an impediment to the development of life. Similarly, Islam speaks out against the forbidding of wholesome lawful things, because these help the development of life. It must be remembered that God has created this life so that it may flourish and develop in accordance with the constitution He has laid down for it. Monastic aestheticism and the forbidding of wholesome things come into direct conflict with God’s method for human life because they bring life to a stop at a certain point under the pretext of seeking something more sublime. It should be stated here that attaining the sublime is feasible within the system God has laid down and made easy through its compatibility with human nature.

You may like to listen to eminent Muslim scholar Nouman Ali Khan explaining the aforesaid 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'anYou 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, 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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