Believers!! Be true to your trusts and covenants

Surah 23. Al-Muminun is one of those chapters of Qur'an which spells out many traits of the successful believers. We have already shared all these traits in one of our earlier posts: Characteristics of Believers who will inherit Paradise - Jannah الۡفِرۡدَوۡسَؕ. Today, we take out one of the important traits upon which the moral fiber of a Muslim society hinges: Keeping one's trusts and covenants. A society deficcit in trust among its members is most likely to fail and collapse. In fact, this trait is a very comprehensive expression for all moral directives in Islam. This is especially true for the leaders and administrators and representatives of people who make promises but then fail their people in their expectations from them.

وَالَّذِيۡنَ هُمۡ لِاَمٰنٰتِهِمۡ وَعَهۡدِهِمۡ رَاعُوۡنَ ۙ‏ 

(23:8) who are true to their trusts and their covenants,

The Believers fulfill the terms of the trusts which are placed in their charge. In this connection it should be noted that the Arabic word amanat is very comprehensive and includes all those trusts which are placed in their charge by Allah or society or individuals. Likewise, `ahd includes all those compacts, pledges, and promises which are made between Allah and man, and man and man. The Holy Prophet himself used to impress the importance of the fulfillment of pledges in his addresses: "The one, who does not fulfil the terms of his trust, has no Faith, and the one, who does not keep promises and pledges has no Islam. " (Baihaqi) According to a Tradition reported both by Bukhari and Muslim, he said: Four characteristics are such that if a person has all the four in him, he is beyond any doubt a hypocrite, and the one who has one of these, is a hypocrite to that extent till he gives it up:

(a) When something is placed in his trust, he commits breach of the trust,

(b) when he speaks, he tells a lie,

(c) when he makes a promise, he breaks it, and

(d) when he has a quarrel with somebody, he exceeds all limits (of decency and morality)"

Tafsir Ibn-Kathir: 

(Those who are faithfully true to their Amanat and to their covenants) When they are entrusted with something, they do not betray that trust, but they fulfill it, and when they make a promise or make a pledge, they are true to their word. 

This is not like the hypocrites about whom the Messenger of Allah said: (The signs of the hypocrite are three: when he speaks, he lies, when he makes a promise he breaks it, and when he is entrusted with something he betrays that trust.)

Yusuf Ali Explanation: 

Trusts may be express or implied. Express trusts are those where property is entrusted or duties are assigned by someone to some other whom he trusts, to carry out either immediately or in specified contingencies, such as death. Implied trusts arise out of power, or position, or opportunity; e.g., a king holds his kingdom on trust from Allah for his subjects. The subject of covenants, express and implied, has been discussed in n. 682 to v.1. Covenants create obligations, and express and implied trusts and covenants taken together cover the whole field of obligations.

Javed Ahmad Ghamidi Explanation:

This is a very comprehensive expression for all moral directives in religion. 

Imām Amīn Aḥsan Iṣlāḥī writes: اَمٰنٰت  refers to all trusts which our Lord has blessed us with in the form of strengths, abilities, obligations and responsibilities or in the shape of favours, blessings, riches and offspring. Also included in them are things people have been entrusted with or those discharging, which is our responsibility according to the norms. In a similar way, also included in it are the covenants and promises our Lord has taken from our nature in the unseen world or taken in this world in the form of the sharī‘ah through His messengers. Moreover, it also comprises all those promises and covenants which we made with God through our nature or through His prophets. Similarly, it also consists of promises made with a group or an individual in this world, whether they are written or oral or are thought to be understood in a civilized society even if they are not made orally or in writing. It is stated by the Almighty that it is these servants of His who abide by all these trusts and promises. They are neither dishonest and rebellious in the matter of their Lord nor are ones who are unfaithful to His creatures or go back on their word with them. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 5, 299)

Tafsir Qur'an Wiki:

They, individuals and community alike, honour their pledges and discharge their trust. Both the individual and the community have many types of trust to maintain, the first of which is the trust encapsulated in their own nature, i.e. they are created by God in an upright fashion so as to be in harmony with the rest of the universe to which they belong. This testifies to God’s oneness by the natural feeling of unity that governs the universe. Believers are faithful to this great trust, and they protect their nature from deviation so that it continues to testify to God’s oneness. Other trusts are derived from this basic element.

The first pledge is that God has taken from, and made ingrained in human nature, committing it to believe in His existence and His oneness. All other pledges, covenants and treaties derive from this first one. When a believer commits himself to something, he makes God his witness. Honouring his commitments is, to a believer, part of being God-fearing, of taqwā.

The Muslim community is also responsible for honouring its public trust, and for the fulfilment of its pledges to God and the duties that result from these pledges. The sūrah gives its statement in very general terms so as to include every type of trust and pledge. Believers are faithful to all these, at all times. Being faithful is part of their character. No community can hope to have a straightforward life unless pledges and trusts are fulfilled, so that every individual and group are certain of this basic rule of community life. It is a rule that gives everyone a sense of trust and security.

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 and Important DOs and DONTs from 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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Description of the Believers of Good Deeds

Qur'an is a book of Divine Guidance for those who read and understands it. The Qur'an spells out the traits of those who will be blessed not only in this world but in the Hereafter. It also warns those who do not abide by the Divine Commandments and care naught for the guidance contained in it. It is those who will be losers both in this world and the Hereafter.

We have many such ayats/verses from Qur'an before. Today we share five verses from the 23rd chapter of Qur'an: Surah 23. Al-Muminun (The Believers) / (verses 57-61) These verses in fact spell out the description of the believers of good deeds:

اِنَّ الَّذِيۡنَ هُمۡ مِّنۡ خَشۡيَةِ رَبِّهِمۡ مُّشۡفِقُوۡنَۙ‏ 

(23:57) Surely those who stand in awe for fear of their Lord,

وَالَّذِيۡنَ هُمۡ بِاٰيٰتِ رَبِّهِمۡ يُؤۡمِنُوۡنَۙ‏

(23:58) who have full faith in the Signs of their Lord;

وَالَّذِيۡنَ هُمۡ بِرَبِّهِمۡ لَا يُشۡرِكُوۡنَۙ‏ 

(23:59) who associate none with their Lord in His Divinity,

وَالَّذِيۡنَ يُؤۡتُوۡنَ مَاۤ اٰتَوْا وَّ قُلُوۡبُهُمۡ وَجِلَةٌ اَنَّهُمۡ اِلٰى رَبِّهِمۡ رٰجِعُوۡنَ ۙ‏ 

(23:60) who give, whatever they give in charity, with their hearts trembling at the thought that they are destined to return to their Lord;

اُولٰٓـئِكَ يُسَارِعُوۡنَ فِىۡ الۡخَيۡـرٰتِ وَهُمۡ لَهَا سٰبِقُوۡنَ‏  

(23:61) it is these who hasten to do good work and vie in so doing with one another.

The main theme of Qur'an hinges on proclamation of One True Omnipotent God, without any associates, and True Faith in Him, while honesty and helping others and standing against the tyrants is next. If you just scan over these five verses, all these have been summed up in plain and easy to understand words. Now let us see how eminent Muslim scholars gave interpreted these verses:

Verse 57:

Sayyid Abul Ala Maududi Explanation:

That is, they do not live a carefree life devoid of the fear of God. They live in awe of Him and are fully conscious that He oversees and watches them in all their motives and actions and they are thus deterred from thinking and doing evil.

Tafsir Ibn-Kathir: 

(Verily, those who live in awe for fear of their Lord;) means, even though they have reached the level of Ihsan and have faith and do righteous deeds, they are still in awe of Allah and fear Him and His hidden plans for them, as Al-Hasan Al-Basri said, "The believer combines Ihsan with awe, while the disbelievers combine evil deeds with a sense of security.''

Tafsir Qur'an Wiki:

By contrast, the believers are always on the alert, taking necessary precautions. Here we see how faith affects hearts, imparting to them a special kind of refinement, sensitivity and aspiration to attain perfection. They are the ones who consider the consequences of their actions. They are always ready and willing to do their duties.

Verse 58:

Sayyid Abul Ala Maududi Explanation:

"Signs" here means both Divine Revelations to the Prophets and the signs found in man's own self and in the universe around him. To believe in the verses of the Book is to affirm them, and to believe in the signs of human self and the universe is to affirm the realities which they point to.

Tafsir Qur'an Wiki:

Both its style and theme indicate that it was revealed during the middle stage of Prophethood at Makkah. Reading between the lines one feels that a bitter conflict had begun between the Prophet and the disbelievers of Makkah though the persecution by them had not yet become tyrannical. It appears that the Surah was sent down during the climax of the “Famine” in Makkah (v. 75-76) which according to authentic traditions occurred during the middle stage of Prophethood. Moreover, according to a tradition related by ‘Urwah bin Zubair, Hadarat Umar who had embraced Islam by that time said, ‘This Surah was revealed in my presence and I myself observed the state of the Holy Prophet during its revelation. When the revelation ended the Holy Prophet remarked ‘On this occasion ten such verses have been sent down to me that the one who measures up to them will most surely go to Paradise’. Then he recited the initial verses of the Surah. (Ahmad and Tirmidhi)

Tafsir Ibn-Kathir: 

(And those who believe in the Ayat of their Lord;) means, they believe in His universal and legislative signs, as Allah says about Maryam, peace be upon her: (And she testified to the truth of the Words of her Lord, and His Scriptures) [66:12], meaning that she believed that whatever existed was by the will and decree of Allah, and that whatever Allah decreed, if it was a command, it would be something that He liked and accepted; if it was a prohibition, it would be something that He disliked and rejected; and if it was good, it would be true. 

This is like the Ayah 59: 

Verse 59:

Sayyid Abul Ala Maududi Explanation:

Though belief in the Revelations itself ingrains the doctrine of Tauhid in the hearts, yet the believers have been warned to guard against shirk. This is because, in spite of believing in the Revelations, man is inclined to commit shirk in one form or the other, for instance, in exaggerating the teachings of the Prophets and righteous people, supplicating and serving others than Allah, etc.

Tafsir Ibn-Kathir: 

(And those who join not anyone (in worship) as partners with their Lord;) meaning, they do not worship anyone or anything else besides Him, but they worship Him Alone and know that there is no god except Allah Alone, the One, the Self-Sufficient Master, who does not take a wife or have any offspring, and there is none comparable or equal unto Him.

Verse 60:

Sayyid Abul Ala Maududi Explanation:

This verse (60) may be elaborated like this: "They serve their Lord and try their best to obey Him and do righteous deeds, but all along they remain humble in their hearts and are not puffed up with the pride of their piety: nay, in spite of all their good deeds, their hearts are always filled with awe that they shall have to render an account to their Lord, and they are not sure whether they will come out successful in the judgment of their Lord or not."

Tafsir Ibn-Kathir: 

(And those who give that which they give with their hearts full of fear, because they are sure to return to their Lord.) means, they give to charity, fearing that it may not be accepted by them because of some shortcoming or failure to meet the required conditions of giving. 

This has to do with fear and taking precautions, as Imam Ahmad recorded from `A'ishah: I said: "O Messenger of Allah, (And those who give that which they give with their hearts full of fear...) Are these the ones who steal and commit Zina and drink alcohol while fearing Allah'' 

The Messenger of Allah replied: (No, O daughter of Abu Bakr. O daughter of As-Siddiq, the one who prays, fast and gives in charity, fearing Allah.) This was recorded by At-Tirmidhi, and Ibn Abi Hatim recorded something similar in which the Prophet said: (No, O daughter of As-Siddiq, they are the ones who pray and fast and give in charity while fearing that it will not be accepted from them, (It is these who hasten in the good deeds.)) This is also how Ibn `Abbas, Muhammad bin Ka`b Al-Qurazi and Al-Hasan Al-Basri interpreted this Ayah.

Yusuf Ali Explanation: 

Their hearts are full of reverence for Allah and fear lest their charity or their hearts be not good enough for acceptance before their Lord; for they have the certainty of a future life, in which they will stand before the Judgment Seat. They fear for their own worthiness, but they hope in Faith.

Muhammad Asad Explanation:

This is an allusion to the giving of what one is morally obliged to give, whether it be in charity or in satisfaction of rightful claims on the part of one's fellow-men, including such intangible "gifts" as the dispensing of justice.

Let us be among these good people who believe in One True God and help others for the sake of their Lord.

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.

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

Four Traits of the Believers whom Allah Promises True Success

All Divine scriptures differentiate between the good and bad, the promised ones and the rejected ones. And rewards and punishments are promised accordingly. Likewise, the main focus of the Qur'an is on the believers and guiding factors that would promise Divine success to them both in this world and the hereafter.

We have already shared a number of verses form Qur'an on the subject. Today, we share the first five verses / ayat of Surah 23. Al-Muminun (The Believers) in which traits and guiding factors for true believers have been laid down so that they succeed and be near to Allah:

The surah opens with the Divine promise of true success for the believers:

قَدۡ اَفۡلَحَ الۡمُؤۡمِنُوۡنَۙ‏ 

(23:1) The believers have indeed attained true success

"Believers", who have attained true success, are those who have accepted the Message of Muhammad (Allah's peace be upon him), and have acknowledged him as their guide and followed the way of life taught by him.

This assertion cannot be fully appreciated unless one keeps in view the background in which it was made. On the one hand, there were the well-to-do and prosperous chiefs of Makkah, the opponents of Islam, whose business was thriving and who were enjoying every good thing of life, and on the other hand, there were the followers of Islam majority of whom were either poor from the beginning, or had been reduced to poverty by ruthless antagonism to Islam. Therefore, the assertion, "Most certainly the Believers have attained true success", with which the discourse begins, was meant to tell the disbelievers that the criterion of success and failure that they had in mind was not correct. It was based on misconceptions besides being transitory and limited in nature: it led to failure and not true success. On the contrary, the followers of Muhammad (Allah's peace be upon him), whom they regarded as failures, were truly successful, because by accepting the invitation to the Right Guidance given by the Messenger of Allah, they had struck a bargain which would lead them to true success and everlasting bliss in this world as well as in the Hereafter, whereas by rejecting the Message the opponents had incurred loss and would meet with the evil consequences both in this world and in the next.

This is the main theme of the Surah and the whole discourse, from the beginning to the end, is meant to impress the same. 

Now from here in the next four verses, four attributes of true Believers are mentioned which will ensure true success to them and would not let them let down on the Day of resurrection when every man or woman who ever lived from Adm till the end of the world will be thoroughly examined for his good or bad deeds and will be accordingly sent to the Paradise or the Hell. These are:

• (23:2) those who, in their Prayers, humble themselves
• (23:3) who avoid whatever is vain and frivolous
• (23:4) who observe Zakah
• (23:5) who strictly guard their private parts 

Now we take explanation of these four traits one by one:

الَّذِيۡنَ هُمۡ فِىۡ صَلَاتِهِمۡ خَاشِعُوۡنَ ۙ‏ 

(23:2) those who, in their Prayers, humble themselves;

The noble characteristics of the Believers pointed out in vv. 2-9 are the arguments to prove the above assertion. In other words, it has been stated that people with such and such traits and qualities only can attain true success in this world and in the Hereafter.

Khashi`un خَاشِعُوۡنَ in the Text is from khushu (to bow down, to express humility) which is a condition of the heart as well as of the body. Khushu' of the heart is to fear and stand in awe of a powerful person, and khushu ` of the body is to bow one's head and lower one's gaze and voice in his presence. In Salat one is required to show khushu ` both of the heart and of the body, and this is the essence of the Prayer. It has been reported that when the Holy Prophet once saw a person offering his Prayer as well as playing with his beard, he remarked: "Had he khushu ` in his heart, his body would have manifested it. "

Though khushu ` is actually a condition of the heart, as stated by the above tradition, it is manifested by the body as a matter of course. The Shari `ah has enjoined certain etiquette which, on the one hand, helps produce khushu ` in the heart, and on the other, helps sustain the physical act of the Prayer in spite of the fluctuating condition of the heart. According to this etiquette, one should neither turn to the right or left, nor raise one's head to look up: one may, however, look around from the corner of the eye, but as far as possible, one must fix the gaze on the place where the forehead would rest in prostration; one is also forbidden to shift about, incline side ways, fold the garments or shake off dust from them. It is also forbidden that while going down for prostration, one should clean the place where one would sit or perform prostration. Similarly it is disrespectful that one should stand stuffy erect, recite the verses of the Qur'an in a loud resounding voice, or sing them, or belch or yawn repeatedly and noisily. It has also not been approved that one should offer the Prayer in a hurry. The injunction is that each article of the Prayer should be performed in perfect peace and tranquility, and unless one article has been completely performed, the next should not be begun. If one feels hurt by something during the Prayer, one may cast it aside by one hand, but moving the hand repeatedly or using both the hands for the purpose is prohibited. with this etiquette of the body, it is also important that one should irrelevant things during the Prayer. If thoughts come to the mind intention, it is a natural human weakness, but one should try one's

Along avoid thinking without one's utmost that the mind and heart are wholly turned towards Allah, and the mind is in full harmony and tune with the tongue, and as soon as one becomes conscious of irrelevant thoughts one should immediately turn the attention to the Prayer.

Yusuf Ali  Explanation: 

Humility in prayer as regards (1) their estimate of their own worth in Allah's presence, (2) as regards their estimate of their own powers or strength unless they are helped by Allah, and (3) as regards the petitions they offer to Allah.

وَالَّذِيۡنَ هُمۡ عَنِ اللَّغۡوِ مُعۡرِضُوۡنَۙ‏ 

(23:3) who avoid whatever is vain and frivolous;

Literally, laghv is anything nonsensical, meaningless and vain, which is in no way conducive to achieving one's goal and purpose in life. The Believers pay no heed to such useless things and they show no inclination or interest for them. If by chance they see such things being indulged in, they keep away and avoid them scrupulously, or treat them with utmost indifference. This attitude has been described in Al-Furqan (XXV): 72, thus: " ... if they have to pass by what is vain, they pass by like dignified people."

This is indeed one of the outstanding characteristics of the Believer. He is a person who feels the burden of responsibility at all times; he regards the world as a place of test, and the life as the limited time allowed for the test. This feeling makes him behave seriously and responsibly throughout life just like the student who is taking an examination paper with his whole mind and body and soul absorbed in it. Just as the student knows and feels that each moment of the limited time at his disposal is important and decisive for his future life, and is not inclined to waste it, so the Believer also spends each moment of his life on works which are useful and productive in their ultimate results. So much so that even in matters of recreation and sport, he makes a choice of only those things which prepare him for higher ends in life and do not result in mere wastage of time. For him time is not something to be killed but used profitably and productively.

Besides this, the Believer is a person who possesses a right thinking mind, pure nature and fine taste: he has no inclination to indecent things: he can talk useful and healthy things but cannot indulge in idle talk: he has a fine taste of humor, but is not given to jesting, joking, ridicule, etc. nor can he endure dirty jokes and fun. For him a society in which the ears are never immune from abusive language, back-biting, slander; lying, dirty songs and indecent talk is a source of torture and agony. A characteristic of the promised Paradise is: "therein you will not hear anything vain or useless." 

وَالَّذِيۡنَ هُمۡ لِلزَّكٰوةِ فَاعِلُوۡنَۙ‏

(23:4) who observe Zakah

The word Zakat literally means purification and development-to help something grow tip smoothly and develop without obstruction. As an Islamic term, it implies both the portion of wealth taken out for the purpose of purifying the rest of wealth and the act of purification itself. The words of the original Text mean that the Believer constantly practices purification. Thus the meaning is not confined to the paying off of Zakat dues only but it is extended to self-purification which includes purification of morals as well as wealth, property and life in general. Then it does not mean purification of one's own self, but includes the purification of the lives of other people as well. So the verse means: "The Believers are the people who purify themselves as well as others." This thing has been stated at other places in the Qur'an -also, for instance: "Successful is he who practiced -purification and remembered his Lord and prayed." (LXXXVII: 1415), and: "Successful is he who purified himself and failure is he who corrupted it." (XCI: 9-10). But this verse is more comprehensive in meaning because it stresses the purification of both society and one's own person. 

And now comes the fourth trait of believers which if observed by all the mankind, most of the ills of the society would vanish:

This is a pointer to the purity of the human soul, the home and the community, and to the way of protecting oneself, family and society. It is all the result of refraining from indulgence in sin and turning people’s hearts only to what is permissible. Thus, the Muslim community is protected from the unrestrained promiscuity that undermines the family and allows dubious parenthood to increase and become acceptable.

A community with no restraint on desire is wont to find its very social fabric corrupted, because it deprives itself of the sanctity for the family. The family home is the basic unit in the structure of the community. It is the cradle where children grow up. To serve as a healthy cradle, it needs purity and security, both of which give reassurance to the husband and wife so that each has full trust in the other. Thus, they cooperate to safeguard their home and ensure the healthy upbringing of their young ones.

وَالَّذِيۡنَ هُمۡ لِفُرُوۡجِهِمۡ حٰفِظُوۡنَۙ‏ 

(23:5) who strictly guard their private parts

They are modest in every sense of the word. They are free from sex abuse and sex perversion. They are so modest that they even conceal those parts of their bodies which the Law forbids to expose before others. 

To elaborate the guarding of private parts, we share the explanation of relevant portions of verses 30-31 of Surah 24. An-Nur: 

Guard their private parts: Abstain from illicit sexual gratification and from exposing their satar before others. For males, the satar is the part of the body from the navel to the knee, and it is not permissible to expose that part of the body intentionally before anybody except one’s own wife. (Daraqutni, Baihaqi). Jarhad Aslami states that once he was sitting in the company of the Prophet (peace be upon him) with his thigh exposed. The Prophet (peace be upon him) said: Do you not know that the thigh has to be kept concealed. (Tirmizi, Abu Daud, Muatta). AIi reports that the Prophet (peace be upon him) said: Do not expose your thigh. (Abu Daud, Ibn Majah). Not only is the satar to be kept concealed before others but even when alone. The Prophet has warned: Beware, never remain naked, for with you are those (that is, the angels of goodness and mercy), who never leave you alone except when you ease yourself or you go to your wives. So feel shy of them and give them due respect. (Tirmizi). According to another tradition, the Prophet (peace be upon him) said: Guard your satar from everybody except from your wife and your slave-girl. The questioner asked: Even when we are alone? The Prophet (peace be upon him) replied: Yes, even when alone, for Allah has a greater right that you should feel shy of Him. (Abu Daud, Tirmizi, Ibn Majah).

That is, they should abstain from illicit gratification of their sex desire as well as from exposing their satar before others. Though the commandments for men in this respect are the same as for women, the boundaries of satar for women are different from those prescribed for men. Moreover, the female satar with respect to men is different from that with respect to women. The female satar with respect to men is the entire body, excluding only the hand and the face, which should not be exposed before any other man, not even the brother and father, except the husband. The woman is not allowed to wear a thin or a tight fitting dress which might reveal the skin or the outlines of the body. According to a tradition from Aishah, once her sister Asma came before the Prophet (peace be upon him) in a thin dress. The Prophet (peace be upon him) immediately turned his face away and said: O Asma, when a woman has attained her maturity, it is not permissible that any part of her body should be exposed except the face and the hand. (Abu Daud). Ibn Jarir has related a similar incident from Aishah saying that once the daughter of Abdullah bin Tufail, who was her mother’s son from her former husband, came to her house on a visit. When the Prophet (peace be upon him) entered the house, he saw her but turned his face to the other side. Aishah said: O Messenger of Allah, she is my niece. Thereupon the Prophet (peace be upon him) remarked: When a woman reaches the age of puberty, it is not lawful for her to display her body except the hand and the face. (Then he indicated what he meant by the hand by gripping his own hand from the wrist so that there was hardly a breadth left between his grip and the palm of the hand). The only relaxation permitted in this connection is that a woman can uncover only that much of her body before her close relatives (for example, her brother, father, etc.) as is absolutely necessary for attending to the household duties. For instance, she can roll up her sleeves while kneading the flour, or tuck up her trousers while washing the floor.

The boundaries of female satar with respect to women are the same as the boundaries of the male satar with respect to men, which is the part of the body from the navel to the knee. This does not, however, mean that a woman should appear half naked before other women. It only means that while it is obligatory to keep the part of body from the navel to the knee duly covered, it is not so in case of other parts.

Yusuf Ali  Explanation: 

The Muslim must guard himself against every kind of sex abuse or sex perversion. The new psychology associated with the name of Freud traces many of our hidden motives to sex, and it is common knowledge that our refinement or degradation may be measured by the hidden workings of our sex instincts. But even the natural and lawful exercise of sex is restricted to the marriage bond, under which the rights of both parties are duly regulated and maintained.

Javed Ahmad Ghamidi Explanation: The verse 6 qualifies the verse 5, that is "except for their wives and slave-maidens because in their case there is no blame on them"

That is besides wives, slave-women are mentioned here because until that time slavery had not ended. Thus in spite of the prohibition of enslaving men and women revealed in Sūrah Muḥammad, it was essential to keep this exception for the slaves already found in the society. Later, the Qur’ān directed people to do mukātabat with these slaves. It was a declaration of the fact that the slaves had the authority to be liberated through this document. Here it may be kept in mind that at the time of the Qur’ān’s revelation, slavery was considered essential for economic and social needs the way the institution of interest is in current times. In markets, slave-men and slave-women were bought and sold, and affluent houses had slave-men and slave-women of all ages. In such circumstances, a sudden directive for their emancipation would have resulted in many evils: for livelihood, men would have been forced to resort to beggary and women to prostitution. For this reason, the Qur’ān adopted a gradual way to eradicate this evil from the society and after many gradual measures of eradication, revealed the law of mukātabat (24:33) referred to earlier. After that, no option remained to enslave any person who was able to stand on his feet with virtue and righteousness.

Please listen to explanation of the ayats mentioned above and a bit more of the Surah by eminent Muslim scholar Nouman Ali Khan:

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

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

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

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

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

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

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

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

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

Follow @IslamUltimate

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

Read More

Selected Invocations / Dua " دُعا " from Quran: Refuge from Whisperings of Shayatin (Satan / Evil)

Iblis or Shaitan (Satan/Devil) is an ex angel who disobeyed Allah to prostrate Adm due to his pride and superiority that he felt over an object made from clay while he being made from fire. For this disobedience, Allah expelled him from the Heave. However, the Devil requested Allah to give him free hand to mislead the man till the Day of Judgement. Allah allowed him, saying that he will be the ultimate loser as all Godly creations will reject his provocations.

However, Allah knew the weakness of the man He created and their vulnerability to lewdness and sin, so Allah promised that those who would invoke His mercy after sinning, will be forgiven.

We have published a number of invocations / verses from Qur'an in which subject of forgiveness and repentance is mentioned. Today we share an invocation from the Surah 23. Al-Muminun (verses 97-98) in which Allah commands Prophet Muhammad ﷺ to seek refuge from the whisperings of the Shayatin: 

وَقُلْ رَّبِّ اَعُوۡذُ بِكَ مِنۡ هَمَزٰتِ الشَّيٰطِيۡنِۙ وَاَعُوۡذُ بِكَ رَبِّ اَنۡ يَّحۡضُرُوۡنِ‏ 

(23:97) And pray: "My Lord! I seek Your refuge from the suggestions of the evil ones; (23:98) I even seek Your refuge, my Lord, lest they should approach me."

Tafsir Ibn-Kathir: 

(And say: "My Lord! I seek refuge with You from the whisperings of the Shayatin.'') Allah commanded him to seek refuge with Him from the Shayatin, because no trick could help you against them and you cannot protect yourself by being kind to them. 

When discussing Isti`adhah (seeking refuge), that the Messenger of Allah used to say:

(أَعُوذُ بِاللهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ مِنْ هَمْزِهِ وَنَفْخِهِ وَنَفْثِه  (I seek refuge with Allah, the All-Hearing, All-Seeing, from the accursed Shayatin, from his whisperings, evil suggestions and insinuations.) 

His saying: ( وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ ("And I seek refuge with You, My Lord! lest they should come near me.'') means, in any issue of my life. So we are commanded to mention Allah at the beginning of any undertaking, in order to ward off the Shayatin at the time of eating, intercourse, slaughtering animals for food, etc. 

Abu Dawud recorded that the Messenger of Allah used to say: ( اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَرَمِ، وَأَعُوذُ بِكَ مِنَ الْهَدْمِ وَمِنَ الْغَرَقِ، وَأَعُوذُ بِكَ مِنْ أَنْ يَتَخَبَّطَنِي الشَّيْطَانُ عِنْدَ الْمَوْت (O Allah, I seek refuge with You from old age, I seek refuge with You from being crushed or drowned, and I seek refuge with you from being assaulted by the Shayatin at the time of death.))

Yusuf Ali  Explanation: In these verses Prophet of Allah has been commanded to shun evil for himself, and that he cannot do this without seeking the help and protection of Allah. That is not only must you shun all promptings of evil, but you must shun its proximity. It may be that in retaliating on evil, or even in your curiosity to discover what evil is, you may fall into evil yourself. You should avoid going near it or anything which brings it near to you. And in this matter you should seek Allah's help.

Javed Ahmad Ghamidi Explanation: This refers to both devils among mankind and among jinn-kind who whisper suggestions into the hearts of people. Their attitude is under discussion here. If the devils among mankind make these suggestions, he seeks refuge from them before God that they come to him for debate and argument.

Qur'an Wiki: The Prophet was certainly immune to any promptings or persuasion by evil ones. However, here he is instructed to pray for protection against all this in an urgent appeal for further immunity against their evil.

Being the perfect role model for all Muslims in all generations, his appeal provides a lead for them to follow. They should also seek refuge with God against all temptation put in their way by the evil ones. Indeed the Prophet is instructed to appeal to God for protection against such evil people corning near him in any way. “I seek refuge with You, my Lord, lest they come near me.”

May Allah help from the whisperings of the Satan and his associates and help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. Aameen.

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

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

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

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

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

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

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

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

Follow @IslamUltimate

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

Read More

Our Lord, we believe, so forgive us, and have mercy on us, for You are the Best of those that are merciful

Man is offer erring and sinning and more often than not stepping away from the righteous path as shown by Allah. Yet, awhile later those with true conscious revert to Allah asking for forgiveness and showing their very sincere repentance. For such true servants, Allah gives them the right words to ask for forgiveness and seek mercy. 

Such are the two verses, 109 and 111, of Surah 23. Al-Muminun that we choose today for the guidance of believers, specially the reverts, who may not have as yet read the entire Qur'an with translation:

اِنَّهٗ كَانَ فَرِيۡقٌ مِّنۡ عِبَادِىۡ يَقُوۡلُوۡنَ رَبَّنَاۤ اٰمَنَّا فَاغۡفِرۡ لَـنَا وَارۡحَمۡنَا وَاَنۡتَ خَيۡرُ الرّٰحِمِيۡنَ​​ۖ​ۚ‏ 

(23:109) You are those that when a party of My servants said: 'Our Lord, we believe, so forgive us, and have mercy on us, for You are the Best of those that are merciful,'

This verse is directed toward the disbelievers wherein Allah taunts them that despite your mockery and teasers and that you made fun of them for calling on Me and praying to Me, my servants continued to believe in me and praying for forgiveness and mercy for I alone is the best of the merciful.

Qur'an Wiki:

The crime they perpetrated was not merely that they disbelieved and made their rejection of the faith a  personal matter, which is in itself a grave offence. They went much further by allowing their stupid impudence to go as far as ridiculing the believers who pray to God for mercy and forgiveness. They derided them so often that such derision became their main preoccupation, stopping them from remembering God and glorifying Him, and from reflecting on the numerous signs God has placed in the world pointing them in the direction of faith. They are now called upon to compare their own station with that of the people they ridiculed. “Today I have rewarded them for their patience in adversity. Indeed it is they who have achieved triumph.” (Verse 111)

Muhammad Asad Explanation: Lit., "the best of those [or "of all"] who show mercy". The same expression is found in the concluding verse of this surah as mentioned herein under:

وَقُلْ رَّبِّ اغۡفِرۡ وَارۡحَمۡ وَاَنۡتَ خَيۡرُ الرّٰحِمِيۡنَ‏ 

(23:111) And say, (O Muhammad): "My Lord, forgive us and have mercy on us, for You are the Best of those that are merciful."

That is for the harm and mockery that you inflicted on my servants, I have caused them to attain the victory of joy, safety, Paradise and salvation from the Fire.'

Compare and contrast this prayer with (verse 109). Here the Prophet (peace be upon him) has been told to make the same prayer as contained in (verse 109), as if to say, You (and your followers) should supplicate Allah with the same prayer so that, if the people scoff at you, they themselves might provide a proof of a strong case against themselves.

Here Allah is teaching us to recite this supplication, for forgiveness, in a general sense, means wiping away sins and concealing them from people, and mercy means guiding a person and helping him to say and do good things.

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

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

Photo | Reference: | 1 | 2 | 3 |

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

An effort has been made to gather explanation / exegesis of the surahs / verses (ayat) of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that:

• The plain translation has been taken from the Qur'ān officially published by the Kingdom of Saudi Arabia.
• 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 by [2], additional input has been interjected from following sources: 

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

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

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

Follow @IslamUltimate

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

Read More

Did you imagine that WE created you without purpose, and would never be brought back to US?

How ignorant is the man that he thinks that he has been created aimlessly and that when he dies, that would be the end of it. That is why he lives a life pleasures and indulges into every sort of sin, lewdness and acts offensive to community standards of decency. All Heavenly religions abhor such acts and draw attention of the man to the Day when every man who ever lived will have to be made answerable of his doings in the earthly world.

In the Qur'an too, man has been warned time and again to ponder over his creation and think that there has to be a reason of his being and that one day he shall have to be accounted for his actions. The following verse (115) from Chapter 23 Surah Al-Muminun is one of such warning:

اَفَحَسِبۡتُمۡ اَنَّمَا خَلَقۡنٰكُمۡ عَبَثًا وَّاَنَّكُمۡ اِلَيۡنَا لَا تُرۡجَعُوۡنَ‏  

Did you imagine that We created you without any purpose, and that you will not be brought back to Us?

The Arabic word abathan " عَبَثًا " in the Text also means "for the sake of sport". Then the verse will mean: "Did you think that We had created you merely for the sake of sport and there was no purpose behind your creation ? Therefore you may eat, drink, be merry and enjoy yourself as you please."

This is like the Ayah:  اَيَحۡسَبُ الۡاِنۡسَانُ اَنۡ يُّتۡرَكَ سُدًىؕ‏  Does man think that he will be left to himself to wander at will? [Surah 75 Al Qiyama (The Resurrection) :36]

The word suda " سُدًىؕ " when used with regard to a camel implies a camel who is wandering aimlessly, grazing at will, without there being anybody to look after him. Thus, the verse means: Does man think that he has been left to himself to wander at will as if his Creator had laid no responsibility on him, had imposed no duty on him, had forbidden nothing to him, that at no time in future he would be required to account for his deeds. Thus: On the Day of Resurrection, Allah will ask the disbelievers: Did you think that We had created you without any purpose, and that you would never be brought back to Us. At both these places the argument for the necessity of the life hereafter has been presented as a question. The question means: Do you really think that you are no more than mere animals? Don’t you see the manifest difference between yourself and the animal. The animal has been created without the power of choice and authority, but you have been blessed with the power of choice and authority; there is no question of morality about what the animal does, but your acts are necessarily characterized by good and evil. Then, how did you take it into your head that you had been created irresponsible and unanswerable as the animal has been? Why the animal will not be resurrected, is quite understandable. The animal only fulfilled the fixed demands of its instinct, it did not use its intellect to propound a philosophy; it did not invent a religion; it did not take anyone its god nor became a god for others; it did nothing that could be called good or bad; it did not enforce a good or bad way of life, which would influence others, generation after generation, so that it should deserve a reward or punishment for it. Hence, if it perished to annihilation, it would be understandable, for it could not be held responsible for any of its acts to account for which it might need to be resurrected. But how could you be excused from life-after-death when right till the time of your death you continued to perform moral acts, which your own intellect judged as good or bad and worthy of reward or punishment? Should a man who killed an innocent person, and then fell a victim to a sudden accident immediately after it, go off free and should never be punished for the crime of murder he committed? Do you really feel satisfied that a man, who sowed corruption and iniquity in the world, which entailed evil consequences for mankind for centuries after him, should himself perish like an insect; or a grasshopper, and should never be resurrected to account for his misdeeds, which corrupted the lives of hundreds of thousands of human beings after him? Do you think that the man, who struggled throughout his life for the cause of truth and justice, goodness and peace, and suffered hardships for their sake, was a creation of the kind of an insect, and had no right to be rewarded for his good acts. 

Tafsir Ibn-Kathir: (" أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَـكُمْ عَبَثاً " Did you think that We had created you in play,) means, `did you think that you were created in vain, with no purpose, with nothing required of you and no wisdom on Our part' Or it was said that "in play'' meant to play and amuse yourselves, like the animals were created, who have no reward or punishment. But you were created to worship Allah and carry out His commands.

( وَأَنَّكُمْ إِلَيْنَا لاَ تُرْجَعُونَ and that you would not be brought back to Us) means, that you would not be brought back to the Hereafter. 

Yusuf Ali  Explanation: Allah's Creation is not without a high serious purpose. It is not vain, or for mere play or sport. As far as man is concerned, the highest issues for him hang on his behaviour in this life. "Life is real, life is earnest, And the grave is not its goal", as Longfellow truly says. We must therefore earnestly search out Allah's Truth, encouraged by the fact that Allah's Truth is also, out of His unbounded mercy, searching us out and trying to reach us.  

Qur'an Wiki: Again they are strongly rebuked for denying the life to come. This is coupled with an outline of the purpose behind resurrection. This purpose has been clearly stated ever since the first creation. Indeed the purpose, or rather the wisdom behind resurrection is part of the wisdom behind creation. It is all well measured and accurately designed. Resurrection is no more than a stage that brings the cycle of creation to its fullness. Only those who remain blind, unwilling to reflect on God’s purpose which is clearly evident everywhere in the universe around us, will not see it.

Please listen to eminent Muslim scholar Nouman Ali Khan explaining the above said verse:

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

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

Photo | Reference: | 1 | 2 | 3 | 4 | 5 | 6 |

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 plain translation has been taken from the Qur'ān officially published by the Kingdom of Saudi Arabia. [1]
• 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. [2]  

In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources: 

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

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

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

Follow @IslamUltimate

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

Read More