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Showing posts with label The Cow. Show all posts
Showing posts with label The Cow. Show all posts

Wednesday 11 January 2023

Supplication when any affliction smites a believer

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

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

الَّذِيۡنَ اِذَآ اَصَابَتۡهُمۡ مُّصِيۡبَةٌ  ۙ قَالُوۡٓا اِنَّا لِلّٰهِ وَاِنَّـآ اِلَيۡهِ رٰجِعُوۡنَؕ‏ 
(2:156) Who, when afflicted with calamity, says: "Truly, to Allah we belong and truly, to Him we shall return.'
These words are to be uttered merely with the tongue, but we would believe sincerely from the core of our hearts that "We belong to Allah and to no one else." Thus, if anything is sacrificed in the way of Allah, if is spent rightly because it has gone to His service to Whom it really belonged."

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

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

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

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

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

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

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

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

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

For more Selected Verses, please refer to our reference page: Selected Invocations / Dua " دُعا " from the Qur'anYou may also refer to our Reference Pages for knowing more about Islam and Qur'ān.
Exegesis References: | 1 | 2 | 3 | 4 |
Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.

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

In order to augment and add more explanation as already provided, additional input has been interjected from following sources: 
  • Towards Understanding the Quran
  • Tafsir Ibn Khatir
  • Muhammad Asad Translation
  • Javed Ahmad Ghamidi / Al Mawrid
  • Al-Quran, Yusuf Ali Translation
  • Verse by Verse Qur'an Study Circle
In addition, references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

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

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 13 December 2022

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

Oneness of God is central to the faith for those who believe in Islam. In a number of verses, this fact has been repeated to shun any misnomer that there exists a God who has a son who shares the Godly powers. Associating anyone else with One True God is the biggest crime, known as Shirk in Islam. This the concept of Tawhid in Islam wherein it is upheld that there is no god but God and Muhammad ﷺ is His prophet:
أَشْهَدُ أَنْ لَا إِلَٰهَ إِلَّا ٱللَّٰهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ ٱللَّٰهِ
The oneness of God is the quintessence of faith. On the whole, the debate has never been about God’s existence, however differently his entity, attributes or role in the universe might be viewed or defined by different societies and religions. Man’s nature has always led him to the belief in God. But in recent human history, a new philosophy has emerged, never known in human thinking before, which totally denies the very notion of God. This intellectual monstrosity has very little chance of becoming universal, because it is self-defeating and is invalidated by the very nature and structure of the universe and our own existence in it. [1]
We have already shared many verses from Qur'an on the similar theme. Today we share the 163rd verse of Surah 2. Al Baqarah (The Cow) in which the Oneness of God is also repeated:

وَاِلٰهُكُمۡ اِلٰهٌ وَّاحِدٌ  ۚ لَآ اِلٰهَ اِلَّا هُوَ الرَّحۡمٰنُ الرَّحِيۡمُ
(2:163) Your God is One God, there is no god but He; the Most Merciful, the Most Compassionate.

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

Shahr bin Hawshab reported that Asma' bint Yazid bin As-Sakan narrated that Allah's Messenger said: ( اسْمُ اللهِ الْأَعْظَمُ فِي هَاتَيْنِ الآيَتَيْنِ Allah's Greatest Name is contained in these two Ayat):
(وَإِلَـهُكُمْ إِلَـهٌ وَحِدٌ لاَّ إِلَـهَ إِلاَّ هُوَ الرَّحْمَـنُ الرَّحِيمُ  And your Ilah (God) is One Ilah (God ـ Allah), La ilaha illa Huwa (there is none who has the right to be worshipped but He), the Most Gracious, the Most Merciful.) and:
(الٓمٓ - ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُ Alif-Lam-Mim. Allah! La ilaha illa Huwa (none has the right to be worshipped but He), Al-Haiyul-Qaiyum (the Ever Living, the One Who sustains and protects all that exists).) (3:1, 2)''
Then Allah mentions some of the proof that He is alone as the deity, that He is the One who created the heavens and the earth and all of the various creatures between them, all of which testify to His Oneness. 

Note: You may like t read more about the two attributes of Allah mentioned in the aforesaid verse from links given below:
  • Ar Rahman (الرحمن) - The Beneficent, Most Kind and Gracious
  • Ar Rahim (الرحيم) - The Most Merciful
Yusuf Ali Explanation
Where the terrible consequences of Evil, i.e., the rejection of God, are mentioned, there is always stress laid on God's attributes of Grace and Mercy. In this case Unity is also stressed, because we have just been told about the Qibla symbol of unity and are about to pass the theme of unity in diversity, in Nature and in the social laws of human society.

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

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

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

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

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

God’s sovereignty over this world and His active control of its affairs stem from His grace attributes. He is “the Merciful, the Compassionate.”
May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 
وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 
(36:17) and our duty is no more than to clearly convey the Message.”
That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

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

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

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

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'anYou may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.
Photo: Pixabay | Reference: | 12 | 3 | 4 |
Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.

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

In order to augment and add more explanation as already provided, additional input has been interjected from following sources: 
  • Towards Understanding the Quran
  • Tafsir Ibn Khatir
  • Muhammad Asad Translation
  • Javed Ahmad Ghamidi / Al Mawrid
  • Al-Quran, Yusuf Ali Translation
  • Verse by Verse Qur'an Study Circle
In addition, references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

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

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.

Saturday 29 May 2021

Severe Chastisement awaits for those who conceal what is revealed by Allah



History of religions is replete with incidents of scholars manipulating or even concealing the Divine Revelations for their worldly gains or even for a trifling gains. This was true even at the time of the advent of Islam when the Jews hid many revelations related to the coming of a final prophet, and is also true as of today wherein even Muslim scholars twist words of Qur'an so as to suit their own kind of Islam and create hatred and sow seeds of dissentions among the Muslim ranks. Even a section of Muslim scholars forbid believers not to even read the translation of Qur'an, what to talk of its tafsir/exegesis, and ask them to only heed to what part or verse of Qur'an they feel appropriate to be known to them.

The chosen verse from Qur'an, verse 174 of Surah 2. Al Baqarah (The Cow) contains a stern warning from Allah for all those who are engaged in this nefarious activity. Please read it carefully and look around for those who are misleading many believers who cannot read or understand Qur'an or cannot interpret it and fall prey to scholars indulged in this heinous crime:

اِنَّ الَّذِيۡنَ يَكۡتُمُوۡنَ مَآ اَنۡزَلَ اللّٰهُ مِنَ الۡکِتٰبِ وَ يَشۡتَرُوۡنَ بِهٖ ثَمَنًا قَلِيۡلًا ۙ اُولٰٓـئِكَ مَا يَاۡكُلُوۡنَ فِىۡ بُطُوۡنِهِمۡ اِلَّا النَّارَ وَلَا يُکَلِّمُهُمُ اللّٰهُ يَوۡمَ الۡقِيٰمَةِ وَلَا يُزَکِّيۡهِمۡ ۖۚ وَلَهُمۡ عَذَابٌ اَ لِيۡمٌ‏ 
(2:174) Those who conceal anything of the Book revealed by Allah and sell it away for a trifling gain are merely filling their bellies with Fire. Allah will neither address them on the Day of Resurrection, nor shall He pronounce them “pure”. A painful chastisement lies in store for them.

Tafsir Sayyid Abul Ala Maududi:
" Those who conceal anything of the Book revealed by Allah and sell it away for a trifling gain are merely filling their bellies with Fire. " . This means that the blame for the growth of whole new codes consisting of superstitions, perverted customs, and unjustifiable taboos lay squarely on the shoulders of those religious scholars who had knowledge of the Scriptures but failed to transmit their knowledge to the common people. Moreover, later, when erroneous practices began to spread among them they remained mute spectators of this drama. Indeed, some of them kept willfully silent about these matters thinking that their interests would be better served if the Scripture remained a sealed book and its injunctions were kept beyond the access of the common people.

" Allah will neither address them on the Day of Resurrection, nor shall He pronounce them “pure "  This is a refutation of the false claims made by their religious leaders and a clarification of the misconceptions regarding their positions and privileges which these leaders had been spreading among the common people. They spared no efforts to give the impression that they were sacred beings and that anyone who attached himself to them would necessarily earn God's forgiveness through their intercession. Here God is telling them that He takes no notice of people who are unworthy to intercede for themselves, let alone able to intercede for others.

Allah also says:
(2:159) Those who conceal anything of the clear teachings and true guidance which We have sent down even though We have made them clear in Our Book, Allah curses such people and so do all the cursers.

The biggest failure of the Jews was that they kept the teachings contained in the Book of God confined to a limited class of people, the rabbis and professional theologians, instead of spreading them. They did not allow this knowledge to filter through even to the Jewish masses let alone the non-Jewish peoples of the world. Later, when errors and corruptions spread among them owing to widespread ignorance the Jewish theologians made no serious effort to root them out. Moreover, in order to maintain their hold on the Jewish masses they lent their tacit approval to every corrupting deviation from the true faith that gained currency.

The Muslims are being admonished to refrain from this kind of behaviour. The nation which has been charged with the guidance of the entire world is duty-bound to do its utmost to radiate true guidance, rather than keep it under lock and key as a miser hoards his money. 

The concealing of Divine commandments and revelation is negation of the covenant Allah has taken from Jews:

(3:187) And recall when Allah took a covenant from those who were given the Book: 'You shall explain it to men and not hide it.132 Then they cast the Book behind their backs, and sold it away for a trivial gain. Evil indeed is their bargain.

And this holds good even for Muslims scholars of today who are misleading believers by concealing what should be know.

Tafsir Ibn-Kathir
Meaning the Jews who concealed their Book's descriptions of Muhammad , all of which testify to his truth as a Messenger and a Prophet. They concealed this information so that they would not lose authority and the position that they had with the Arabs, where they would bring them gifts, and honor them. The cursed Jews feared that if they announced what they know about Muhammad , then the people would abandon them and follow him. So they hid the truth so that they may retain the little that they were getting, and they sold their souls for this little profit. They preferred the little that they gained over guidance and following the truth, believing in the Messenger and having faith in what Allah was sent him with. Therefore, they have profited failure and loss in this life and the Hereafter.

As for this world, Allah made the truth about His Messenger known anyway, by the clear signs and the unequivocal proofs. Thereafter, those whom the Jews feared would follow the Prophet , believed in him and followed him anyway, and so they became his supporters against them. Thus, the Jews earned anger on top of the wrath that they already had earned before, and Allah criticized them again many times in His Book. For instance, Allah said in this Ayah (2:174 above):

(Verily, those who conceal what Allah has sent down of the Book, and purchase a small gain therewith (of worldly things).) meaning, the joys and delights of this earthly life. Allah said: (...they eat into their bellies nothing but fire,) meaning, whatever they eat in return for hiding the truth, will turn into a raging fire in their stomachs on the Day of Resurrection.
Similarly, Allah said: (Verily, those who unjustly eat up the property of orphans, they eat up only fire into their bellies, and they will be burnt in the blazing Fire!) (4:10)
Also, reported in an authentic Hadith is that Allah's Messenger said:(Those who eat or drink in golden or silver plates are filling their stomachs with the fire of Jahannam (Hell).)

Allah said: (Allah will not speak to them on the Day of Resurrection, nor purify them, and theirs will be a painful torment.)

This is because Allah is furious with them for concealing the truth. They thus deserve Allah's anger, so Allah will not look at them or purify them, meaning that He will not praise them but will cause them to taste a severe torment. Then, Allah said about them:

(Those are they who have purchased error for guidance.)

Hence, they opposed the guidance, that is, not announcing the Prophet's description they find in their Books, the news about his prophecy and the good news of his coming which the previous Prophets proclaimed, as well as following and believing in him. Instead, they preferred misguidance by denying him, rejecting him and concealing his descriptions that were mentioned in their Books.

Yusuf Ali  Explanation
"They eat nothing but fire into their bellies" is a literal translation that produces an effect of rude inelegance which is not in the Arabic words. Even in the matter of food and drinks, the mission of Islam is to avoid the extremes of lawlessness on the one hand and extreme formalism on the other. It has laid down a few simple and very reasonable rules. Their infraction causes loss of health or physical powers in any case. But if there is further a spirit of subjective rebellion or fraud - passing off in the name of religion something which is far from the purpose - the consequences become also moral and spiritual. Then it becomes a sin against Faith and Spirit. Continuing the physical simile, we actually swallow fire into ourselves. Imagine the torments which we should have if we swallowed fire into our physical body! They would be infinitely worse in our spiritual state, and they would go on to the Day of Resurrection, when we shall be deprived even of the words which the Judge speaks to a reasonable culprit, and we shall certainly not win His Grace and Mercy.

Those entitled to curse: i.e., angels and mankind: the cursed ones will deprive themselves of the protection of God and of the angels, who are the Powers of God, and of the good wishes of mankind, because by contumaciously rejecting Faith, they not only sin against God but are false to their own manhood, which God created in the "best of moulds" (Q xcv. 4). The terrible curses denounced in the Old Testament are set out in Deut. xxviii. 15-68. There is one difference. Here it is for the deliberate rejection of Faith, a theological term for the denying of our higher nature. There it is for a breach of the lease part of the ceremonial Law. (Explanation of verse 159 quoted above)

Javed Ahmad Ghamidi Explanation:
If a person is able to gain all the wealth of this world by selling his faith, then even this is in fact meager wealth that he has gained.

The fact that the Almighty will not speak to them means that He will not speak to them with fondness and affection. For centuries, the Jews were honoured by God by conversing to Him through their prophets. This entailed that they should have treasured the word of God and should have spread it far and wide. However, the attitude they adopted entails that they should be deprived of the privilege to converse with God on the Day of Judgement.

Qur'an Wiki:
The Jews created considerable controversy around the Qur’ānic pronouncements on permissible and forbidden food and drink. Elsewhere, the Qur’ān informs us of other types of meat that had been forbidden to the Jews but which Muslims were allowed to eat: “To those who followed the Jewish faith did We forbid all animals that have claws; and We forbade them the fat of both oxen and sheep, except that which is in their backs and entrails or what is mixed with their bones.” (6: 146) All these are lawful to Muslims.

The verses may be directed at people of earlier Scriptures, Jews and Christians, but the condemnation applies in the widest possible sense. All those who deliberately and systematically suppress the truth, especially religious truth, or manipulate it for power or worldly gains of any kind, stand condemned by God, and are doomed to incur His wrath and a stern punishment in the hereafter. Even if they were to gain this whole world for such suppression, it remains a paltry price when compared with what they lose of God’s pleasure and His reward in the life to come.
 
They “eat nothing but fire in their bellies.” Here we have a description that is in perfect harmony with the scene being portrayed. Their gain for suppressing the truth is nothing but fire in their bellies. Indeed they are portrayed eating fire. Yet the description is factual. When they are in hell, the fire makes their clothes and their food. As an additional disgrace and humiliation, they are totally ignored in the life to come. Their isolation is given a very graphic description in the text: “God will not speak to them on the Day of Resurrection, nor will He purify them. A grievous suffering awaits them.”

When someone hides the truth and knowledge. Abdullah ibn Mubarak said, إذا كتم العالم علمه ابتلي : إما بموت القلب أو ينسى أو يتبع السلطان "When a scholar hides his knowledge, he will be tested - either with the death of his heart, or he will forget [his knowledge] or he will follow the Rulers [i.e. he will become amongst the scholars of the government."
"...and Allah will not speak to them..." Ibn Kathir writes, "This is because Allah is furious with them for concealing the truth. They thus deserve Allah's anger, so Allah will not look at them or purify them, meaning that He will not praise them but will cause them to taste a severe torment."

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

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

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'anYou 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

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.

Friday 23 October 2020

Our Lord, Grant us Good of Both Worlds


One of the most offered invocations of believers around the world is the 201st verse of the Surah 2. Al Baqarah (The Cow). In fact it is also the most remembered by heart invocation, in which a believer not only begs for the best of the both worlds, but also seek protection from the chastisement of the raging fire of the Hell.

Allah encourages calling Him in supplication after remembering Him, because this will make it more likely that the supplication will be accepted. But Allah does not like those who only supplicate to Him about the affairs of this life, while ignoring the affairs of the Hereafter. Therefore the following supplication / invocation guides the believers how to ask blessings of Allah:

وَمِنۡهُمۡ مَّنۡ يَّقُوۡلُ رَبَّنَآ اٰتِنَا فِى الدُّنۡيَا حَسَنَةً وَّفِى الۡاٰخِرَةِ حَسَنَةً وَّ قِنَا عَذَابَ النَّارِ‏ 
(2:201) There are others who say: “Our Lord, grant us what is good in this world and what is good in the World to Come, and protect us from the chastisement of the Fire.

Ibn Kathir explains this verse as under linking various related events:

Sa`id bin Jubayr said that Ibn `Abbas said, "Some Bedouins used to come to the standing area (`Arafat) and supplicate saying, `O Allah! Make it a rainy year, a fertile year and a year of good child bearing.' They would not mention any of the affairs of the Hereafter.

Such people are least liked by Allah, Who says: (But of mankind there are some who say: "Our Lord! Give us (Your bounties) in this world!'' and for such there will be no portion in the Hereafter.) meaning, they have no share in the Hereafter. This criticism serves to discourage other people from imitating those mentioned.

At the same time Allah praises those who ask for the affairs of both this life and the Hereafter. He said:(And of them there are some who say: "Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!'')

The supplication mentioned and praised in the Ayah includes all good aspects of this life and seeks refuge from all types of evil. The good of this life concerns every material request of well-being, spacious dwelling, pleasing mates, sufficient provision, beneficial knowledge, good profession or deeds, comfortable means of transportation and good praise, all of which the scholars of Tafsir have mentioned regarding this subject. All of these are but a part of the good that is sought in this life. As for the good of the Hereafter, the best of this includes acquiring Paradise, which also means acquiring safety from the greatest horror at the gathering place. It also refers to being questioned lightly and the other favors in the Hereafter.

As for acquiring safety from the Fire, it includes being directed to what leads to this good end in this world, such as avoiding the prohibitions, sins of all kinds and doubtful matters.

Al-Qasim bin `Abdur-Rahman said, "Whoever is gifted with a grateful heart, a remembering tongue and a patient body, will have been endowed with a good deed in this life, a good deed in the Hereafter and saved from the torment of the Fire.''

This is why the Sunnah encourages reciting this Du`a' (i.e., in the Ayah about gaining a good deed in this life and the Hereafter). Al-Bukhari reported that Anas bin Malik narrated that the Prophet used to say: (O Allah, our Lord! Give us that which is good in this life, that which is good in the Hereafter and save us from the torment of the Fire.)

Imam Ahmad reported that Anas said, "Allah's Messenger visited a Muslim man who had become as weak as a sick small bird. Allah's Messenger said to him, `Were you asking or supplicating to Allah about something' He said, `Yes. I used to say: O Allah! Whatever punishment you saved for me in the Hereafter, give it to me in this life.' Allah's Messenger said:(All praise is due to Allah! You cannot bear it -or stand it-. You should have said: (Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!))

The man began reciting this Du`a and he was cured.'' Muslim also recorded it.

Al-Hakim reported that Sa`id bin Jubayr said, "A man came to Ibn `Abbas and said, `I worked for some people and settled for a part of my compensation in return for their taking me to perform Hajj with them. Is this acceptable' Ibn `Abbas said, `You are among those whom Allah described: (For them there will be allotted a share for what they have earned. And Allah is swift at reckoning.)

Al-Hakim then commented; "This Hadith is authentic according to the criteria of the Two Shaykhs (Al-Bukhari and Muslim) although they did not record it."

Please listen to tafsir / exegesis of this verse from famous Muslim scholar Mufti Menk:
So we must never only eye the virtues and goodness of this world alone, for there is life in the hereafter which will be eternal and never ending. Unless we also pray for the goodness in the Hereafter and also seek refuge form the fire of hell, we shall be doing extreme injustice to us. While supplicating and asking Allah for His blessings, therefore, we must include the good of the Hereafter and refuge from Hell. 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'anYou may also refer to our Reference Pages for knowing more about Islam and Qur'ān.
Photo | Reference: | 1 | 2
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
  • 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

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 20 October 2020

Charity: Who to Give?


Man is always finding excuses when it comes to spend or sacrifice in the name of Allah. Remember the anecdote in Surah al Baqarah (The Cow) when the Israelites were asked by Prophet Musa (Moses, peace be upon him) that they should sacrifice a cow to find a murderer of an innocent. And the reluctant  Israelites asked Prophet Moses umpteen number of questions as to how the cow should look like, its age, colour and its health. And it was after number of irritating and tiring questions did they finally agree to slaughter a cow.

Likewise, when it comes to charity, knowing fully well who is a deserving case for charity and Zakat, even believers want some concrete answers and guidelines to "facilitate" their decision to spend in the way of Allah. In fact such question arise in the minds of hypocrites and believers weak in faith who still love worldly wealth more than to spend it to please Allah. Here in this 215th verse of Surah 2. Al Baqarah, Allah responds to one such question:

يَسۡـئَلُوۡنَكَ مَاذَا يُنۡفِقُوۡنَ ؕ قُلۡ مَآ اَنۡفَقۡتُمۡ مِّنۡ خَيۡرٍ فَلِلۡوَالِدَيۡنِ وَالۡاَقۡرَبِيۡنَ وَالۡيَتٰمٰى وَالۡمَسٰكِيۡنِ وَابۡنِ السَّبِيۡلِ​ؕ وَمَا تَفۡعَلُوۡا مِنۡ خَيۡرٍ فَاِنَّ اللّٰهَ بِهٖ عَلِيۡمٌ‏ 
People ask you what they should spend. Say: “Whatever wealth you spend let it be for your parents and kinsmen, the orphans, the needy and the wayfarer; Allah is aware of whatever good you do.”

The implication is that why do they ask from God? It is their own people whom they are spending upon and their needs are also evident to them. So they should spend as much as they can according to the grit and courage they can muster in this regard. Whatever they spend is in the knowledge of God and He never forgets anything; hence He will fully reward them for this in the Hereafter.

Three questions arise in charity: (1) What shall we give? (2) to whom shall we give? and (3) how shall we give? The answer is here. Give anything that is good, useful, helpful, valuable. It may be property or money; it may be a helping hand; it may be advice; it may be a kind word; "whatever ye do that is good" is charity. On the other hand, if you throw away what is useless, there is no charity in it. Or if you give something with a harmful intent, e.g., a sword to a madman, or a drug or sweets or even money to someone whom you want to entrap or corrupt, it is no charity but a gift of damnation. To whom should you give? It may be tempting to earn the world's praise by a gift that will be talked about, but are you meeting the needs of those who have the first claim on you? If you are not, you are like a person who defrauds creditors: it is no charity. Every gift is judged by its unselfish character: the degree of need or claim is a factor which you should consider; if you disregard it, there is something selfish behind it. How should it be given? As in the sight of God; thus shuts out all pretence, show, and insincerity.

This simple verse then very clearly explains who to give charity to and how to spend in the way of Allah. May Allah help us understand Qur'an 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 Quran.
Photo | Reference: | 1 | 2 | 3 |
Reading the Holy Quran 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 Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:
  • The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [1]
  • The exegesis of the chapters of the Holy 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
  • 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

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 Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Monday 12 October 2020

The Utter Losers - Who?

In our worldly life, when someone breaks his promise, we really feel hurt and sometimes even show a sharp reaction to the violation of trust. But when it comes to making promises with the ultimate Creator of the universe, we feel no remorse or pain for having broken our covenant that we pledge to Allah. For we think the Hereafter is far too away and nothing is going to happen to us. We in fact do not look around and see the worldly fate of many upon whom wrath of Allah has fallen. There are ruins of many once great civilizations that speak the sorry stories of how the betrayed Allah, refused to honour their promises and perished forever.

In the 27th verse of Surah 2. Al Baqarah (The Cow), Allah explains the characteristics of the disbelievers and those who broke their promises, characteristics that greatly contradict the qualities of the believers. The covenant that these deviant people broke is Allah’s covenant with His creation, that is, to obey Him and avoid the sins that He prohibited. This covenant was reiterated in Allah’s Books and by the words of His Messengers. Ignoring this covenant constitutes breaking it. It was said that the ayah (2:27) is about the disbelievers and the hypocrites among the People of the Book.:

الَّذِيۡنَ يَنۡقُضُوۡنَ عَهۡدَ اللّٰهِ مِنۡۢ بَعۡدِ مِيۡثَاقِهٖ وَيَقۡطَعُوۡنَ مَآ اَمَرَ اللّٰهُ بِهٖۤ اَنۡ يُّوۡصَلَ وَيُفۡسِدُوۡنَ فِى الۡاَرۡضِ​ؕ اُولٰٓـئِكَ هُمُ الۡخٰسِرُوۡنَ‏ 
(2:27) Those who break the covenant of Allah after its firm binding, and cut asunder what Allah has commanded to be joined, and spread mischief on earth. They are the utter losers.

In these three sentences the nature of transgression and the attitude of transgressors is fully defined. To debase the relationship between man and God, and between man and man necessarily leads to 'mischief'. Those who spread this 'mischief' on earth are transgressors.

The injunctions or ordinances issued by a sovereign to his servants and subjects are termed 'ahd " عهد " in Arabic since compliance with them becomes obligatory for the latter. 'Ahd has been used here in this sense. The 'ahd referred to signifies God's eternal command that all human beings are obliged to render their service, obedience and worship to Him alone. 'After its binding' refers to the promise made by mankind to remain faithful to the injunctions of God at the time of Adam's creation. (For details see verse 7: 172)

That is, the transgressors strike their blows at those very relationships upon which the individual and collective well-being of mankind depends, and which God wants maintained on a sound basis. This small sentence is of great import as it embraces the whole of human morality and social life, and extends from relationships between individuals to those between nations. 'To cut asunder what Allah has commanded should he joined' does not merely signify the disruption of relationships between man and man; it forbids the establishment of all forms of human relationship except the right and permissible ones. For wrong and prohibited bonds between people have the same consequences as the disruption of the bonds of human relationship as such

Ibn Kathir explains that:
Allah said in Surat Ar-Ra`d (13:19-21)): (Shall he then, who knows that what has been revealed unto you (O Muhammad ) from your Lord is the truth, be like him who is blind But it is only the men of understanding that pay heed. Those who fulfill the covenant of Allah and break not the Mithaq (bond, treaty, covenant). And those who join that which Allah has commanded to be joined (i.e. they are good to their relatives and do not sever the bond of kinship), and fear their Lord, and dread the terrible reckoning.)

(And those who break the covenant of Allah, after its ratification, and sever that which Allah has commanded to be joined (i.e. they sever the bond of kinship and are not good to their relatives), and work mischief in the land, on them is the curse (i.e. they will be far away from Allah's mercy), and for them is the unhappy (evil) home (i.e. Hell).) (13:25)

The covenant that these deviant people broke is Allah's covenant with His creation, that is, to obey Him and avoid the sins that He prohibited. This covenant was reiterated in Allah's Books and by the words of His Messengers. Ignoring this covenant constitutes breaking it. It was said that the Ayah (2:27) is about the disbelievers and the hypocrites among the People of the Book. In this case, the covenant that they broke is the pledge that Allah took from them in the Tawrah to follow Muhammad when he is sent as a Prophet, and to believe in him, and in what he was sent with. Breaking Allah's covenant in this case occurred when the People of the Book rejected the Prophet after they knew the truth about him, and they hid this truth from people, even though they swore to Allah that they would do otherwise. Allah informed us that they threw the covenant behind their backs and sold it for a miserable price.

It was also reported that the Ayah (2:27) refers to all disbelievers, idol worshippers and hypocrites. Allah took their pledge to believe in His Oneness, showing them the signs that testify to His Lordship. He also took a covenant from them to obey His commands and refrain from His prohibitions, knowing that His Messengers would bring proofs and miracles that none among the creation could ever produce. These miracles testified to the truth of Allah's Messengers. The covenant was broken when the disbelievers denied what was proven to them to be authentic and rejected Allah's Prophets and Books, although they knew that they were the truth. This Tafsir was reported from Muqatil bin Hayyan, and it is very good. It is also the view that Az-Zamakhshari held.

Losers in this verse refers to whoever decreased his own share of Allah's mercy by disobeying Him, just as the merchant loses in his trade by sustaining capital loss. Such is the case with the hypocrite and the disbeliever who lose their share of the mercy that Allah has in store for His servants on the Day of Resurrection. And that is when the disbeliever and the hypocrite most desperately need Allah's mercy.''

Muhammad Asad Explanation:
The "bond with God" (conventionally translated as "God's covenant") apparently refers here to man's moral obligation to use his inborn gifts - intellectual as well as physical - in the way intended for them by God. The "establishment" of this bond arises from the faculty of reason which, if properly used, must lead man to a realization of his own weakness and dependence on a causative power and, thus, to a gradual cognition of God's will with reference to his own behaviour. This interpretation of the "bond with God" seems to be indicated by the fact that there is no mention of any specific "covenant" in either the preceding or the subsequent verses of the passage under consideration. The deliberate omission of any explanatory reference in this connection suggests that the expression "bond with God" stands for something that is rooted in the human situation as such, and can, therefore, be perceived instinctively as well as through conscious experience: namely, that innate relationship with God which makes Him "closer to man than his neck-vein" (50:16). For an explanation of the subsequent reference to "what God has bidden to be joined", see surah {13}.

To summaries the meaning of Ayat 27 we should know that it is essential for us to maintain the relationships which the Shari’ah has commanded us to keep intact, and that it is forbidden to break them. Indeed, religion itself signifies the divinely ordained laws which bind us to fulfill our obligations with regard to Allah (Huquq-Allah) and with regard to His servants (Huquq al-‘Ibad). According to this ayat, the fundamental cause of disorder in human society is the sundering of these relationships.

May Allah help us understand Qur'an 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 Quran.
Photo | Reference: | 1 | 2 | 3 | 4 |
Reading the Holy Quran 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 Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:
  • The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [1]
  • The exegesis of the chapters of the Holy 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
  • 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

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 Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Wednesday 18 March 2020

Scholars' Viewpoint: Last Two Verses of Surah Al Baqarah - The Cow


Sürah Al Baqarah - The Cow is said to have taken the longest t be revealed. It is generally believed that the essence of the entire Qur'an has been summed in the 286 verses of this Sürah.

The last two verses of Surah al-Baqarah, 285-286 are said to have great importance. These talk of the true belief of Prophets and Muslims and Believer's supplication.
( 285 )   The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers, [saying], "We make no distinction between any of His messengers." And they say, "We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination."
( 286 )   Allah does not charge a soul except [with that within] its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned. "Our Lord, do not impose blame upon us if we have forgotten or erred. Our Lord, and lay not upon us a burden like that which You laid upon those before us. Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our protector, so give us victory over the disbelieving people."
In fact, these last two verses are  the conclusion of the surah. It has been first of all explained that everything in this Universe is under the control of the Almighty; He shall take account of everything whether hidden or visible and punish and bless according to His law whomsoever He wills. It has subsequently been elaborated that whether anyone else believes or not, the Prophet (pbuh) and his followers firmly believe that this Book has been revealed by the Almighty. The surah ends with a prayer in which every word speaks of the tremendous responsibilities of this Book which the Jews and the Christians were unable to fulfill and which now have been passed on to the followers of this new religion.

The Holy Prophet (Peace be upon him) has been reported as saying that one who recites these two verses during the night, these will be sufficient for him.

We have already presented the detailed explanation of these two verses in the Section IV of the exegesis of the Sürah Al Baqarah. 

We now present the tafsir / exegesis of these two verses by Nouman Ali Khan, who, born to a Pakistani family, is an American Muslim speaker and Arabic instructor who founded the Bayyinah Institute for Arabic and Qur’anic Studies, after serving as an instructor of Arabic at Nassau Community College. He has been named one of the 500 most influential Muslims in the world by the Royal Islamic Strategic Studies Centre of Jordan.
Disclaimer: The views expressed in the video above are that of the concerned scholar . We have shared these view as added information in better understanding of Islam. The reader may or may not agree with the view owing to their own perception. If any one 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.

For more Scholarly views and videos, please read our reference page: Scholars' Viewpoint on Important Issues Related to Islam.

You may also refer to our Reference Pages for knowing more about Islam and Quran.
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, Twitter, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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