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Showing posts with label Understanding Quran. Show all posts
Showing posts with label Understanding Quran. Show all posts

Saturday, 10 January 2026

Why there are so many verses in Al Qur’an that refer to rain as parable for life and death

Life and death is the unavoidable combination of life for every living thing or being which is born is bound to decay or die in a stipulated timeframe as Divinely scheduled. Since this an undeniable truth, man is cautioned time and again to ponder over one's life and its ultimate end so that one keeps himself aligned to the Divine commandment of accountability and stern Divine justice on the Day of Judgement after their resurrection.

Since man is more attracted to imageries to understand any concept or idea, there are many a parable mentioned in Qur'an to attract exclusive human attention for these parables induce more interest in man to pay attention to rather than cold and dry facts of life.

Imagery is the use of descriptive language to create vivid mental pictures or sensory experiences (sight, sound, smell, taste, touch) in a reader's mind, making writing more immersive and engaging by appealing to the senses to evoke feelings and deeper understanding. It's a literary device that goes beyond just seeing, helping readers feel, hear, smell, or taste what's happening in a story or poem, drawing them into the atmosphere.

It is for this reason that there a re a number of parables wherein life and death is equated to the falling rain so that man understand his entire life cycle and remains cognizant of his actions, good or bad, that will be part of his dossier on the Day of Judgement as deciders for his eternal life.

In one of our recent posts "A deeply reflective verse of Al Qur’an that teaches man the entire cycle of human life  (39:21)" we mentioned rain which has been used as a parable for life and death of every living thing and being. But as we pondered more over this verse, we came across many more verses in Al Qur'an where the same parable has been used to warn man of his short span of life that will one day ultimately end up in his death. This post, thus, mentions all such verses and the lesson each carry.

Why the Qur’an Repeats This Parable in Different Places
Before we share other verses that have similar theme of rain as parable for life and death, let us understands why the same parable is repeated, though in different words, throughout Al Qur'an as understood by classical scholars like Ibn Kathīr, Rāzī, and Qurṭubī. These scholars are of the opinion that the repetitions are made for the reason that:
  • Humans forget easily and they are to be reminded time and again to keep their sights set on the right path.
  • Worldly success is misleading and often blinds insight which is delusional and satanic.
  • Visual metaphors penetrate hearts more than abstract ideas -as mentioned in the end of 39:21: “Indeed, in that are signs for people who reflect.” (39:21)
Let us now turn to the similarity of verses that present to same parable of rain with life cycle of mankind.

The Core Parable: Surah az-Zumar 39:21
First, let us recall 39:21, then compare it with its closest parallels:

Do you not see that Allah sends down water from the sky and channels it into springs in the earth? Then He brings forth crops of varying colors; then they dry up and you see them turning yellow; then He makes them debris. Indeed in that is a reminder for people of understanding.”

Although we have explained in detail the parable mentioned in the 21st verse of Surah Az Zumar, here is just in point form the key themes of the verse: (1) Divine control, that is Life → growth → beauty → decay, (2) Worldly success is temporary, and (3) Reflection (تذكير) for people of intellect.

Now let us see several Qur’anic verses that are directly comparable to the parable in 39:21, both in imagery and message. Together they form a coherent Qur’anic pattern about the temporary nature of worldly life and Divine control over growth and decay.

Closest Comparable Verses in the Qur’an
  • Surah al-Kahf (18:45) — The Most Direct Parallel
    • The verse: And present to them the example of the life of this world: it is like rain which We send down from the sky, and the vegetation of the earth mingles with it, but then it becomes dry stalks, scattered by the winds.”
    • Why it matches 39:21:(1) Same rain, its affect on vegetation and on going destruction sequence, as related to man throughout his life span, (2) Explicitly called a parable (مثل), and (3) Same conclusion: worldly life is fleeting
    • The difference between 39:21 and 18:45 is that: (1) 18:45 emphasizes illusion and sudden loss, while (2) 39:21 emphasizes reflection and Divine wisdom
    • In nutshell, 18:45 means Worldly life looks attractive but does not last, Material success is fleeting, like plants after rain, Attachment to dunya leads to loss and True permanence belongs to Allah alone.
  • Surah Yūnus (10:24) — Worldly Deception
    • The Verse: “The example of worldly life is like rain We send down from the sky, and the plants of the earth absorb it… until the earth has taken on its adornment and is beautified… then Our command comes to it by night or day, and We make it as if it had not flourished yesterday.”
    • Link to 39:21: (1) Same natural cycle, (2) Highlights human arrogance at the peak of success, (3) Sudden reversal by Divine command
    • The Focus is on Human self-delusion and False sense of permanence.
  • Surah al-Ḥadīd (57:20) — The Most Comprehensive Summary
    • The Verse: “Know that the life of this world is play, amusement, adornment, boasting, and competition in wealth and children — like rain whose growth pleases the farmers, then it dries and turns yellow, then becomes debris.” - Same yellowing - the debris imagery as 39:21
    • Why this is powerful: (1) Combines psychology and nature, (2) Explains why people are deceived
    • This verse also adds (1) Moral diagnosis of human behavior, and (2) Clear contrast with the Hereafter
  • Surah al-A‘lā (87:16–17) — Conclusion of the Parable
    • This verse gives the verdict that 39:21 invites the reader to reach through reflection.
    • But you prefer the worldly life, while the Hereafter is better and more lasting.”
How These Verses Work Together
The above explanation and correlation with 39:21 correlates other verses and give out  lessons for us as given below:
  • 39:21 Reflection & Divine wisdom
  • 18:45 Sudden loss
  • 10:24 Human arrogance
  • 57:20 Psychological trap
  • 87:16–17 Final judgment
Together, they form a complete worldview.

Relevance Today
These parables speak powerfully to warn an of his short life span and the little time at his disposal to adopt a life which will be beneficial to him in the life of the hereafter. The lure and glare of amusement, sin and merry making will be left here, but the impact they had had on man's life will follow him on the Day of Judgement.

The Qur’an is saying: What you see in nature is what will happen to power, wealth, and life itself.

Final Reflection
The 21st verse of Surah Az Zumar is part of a family of Qur’anic parables. But it is unique in ending with: “a reminder for people of understanding.” Which means that not everyone benefits from Divine cautions and warnings - rather only reflective hearts awaken. Remember, what rain does to crops, time does to worldly life, and only the mindful prepare for what comes after.
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.

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

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.

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.
  • The above comparison is a personal reflection for academic purpose. Readers are free to agree or disagree with what has been written. However, it is requested that in case of disagreement, please leave your point of view in the comment box at the end of the post.
  • The comparison is given in point form which easily explain our viewpoint. However, those want a deeper reflection, may ponder over information available on the social media.
You may also refer to our exclusive reference page: Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.

For more Selected Subjects, please refer to our reference page: Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects and 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 | Reference: | Prosomal reflections | ChatGPT | Google |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān 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 addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

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

    If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

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

    Sunday, 19 June 2022

    Understanding Al Qur'an (Quick Reference to Specific Subjects): Repentance and Forgiveness

    No man is born perfect. Even if someone follows his religion diligently, yet he is prone to making mistakes, hurting others or committing sins, even advertently or inadvertently). Yet our Creator is ready to forgive us if we repent our mistake or crime and beseech His infinite mercifulness for forgiveness. Al Qur'an is replete with guiding supplications and invocations for believers. Therefore we must remember Allah instantly if we sin and ask for His forgiveness. Allah promises that even the size of sins of a believer is the weight of a mountain, if he sincerely repents and ask for forgiveness, He will forgive him. But this leverage is available only till angel of death starts knocking at his door.

    We in our series of posts on Understanding Al Qur'an (Quick Reference to Specific Subjects) we will focus on importance of repentance and forgiveness and quote references and even explanation of some of the verses for better understanding and hurrying up for Allah's mercy.

    Repentance and Forgiveness

    Please read our two previous posts as a premise to Repentance and Forgiveness:
    The word(s) "repentance" appears 34 time(s) in 34 verse(s) and  The word(s) "forgiveness" appears 76 time(s) in 74 verse(s) in Quran (in Abdullah Yusuf Ali translation). Herein under are some of the reference. We shall keep adding to this listing for complete reference on the subject in time.:
    Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the 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.

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

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

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

    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, 16 October 2020

    Quran was revealed for people with understanding to reflect over its verses

    The religious scriptures are normally revered and read all over the world - but very few really strive to understand the wisdom contained therein. Like all religious scriptures, Qur'ān too was reveled for people with understanding to ponder over its verses and derive lessons for their benefit and to find the Divine Wisdom contained therein.

    Allah says in the 29the verse of Sürah Ṣād " ص‎ " -The Letter Ṣād:

    كِتٰبٌ اَنۡزَلۡنٰهُ اِلَيۡكَ مُبٰرَكٌ لِّيَدَّبَّرُوۡۤا اٰيٰتِهٖ وَلِيَتَذَكَّرَ اُولُوا الۡاَلۡبَابِ‏ 
    "This is the Blessed Book that We have revealed to you, (O Muhammad), that people with understanding may reflect over its verses and those with understanding derive a lesson."

    The Quran has been called a blessed Book in the sense that it is highly useful for man. It gives him the best guidance to improve and reform his life. By following it he has only to gain and nothing to lose.

    Revelation is not a mere chance or haphazard thing. It is a real blessing-among the greatest that Allah has bestowed on man. By meditation on it in an earnest spirit man may learn of himself, and his relation to nature around him and to Allah the Author of all. Men of understanding may, by its help, resolve all genuine doubts that there may be in their minds, and learn the true lessons of spiritual life.

    The dilemma of the Muslims of late has been to recite the Qur'ān and then wrap it and place it in the highest shelf of the house. While many read its translation or those who know Arabic automatically understand its meaning, very few strive to understand the Divine Wisdom contained in it and benefit from it. In fact Qur'ān should be read just like we read any text book and prepare for the examination. We pay extra care while reading our text book so as not to lose marks when the exam comes. And when we do not understand a subject, we read it over again and again and even consult those who better understand the subject, so as not to fail.

    If we are so careful and particular about our exams, why aren't we concerned about the far bigger exam, or should I say mother of all exams that will confront us in the Hereafter? To be prepared for that exam, we need to ponder over each word of the Qur'ān and try to find the hidden Divine Wisdom. Unless we do that, we shall never be able to find the true guidance that Qur'ān contains. Like difficult subjects, there are many verses that are hard to understand and when confronted with such verses, we leave them and move on for we do not fear the exam for which this Qur'ān is set to prepare us for. So read it again and again and try to relate it to the reference to the context. And if still you do not understand, ask a scholar to make things easier for you.
    The knowledge in interpretation of the Quran is limitless, and each commentator can find out some points about a verse, and there are still many points that have not been known. And it is one of the miraculous aspects of the Quran; that every individual may understand its points based on his/her conditions of time and place. That is why in Quranic interpretations there is always space for growth in understanding the meanings. Hence, do not stick to one interpretation and try to read and listen to different commentaries. Then you can compare them to each other, and at some points, with the help of Allah, you might find some new points about specific verses. [1]
    Allah tells us to refer to people of wisdom and knowledge and ask them our questions if we cannot reach the answers by ourselves. With regards to Quranic questions, reading or listening to different interpretations of the Quran can be a great help. Different Qur'ān interpreters have discovered different points about the meanings of Quranic verses.

    For better understanding the Quran, one must read it without any bias or prejudice for Allah tells us that the Quran is a book of guidance (2:2) and asks those who read it not to read their desires into it (3:7).
    Those who come to the Qur’an looking to affirm their beliefs that Islam promotes violence will take fragments of verses out of context and leave with that impression. Those who come to the Quran to look for proof that it is OK to do drugs will take one verse and not look at the Quran holistically.
    But those who come to the Quran free from bias and with open hearts and minds, they will find guidance. In the beginning of every chapter of the Quran, save one, you will find mercy. You will find that justice is fundamental (4:135). And you will find that peace is the cornerstone of the Qur’an. You will find tolerance is a necessity (2:256). You will find that equality is a given (4:2). And in all this and more you will find guidance in the Quran.
    We at Islam: My Ultimate Decision have embarked upon an effort to offer exegesis / tafsir of each chapter of Qur'ān, verse by verse, by four to five eminent Muslim scholars and exegetes so that our readers can better understand each verse easily. Please refer to our reference page: 114 Chapters (Surahs) of Holy Quran for better understanding of Divine Wisdom. 
    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 | References: | 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.

    Tuesday, 29 October 2019

    Most Comprehensive Quranic Verse which is Essence of the Entire Islamic Teachings


    The Holy Qur'an was revealed unto Prophet Muhammad (peace be upon him) as the last of the Divine Scriptures, after the Psalms, Torah and Injeel (Bible), for the reformation and guidance of the mankind till the end of this world. Every word of the Qur'an carries in itself a commandment from Allah to guide the man and the mankind to the ultimate truth that would lead to his salvation on the Day of Judgement. Those who are lucky, find the truth and are blessed by none other than Allah. But those who have their eyes closed from reading the truth, or their ears muffed from hearing the truth, will be in utter loss when they will be presented before their Creator.

    Although we have been sharing the translation and exegesis of the each chapter of Qur'an in our posts, we have also been sharing selected verses which carry important commandments and guidance so that ma does not deviate from the eternal truth. This post today is one of such posts and is very important as it very comprehensively presents the essence of the entire Islamic teachings contained in the Qur'an, condensed in but a few words.

    In fact, in this brief sentence Allah has enjoined three most important virtues on which alone depends the establishment of a sound and healthy society, along with three most disliked acts or vices that create chaos, confusion and moral degeneration and oppression of the society and the mankind.

    بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 
    "In the name of Allah, the Most Gracious, the Most Merciful"

    اِنَّ اللّٰهَ يَاۡمُرُ بِالۡعَدۡلِ وَالۡاِحۡسَانِ وَاِيۡتَآىـئِ ذِى الۡقُرۡبٰى وَيَنۡهٰى عَنِ الۡفَحۡشَآءِ وَالۡمُنۡكَرِ وَالۡبَغۡىِ​ۚ يَعِظُكُمۡ لَعَلَّكُمۡ تَذَكَّرُوۡنَ‏ 
    ( 90 )   Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded.
    The verse above is the 90th verse of Surah 16. An Nahl of the Holy Qur'an which has three distinct segments:
    • The Three most Advised Virtues
    • The Three most Disliked Vices
    • And a Severe Admonishment from Allah
    Let us now take each portion one by one and see how these form the essence of entire Islamic teachings:

    The Three Most Advised Virtues:
    اِنَّ اللّٰهَ يَاۡمُرُ بِالۡعَدۡلِ وَالۡاِحۡسَانِ وَاِيۡتَآىـئِ ذِى الۡقُرۡبٰى

    The first of the three virtues is the Adl or Justice. Yousaf Ali in his exegesis of the Quran and this verse, describes justice as:
    Justice is a comprehensive term, and may include all the virtues of cold philosophy. But religion asks for something warmer and more human, the doing of good deeds even where perhaps they are not strictly demanded by justice, such as returning good for ill, or obliging those who in worldly language "have no claim" on you; and of course a fortiori the fulfilling of the claims of those whose claims are recognized in social life. Similarly the opposites are to be avoided; everything that is recognized as shameful, and everything that is really unjust, and any inward rebellion against Allah's Law or our own conscience in its most sensitive form. 
    According to Sayyid Abul Ala Maududi,  justice has two aspects.
    To make such arrangements as may enable everyone to get one’s due rights without stint. Justice does not, however, mean equal distribution of rights, for that would be absolutely unnatural. In fact, justice means equitable dispensation of rights which in certain cases may mean equality. For example, all citizens should have equal rights of citizenship but in other cases equality in rights would be injustice. For instance, equality in social status and rights between parents and their children will obviously be wrong. Likewise those who render services of superior and inferior types cannot be equal in regard to wages and salaries. What Allah enjoins is that the full rights of everyone should be honestly rendered whether those be moral, social, economic legal or political in accordance with what one justly deserves.
    The second thing enjoined is ihsan which has no equivalent in English. This means to be good, generous, sympathetic, tolerant, forgiving, polite, cooperative, selfless, etc. In collective life this is even more important than justice; for justice is the foundation of a sound society but ihsan is its perfection. On the one hand, justice protects society from bitterness and violation of rights. On the other hand, ihsan makes it sweet and joyful and worth living. It is obvious that no society can flourish if every individual insists on exacting his pound of flesh. At best such a society might be free from conflict but there cannot be love, gratitude, generosity, sacrifice, sincerity, sympathy and such humane qualities as produce sweetness in life and develop high values.

    The third thing which has been enjoined is good treatment towards one’s relatives which in fact is a specific form of ihsan. It means that one should not only treat his relatives well, share their sorrows and pleasures and help them within lawful limits but should also share his wealth with them according to his means and the need of each relative. This enjoins on everyone who possesses ample means to acknowledge the share of his deserving relatives along with the rights of his own person and family. The divine law holds every well to do person in a family to be responsible for fulfilling the needs of all his needy kith and kin. The law considers it a great evil that one person should enjoy the pleasures of life while his own kith and kin are starving. As it considers the family to be an important part of society, it lays down that the first right of needy individuals is on its well t -do members and then on the others. Likewise it is the first duty of the well to do members of the family to fulfill the needs of their own near relatives and then those of others. The Prophet (peace be upon him) has emphasized this fact in many traditions, according to which a person owes rights to his parents, his wife and children, his brothers and sisters, other relatives, etc. in accordance with the nearness of their relationships. On the basis of this fundamental principle, Umar made it obligatory on the first cousins of an orphan to support him. In the case of another orphan he declared that if he had no first cousins he would have made it obligatory on distant cousins to support him. Just imagine the happy condition of the society every unit of which supports its every needy individual in this way. Most surely that society will become high and pure economically, socially and morally.

    The Three Most Detested Vices:
    In contrast to the above mentioned three virtues, Allah prohibits three vices which ruin individuals and the society as a whole. In fact the moral degradation of society, communities and even nations is due to disregard of the three virtues discussed above and freely adoption of flowing three vices:

    وَيَنۡهٰى عَنِ الۡفَحۡشَآءِ وَالۡمُنۡكَرِ وَالۡبَغۡىِ​ۚ

    (1) The Arabic word fahsha applies to all those things that are immodest, immoral or obscene or nasty or dirty or vulgar, not fit to be seen or heard, because they offend against recognized standards of propriety or good taste, e.g. adultery, fornication, homosexuality, nakedness, nudity, theft, robbery, drinking, gambling, begging, abusive language and the like. Likewise it is indecent to indulge in giving publicity to any of these evils and to spread them, e.g. false propaganda, calumny, publicity of crimes, indecent stories, dramas, films, naked pictures, public appearance of womenfolk with indecent makeup, free mixing of sexes, dancing and the like.

    (2) Munkar applies to all those evils which have always been universally regarded as evils and have been forbidden by all divine systems of law. Al-munkar translated as 'evil deeds', denotes the word or deed the unlawfulness or impermissible of which is agreed upon by the well-recognized authentic exponents of the Shariah of Islam. Therefore, no side can be regarded as 'munkar' in their Ijtihad-based differences and, as for the word: 'Al-munkar', it includes all sins whether outward or inward, done practically or committed morally. 

    (3) Baghy applies to those vices that transgress the proper limits of decency and violate the rights of others, whether those of the Creator or His creation.  It is translated as 'transgression' is to cross the limit. The sense is that of injustice and excess. At this place, though the sense of the word: Al-munkar (evil deeds) is inclusive of both Al-Fahsha' (shameful acts) and Al-Baghy (transgression), but Al-Fahsha' has been picked out as a separate entry, and made to appear first as well, because of its extreme evil and abomination. And the word: Al-Baghy has been taken up separately because its fallout is contagious. It affects others. Sometimes this transgression reaches the outer limits of mutual hostility, even armed confrontation, or it could go still further and cause inter- national disorder. 

    According to a saying of the Holy Prophet (peace be upon him), there is no sin, except injustice, the retaliation against which and the punishment for which comes so quickly. From this we learn that the ultimate severe punishment for injustice due in the Hereafter has to come anyway, however, much before that happens, Allah punishes the perpetrators of injustice in this mortal world as well - even though, he may fail to realize that the punishment he received was for a particular injustice commit- ted by him and that Allah Tams has promised to help the victim of injustice. 

    The six commands, imperative and prohibitive, given in this verse are - if pondered upon - an elixir for the perfect prosperity of man's individual and collective life. May Allah bless us all with the ability of following them.

    Having given out three virtues to be adopted and three vices to be shunned and prevented at all costs, Allah's warns:
     يَعِظُكُمۡ لَعَلَّكُمۡ تَذَكَّرُوۡنَ‏ 
    "He admonishes you that perhaps you will be reminded."
    So beware of the vices that are more attractive and lucrative than the difficult virtues to be adopted. For it is always the tough going on a thorny path that the salvation lies at the end.

    You may also refer to our following sites for knowing more about Islam and Quran:
    Photo | References: | 1 | 2

    Refer to our post: Understanding Islam for many questions that are generally asked and their answers as given out right in the Qur'an, and through various authentic hadiths of the Prophet Muhammad (peace be upon him) and by prominent scholars.

    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.

    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, 7 October 2019

    Understanding Islam: Responsibility of Man towards His Actions vs Doctrine of Substitutionary Atonement


    The Doctrine of Substitutionary Atonement is an important pillar of Christianity like the doctrine of Trinity. Substitutionary atonement, also called vicarious atonement, is the idea that Jesus died "for us." There is also a less technical use of the term "substitution" in discussion about atonement when it is used in "the sense that [Jesus, through his death,] did for us that which we can never do for ourselves". According to Collins English Dictionary, it is used to describe the redemption through Jesus' death and resurrection, to reconcile the world to himself, and also of the state of a person having been reconciled to God. [2]

    As explained in Wikipedia, a distinction has to be made between substitutionary atonement (Christ suffers for us), and penal substitution (Christ punished instead of us), which is a subset or particular type of substitutionary atonement. Care should be taken when one reads the language of substitution in, for example, patristic literature, not to assume any particular substitution model is being used but should, rather, check the context to see how the author was using the language.

    In simple words, the doctrine hinges on the fact that all Christians are absolved of their sins since Prophet Eesa (Jesus, peace be upon him) took over the responsibility of all the sins of Christians, thus absolving them of their sins and errors. It also means that a god died to absolve its people of the sins, for as per Trinity, Prophet Jesus is part of the Three Gods.

    The details of this doctrine can be read in the Wikipedia [2]. However, Islam has a different view altogether about the responsibility of towards his actions, specially the sins. Not only that, the concept of a god dying is completely alien to teachings of Islam. In fact Muslims believes here is only One True God without any associates who is always presents before the begging and will be here forever even when this worldly empires come to an end. And it will be Only He and none else Who would decide who to reward, who to forgive and who to punish.  We have already written a detailed post on the Doctrine of Tawhid / Oneness of Allah in a separate post, which may be consulted for details.

    Talking specifically about the sins and the authority which can forgive the sins of man, please read the following verse from Surah 17. Al-Isra [verse 15], wherein the Divine commandant reads: 
    "Whoever is guided is only guided for [the benefit of] his soul. And whoever errs only errs against it. And no bearer of burdens will bear the burden of another. And never would We punish until We sent a messenger."
    This is to impress that if a person adopts the right way, he does not do any favor to God or His Messenger or a reformer but he himself gets its benefits. On the other hand, if a person deviates from the right way, he can do no harm to God or His Messenger or a reformer, for they desire only to protect men from wrong ways and guide him on to the right way, and not for any selfish ends. Therefore, the right course for a wise man is to adopt the righteous way when it becomes distinct to him what is truth and what is falsehood. On the other hand, if he rejects truth because of his prejudices and self interest, he will be his own enemy and not a well wisher.

    The Quran has laid great stress on the doctrine of personal responsibility at several places, for one cannot follow the right way scrupulously without understanding fully its implication. It means that, everyone is solely responsible for his moral conduct and is accountable to God as an individual in his own person and no other person can share the burden of responsibility with him. As an instance, we take the case of a particular action or a particular way of conduct in which a generation or a community of a large number of people had collaborated. When the people will assemble before Allah on the Day of Judgment, their collective action will be analyzed so as to lay the burden of its responsibility on each and every person who had been conducive to it, and rewarded or punished in accordance with it. Neither will a person be punished for the part another had played in its performance nor shall the burden of the sin of one individual be laid on the shoulders of another. This doctrine has been emphasized over and over again so that a wise man should not act in imitation of another or justify his own conduct by similar deeds of others. If a particular person feels the sense of his own responsibility, he will act in such a way as to come out successful on the Day of Judgment, regardless of what the others do.

    This is another doctrine which has been impressed on the minds by the Quran in different ways. This is to emphasize the basic importance that a Messenger has in the dispensation of divine justice because this is determined in the light of the message brought by him. This will be employed as an argument in favor of or against the concerned people. Otherwise the infliction of punishment on the people would be unjust for in that case they could argue that they should not be punished as the knowledge of the righteous way had not been conveyed to them. But after the message had been conveyed to a particular people, and they had rejected it, there would be left no excuse for them.

    It is an irony that instead of accepting the message some people are misled by reading verses like this and they ask such absurd questions: What will be the position of those, who might not have received the message of any Prophet? The wise course for such persons would have been to ask themselves what their own position will be on the Day of Judgment, because they themselves had received the message. As regards to other people, Allah knows best who has received the message, and when, how and to what extent and what attitude a certain person adopted towards it. In short, Allah alone is aware of whether a particular person received the message in such a way as to fulfill the required condition for punishment. 

    The doctrine of personal responsibility is insisted on, and the basis of ethics is shown to be our own good or evil as furthering or obstructing our highest development. The doctrine of Substitutionary Atonement or the Vicarious Atonement is condemned. Salvation for the wicked cannot be attained by the punishment of the innocent. One man cannot bear the burden of another: that would be unjust. Every man must bear his own personal responsibility. But Allah never visits His wrath on anyone until due warning is conveyed to him through an accredited messenger.

    A similar theme is projected in Surah 6. Al-An'am, verse 164:

    قُلۡ اَغَيۡرَ اللّٰهِ اَبۡغِىۡ رَبًّا وَّهُوَ رَبُّ كُلِّ شَىۡءٍ​ ؕ وَلَا تَكۡسِبُ كُلُّ نَـفۡسٍ اِلَّا عَلَيۡهَا​ۚ وَلَا تَزِرُ وَازِرَةٌ وِّزۡرَ اُخۡرٰى​ۚ ثُمَّ اِلٰى رَبِّكُمۡ مَّرۡجِعُكُمۡ فَيُنَبِّئُكُمۡ بِمَا كُنۡـتُمۡ فِيۡهِ تَخۡتَلِفُوۡنَ‏  

    "Say: 'Shall I seek someone other than Allah as Lord when He is the Lord of everything?' Everyone will bear the consequence of what he does, and no one shall bear the burden of another. Thereafter, your return will be to your Lord, whereupon He will let you know what you disagreed about."

    Since God is the Lord of the entire universe, how could anyone be His lord?  Or how can someone else, no matter how holy or revered he may be, could be equated with One True God (as the concept of Trinity in Christianity equates the son and the holy ghost with Father). Since the entire universe is yoked to obedience to God, man is an integral part of the universe, how can he reasonably, look for another lord in that area of his life in which he uses his own volition,ind judgement? Is it appropriate for him to move in diametrical opposition to the entire universe?

    There we Muslims believe that every person is responsible for whatever he does; and no one is responsible for the deeds of others. And that is what he will be accounted for his sins, errors, and the grave sin of shirk, the act of associating others at par with One True Allah.

    Please refer to our exclusive reference page: Understanding Tawḥīd in Islam - The Oneness of God to understand the concept in detail.

    For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'anYou may also refer to our Reference Page on Understanding Islam: Frequently asked Q&A.

    Photo | References| 1 | 2 | 3 | 4 |

    You may also refer to our following sites 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.

    Wednesday, 14 August 2019

    Understanding Islam: Why the Qur'an was not Revealed All at Once?


    The revelation of the Holy Qur'an took some 23 years to be raveled in full. The revelations in bits and pieces often irked the disbelievers / pagans of Makkah and they would ask the Prophet of Allah that why the Qur'an is raveled all in one go. While this  was oft asked question from the Prophet of Allah, the same is still being asked many non believers even today. And by the way had Quran been revealed in one go, the disbelievers would still had not been satisfied and had asked: "Why all at once? We have not been able to grasp it. It should have been better that it had been revealed in bits and pieces so that we could understand." But did they still grasp it or were just finding excuses not to accept the true message from God.

    It was for this very purpose and to answer their query that the Divine Answer came which is given in verses 32-33 of Surah Al Furqan, the 25th Chapter / Surah of the Holy Qur'an:

    بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 
    "In the name of Allah, the Most Gracious, the Most Merciful"

    وَقَالَ الَّذِيۡنَ كَفَرُوۡا لَوۡلَا نُزِّلَ عَلَيۡهِ الۡـقُرۡاٰنُ جُمۡلَةً وَّاحِدَةً​  ​ۛۚ كَذٰلِكَ ​ۛۚ لِنُثَبِّتَ بِهٖ فُـؤَادَكَ​ وَرَتَّلۡنٰهُ تَرۡتِيۡلًا‏ 
    ( 32 )   And those who disbelieve say, "Why was the Qur'an not revealed to him all at once?" Thus [it is] that We may strengthen thereby your heart. And We have spaced it distinctly.
    As the disbelievers of Makkah considered this objection to be very strong, they repeated it over and over again. The Quran also has cited it with its answer at several places. Their question implied: Had the Quran been really the Word of Allah, it would have been sent as a complete book all at once; for Allah has the knowledge of everything and every human affair. Thus it is obvious that nothing is being sent down from above; but this man himself fabricates all its themes or gets these from other people or other books.

    So that by it We may strengthen your heart and imbue it with courage. The words are comprehensive. This concise sentence contains the following explanation why the Quran was revealed piecemeal by degrees:
    • (1) So that the Prophet (peace be upon him) may commit it to memory perfectly and recite it to his people, who are illiterate, rather than present it in a written form.
    • (2) So that its teachings and messages may be impressed deeply on the minds.
    • (3) So that the way of life it teaches, may be followed with complete conviction, which would not be possible if all the commandments and the whole system of life had been sent down all at once.
    • (4) So that the hearts of the Prophet and his followers may be imbued with courage during the conflict between the truth and falsehood. This required that the divine guidance and messages of encouragement should be revealed as and when needed according to the practical situation. Obviously, this could not have been possible if these had been sent down all at once. 
    • (5) "Slow, well-arranged stages": though the stages were gradual, as the occasion demanded from time to time, in the course of twenty-three years, the whole emerged, when completed, as a well-arranged scheme of spiritual instruction
    This also showed that Allah had not left His Messenger alone amidst persecution to counter all sorts of resistance and opposition after appointing him to the mission, but He Himself was watching the struggle with concern and guiding His Prophet through every difficulty by direct communion in every critical situation.

    "And We have spaced it distinctly": This perhaps is the final answer that says it all. The verses have been "spaced distinctly" which allows not only memorizing the earlier verses correctly by the Prophet of Allah but also allow the breathing time for its correct understanding as lot of questions and queries arose after every revelation and Prophet of Allah had to satisfy each questioner so that no ambiguity was left. In some cases, the supporting revelations were revealed to explain the earlier verses to make those more elaborate and understandable.

    Had the Qur'an been revealed all at once, it would have been difficult for the Muslims who had lived all their lives under a different set and traditions of the days of ignorance. They had been slave to traditions and culture which were at tangent to the teachings of Islam. In order to condition them for their new lives as Muslims, the commandants of prohibitions and  restrictions, the revelations were softer in the beginning and got tougher as the days went by. The transition from soft to harder commandments took a lot of time and Muslims started to understand the reason why of these commandments when they saw the Prophet of Allah himself living under same commandments. 

    And in the next verse, Allah further clarifies the spacing of revelations in distinctive intervals:


    وَلَا يَاۡتُوۡنَكَ بِمَثَلٍ اِلَّا جِئۡنٰكَ بِالۡحَـقِّ وَاَحۡسَنَ تَفۡسِيۡرًا ؕ‏ 

    (25:33) "(This was also done so that) whenever they put any strange question to you, We sent its right answer and explained the matter in the best manner."

    This is yet another point of wisdom of sending down the Quran by degrees. Allah did not intend to produce a book on guidance and spread its teachings through the agency of His Prophet (peace be upon him). Had it been so the disbelievers would have been justified in their objection as to why the Quran had not been sent down as a complete book all at once. The real object of the revelation of the Quran was that Allah intended to start a movement of faith, piety and righteousness to combat disbelief, ignorance and sin, and He had raised a Prophet to lead and guide the movement. Then, on the one hand, Allah had taken it upon Himself to send necessary instructions and guidance to the leader and his followers as and when needed, and on the other, He had also taken the responsibility to answer the objections and remove the doubts of opponents and give the right interpretation of things which they misunderstood. Thus the Quran was the collection of the different discourses that were being revealed by Allah; it was not merely meant to be a code of laws or of moral principles, but a Book, which was being sent down piecemeal to guide the movement in all its stages to suit its requirements on different occasions.

    Divine knowledge is a fathomless ocean. But glimpses of it can be obtained by any individuals sincerely searching for the Truth. Their progress will be in grades. If they ask questions, and answers are then furnished to them, they are more likely to apprehend the Truth, as they have already explored the part of the territory in which they are interested. In the same way, when concrete questions arise by the logic of events, and they are answered not only for the occasion, but from a general stand-point, the teaching has a far greater chance of penetrating the human intelligence and taking shape in practical conduct. And this is the usual way of instruction in the Qur'an.

    To sum the discussion, let me quote Fethullah Gülen who in one of his blog posts writes:
    The Qur'an was revealed in stages so that its audience could understand, internalize, and apply its prohibitions, commands, and reforms. Revelation came when the need for guidance arose, without discouraging or grinding down morale: warning and condemnation preceded prohibition, appeal and exhortation preceded command. For instance, alcohol and other intoxicating drinks were prohibited in three or four stages; female infanticide in two stages; uniting warring tribes and building up a close-knit society based on brotherhood, thus raising the collective consciousness, in several stages. These difficult reforms were not gestured at or expressed in slogans—they were achieved.
    Thus it could be said that had the revelations not spaced distinctly, it would not have allowed the teachings of Islam to mature, understood and implemented right from the heart as emotions cooled down and logic took over, which was must for Islam to rest on solid foundations.


    Photo | References: | 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.

    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.

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