Etiquettes of collective life

It has been emphasized many a times before in our posts that Islam is not only a mere religion, but it is a Deen - that it is a complete code of life. Besides guidance to walk on the straight path, a path that leads to the ultimate salvation, it also teaches man ethics and etiquettes to live a life by caring for others first than meeting one's own requirements and priorities. Islam also teaches man how his behaviour should be when he is in the company of elders and society or community as a whole.

The 11th verse of Surah 58. Al-Mujadila (The Pleading Woman) is one such Divine Commandment stressing upon the etiquettes of sitting in a gathering. Many scholars are also of the view that this etiquette should also be applied to our collective life in every sphere.

يٰۤاَيُّهَا الَّذِيۡنَ اٰمَنُوۡۤا اِذَا قِيۡلَ لَـكُمۡ تَفَسَّحُوۡا فِى الۡمَجٰلِسِ فَافۡسَحُوۡا يَفۡسَحِ اللّٰهُ لَـكُمۡ​ ۚ وَاِذَا قِيۡلَ انْشُزُوۡا فَانْشُزُوۡا يَرۡفَعِ اللّٰهُ الَّذِيۡنَ اٰمَنُوۡا مِنۡكُمۡ ۙ وَالَّذِيۡنَ اُوۡتُوا الۡعِلۡمَ دَرَجٰتٍ ​ؕ وَاللّٰهُ بِمَا تَعۡمَلُوۡنَ خَبِيۡرٌ‏ 

(58:11) Believers, when you are told: “Make room for one another in your assemblies,” then make room; Allah will bestow amplitude on you. And when it is said: “Rise up,” then rise up; Allah will raise to high ranks those of you who believe and are endowed with knowledge. Allah is well aware of all that you do.

The explanation of the abovesaid verse by one of the most competent Muslim scholars Ibn Kathir is very elaborate. For this very reason, it is not being shared here as readers may find this post to be very lengthy. Those interested to consult Ibn Kathir explanation may open the reference page: Ibn-Kathir Al-Qur'an Tafsir, Surah 58. Al-Mujadila . Ayah 11.

Muhammad Asad Explanation:

(O YOU who have attained faith! When you are told, "Make room for one another in your collective life") Lit., "in the assemblies (al-majalis)". Although it is frequently assumed that this refers to the assemblies held by the Prophet, when his followers would throng around him in their eagerness the better to hear what he had to say, or - more generally - to congregations in mosques, etc., in later times, I am (with Razi) of the opinion that the plural noun majalis is used here in a tropical or metaphorical sense, denoting the totality of men's social life. Taken in this sense, "making room for one another" implies the mutual providing of opportunities for a decent life to all - and especially to the needy or handicapped - members of the community. See also the next note.

(Do make room: [and in return,] God will make room for you [in His grace].) Commenting on this passage, Razi says: "This verse indicates that if one widens the means (abwab) of happiness and well-being of God's creatures ('ibad), God will widen for him all that is good in this life and in the hereafter. Hence, no reasonable person (al-'aqil) could ever restrict [the purport of] this verse to merely making room for one another in an [actual] assembly."

(And whenever you are told, "Rise up [for a good deed]", do rise up;) The interpretation implied in the words "for a good deed" interpolated by me above is analogous to that offered by most of the classical commentators, and most explicitly by Tabari; in the words of Qatadah (ibid.), "Whenever you are called upon to do a good deed, respond to this call."

([and] God will exalt by [many] degrees those of you who have attained to faith and, [above all,] such as have been vouchsafed [true] knowledge:) Cf. the saying of the Prophet: "The superiority of a learned man ('alim) over a [mere] worshipper ('abid) is like the superiority of the moon on the night when it is full over all other stars" (Ibn Hanbal, Abu Da'ud, Tirmidhi, Nasa'i, Ibn Majah and Darimi).

Explaining the meaning of the abose said verse, Sayyid Abul Ala Maududi is of the opinion:

This has been explained in the Introduction to the Surah above. Some commentators regard this Command as restricted to the assemblies of the Holy Prophet (upon whom be Allah's peace). But as pointed out by Imam Malik, the correct view is that this is a general instruction for the assemblies held by the Muslims. One of the rules of etiquette taught by Allah and His Messenger to the Muslims is that when they are sitting in an assembly and some more people arrive, they should have the courtesy to accommodate the new-comers and should squeeze in together as far as possible to make room for them to sit. The newcomers also should have the courtesy not to press in forcibly and make others rise up in order to take their place. In the Hadith Hadrat 'Abdullah bin 'Umar and Hadrat Abu Hurairah have reported that the Holy Prophet said: Nobody should make another person rise up so as to take his place, but you should yourself make room for others. " (Musnad Ahmad Bukhari Muslim). And Hadrat `Abdullah bin `Amr bin 'As reports that the Holy Prophet said: "It is not lawful for a person that he should forcibly press in between two men except by their leave." (Musnad Ahmad, Abu Da 'ud, Tirmidhi).

'Abdur Rahman bin Zaid bin Aslam stated that the people used to prolong their sitting in the Holy Prophet's assemblies and tried to sit till the end. This caused him inconvenience and discomfort as well as hindrance in his daily chores. At this Allah sent down this Command, teaching the people the etiquette: `When you are told to rise up froth the assembly, you should rise up and disperse." (Ibn Jarir, Ibn Kathir). 

"You should not think that if in the Holy Prophet's assembly, you had to sit a little farther away from him for the sake of making room for others, you would be reduced in rank or if you were asked to rise up and disperse from the assembly, you were disgraced. The real means of exaltation of ranks is faith and knowledge, and not an opportunity to sit nearest to the Holy Prophet (upon whom be Allah's peace) in his assembly and sit the longest. If a person happened to sit nearer to him, it does not mean that he became exalted in rank, for the high ranks belong only to those who have attained the wealth of knowledge and faith. Likewise, the person who prolonged his sitting with the Holy Prophet only to cause him inconvenience and discomfort, in fact, displayed a lack of good manners. His sitting near him for a long; time will not exalt him in rank in any way. Far higher and exalted in rank in the sight of Allah is he who attained to taste faith and knowledge and imbibed the morals that should belong to a believer. 

Yusuf Ali Explanation: 

Even when a great man or a Leader comes into an Assembly, we are not to press forward without discipline, as it causes inconvenience to him and detriment to public business. Nor are we to shut out other people who have equal rights to be in the Assembly. We must spread out, for Allah's earth is spacious, and so are our opportunities.

"Rise up" here may imply: 'when the Assembly is dismissed, do not loiter about'.

Faith makes all people equal in the Kingdom of Allah, as regards the essentials of citizenship in the Kingdom. But there is leadership, and rank and degree, joined with greater or less responsibility, and that depends on true knowledge and insight.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

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

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

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

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

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

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

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

Follow @IslamUltimate

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

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Do not be in haste to pray against yourself

Man is always in haste to take a decision, no matter how faulty it may be, but for the time being it may look good to him. Sometimes, even man prays for his death when confronted with difficult situation or is passing through difficult times and does not see a way out. He takes such decisions since he is unaware of what benefits him and what causes him harm, impulsive, unable to control his reactions even when they bring about evil consequences.

The 11th verse from Surah 17. Al-Israa (The Night Journey) selected today for our series of posts: Selected verses from Qur'an, points towards this hasty attitude of man and cautions him to supplicate good for him, not evil, for that time may be time of acceptance of one's prayers and he harms him for asking something bad for him:

وَيَدۡعُ الۡاِنۡسَانُ بِالشَّرِّ دُعَآءَهٗ بِالۡخَيۡرِ​ ؕ وَكَانَ الۡاِنۡسَانُ عَجُوۡلًا‏ 

(17:11) Man invokes evil instead of goodness for he is very hasty and impatient.

Although this is an answer to the foolish demands of the disbelievers of Makkah who repeatedly demanded from the Holy Prophet to bring about that torment with which he threatened them, it is as applicable to many of us as it was to them. It is closely connected with the preceding verse, as if to say, "O foolish people instead of asking goodness you demand the torment: can't you realize the sufferings of the community which is visited by God's torment?"

It also contains a subtle warning to those Muslims who prayed for punishment for those disbelievers who persecuted them and rejected the Message obdurately; there were still among those disbelievers many such people who afterwards embraced Islam and became its standard bearers in the world. That is wiry Allah says, "Man does so because he is very hasty and impatient; " He prays to Allah for all such things as are the immediate need of the time, though often subsequent experience shows that if Allah had granted his prayer, it would have been very harmful to him.

Tafsir Ibn-Kathir: (Man's Haste and Prayers against Himself) 

Allah tells us about man's haste and how he sometimes prays against himself or his children or his wealth, praying for something bad to happen for them, or for them to die or be destroyed, invoking curses, etc. If Allah were to answer his prayer, he would be destroyed because of it, as Allah says:

(And were Allah to hasten for mankind the evil...) [10:11] 

This is how it was interpreted by Ibn `Abbas, Mujahid and Qatadah. We have already discussed the Hadith: (Do not pray against yourselves or your wealth, for that might coincide with a time when Allah answers prayers.) What makes the son of Adam do that is his anxiety and haste. 

Allah says: (And man is ever hasty.) Salman Al-Farisi and Ibn `Abbas mentioned the story of Adam, when he wanted to get up before his soul reached his feet. When his soul was breathed into him, it entered his body from his head downwards. When it reached his brain he sneezed, and said, "Al-Hamdu Lillah'' (praise be to Allah), and Allah said, "May your Lord have mercy on you, O Adam.' When it reached his eyes, he opened them, and when it reached his body and limbs, he started to stare at them in wonder. He wanted to get up before it reached his feet, but he could not. He said, "O Lord, make it happen before night comes.'

Muhammad Asad Explanation:

Cf. {Surah 2 Al Baqarah (The Cow):216} - "it may well be that you hate a thing the while it is good for you, and it may well be that you love a thing the while it is bad for you: and God knows, whereas you do not know": in other words, divine guidance is the only objective criterion as to what is good and what is bad.

Yusuf Ali Explanation: 

Man in his ignorance or haste mistakes evil for good, and desires what he should not have. The wise and instructed soul has patience and does not put its own desires above the wisdom of Allah. He receives with contentment the favours of Allah, and prays to be rightly guided in his desires and petitions.

Javed Ahmad Ghamidi Explanation:

Since demanding a sign for punishment after hearing the warning of punishment from God is an extremely foolish thing and very destructive for those who demand it, for this reason, in the words of Imām Amīn Aḥsan Iṣlāḥī, these words are expressed with a ring of sorrow and in a general style by turning away from them. (Tadabbur-i Qur’ān, vol. 4, 487)

Tafsir Qur'an Wiki:

Those who do not follow the guidance of the Qur’ān are left to their own devices. But man is hasty, unaware of what benefits him and what causes him harm, impulsive, unable to control his reactions even when they bring about evil consequences:

“Yet man prays for evil as eagerly as he prays for good. Truly man is ever hasty.” (Verse 11)

He does not know the ultimate results. He may do something that is evil and precipitate its results unaware that these only bring about immense harm to himself; or he may be aware of such results but is unable to control himself. This is a long, long way away from the assured, calm and consistent guidance given in the Qur’ān. The two ways of Qur’ānic guidance and human desire are too widely divergent.

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

The purpose of sharing selected verses from Qur'an is to provide easy access to our readers verses that may come handy and useful in their day-to-day dealings and life. The above quoted verse should assist us in making the right kind of supplications for their farfetched benefits rather than looking for short term gains or otherwise. Sometimes hasty decisions turn to have disastrous results rather than coming out of a difficult time.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

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

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

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

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

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

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

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

Follow @IslamUltimate

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

Read More

Believers: Do not scoff, taunt or revile others with nicknames for others may be better than thine

The human heart is very sensitive because it gets hurt much too easily. We usually taunt others, though mostly in a lighter mood, yet we do not think how much hurt it may be on whom we are throwing a taunt. In recent times, Prank, a mischievous practical joke, has become very common without realizing the impact on the subject. April Fool jokes and sneers too fall into the same category and in many cases, fatalities have occurred due to the seriousness of the joke. 

Jokes apart, we are also very fond of scoffing, taunting and deriding others especially when we are in a power position and the subject is lower in status. Calling nicknames, especially derogatory nicknames, are not only hurting but also many a time infuse a strong rebuttal which often results in bad taste and quarrels. 

Mindful of the negative impact of such dirty games, Allah strictly forbids scoffing, taunting or calling others by nicknames. This is to ensure a healthy society and establishment of brotherhood based on social justice and abiding by the etiquette as enunciated in the Qur'an and augmented by Sunnah and Hadith of Prophet Muhammad ﷺ. we share today the 11the verse of Surah Al Hujurat (The Private Chambers) in which both man and woman, individually and as a group, have been forbidden to hurl taunts on fellow northern and calling them with derogatory nicknames.

يٰۤاَيُّهَا الَّذِيۡنَ اٰمَنُوۡا لَا يَسۡخَرۡ قَوۡمٌ مِّنۡ قَوۡمٍ عَسٰٓى اَنۡ يَّكُوۡنُوۡا خَيۡرًا مِّنۡهُمۡ وَلَا نِسَآءٌ مِّنۡ نِّسَآءٍ عَسٰٓى اَنۡ يَّكُنَّ خَيۡرًا مِّنۡهُنَّ​ۚ وَلَا تَلۡمِزُوۡۤا اَنۡفُسَكُمۡ وَلَا تَنَابَزُوۡا بِالۡاَلۡقَابِ​ؕ بِئۡسَ الِاسۡمُ الۡفُسُوۡقُ بَعۡدَ الۡاِيۡمَانِ​ ۚ وَمَنۡ لَّمۡ يَتُبۡ فَاُولٰٓـئِكَ هُمُ الظّٰلِمُوۡنَ‏ 

(49:11) Believers, let not a group (of men) scoff at another group, it may well be that the latter (at whom they scoff) are better than they; nor let a group of women scoff at another group, it may well be that the latter are better than they. And do not taunt one another, nor revile one another by nicknames. It is an evil thing to gain notoriety for ungodliness after belief. Those who do not repent are indeed the wrong-doers.

In the preceding two verses after giving necessary instructions about the Muslim people's mutual fighting, the believers were made to realize that by virtue of the most sacred relationship of the faith they were brothers one to another, and they should fear God and try to keep their mutual relations right. Now, in the following two verses, they are being enjoined to avoid and shun those major evils which generally spoil the mutual relationships of the people in a society. Slandering and taunting the people and harboring suspicions and spying on others are, in fact, the evils that cause mutual enmities and then lead to grave mischief. In this connection, from the commandments that are being given in the following verses and the explanations of these found in the Hadith a detailed law of libel can be compiled. The western law pertaining to libel in this regard is so defective that a person who sues another under this law may well cause some loss to his own honor. The Islamic law, on the contrary, recognizes a basic honor for every person and gives nobody the right to attack it, no matter whether the attack is based on reality or not, and whether the person who has been attacked has a `reputation" of his own or not. Only the fact that a person has debased and humiliated the other person is enough to declare him a criminal unless, of course, it is proved. that the humiliation caused had legal grounds for it. 

Mocking does not only imply mocking with the tongue but it also includes mimicking somebody, making pointed references to him, laughing at his words, or his works, or his appearance, or his dress, or calling the people's attention to some defect or blemish in him so that others also may laugh at him. All this is included in mocking. What is actually forbidden is that one should make fun of and ridicule another, for under such ridiculing there always lie feelings of one's own superiority and the other's abasement and contempt, which are morally unworthy of a gentleman. Moreover, it hurts the other person, which causes mischief to spread in society. That is why it has been forbidden,

To make mention of the men and the women separately does not mean that it is lawful for the men to mock the women or the women to mock the men. The actual reason for making a separate mention of the two sexes is that Islam does not at all believe in mixed society. Ridiculing each other generally takes place in mixed gatherings and Islam does not permit that non-mahram males and females should meet in such gatherings and make fun of each other. Therefore, in a Muslim society it is inconceivable that the men would mock a woman, or the women would mock a man in an assembly.

The word lamz as used in the original is very comprehensive and applies to ridiculing, reviling, deriding, jeering, charging somebody or finding fault with him, and making him the target of reproach and blame by open or tacit references. As all such things also spoil mutual relationships and create bad blood in society, they have been forbidden. Instead of saying, “Do not taunt one another", it has been said "Do not taunt yourselves", which by itself shows that the one who uses taunting words for others, in fact, taunts his own self. Obviously, a person does not use invectives against others unless he himself is filled with evil feelings and is almost in a state of bursting like a volcano. Thus, tire one who nourishes such feelings has made his own self a nest of evils before he makes others a target, Then, when he taunts others, it means that he is inviting others to taunt him. It is a different matter that the other person may evade his attacks because of a gentle nature, but he himself has opened the door to mischief so that the other may treat him likewise.

( nor revile one another by nicknames) This Command requires that a person should not be called by a name or a title which may cause him humiliation, e.g. calling somebody a sinner or a hypocrite, or calling someone a lame or blind one, or one-eyed, or giving him a nickname containing a reference to some defect or blemish in him, or in his parents, or in his family, or calling a person a Jew or a Christian even after his conversion to Islam, or giving such a nickname to a person, or a family, or a community, or a group, which may bring condemnation or disgrace on it. Only those nicknames have been made an exception from this Command, which though apparently offensive, are not intended to condemn the persons concerned, but they rather serve as a mark of recognition for them. That is why the traditionists have allowed as permissible names like Suleman al-A`mash (the weak-eyed Suleman) and Wasil' al-Ahdab (the hunch-backed Wasil) among the reporters of the Hadith. If there are several men of the same name and a particular man among them may be recognized only by a particular title or nickname of his, the title or nickname can be used, even though the title by itself may be offensive. For instance, if there are several men called `Abdullah, and one of them is blind, he may be called Abdullah the blind, for his recognition. Likewise, those titles also are excluded from this Command, which though apparently offensive, are in fact, given out of love and the people who are called by those titles themselves approve them, like Abu Hurairah (father of the kitten) and Abu Turab (father of the dust).  

(It is an evil thing to gain notoriety for ungodliness after belief) That is, "It is very shameful for a believer that in spite of being a believer he should earn a name for using abusive language and for immodest behavior. If a disbeliever earns a reputation for himself for mocking the people, or taunting them, or for proposing evil and offensive titles for others, it may not be a good reputation from the point of view of humanity, but it at least goes well with his disbelief. But if a person, after affirming the Faith in Allah and His Messenger and the Hereafter, earns a reputation on account of these base qualities, it is simply regrettable.

Yusuf Ali Explanation: 

Mutual ridicule ceases to be fun when there is arrogance or selfishness or malice behind it. We may laugh with people, to share in the happiness of life: we must never laugh at people in contempt or ridicule. In many things they may be better than ourselves!

Defamation may consist in speaking ill of others by the spoken or written word, or in acting in such a way as to suggest a charge against some person whom we are not in a position to judge. A cutting, biting remark or taunt of sarcasm is included in the word lamaza. An offensive nickname may amount to defamation, but in any case, there is no point in using offensive nicknames, or names that suggest some real or fancied defect. They ill accord with the serious purpose which Muslims should have in life. For example, even if a man is lame, it is wrong to address him as "O lame one!" It causes him pain, and it is bad manners. So, in the case of the rude remark, "the black man".

Javed Ahmad Ghamidi Explanation:

(Believers! [It is the requisite of this brotherhood that] neither [your] men make fun of other men; it may well be that they are better than them) Ie., better with regard to faith and deeds whose true weight will become evident from the scale of justice that will be set up on the Day of Judgement. This scale will tell if any deed has a speck of weight or that of a mountain. Things which they regard as important will not have any weight on that scale. Thus, their claim to racial and tribal superiority will prove absolutely weightless on it.

(nor should your women make fun of other women) Though the words لَا يَسْخَرْ قَوْمٌ مِّنْ قَوْمٍ were sufficient, yet the Qur’ān has mentioned women too alongside men. What was the reason for this? Imām Amīn Aḥsan Iṣlāḥī writes:

… In the mention of both morality and immorality, the Qur’ān has specially mentioned women where they are emphatically urged to strive to gain high reward or to save them from some trial. Here is this second case. The evil from which men are stopped here is found if not more in women, then certainly not less than in men. Women who are conceited because they regard their family, lineage, financial situation or apparent looks to be superior, speak in very humiliating tones to women whom they regard inferior to themselves. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 7, 505)

(it may well be that they are better than them. And neither defame your own people) The actual word used is لَمْز which means to blame someone and mock someone while gesturing with the eyes. Such poisonous sentences portray the jealousy and arrogance of the speaker. They are meant to discourage people and dent their mutual relationships to such an extent that they end up hating one another and becoming enemies of each other. Through this word, the Almighty has directed attention of people to the fact that those who blame any of their brothers in the words of Amīn Aḥsan Iṣlāḥī aim their arrows at their own chests and thereby wound them (Tadabbur-i Qur’ān, vol. 7, 507).

(Nor give bad names to one another) Calling people by bad names is not a trivial wrongdoing. This attitude is generally adopted to humiliate someone or some nation to the ultimate extent. The reason for this is that such names are easily memorized and produce very permanent and far-reaching results. The bad taste created by them continues for generations, the essential consequence of which is that people seldom remain well-wishers of one another and national unity is torn apart.

([All these are wrongdoings and] after faith even the name of wrongdoing is evil.) This style signifies exaggeration. Imām Amīn Aḥsan Iṣlāḥī writes:

... It is like saying: الشريركأسمه (even the word naughty is bad, let alone the badness of being naughty). Even in our language we say: “Sir! Even the name of it stinks.” (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 7, 508)

Tafsir Qur'an Wiki:

The human society Islam establishes in the light of Qur'anic guidance operates a high standard of manners. Every individual in this society has his or her integrity, which may not be compromised. Indeed, it is part of the integrity of the whole community. To slander anyone is to slander oneself, because the whole community is a single entity and its integrity is one.

In this verse, the Qur'an again addresses the believers by their most beloved description, "Believers". It forbids that one group should deride another, be they men deriding other men, or women deriding other women. For how can they know whether or not the ones they deride enjoy a better status with God?

The way this order is expressed suggests that the apparent values that men or women may consider important may not be those that give people their real status. There are other values, which people may not know about. These are known to God who operates them in fairness. A rich man may deride a poor one. Similarly, those who are strong, enjoying good health, intelligence, children and support, may deride those who are less fortunate than themselves, such as those who are weak, handicapped, simple-minded, childless or orphans without support. A woman who sees herself as pretty, young, perfectly shaped, or rich may deride another for being ugly, old, misshaped, or poor. But none of these earthly values is of any importance as a criterion of high status. In God's sight, people are raised in rank on the basis of totally different values.

The Qur'an, however, does not stop at implying this, It works on the sentiment of brotherhood in faith, reminding the believers that they descend from a single soul. Whoever defames anyone actually defames all. Hence, the Qur'an says: "Neither shall you defame yourselves." (Verse 11) It should be mentioned that the word the Qur'an uses for defaming, talmizu, has a particular resonance that imparts a feeling that also has a physical effect.

Part of derision and defamation is to call others names that they dislike, or feel to be meant as ridicule. It is the right of a believer not to be called by a name that he or she dislikes, or feels to suggest disrespect. Moreover, Islamic standards require a believer not to call a brother or a sister by such a name that gives them pain. The Prophet changed the names or nicknames of some of his Companions because he felt, with his refined sense and compassionate heart, that they could bring ridicule or pain to the people concerned.

Having outlined the true values in God's measure, and appealed to feelings of brotherhood and of belonging to one soul, the surah now reaches out to the believers' sense of faith, warning them that they will lose this noble quality if they indulge in derision and ridicule: "Nor insult one another by [opprobrious] epithets. Ill-seeming is a name connoting wickedness [to be used of one] after he has believed." (Verse 11) To indulge in this is akin to renouncing faith after one has believed. The surah goes even further than this by threatening to consider this an act of wrongdoing, something that is often expressed in the Qur'an as being synonymous with associating partners with God. "Those who do not repent are indeed wrongdoers." (Verse 11) Thus, the surah establishes the rules for refined manners in a noble community.

Having explained the above said verse in detail, you may now listen to explanation of the Ayat by eminent Muslim scholar Nouman Ali Khan:

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

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

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

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

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

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

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

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

Follow @IslamUltimate

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

Read More

Believers !! Do Not Scoff or revile one another by nicknames (Important DOs and DON'Ts from Qur’an )

The man as individual and as part of a community has generally failed to establish an environ wherein everyone is respected with honour and dignity. We more often than not find people pointing fingers at others, even when their own character is blackened with sins and wrongdoings. Calling others with derogatory nicknames, scoffing others and using dirty slanders is but the norm. Even in lighter mood or in fun times, our tongues often slip and we use words that are usually fall under the downgraded categories.

Surah 49. Al Hujurat (The Private Apartments) is an exclusive chapter of Qur'an which deals with the social behaviour of the Muslims in a society with respect to other members of the community, even if not from Islam. The instructions contained in this chapter if adopted whole heartedly by the mankind, the very complexion of our outlook towards others would change and in the process the entire society would be reformed.

In our series of posts on Important DOs and DON'Ts from Qur'an, we share the 11th verse / ayat of  Surah 49. Al Hujurat (The Private Apartments) which commands believers (and even others from other religions, if they like to be reformed) which points towards two ills of the society: Scoffing and derogatory nicknames. In fact the preceding two verses after giving necessary instructions about the Muslim people's mutual fighting, the believers were made to realize that by virtue of the most sacred relationship of the faith they were brothers one to another, and they should fear God and try to keep their mutual relations right. Now, in the following two verses, they are being enjoined to avoid and shun those major evils which generally spoil the mutual relationships of the people in a society.  

يٰۤاَيُّهَا الَّذِيۡنَ اٰمَنُوۡا لَا يَسۡخَرۡ قَوۡمٌ مِّنۡ قَوۡمٍ عَسٰٓى اَنۡ يَّكُوۡنُوۡا خَيۡرًا مِّنۡهُمۡ وَلَا نِسَآءٌ مِّنۡ نِّسَآءٍ عَسٰٓى اَنۡ يَّكُنَّ خَيۡرًا مِّنۡهُنَّ​ۚ وَلَا تَلۡمِزُوۡۤا اَنۡفُسَكُمۡ وَلَا تَنَابَزُوۡا بِالۡاَلۡقَابِ​ؕ بِئۡسَ الِاسۡمُ الۡفُسُوۡقُ بَعۡدَ الۡاِيۡمَانِ​ ۚ وَمَنۡ لَّمۡ يَتُبۡ فَاُولٰٓـئِكَ هُمُ الظّٰلِمُوۡنَ‏

(49:11) Believers, let not a group (of men) scoff at another group, it may well be that the latter (at whom they scoff) are better than they; nor let a group of women scoff at another group, it may well be that the latter are better than they. And do not taunt one another, nor revile one another by nicknames. It is an evil thing to gain notoriety for ungodliness after belief. Those who do not repent are indeed the wrong-doers.

Slandering and taunting the people and harboring suspicions and spying on others are, in fact, the evils that cause mutual enmities and then lead to grave mischief. In this connection, from the commandments that are being given in the following verses and the explanations of these found in the Hadith a detailed law of libel can be compiled. The western law pertaining to libel in this regard is so defective that a person who sues another under this law may well cause some loss to his own honor. The Islamic law, on the contrary,, recognizes a basic honor for every person and gives nobody the right to attack it, no matter whether the attack is based on reality or not, and whether the person who has been attacked has a `reputation" of his own or not. Only the fact that a person has debased and humiliated the other person is enough to declare him a criminal unless, of course, it is proved. that the humiliation caused had a legal ground for it. 

Mocking does not only imply mocking with the tongue but it also includes mimicking somebody, making pointed references to him, laughing at his words, or his works, or his appearance, or his dress, or calling the people's attention to some defect or blemish in him so that others also may laugh at him. All this is included in mocking. What is actually forbidden is that one should make fun of and ridicule another, for under such ridiculing there always lie feelings of one's own superiority and the other's abasement and contempt, which are morally unworthy of a gentleman. Moreover, it hurts the other person, which causes mischief to spread in society. That is why it has been forbidden,

To make mention of the men and the women separately does not mean that it is lawful for the men to mock the women or the women to mock the men. The actual reason for making a separate mention of the two sexes is that Islam does not at all believe in mixed society. Ridiculing each other generally takes place in mixed gatherings and Islam does not permit that non-mahram males and females should meet in such gatherings and make fun of each other. Therefore, in a Muslim society it is inconceivable that the men would mock a woman, or the women would mock a man in an assembly.

The word lamz as used in the original is very comprehensive and applies to ridiculing, reviling, deriding, jeering, charging somebody or finding fault with him, and making him the target of reproach and blame by open or tacit references. As all such things also spoil mutual relationships and create bad blood in society, they have been forbidden. Instead of saying, “Do not taunt one another", it has been said "Do not taunt yourselves", which by itself shows that the one who uses taunting words for others, in fact, taunts his own self. Obviously, a person does not use invectives against others unless he himself is filled with evil feelings and is almost in a state of bursting like a volcano. Thus, tire one who nourishes such feelings has made his own self a nest of evils before he makes others a target, Then, when he taunts others, it means that he is inviting others to taunt him. It is a different matter that the other person may evade his attacks because of a gentle nature, but he himself has opened the door to mischief so that the other may treat him likewise.

" nor revile one another by nicknames " This Command requires that a person should not be called by a name or a title which may cause him humiliation, e.g. calling somebody a sinner or a hypocrite, or calling someone a lame or blind one, or one-eyed, or giving him a nickname containing a reference to some defect or blemish in him, or in his parents, or in his family, or calling a person a Jew or a Christian even after his conversion to Islam, or giving such a nickname to a person, or a family, or a community, or a group, which may bring condemnation or disgrace on it. Only those nicknames have been made an exception from this Command, which though apparently offensive, are not intended to condemn the persons concerned, but they rather serve as a mark of recognition for them. That is why the traditionists have allowed as permissible names like Suleman al-A`mash (the weak-eyed Suleman) and Wasil' al-Ahdab (the hunch-backed Wasil) among the reporters of the Hadith. If there are several men of the same name and a particular man among them may be recognized only by a particular title or nickname of his, the title or nickname can be used, even though the title by itself may be offensive. For instance, if there are several men called `Abdullah, and one of them is blind, he may be called Abdullah the blind, for his recognition. Likewise, those titles also are excluded from this Command, which though apparently offensive, are in fact, given out of love and the people who are called by those titles themselves approve them, like Abu Hurairah (father of the kitten) and Abu Turab (father of the dust). 

"It is very shameful for a believer that in spite of being a believer he should earn a name for using abusive language and for immodest behavior. If a disbeliever earns reputation for himself for mocking the people, or taunting them, or for proposing evil and offensive titles for others, it may not be a good reputation from the point of view of humanity, but it at least goes well with his disbelief. But if a person after affirming the Faith in Allah and His Messenger and the Hereafter earns reputation on account of these base qualities, it is simply regrettable.

What is forbidden is not conjecture as such but excessive conjecture and following every kind of conjecture, and the reason given is that some conjectures are sins. In order to understand this Command we should analyze and see what are the kinds of conjecture and what is the moral position of each.

One kind of conjecture is that which is morally approved and laudable, and desirable and praiseworthy from religious point of view, e.g. a good conjecture in respect of Allah and His Messenger and the believers and those people with whom one comes in common contact daily and concerning whom there may be no rational ground for having an evil conjecture.

The second kind of conjecture is that which one cannot do without in practical life, e.g. in a law court a judge has to consider the evidence placed before him and give his decision on the basis of the most probable conjecture, for he cannot have direct knowledge of the facts of the matter, and the opinion that is based on evidence is mostly based on the most probable conjecture and not on certainty. Likewise, in most cases when one or the other decision has to be taken, and the knowledge of the reality cannot possibly be attained, there is no way oat for men but to form an opinion on the basis of a conjecture.

The third kind of conjecture, which is although a suspicion, is permissible in nature, and it cannot be regarded as a sin. For instance, if there are clear signs and pointers in the character of a person (or persons), or in his dealings and conduct, on the basis of which he may not deserve to enjoy one's good conjecture, and there are rational grounds for having suspicions against him, the Shari `ah does not demand that one should behave like a simpleton and continue to have a good conjecture about him. The last limit of this lawful conjecture, however, is that one should conduct oneself cautiously in order to ward off any possible mischief from him; it is not right to take an action against him only on the basis of a conjecture.

The fourth kind of conjecture which is, in fact, a sin is that one should entertain a suspicion in respect of a person without any ground, or should start with suspicion in forming an opinion about others, or should entertain a suspicion about the people whose apparent conditions show that they are good and noble. Likewise, this also is a sin that when there is an equal chance of the evil and goodness in the word or deed of a person, one should regard it as only evil out of suspicion. For instance, if a gentleman while leaving a place of assembly picks up another one's shoes, instead of his own, and we form the opinion that he has done so with the intention of stealing the shoes, whereas this could be possible because of oversight as well, there is no reason for adopting the evil opinion instead of the good opinion except the suspicion.

This analysis makes it plain that conjecture by itself is not anything forbidden; rather in some cases and situations it is commendable, in some situations inevitable, in some permissible up to a certain extent and un-permissible beyond it, and in some cases absolutely unlawful. That is why it has not been enjoined that one should refrain from conjecture or suspicion altogether but what is enjoined is that one should refrain from much suspicion. Then, to make the intention of the Command explicit, it has been said that some conjectures are sinful. From this warning it follows automatically that whenever a person is forming an opinion on the basis of conjecture, or is about to take an action, he should examine the case and see whether the conjecture he is entertaining is not a sin, whether the conjecture is really necessary, whether there arc sound reasons for the conjecture, and whether the conduct one is adopting on the basis of the conjecture is permissible. Everyone who fears God will certainly take these precautions. To make one's conjecture free and independent of every such care and consideration is the pastime of only those people who are fearless of God and thoughtless of the accountability -of the Hereafter.

Yusuf Ali  Explanation: 

Mutual ridicule ceases to be fun when there is arrogance or selfishness or malice behind it. We may laugh with people, to share in the happiness of life: we must never laugh at people in contempt or ridicule. In many things they may be better than ourselves!

Defamation may consist in speaking ill of others by the spoken or written word, or in acting in such a way as to suggest a charge against some person whom we are not in a position to judge. A cutting, biting remark or taunt of sarcasm is included in the word lamaza. An offensive nickname may amount to defamation, but in any case there is no point in using offensive nicknames, or names that suggest some real or fancied defect. They ill accord with the serious purpose which Muslims should have in life. For example, even if a man is lame, it is wrong to address him as "O lame one!" It causes him pain, and it is bad manners. So in the case of the rude remark, "the black man".

Javed Ahmad Ghamidi Explanation:

( Believers! [It is the requisite of this brotherhood that] neither [your] men make fun of other men; it may well be that they are better than them ) Ie., better with regard to faith and deeds whose true weight will become evident from the scale of justice that will be set up on the Day of Judgement. This scale will tell if any deed has a speck of weight or that of a mountain. Things which they regarded as important will not have any weight on that scale. Thus their claim to racial and tribal superiority will prove absolutely weightless on it.

( nor should your women make fun of other women; )  Though the words لَا يَسْخَرْ قَوْمٌ مِّنْ قَوْمٍ were sufficient, yet the Qur’ān has mentioned women too alongside men. What was the reason for this? 

Imām Amīn Aḥsan Iṣlāḥī writes: … In the mention of both morality and immorality, the Qur’ān has specially mentioned women where they are emphatically urged to strive to gain high reward or to save them from some trial. Here it is this second case. The evil from which men are stopped here is found if not more in women then certainly not less than in men. Women who are conceited because they regard their family, lineage, financial situation or apparent looks to be superior, speak in very humiliating tones to women whom they regard inferior to themselves. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 7, 505)

( t may well be that they are better than them. And neither defame your own people )  The actual word used is لَمْز which means to blame someone and mock someone while gesturing with the eyes. Such poisonous sentences portray the jealousy and arrogance of the speaker. They are meant to discourage people and dent their mutual relationships to such an extent that they end up hating one another and becoming enemies of each other. Through this word, the Almighty has directed attention of people to the fact that those who blame any of their brothers in the words of Amīn Aḥsan Iṣlāḥī aim their arrows at their own chests and thereby wound them (Tadabbur-i Qur’ān, vol. 7, 507).

( nor give bad names to one another )  Calling people by bad names is not a trivial wrongdoing. This attitude is generally adopted to humiliate someone or some nation to the ultimate extent. The reason for this is that such names are easily memorized and produce very permanent and far-reaching results.The bad taste created by them continues for generations, the essential consequence of which is that people seldom remain well-wishers of one another and national unity is torn apart.

( [All these are wrongdoings and] after faith even the name of wrongdoing is evil. )  This style signifies exaggeration. 

Imām Amīn Aḥsan Iṣlāḥī writes: ... It is like saying: الشريركأسمه (even the word naughty is bad, let alone the badness of being naughty). Even in our language we say: “Sir! Even the name of it stinks.” (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 7, 508)

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

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the  Qur'ān. May Allah help us to be cordial and respectful to others and let at no time others feel hurt by the bad use of our tongues, and that we should never deride one another. May we 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. 

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 to make you accept it forcibly, And if you do not accept it, we shall not be seized in consequence of your disbelief, You will yourselves be answerable for your actions on Day of Resurrection.

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

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

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

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

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

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

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

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

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

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

Follow @IslamUltimate

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

Read More

The Filled Coffers - yet Man will be Empty Handed

At many a places man has been warned to be in loss, but man who is so absolved in his worldly pursuits never cares to listen to what is being said to him and what alarming bells are ringing around him. The men in loss are those who are so engrossed in amassing wealth that despite having dumped wealth that cannot even be counted, his lust for more never diminishes. But has man ever thought whether this wealth be of any avail to him when the final hours strike?

Qarun was a wealth man of ancient times and it is said the mere keys of his coffers were transported on seventy camels, yet he never cared for the poor and his greed for more made him arrogant and boastful. Then one day a calamity struck and all camels got buried in the sand and all his wealth disappeared. 

A few days back I saw a number of photos of the wealth left behind by a rich man. In his coffers the gold bars were stacked on shelves as biscuits are in any confectionary shop. Now that he has gone, his wealth is no avail to him. He went into the grave empty handed and will appear before God empty handed for he only amassed wealth and not virtues. Yet there is a living man today who has amassed so many cars that even he drives one car daily the present armada of cars will take twenty years to reach to the end.

Allah has warned such people and told them that have they ever thought what will his wealth avail him when he falls, that is when he died? We share the 11th verse of Surah 92. Al Layl (The Night) which cautions the wealthy and rich of same warning:

 وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ 

( 11 )   And what will his wealth avail him when he falls?

In other words it means that he has to die one day and leave behind in the world whatever he had amassed for his ease and enjoyment. If he did not earn and send forward something for the Hereafter, what would this wealth avail him? He will not take his palatial residence, his majestic conveyance, his property and wealth into the grave.

Yusuf Ali Explanation:
Wealth amassed in this world will be of no use at the Day of Final Judgment, nor will any material advantages of this life bring profit by themselves in the Hereafter. What will count will be a life of truth and righteousness, and of goodness to all the creatures of Allah.

So my dear sisters and brothers, take stock of your coffers and spend them in the name of Allah and make these spendings good loan to Allah so that when the hour of judgement comes, these loans come handy in your forgiveness. 

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

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

Photo | Reference: | 1 | 2 | 3 | 4 |

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.

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How Islam guides to ensure Sanctity of Interpersonal Relations

Mannerism and antiques of high standards is the hallmark of any society based on Islam. At many a place in Qur'an man has been advised to display a high standard of interpersonal relations and forbids slandering, backbiting or calling others with nicknames that are derogatory and aimed at to belittle someone. Surah Al Hujurat is one such surah of the Qur'an that advises believers not to commit acts that can hurt or cast low effects on someone's character and honour. 

We have already shared the 12th verse of the surah that relates to Backbiting and be Excessively Suspicious of others. This 11th verse of the same surah asks men and women not t scoff, taunt or revile others by nicknames. 

يٰۤاَيُّهَا الَّذِيۡنَ اٰمَنُوۡا لَا يَسۡخَرۡ قَوۡمٌ مِّنۡ قَوۡمٍ عَسٰٓى اَنۡ يَّكُوۡنُوۡا خَيۡرًا مِّنۡهُمۡ وَلَا نِسَآءٌ مِّنۡ نِّسَآءٍ عَسٰٓى اَنۡ يَّكُنَّ خَيۡرًا مِّنۡهُنَّ​ۚ وَلَا تَلۡمِزُوۡۤا اَنۡفُسَكُمۡ وَلَا تَنَابَزُوۡا بِالۡاَلۡقَابِ​ؕ بِئۡسَ الِاسۡمُ الۡفُسُوۡقُ بَعۡدَ الۡاِيۡمَانِ​ ۚ وَمَنۡ لَّمۡ يَتُبۡ فَاُولٰٓـئِكَ هُمُ الظّٰلِمُوۡنَ‏ 

(49:11) Believers, let not a group (of men) scoff at another group, it may well be that the latter (at whom they scoff) are better than they; nor let a group of women scoff at another group, it may well be that the latter are better than they. And do not taunt one another, nor revile one another by nicknames. It is an evil thing to gain notoriety for ungodliness after belief. Those who do not repent are indeed the wrong-doers.

Slandering and taunting the people and harboring suspicions and spying on others are, in fact, the evils that cause mutual enmities and then lead to grave mischief. In this connection, from the commandments that are being given in the following verses and the explanations of these found in the Hadith a detailed law of libel can be compiled. The western law pertaining to libel in this regard is so defective that a person who sues another under this law may well cause some loss to his own honor. The Islamic law, on the contrary, recognizes a basic honor for every person and gives nobody the right to attack it, no matter whether the attack is based on reality or not, and whether the person who has been attacked has a `reputation" of his own or not. Only the fact that a person has debased and humiliated the other person is enough to declare him a criminal unless, of course, it is proved. that the humiliation caused had legal grounds for it.

" .. let not a group (of men) scoff at another group, it may well be that the latter (at whom they scoff) are better than they " Mocking does not only imply mocking with the tongue but it also includes mimicking somebody, making pointed references to him, laughing at his words, or his works, or his appearance, or his dress, or calling the people's attention to some defect or blemish in him so that others also may laugh at him. All this is included in mocking. What is actually forbidden is that one should make fun of and ridicule another, for under such ridiculing there always lie feelings of one's own superiority and the other's abasement and contempt, which are morally unworthy of a gentleman. Moreover, it hurts the other person, which causes mischief to spread in society. That is why it has been forbidden,

To make mention of the men and the women separately does not mean that it is lawful for the men to mock the women or the women to mock the men. The actual reason for making a separate mention of the two sexes is that Islam does not at all believe in mixed society. Ridiculing each other generally takes place in mixed gatherings and Islam does not permit that non-mahram males and females should meet in such gatherings and make fun of each other. Therefore, in a Muslim society it is inconceivable that the men would mock a woman, or the women would mock a man in an assembly.

" And do not taunt one another " The word lamz as used in the original is very comprehensive and applies to ridiculing, reviling, deriding, jeering, charging somebody or finding fault with him, and making him the target of reproach and blame by open or tacit references. As all such things also spoil mutual relationships and create bad blood in society, they have been forbidden. Instead of saying, “Do not taunt one another", it has been said "Do not taunt yourselves", which by itself shows that the one who uses taunting words for others, in fact, taunts his own self. Obviously, a person does not use invectives against others unless he himself is filled with evil feelings and is almost in a state of bursting like a volcano. Thus, tire one who nourishes such feelings has made his own self a nest of evils before he makes others a target, Then, when he taunts others, it means that he is inviting others to taunt him. It is a different matter that the other person may evade his attacks because of a gentle nature, but he himself has opened the door to mischief so that the other may treat him likewise.

"nor revile one another by nicknames."  This Command requires that a person should not be called by a name or a title which may cause him humiliation, e.g. calling somebody a sinner or a hypocrite, or calling someone a lame or blind one, or one-eyed, or giving him a nickname containing a reference to some defect or blemish in him, or in his parents, or in his family, or calling a person a Jew or a Christian even after his conversion to Islam, or giving such a nickname to a person, or a family, or a community, or a group, which may bring condemnation or disgrace on it. Only those nicknames have been made an exception from this Command, which though apparently offensive, are not intended to condemn the people concerned, but they rather serve as a mark of recognition for them. That is why the traditionists have allowed as permissible names like Suleman al-A`mash (the weak-eyed Suleman) and Wasil' al-Ahdab (the hunch-backed Wasil) among the reporters of the Hadith. If there are several men of the same name and a particular man among them may be recognized only by a particular title or nickname of his, the title or nickname can be used, even though the title by itself may be offensive. For instance, if there are several men called `Abdullah, and one of them is blind, he may be called Abdullah the blind, for his recognition. Likewise, those titles also are excluded from this Command, which though apparently offensive, are in fact, given out of love and the people who are called by those titles themselves approve them, like Abu Hurairah (father of the kitten) and Abu Turab (father of the dust).  

" It is an evil thing to gain notoriety for ungodliness after belief." That is, "It is very shameful for a believer that in spite of being a believer he should earn a name for using abusive language and for immodest behavior. If a disbeliever earns a reputation for himself for mocking the people, or taunting them, or for proposing evil and offensive titles for others, it may not be a good reputation from the point of view of humanity, but it at least goes well with his disbelief. But if a person, after affirming the Faith in Allah and His Messenger and the Hereafter, earns a reputation on account of these base qualities, it is simply regrettable.

What is forbidden is not conjecture as such but excessive conjecture and following every kind of conjecture, and the reason given is that some conjectures are sins. In order to understand this Command, we should analyze and see what are the kinds of conjecture and what is the moral position of each.

• One kind of conjecture is that which is morally approved and laudable, and desirable and praiseworthy from religious point of view, e.g., a good conjecture in respect of Allah and His Messenger and the believers and those people with whom one comes in common contact daily and concerning whom there may be no rational ground for having an evil conjecture.
• The second kind of conjecture is that which one cannot do without in practical life, e.g., in a law court a judge has to consider the evidence placed before him and give his decision on the basis of the most probable conjecture, for he cannot have direct knowledge of the facts of the matter, and the opinion that is based on evidence is mostly based on the most probable conjecture and not on certainty. Likewise, in most cases when one or the other decision has to be taken, and the knowledge of the reality cannot possibly be attained, there is no way oat for men but to form an opinion on the basis of a conjecture.
• The third kind of conjecture, which is although a suspicion, is permissible in nature, and it cannot be regarded as a sin. For instance, if there are clear signs and pointers in the character of a person (or persons), or in his dealings and conduct, on the basis of which he may not deserve to enjoy one's good conjecture, and there are rational grounds for having suspicions against him, the Shari `ah does not demand that one should behave like a simpleton and continue to have a good conjecture about him. The last limit of this lawful conjecture, however, is that one should conduct oneself cautiously in order to ward off any possible mischief from him; it is not right to take an action against him only on the basis of a conjecture.
• The fourth kind of conjecture which is, in fact, a sin is that one should entertain a suspicion in respect of a person without any ground, or should start with suspicion in forming an opinion about others, or should entertain a suspicion about the people whose apparent conditions show that they are good and noble. Likewise, this also is a sin that when there is an equal chance of the evil and goodness in the word or deed of a person, one should regard it as only evil out of suspicion. For instance, if a gentleman while leaving a place of assembly picks up another one's shoes, instead of his own, and we form the opinion that he has done so with the intention of stealing the shoes, whereas this could be possible because of oversight as well, there is no reason for adopting the evil opinion instead of the good opinion except the suspicion.

This analysis makes it plain that conjecture by itself is not anything forbidden; rather in some cases and situations it is commendable, in some situations inevitable, in some permissible up to a certain extent and un-permissible beyond it, and in some cases absolutely unlawful. That is why it has not been enjoined that one should refrain from conjecture or suspicion altogether but what is enjoined is that one should refrain from much suspicion. Then, to make the intention of the Command explicit, it has been said that some conjectures are sinful. From this warning it follows automatically that whenever a person is forming an opinion on the basis of conjecture, or is about to take an action, he should examine the case and see whether the conjecture he is entertaining is not a sin, whether the conjecture is really necessary, whether there are sound reasons for the conjecture, and whether the conduct one is adopting on the basis of the conjecture is permissible. Everyone who fears God will certainly take these precautions. To make one's conjecture free and independent of every such care and consideration is the pastime of only those people who are fearless of God and thoughtless of the accountability -of the Hereafter.  

Tafsir Ibn-Kathir:  The Prohibition of mocking and ridiculing One Another

Allah the Exalted forbids scoffing at people, which implies humiliating and belittling them. In the Sahih, it is recorded that the Messenger of Allah said, (Arrogance is refusing the truth and belittling people.) 

And in another Version: (And despising people) It is forbidden to scoff at and belittle people, for the injured party could be more honored and dearer to Allah the Exalted than those who ridicule and belittle them. 

This is why Allah the Exalted said, (O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former. Nor let (some) women scoff at other women, it may be that the latter are better than the former.) thus, stating this prohibition for men and then women. 

The statement of Allah the Exalted, (Nor defame yourselves,) forbids defaming each other. He among men who is a slanderer, and a backbiter, is cursed and condemned as Allah states:

(Woe to every Humazah, Lumazah)(104:1) Hamz is defamation by action, while Lamz is by words. Allah the Exalted and Most Honored said,

(Hammaz (defaming), going about with slander.) (68:11) meaning, he belittles and defames people, transgressing and spreading slander among them, which is the Lamz that uses words as its tool. Allah's statement here,

(Nor defame yourselves,) just as He said in another Ayah, (Nor kill yourselves) (4:29), meaning, nor kill one another. 

`Abdullah bin `Abbas, Mujahid, Sa`id bin Jubayr, Qatadah and Muqatil bin Hayyan said that the Ayah, (Nor defame yourselves,) means, none of you should defame each other,' while, (nor insult one another by nicknames.) means, `you should not address people by nick names that people dislike.

' Imam Ahmad recorded that Abu Jabirah bin Ad-Dahhak said, "This Ayah was revealed about us, Banu Salamah; (nor insult one another by nicknames.) When the Messenger of Allah migrated to Al-Madinah, every man among us had two or three nicknames. When the Prophet called a man by one of these nicknames, people would say, `O Allah's Messenger! He hates that nickname.' Then this Ayah,

(nor insult one another by nicknames.) was revealed.' Abu Dawud also collected this Hadith. The statement of Allah the Exalted and Most Honored,

(Evil is the name of wickedness after faith), means, the names and descriptions of wickedness are evil; meaning, `to use the nicknames that were used by the people of Jahiliyyah, after you embraced Islam and understood it,'

(And whosoever does not repent,) means, from this sin,

(.. then such are indeed wrongdoers.)

Qur'an Wiki:

The human society Islam establishes in the light of Qur'anic guidance operates a high standard of manners. Every individual in this society has his or her integrity, which may not be compromised. Indeed, it is part of the integrity of the whole community. To slander anyone is to slander oneself, because the whole community is a single entity and its integrity is one.

In this verse, the Qur'an again addresses the believers by their most beloved description, "Believers". It forbids that one group should deride another, be they men deriding other men, or women deriding other women. For how can they know whether or not the ones they deride enjoy a better status with God?

The way this order is expressed suggests that the apparent values that men or women may consider important may not be those that give people their real status. There are other values which people may not know about. These are known to God who operates them in fairness. A rich man may deride a poor one. Similarly, those who are strong, enjoying good health, intelligence, children and support may deride those who are less fortunate than themselves, such as those who are weak, handicapped, simple-minded, childless or orphans without support. A woman who sees herself as pretty, young, perfectly shaped, or rich may deride another for being ugly, old, misshaped, or poor. But none of these earthly values is of any importance as a criterion of high status. In God's sight, people are raised in rank on the basis of totally different values.

The Qur'an, however, does not stop at implying this, It works on the sentiment of brotherhood in faith, reminding the believers that they descend from a single soul. Whoever defames anyone actually defames all. Hence, the Qur'an says: "Neither shall you defame yourselves." (Verse 11) It should be mentioned that the word the Qur'an uses for defaming, talmizu, has a particular resonance that imparts a feeling that also has a physical effect.

Part of derision and defamation is to call others names that they dislike, or feel to be meant as ridicule. It is the right of a believer not to be called by a name that he or she dislikes, or feels to suggest disrespect. Moreover, Islamic standards require a believer not to call a brother or a sister by such a name that gives them pain. The Prophet changed the names or nicknames of some of his Companions because he felt, with his refined sense and compassionate heart, that they could bring ridicule or pain to the people concerned.

Having outlined the true values in God's measure, and appealed to feelings of brotherhood and of belonging to one soul, the surah now reaches out to the believers' sense of faith, warning them that they will lose this noble quality if they indulge in derision and ridicule: "Nor insult one another by [opprobrious] epithets. Ill-seeming is a name connoting wickedness [to be used of one] after he has believed." (Verse 11) To indulge in this is akin to renouncing faith after one has believed. The surah goes even further than this by threatening to consider this an act of wrongdoing, something that is often expressed in the Qur'an as being synonymous with associating partners with God. "Those who do not repent are indeed wrongdoers." (Verse 11) Thus, the surah establishes the rules for refined manners in a noble community.

Yusuf Ali Explanation: 

Mutual ridicule ceases to be fun when there is arrogance or selfishness or malice behind it. We may laugh with people, to share in the happiness of life: we must never laugh at people in contempt or ridicule. In many things they may be better than ourselves!

Defamation may consist in speaking ill of others by the spoken or written word, or in acting in such a way as to suggest a charge against some person whom we are not in a position to judge. A cutting, biting remark or taunt of sarcasm is included in the word lamaza. An offensive nickname may amount to defamation, but in any case, there is no point in using offensive nicknames, or names that suggest some real or fancied defect. They ill accord with the serious purpose which Muslims should have in life. For example, even if a man is lame, it is wrong to address him as "O lame one!" It causes him pain, and it is bad manners. So, in the case of the rude remark, "the black man".

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

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

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

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

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

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

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

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

Follow @IslamUltimate

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

Read More