Qur'an contains the Divine Truth - though most people do not believe

In our series of posts on pointers towards Most People, who have disbelief despite the clear signs of existence of One True God, the sole creator of the Universe, we share the 17th verse of Surah 11. Hud, which is about Most people Who do not believe in Oneness of Allah and the last of the Divine scriptures, The Qur'an.

The verse shared herein under gives out a premise of people who did not believe in prophets right from day of Divine revelations to selected prophets and messengers so as to convey to them the truth that has been hidden from them from their tainted mindset based on following their ancestors. Even many people of the Books deny what the following prophets brought to them. This verse refers to the previous prophets and finally culminates saying that Qur'an contains the divine truth, yet many people do not believe it. However, there are many who have are finding the divine truth in Qur'an and embracing Islam in thousands across the globe.

اَفَمَنۡ کَانَ عَلٰی بَیِّنَۃٍ مِّنۡ رَّبِّہٖ وَ یَتۡلُوۡہُ شَاہِدٌ مِّنۡہُ وَ مِنۡ قَبۡلِہٖ کِتٰبُ مُوۡسٰۤی اِمَامًا وَّ رَحۡمَۃً ؕ اُولٰٓئِکَ یُؤۡمِنُوۡنَ بِہٖ ؕ وَ مَنۡ یَّکۡفُرۡ بِہٖ مِنَ الۡاَحۡزَابِ فَالنَّارُ مَوۡعِدُہٗ ۚ فَلَا تَکُ فِیۡ مِرۡیَۃٍ مِّنۡہُ ٭ اِنَّہُ الۡحَقُّ مِنۡ رَّبِّکَ وَ لٰکِنَّ اَکۡثَرَ النَّاسِ لَا یُؤۡمِنُوۡنَ

(11:17) Can it happen that he who takes his stand on clear evidence from his Lord, subsequently followed by a witness from Him (in his support), and prior to that the Book of Moses was revealed as a guide and a mercy, (would even he deny the truth in the manner of those who adore the life of this world)? Rather, such men are bound to believe in it. The Fire shall be the promised resort of the groups that disbelieve. So be in no doubt about it for this indeed is the truth from your Lord although most people do not believe.

(Can it happen that he who takes his stand on clear evidence from his Lord) This shows that even apart from revelation, there is ample evidence in man's own self, in the structure of the heavens and the earth, and in the order that prevails in the universe to prove that God is the only creator, master, lord and sovereign of the universe. The evidence referred to above also inclines man to believe that the present life will be followed by another one in which man will be required to render an account of his deeds and wherein he might be requited.

(Subsequently followed by a witness from Him (in his support)) The 'witness from Him' is the Qur'an. The testimony of the natural phenomena combined with that provided by man's own self had already created in man the disposition to affirm the truths mentioned earlier. All that was further reinforced by the Qur'an which came as reassurance that what he was predisposed to believe in was indeed true.

(And prior to that the Book of Moses was revealed as a guide and a mercy, (would even he deny the truth in the manner of those who adore the life of this world)? Rather, such men are bound to believe in it.) In the present context the verse means that those who are overly infatuated with the allurements of a worldly life will be inclined to reject the message of the Qur'an. Distinguishable from these are those who take full note of the testimony furnished by their own beings and by the structure and order prevailing in the universe in support of God's unity. This testimony was further reinforced by the heavenly books revealed before the Qur'an. How could such people close their eyes to such overwhelming testimony as this and join their voice with those of the unbelievers?

This verse clearly indicates that even before the Qur'an was revealed, the Prophet (peace be on him) had reached the stage of belief in the Unseen. We have seen in al-An'am (see 6: 75 ff.) the case of Abraham. Before being appointed a Prophet, Abraham (peace be on him) was led by a careful observation of the natural phenomena to knowledge of God's unity. Likewise, the present verse makes it clear that by his reflection, the Prophet (peace be on him), had been led to believe in the Unseen even before the Qur'an was revealed. Subsequently, when the Qur'an was revealed it not only confirmed what he had already become inclined to accept, but also provided definite knowledge about it.

Tafsir Ibn-Kathir: The One Who believes in the Qur'an is upon Clear Proof from His Lord:

Allah, the Exalted, informs of the condition of the believers who are upon the natural religion of Allah, which He made inherent in His creatures. This is based upon their confession to Him that there is no one worthy of worship except He. This is similar to Allah's statement, (So set you your face towards the religion, Hanifan. Allah's Fitrah with which He has created mankind.) [30:30], 

In the Two Sahihs it is recorded that Abu Hurayrah said that the Messenger of Allah said, (Every child is born upon the Fitrah, but his parents make him a Jew, Christian, or Magian. This is just like the calf that is born whole. Have you noticed any calves that are born mutilated) 

In Sahih Muslim it is recorded that `Iyad bin Himar said that the Messenger of Allah said, (Allah, the Exalted, says, `Verily, I created my servants Hunafa', but the devils came to them and distracted them from their religion. They made it unlawful for them that I had made lawful for them and they commanded them to associate partners with Me, concerning which no authority has been revealed.) Therefore, the believer is one who remains upon this Fitrah. 

Concerning Allah's statement, (وَيَتْلُوهُ شَاهِدٌ مِّنْهُ and whom a witness from Him recites (follows) it;) This means that a witness comes to him from Allah. That witness is the pure, perfect and magnificent legislation that Allah revealed to the Prophets. These legislations were finalized with the legislation (Shari`ah) of Muhammad. The believer has the natural disposition that bears witness to (the truth of) the general legislation, and accepts that specific laws are taken from the general legislation. The Fitrah accepts the Shari`ah and believes in it. 

For this reason, Allah, the Exalted, says, (Can they who rely on a clear proof from their Lord, and whom a witness from Him recites (follows) it;) This clear proof which is recited is the Qur'an, which Jibril conveyed to the Prophet and the Prophet Muhammad conveyed it to his Ummah. 

Then Allah says, (وَمِن قَبْلِهِ كِتَابُ مُوسَ and before it, came the Book of Musa,) This means that before the Qur'an, there was the Book of Musa, the Tawrah.

(إَمَامًا وَرَحْمَةً a guidance and a mercy) This means that Allah, the Exalted, revealed it to that Ummah as a leader for them and a guide for them to follow, as a mercy from Allah upon them. Therefore, whoever believed in it with true faith, then it would lead him to believe in the Qur'an as well. 

For this reason, Allah said, (أُوْلَـئِكَ يُؤْمِنُونَ بِهِ they believe therein) 

Then Allah, the Exalted, threatens those who reject the Qur'an, or any part of it, by saying, (وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ but those of the sects that reject it, the Fire will be their promised meeting place.) This is directed towards everyone on the face of the earth who disbelieves in the Qur'an, whether they are idolators, disbelievers, People of the Scripture, or other sects from the descendants of Adam. This applies to all whom the Qur'an reaches, regardless of their differences in color, appearance, or nationality. 

As Allah says, (لاٌّنذِرَكُمْ بِهِ وَمَن بَلَغَ that I may therewith warn you and whomsoever it may reach. ) [6:19] 

Allah, the Exalted, said, (قُلْ يَأَيُّهَا النَّاسُ إِنِّى رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا Say: "O mankind! Verily, I am sent to you all as the Messenger of Allah.') Allah says, (وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ but those of the sects that reject it, the Fire will be their promised meeting place.) 

In Sahih Muslim it is recorded that Abu Musa Al-Ash`ari, may Allah be pleased with him, said that the Messenger of Allah said, (By He in Whose Hand is my soul! there is no one of this Ummah, whether he be a Jew or Christian, who hears of me and does not believe in me, except that he will enter the Hell- fire.)

Every Hadith is confirmed by the Qur'an: Ayyub As-Sakhtiyani reported from Sa`id bin Jubayr that he said, "I did not hear any Hadith of the Prophet, substantiated as he stated it, except that I found its confirmation in the Qur'an. (The narrator said, "Or he said, `I found its verification in the Qur'an.''') 

Thus, it reached me that the Prophet said, (There is no one of this Ummah, whether he be a Jew or Christian, who hears of me and does not believe in me, except that he will enter the Hellfire.) Therefore, I said, `Where is its verification in the Book of Allah Most of what I have heard reported from the Messenger of Allah, I have found its verification in the Qur'an.' 

Then I found this verse, (but those of the sects that reject it (the Qur`an), the Fire will be their promised meeting place.) And this means from all religions.''

Then Allah says, (فَلاَ تَكُ فِى مِرْيَةٍ مِّنْهُ إِنَّهُ الْحَقُّ مِن رَّبِّكَ So be not in doubt about it. Verily, it is the truth from your Lord,) This means that the Qur'an is the truth from Allah and there is no doubt or suspicion concerning it. 

This is as Allah says, (Alif Lam Mim. The revelations of the Book, in which there is no doubt, is from the Lord of all that exists!) [32:1-2]

Allah, the Exalted, says, (الم ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ Alif Lam Mim. This is the Book in which there is no doubt.) [2:1-2] 

The Ayah; (وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يُؤْمِنُونَ but most of mankind believe not.) is similar to Allah's statement, (وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ and most of mankind will not believe even if you desire it eagerly.)[12:103] 

Likewise, Allah says, (وَإِن تُطِعْ أَكْثَرَ مَن فِى الاٌّرْضِ يُضِلُّوكَ عَن سَبِيلِ اللَّ and if you obey most of those on the earth, they will mislead you far away from Allah's path.) 

Allah also says, (وَلَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ فَاتَّبَعُوهُ إِلاَّ فَرِيقاً مِّنَ الْمُؤْمِنِينَ and indeed Iblis did prove true his thought about them: and they followed him, all except a group of true believers.) [34:20]

Tafsir Qur'an Wiki: (Testimony in Support of Clear Evidence)

The Qur’ān cannot be truly appreciated except by those who fight the same battle as the early believers and look to the Qur’ān for guidance and instruction. Those who try to understand the meaning of the Qur’ān in a cold and detached academic manner cannot appreciate its true nature as long as they remain away from its battle. The Qur’ān never reveals its secrets to those who opt for safety and comfort even if their choice requires them to submit to some authority other than God’s.

“Have you considered him who takes his stand on clear evidence from his Lord, followed by a testimony from Him, which is preceded by the Book of Moses [revealed as] a guide and a mercy [to people]? These believe in it. As for those, of any group, who deny its truth, the fire is their appointed place. So, be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe.” (Verse 17) Qur’ānic commentators express different views about the meaning of this verse, depending upon their understanding of the referent of each of the third person pronouns used: ‘him who takes his stand on a clear evidence from his Lord,’ ‘a testimony from him,’ and [it is] followed by’.17 To my mind, the weightier view is to say that the one ‘who takes his stand on a clear evidence from his Lord’ is the Prophet Muĥammad (peace be upon him), and, by extension, everyone who believes in his message. The next phrase, ‘followed by a testimony from Him,’ means that the Prophet is followed by a witness giving a testimony to the truth of his message and prophethood. This witness is the Qur’ān which is, by itself, proof of its being revealed from God, as no one can produce anything similar to it. ‘Which is preceded by,’ again refers to the Qur’ān as a witness, while ‘the Book of Moses’ also testifies to the truthfulness of the Prophet as it contains clear references to him as the final prophet, and also by the fact that in its original form, the Torah, which is the Book of Moses, is in full agreement with the Qur’ān.

Thus, the overall meaning of this verse is as follows: consider this Prophet to whose honesty and truthfulness all evidence points. He takes his stand on clear evidence which he finds in his innermost soul, granted to him by his Lord. This clear evidence is followed by a testimony from God, which is the Qur’ān, a book with clear characteristics confirming its divine source. He is further supported by another testimony which was given long before him, that is, the Torah, the book revealed to Moses to be a constitution for the Children of Israel and a mercy bestowed on them from on high. The Torah gives evidence to the truthfulness of the Prophet, God’s Messenger, in two ways: it tells plainly of his message and prophethood, and it includes the same ideological principles of the universal religion acceptable to God. Is it right, then, that such a prophet should face hostility, stubborn rejection, a denial of his message and accusations of forgery? This is singularly odd, considering all the evidence confirming and endorsing his message.

It then portrays the attitude of believers in the Qur’ān and those, of all races, colours and communities, who deny it, and shows the punishment awaiting them in the hereafter. It reassures the Prophet and the believers that what they have is the truth. They should not, therefore, be disturbed by the unbelievers’ attitude despite the fact that they formed the majority at that time.

“These believe in it. As for those, of any group, who deny its truth, the fire is their appointed place. So, be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe.” (Verse 17) Some commentators find the first sentence in this section of the verse problematic. If the one who takes his stand on clear evidence from his Lord,’ is the Prophet in person, as we have explained, then the pronoun ‘these’ is problematic because it is plural referring to a group who believe in God’s revelations and the proof it contains. But there is no problem really. The pronoun it’ in this sentence, ‘These believe in it,’ refers to the ‘testimony’ which is the Qur’ān. Thus, there is nothing unusual in saying, ‘These believe in it,’ meaning that they believe in the Qur’ān. Indeed, the Prophet was the first to believe in what was revealed to him, followed by those who accepted his message:

“The Messenger believes in what has been revealed to him by his Lord, and so do all the believers. Each one of them believes in God, His angels, His books and His messengers.” (2:285) The present verse refers to him and includes with him those who have accepted his message and believed in the faith which he conveyed to them. This is a method of expression often used in the Qur’ān.

“As for those, of any group, who deny its truth, the fire is their appointed place.” (Verse 17) The appointment will not fail, for God [limitless is He in His glory] is the One who has appointed it.

Unshakeable Belief in the Truth: “So, be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe.” (Verse 17) The Prophet never entertained any doubt about the truthfulness of the revelations he was receiving. How could he have doubted when he had taken his stand on clear evidence from his Lord? However, this divine instruction, coming immediately after all the pointers and evidence made in this verse, suggests that the Prophet was concerned that his call had not made any real headway in Makkah and that it faced determined opposition from many quarters. He therefore needed some reassurance, as did the small group of his followers. Such reassurance is granted here by God, the Merciful.

The advocates of Islamic revival face a similar situation wherever they happen to be. They have to confront all sorts of rejection, hostility, ridicule, persecution as well as physical and moral repression. All forces of jāhiliyyah, local and international, are marshaled against them. They are subjected to the most ghastly and wicked forms of repression. Conversely, those who conduct such persecution are treated as heroes. In their present difficulty, the advocates of Islam will be well advised to understand this verse fully, with all that it states and imarshaledey are in urgent need of the reassurance provided by God’s appropriate affirmation: “Be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe.” (Verse 17)

Advocates of Islam need to find within themselves a share of the clear, divine evidence God’s messengers had in their hearts. They need to feel His mercy which God’s messengers never doubted for a moment and through which they confirmed their commitment regardless of the great difficulties they faced: “Think, my people! If I take my stand on clear evidence from my Lord who has bestowed on me His grace, who will save me from God were I to disobey Him? You are, in such a case, only aggravating my ruin.” (Verse 63)

Advocates of Islam nowadays face a situation that is not dissimilar to the situations faced by God’s messengers (peace be upon them). In fact, our situation today is similar to that which prevailed when the Prophet conveyed his message to all of humanity. He faced the jāhiliyyah into which humanity had sunk after it was put on the path of Islam [i.e., submission to God] by Abraham, Ishmael, Isaac, Jacob, Joseph, Moses, Aaron, David, Solomon, John, Jesus and the rest of the prophets.

Jāhiliyyah may or may not recognize the existence of God. In either form it appoints for people deities who rule over them in a way that is different from that revealed by God. It establishes for mankind values, traditions and legislations which make them submit to these deities, and not to God. The Islamic message to all of humanity is to renounce these false deities in order to return to God. We should believe in Him as our only Lord, submit ourselves to Him, follow only His legislation and obey only His commandments. This is indeed what starts the grinding battle between monotheism and polytheism, Islam and jāhiliyyah, the advocates of Islamic revival and the tyrants who rule the world in the name of their false deities.

Hence, it is necessary for advocates of Islam to refer to the Qur’ān where they may find a picture of their own situation and the battle they are fighting. This is what we mean when we say that this Qur’ān can only be appreciated by those who fight its battle, and who face situations similar to those that existed at the time of its revelation and for which it provided guidance and instruction.

So, my brothers and sisters in Islam, and all those non-Muslims reading the post, read Qur'an in detail and grasp the message it contains, which leads to the Divine Truth and better understanding of the past days of ignorance and setting up a knowledge base to know what Lord of the worlds wants us to know, that is unflinching belief in One True God, without assistants and associates. 

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

For our previous posts about Most of the People, please visit our post: Let us be of the few who are grateful

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

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Allah accepts repentance soon after committing a sin - but not so late when angel of death arrives

Every maker of a machine knows what faults it inherently possesses and how these are to be rectified as faults occur in the due course of its usage. Likewise, when Lord of the universe created man, He was cognizance of the inherent weakness of His creation - falling prey to evil. And this ability was soon demonstrated when Adm and Eve disobeyed the Divine Command of not eating the fruit of a forbidden tree enticed by the Devil. 

And Allah had fixed a chip inside to instantly recognize their folly of committing a sin and immediately, not waiting a second later for one never knows when the angel of death may arrive. And so did Adam and Eve did and immediately repented and were forgiven. In the backdrop of this inherent weakness of man, Qur'an abounds in verse in which Allah promises man to repent their sins no sooner these are committed and seek Divine forgiveness, so that they may be forgiven. Many of these verses are shared under the heading: Forgiveness/Repentance in our series of posts on Selected verses from Qur'an.

Today we share another verse from Qur'an, the 17th verse of Surah 4. An Nisa (The Women), with a add on verse that makes the two verses complimenting.

إِنَّمَا ٱلتَّوْبَةُ عَلَى ٱللَّهِ لِلَّذِينَ يَعْمَلُونَ ٱلسُّوٓءَ بِجَهَـٰلَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُو۟لَـٰٓئِكَ يَتُوبُ ٱللَّهُ عَلَيْهِمْ ۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا

(4:17) Allah accepts only the repentance of those who do evil in ignorance and foolishness and repent soon afterwards; it is they to whom Allah will forgive and Allah is Ever All-Knower, All-Wise.

Muhammad Asad is of the view that the expression min qarib, which here implies nearness in time, could also be rendered as "soon", i.e., soon after having committed the evil deed; most of the classical commentators however, hold that in this context it denotes the time before the actual approach of death. This interpretation is borne out by the next verse.

Javed Ahmad Ghamidi explains that the actual word is: جَهَالَة. Though it also means “ignorance” it is predominantly used to mean committing a sin or some mischief while being overwhelmed by emotions. Thus, in Arabic it generally occurs as an opposite of self-control (ḥilm) instead of knowledge (‘ilm).

Tafsir Ibn-Kathir: (Repentance is accepted until one faces death)

Allah states that He accepts repentance of the servant who commits an error in ignorance and then repents, even just before he sees the angel who captures the soul, before his soul reaches his throat. Mujahid and others said, "Every person who disobeys Allah by mistake, or intentionally is ignorant, until he refrains from sin.' Qatadah said that Abu Al-`Aliyah narrated that the Companions of the Messenger of Allah used to say, "Every sin that the servant commits, he commits out of ignorance.' `Abdur-Razzaq narrated that, Ma`mar said that Qatadah said that, the Companions of the Messenger of Allah agreed that every sin that is committed by intention or otherwise, is committed in ignorance.' Ibn Jurayj said, "Abdullah bin Kathir narrated to me that Mujahid said, `Every person who disobeys Allah (even willfully), is ignorant while committing the act of disobedience.'' Ibn Jurayj said, "`Ata' bin Abi Rabah told me something similar.' Abu Salih said that Ibn `Abbas commented, "It is because of one's ignorance that he commits the error.' 

`Ali bin Abi Talhah reported that Ibn `Abbas said about the Ayah, (ثُمَّ يَتُوبُونَ مِن قَرِيبٍ and repent soon (afterwards)), "Until just before he (or she) looks at the angel of death.''

Ad-Dahhak said, "Everything before death is `soon (afterwards).'''

Al-Hasan Al-Basri said about the Ayah, (ثُمَّ يَتُوبُونَ مِن قَرِيبٍ and repent soon afterwards), "Just before his last breath leaves his throat.'' `Ikrimah said, "All of this life is `soon (afterwards).''

 Imam Ahmad recorded that Ibn `Umar said that the Messenger said, (إِنَّ اللهَ يَقْبَلُ تَوْبَةَ الْعَبْدِمَالَمْ يُغَرْغِر Allah accepts the repentance of the servant as long as the soul does not reach the throat.) This Hadith was also collected by At-Tirmidhi and Ibn Majah, and At-Tirmidhi said, "Hasan Gharib''. By mistake, Ibn Majah mentioned that this Hadith was narrated through `Abdullah bin `Amr. 

However, what is correct is that `Abdullah bin `Umar bin Al-Khattab was the narrator. Allah said, (فَأُوْلَـئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ وَكَانَ اللَّهُ عَلِيماً حَكِيماً It is they to whom Allah will forgive and Allah is Ever All-Knower, All-Wise.) Surely, when hope in continued living diminishes, the angel of death comes forth and the soul reaches the throat, approaches the chest and arrives at the state where it is being gradually pulled out, then there is no accepted repentance, nor a way out of that certain end. 

Hence Allah's statements (the 18th verse): 

وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَـتِ حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّى تُبْتُ الاٌّنَ

(And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: "Now I repent,'') 

As also:

فَلَمَّا رَأَوْاْ بَأْسَنَا قَالُواْ ءَامَنَّا بِاللَّهِ وَحْدَهُ

(So, when they saw Our punishment, they said: "We believe in Allah Alone...'') [40:84]

Allah decided that repentance shall not be accepted from the people of the earth when the sun rises from the west, as Allah said,

يَوْمَ يَأْتِى بَعْضُ ءَايَـتِ رَبِّكَ لاَ يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ ءَامَنَتْ مِن قَبْلُ أَوْ كَسَبَتْ فِى إِيمَـنِهَا خَيْرًا

(The day that some of the signs of your Lord do come, no good will it do to a person to believe then, if he believed not before, nor earned good through his faith.) [6:158] 

Allah said, (وَلاَ الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ nor of those who die while they are disbelievers.) Consequently, when the disbeliever dies while still a disbeliever and polytheist, his sorrow and repentance shall not avail him. If he were to ransom himself, even with the earth's fill of gold, it would not be accepted by him.

Ibn `Abbas, Abu Al-`Aliyah and Ar-Rabi` bin Anas said that the Ayah: (وَلاَ الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ nor of those who die while they are disbelievers), was revealed about the people of Shirk. 

Imam Ahmad recorded that Usamah bin Salman said that Abu Dharr said that the Messenger of Allah said, (إِنَّ اللهَ يَقْبَلُ تَوْبَةَ عَبْدِهِ أَوْ يَغْفِرُ لِعَبْدِهِ مَالَمْ يَقَعِ الْحِجَاب Allah accepts the repentance of His servant, or forgives His servant, as long as the veil does not drop.) They asked, "And what does the drop of the veil mean '' He said, (أَنْ تَخْرُجَ النَّفْسُ وَهِيَ مُشْرِكَة When the soul is removed while one is a polytheist.) 

Allah then said, (أُوْلَـئِكَ أَعْتَدْنَا لَهُمْ عَذَاباً أَلِيماً (For them We have prepared a painful torment), torment that is severe, eternal and enormous.

The purpose of sharing the 17th and the 18th verses of Surah An Nisa is to stress upon the need of committing a sin, and then repenting AS EARLY AS POSSIBLE for no one knows when his time is up in this world. The warning is stern that when when the time of death arrives then no repentance shall be accepted and from then on one will plunge into darkness and finally the hellfire. 

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 | 

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

How to cope with consequences of challenging moral inconsistences

Qur'an in its 31st Chapter "Luqman" mentions a wise man of the earlier times whose wisdom was par excellence. The Chapter is also named as Luqman for it mentions the wisdom of tis wise man and how he is mentioned advising his son about the moral behaviour and how to cope with the consequences for being moral and upright is seldom digested by the bigots and the selfish.

There are many advices of the wise man, but we choose the 17th verse for while it enjoins of a man to be guide people, it also suggests how to bear the negativities of the people:

يٰبُنَىَّ اَقِمِ الصَّلٰوةَ وَاۡمُرۡ بِالۡمَعۡرُوۡفِ وَانۡهَ عَنِ الۡمُنۡكَرِ وَاصۡبِرۡ عَلٰى مَاۤ اَصَابَكَ​ؕ اِنَّ ذٰلِكَ مِنۡ عَزۡمِ الۡاُمُوۡرِ​ۚ ‏ 

(31:17) "O my son! establish regular prayer enjoin what is just and forbid what is wrong: and bear with patient constancy whatever betide thee; for this is firmness (of purpose) in (the conduct of) affairs.

The above quoted verse has three main directives:

• To establish regular prayer, for prayer brings a man closer to his Lord than any other form of worship.
• To enjoin what is just and forbid what is wrong: Now this part of the verse is the crux of the moral behaviour of a righteous believer, who when sees wrong being done has the courage to forbid it and enjoins what is just. How many people today have the courage to stand before a demagogue or the mafia and challenge their wrong doings and invite them to to be just. More often than not, anyone who tries to do so is subjected to brutalities and unjust behaviour and treatment. That is why it is stressed here that one must make an effort to the best of his ability and strength to block what is wrong and enjoin what is right.
• It is for such upright righteous believers that it is being advised to bear with patient constancy whatever betide them. 

Explaining the verse, famous Muslim exegete fo Qur'an Ibn-Kathir, especially the part (وَاصْبِرْ عَلَى مَآ أَصَابَكَ and bear with patience whatever befalls you.) note3s that Luqman knew that whoever enjoins what is good and forbids what is evil, will inevitably encounter harm and annoyance from people, so he told him to be patient. And that (إِنَّ ذَلِكَ مِنْ عَزْمِ الاٍّمُورِ Verily, these are some of the important commandments.) means, being patient when people cause harm or annoyance is one of the most important commandments. 

Another Muslim scholar of present times, Javed Ahmad Ghamidi explains the above said verses as under:

• (Son! Be diligent in the prayer,) The greatest manifestation of showing gratitude to God is the prayer. Thus among all other deeds this is the first deed which he has advised his son.
• (Urge what is good and forbid evil) Ie., he should urge people to adopt things which are regarded as good by human nature and stop people from things which are disliked by human nature and by all mankind. It is evident from other instances in the Qur’ān that this is from among the basic requisites of faith and every person has been made responsible to carry out this duty in his immediate surroundings. This is an expression of gratitude for the guidance God has bestowed on us.
• (And whatever mishap strikes you [in this path], be steadfast on it) This is because this steadfastness is the fountainhead of resolve and determination and the splendour of all facets of character and conduct. It engenders the courage in a person to accept whole-heartedly the unpleasant experiences of life and to greet them regarding them to be from God instead of brooding and complaining. For this, it is required even more in urging others to the right path and stopping them from vice and in treading the path of virtue.

Tafsir Qur'an Wiki:

Having established the faith in man’s conscience and clarified its main essentials, he now speaks about attending to prayer, advocacy of the faith and perseverance in the face of inevitable difficulties. Such is the way of faith: declaring God’s oneness, knowing that He sees all, aspiration to His reward, trust in His justice and fear of His punishment. This is followed by a call to people to maintain the right path, enjoin what is right and forbid what is wrong. Prior to all this, however, we should ensure that we have the right equipment for the battle against evil: we should worship God alone, address prayers to Him, and remain steadfast despite adversity. Adversity can take many forms from deviation to stubbornness, turning away as well as verbal and physical abuse, loss of property and wealth, as also physical hardship: “These are matters that require strong resolve.” Such strong resolve allows no hesitation after a decision has been firmly taken.

To sum up, it can be said that there is a lesson for all Muslims that they should not be docile in their approach to moral irregularities being practiced around them and must muster strength to stop wrong being done to the utmost of their abilities and call people to the good. It requires extreme guts and strength, though, to bear the consequences of their just stand as the evil doers do not want any stumbling block in their way of evil doings. If in the process any harm comes to the righteous, they are advised to endure with patience whatever affliction befalls them.

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.

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 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

When faced with an Infliction, none other than Allah can remove it

Man, though boasts of his "power" of wealth and wisdom and prides himself of what he has, more often than not forgets that it is Allah Who has bestowed upon him good health, granted him wealth and wisdom and made him superior to many. And it is Allah Who brigs them any good and is the One who can take away what they have or touch them with infliction and then there would be no one but He who can remove the affliction from them. But despite knowing the truth they turn to worldly deities when bad health befalls on them or they suffer a loss in the business and beg them to ease off their sufferings.

For such ungrateful people, Allah cautions them in the 17th verse of Surah Al An'Am that it is Allah alone Who can bring Benefit and Protect from Harm.

وَاِنۡ يَّمۡسَسۡكَ اللّٰهُ بِضُرٍّ فَلَا كَاشِفَ لَهٗۤ اِلَّا هُوَ​ؕ وَاِنۡ يَّمۡسَسۡكَ بِخَيۡرٍ فَهُوَ عَلٰى كُلِّ شَىۡءٍ قَدِيۡرٌ‏ 

(6:17) Should Allah touch you with affliction, there is none to remove it but He; and should He touch you with good, He has the power to do everything.

Noted Muslim scholar and exegete Ibn Kathir notes that  Allah alone brings benefit or harm, and that He does what He wills with His creatures, none can resist His judgment or prevent what He decrees. Similarly, Allah says: (Whatever mercy, Allah may grant to mankind, none can withhold it, and whatever He may withhold, none can grant it thereafter) [35:2]. 

It is recorded in the Sahih that the Messenger of Allah used to supplicate:

اللَّهُمَّ لَا مَانِعَ لِمَا أَعْطَيْتَ وَلَا مُعْطِيَ لِمَا مَنَعْتَ، وَلَا يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَد

(O Allah, there is none Who can avert what You grant or give what You deprive, and no fortune ever helps the fortunate against You.) 

This is why Allah adds in the very next verse:

وَهُوَ الۡقَاهِرُ فَوۡقَ عِبَادِهٖ​ ؕ وَهُوَ الۡحَكِيۡمُ الۡخَبِيۡرُ‏ 

(6:18) He has the supreme hold over His servants. He is All-Wise, All-Aware.

That is (And He is the Irresistible, above His servants,) meaning, to Him the necks are subservient, the tyrants humble before Him and He has complete control over all things. The creatures have all bowed to Allah and are humbled before His grace, honor, pride, greatness, highness and ability over all things. The creatures are insignificant before Him, for they are all under His irresistible decision and power, and that (and He is the All-Wise الۡحَكِيۡمُ ) in all His actions, and (Well-Acquainted with all things الۡخَبِيۡرُ.) Who places everything in its rightful place, grants and favors whomever deserves His favor.

Explanation of the above said verse (17) by Verse by Verse Quran Study Circle:

In this ayah, a basic article of faith in Islam has been described. It is Allah in reality Who is the Master – Dispenser of all gain and loss. He Alone brings benefit or harm, and that He does what He wills with His creatures, none can resist His judgment or prevent what He decrees.

The word yamsaska [يَمْسَسْكَ] is from the root letters meem-seen-seen, and it is means “to meet or touch, strike or smite, afflict or befall, be distressing or difficult of accomplishment”.

The word dur [ضُر], appearing as bidurrin in the ayah, is a very comprehensive word which includes everything that a person can suffer from. It can be poverty, health or depression. The word is derived from the root letters daad-ra-ra and it means “to harm, hurt, injure or afflict, adversity, famine, tribulation, hardship”.

No one can ‘really’ bring the least benefit to anyone, nor cause the least harm. As for the outward manifestation of gain or loss, benefit or harm, seen coming from one person to the other, is no more than a matter of appearances. Seen in the full flash of reality, this does not hold out any more than a ready-to-vanish curtain.

This belief too is one of the revolutionary beliefs of Islam, a belief which made Muslims shed the dependence on the created and rely on their Creator alone. It was this belief which put together a large group of unprecedented charmers of the soul on the map of the world, who were, despite their meager means and haunting hunger, weightier and worthier than a whole world – for they would not bow their heads before anyone.

The Qur’an has taken up this subject at many places with different approaches, out of which, quoted here is an ayah from Surah Fatir:

مَّا يَفْتَحِ اللَّهُ لِلنَّاسِ مِن رَّحْمَةٍ فَلاَ مُمْسِكَ لَهَا وَمَا يُمْسِكْ فَلاَ مُرْسِلَ لَهُ مِن بَعْدِهِ

“Whatever mercy, Allah may grant to mankind, none can withhold it, and whatever He may withhold, none can grant it thereafter.” [35:2]

Imam al-Baghawi has reported from ‘Abdullah ibn ‘Abbas that there was an occasion when the Prophet ﷺ and I mounted a ride, he asked me to sit behind him. After having covered some distance, he turned towards me and said, You young man.’ I said: ‘Here I am, Ya Rasool Allah. Can I do something?’ He said: ‘You remember Allah. Allah will remember you. If you will remember Allah, you will find Him before you under all circumstances. You recognize Allah when you are in peace and comfort,

Allah will recognize you when you are in trouble. When you have to ask, only ask Allah. When you need help, seek help only from Allah. Whatever is going to happen in this world has already been written by the writer of destiny. If all those created were to combine and try to bring a benefit to you in which Allah has kept no share for you, they would never be able to do that. And if they all come together and try to inflict a harm on you which is not in your lot, they would never become capable of doing that. If you are sure of being able to act patiently, then, do just that, by all means. If you do not have the strength and ability to do so, observe patience – because there is great good and barakah in remaining patient against what does not go well with your temperament. And understand it very clearly that the help of Allah is with patience, and comfort with hardship, and prosperity with adversity.” [Tirmidhi and the Musnad of Ahmad with sound chains of authority]

Despite this clear declaration of the Qur’an and the age long teachings of the Prophet ﷺ this Ummah has started going off course in this critical matter when they have handed out what lies in the exclusive domain of Allah to His created beings.

Today, there is a very large number of Muslims who would, rather than call upon Allah and pray to Him in their hour of distress, cry for help in all sorts of names, but do not seem to remember the name of Allah. Calling on or praying to a created being directly for the removal of one’s need or solution of problem is an open rebellion against this Qur’anic injunction. May Allah keep all Muslims on the straight path, Ameen.

The essence of this verse is:

When we are blessed we should not ignore or forget Allah subhanahu wa ta’ala. Whether we are passing through distress or happiness we should always remember Allah.

When we are distressed or some blessing has been withheld we should not hold grudges against people, we should not put the blame on them because it is Allah Who withheld it may be due to one of our sins or because it is not good for us.

Similarly, people can try their best to hold the khair from us but when Allah wishes to give it to us no one can intervene and stop that blessing from reaching us.

Yusuf Ali, another noted Muslim scholar and exegete, notes that through this verse Allah warns against the vulgar worship of false gods out of fear that they would harm them or hope that they would confer some benefit on them. These false gods can do neither. All power, all goodness is in the hands of the One True God. All else is pretence or illusion. 

Those who are humble and are true believers do understand that whatever they have is in fact from Allah and if time and tide turns against them, none but Allah can be their Helper. That is why they are all the time at the mercy of Allah. 

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 |

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

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

• The plain translation has been taken from the Qur'ān officially published by the Kingdom of Saudi Arabia. [1]
• The exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2]  

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

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

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

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

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

Give Goodly Loan to Allah - He will increase it Several Fold

Giving loan to Allah? For some this may sound strange for it is we who are always in need of goodness from Allah and are always praying for increase in our blessings and wealth, both material and of health. Then why Allah calls us to give him a goodly loan? We need to understand the meaning and explanation of the following 17th verse from Surah 64. At Tagabun in the light of many other such verses mentioned in the Quran:

اِنۡ تُقۡرِضُوا اللّٰهَ قَرۡضًا حَسَنًا يُّضٰعِفۡهُ لَـكُمۡ وَيَغۡفِرۡ لَـكُمۡ​ؕ وَاللّٰهُ شَكُوۡرٌ حَلِيۡمٌۙ‏ 

"If you give Allah a goodly loan, He will increase it for you several fold and will forgive you. Allah is Most Appreciative, Most Forbearing."

This expression signifies spending one's wealth for the sake of God. Since God has promised to return to man every penny that he spends in His way along with His reward, which will be several-fold, the Qur'an characterizes this spending as a loan to God. This spending is considered a loan provided it is a 'good loan', that is, provided the money spent in the cause of God has been acquired by legitimate means and has been spent in accordance with the laws of God and with sincerity and earnestness.

Goodly loan' signifies whatever one gives to another person selflessly, and from absolutely pure motives. God describes whatever man spends in this manner as a loan made to none other than Him, and He undertakes to repay that loan and to repay it several-fold. The stipulation, however. is that the loan should be a 'goodly' one; that is, it should not he tainted with selfish designs and should be given for the sake of God, to be spent for purposes pleasing to Him

They said: 'And why would we not fight in the way of Allah when we have been torn from our homes and our children?' But when fighting was ordained for them they turned back, except a few of them. Allah is well aware of the wrong-doers.

How Generous and Beneficent is Allah that if a man spends the wealth granted by Himself in His way, He calls it a loan Himself, provided that it is a good loan, that is, a loan which in given with a pure intention, without any selfish motive of winning reputation and renown, or of doing favor to somebody, but only for the sake of Allah’s approval and to win His good-will and rewards. Allah makes two promises in this regard:

(1) That He will repay it increasing it manifold.

(2) That He will also give from Himself the best reward for it.

According to a Hadith reported by Abdullah bin Masud, when this verse was revealed and the people heard it from the Prophet (peace be upon him), Abud Dahdah Ansari asked: O Messenger (peace be upon him) of Allah, does Allah want a loan from us?” The Prophet (peace be upon him) replied: Yes, O Abud-Dahdah. He said: Kindly show me your hand. The Prophet (peace be upon him) extended his hand towards him. He took his hand in his own hand and said: I give away my garden in loan to my Lord. Abdullah bin Masud says that the garden had 600 date palms and also his own house in which his family lived. Saying this to the Prophet (peace be upon him) he went straight back home, and calling out to his wife said: Come out, O mother of Dahdah, I have loaned this garden to my Lord. She replied: Dahdah’s father, you have made a good bargain, and she immediately vacated and left the garden with her children. (Ibn Abi Hatim). This incident throws light on the conduct of the sincere believers of that time, and from this one can also understand the kind of the good loan that Allah has promised to return increasing it manifold with a rich reward in addition.

Ibn Kathir Explanation:

whatever you spend, then Allah will replace it, and on Him will be the reward of whatever you give away in charity. Allah considered giving charity as if it is a loan to Him, just as Allah said in a Qudsi Hadith, ("Who will give a loan to He Who is neither unjust nor poor'') This is why Allah the Exalted said in Surat Al-Baqarah, (So that He may multiply it to him many times) (2:245) 

Allah said; (and will forgive you.) meaning, He will erase your mistakes, (And Allah is Shakur) meaning, He gives abundantly in return for what was little, (Halim) means, He forgives, pardons, covers and absolves the sins, mistakes, errors and shortcomings.

Yusuf Ali Explanation:

Cf. ii. 245. Our Charity or Love is called a loan to Allah, which not only increases our credit account manifold, but obtains for us the forgiveness of our sins, and the Capacity for increased service in the future.

Cf. xiv. 5, and xxxv. 30. Allah's appreciation of our service or our love goes far deeper than its intrinsic merits or its specific expression on our side. His reward is beyond our deserts, and passes over out defects. He judges by our motives, which He can read through and through.

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.

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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 plain translation has been taken from the Qur'ān officially published by the Kingdom of Saudi Arabia. [1]
• The exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2]  

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

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

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

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