Beware of what you say: It will be Recorded

The ability to speak and communicate with others is one of the greatest blessings that Allah has bestowed upon the man. We can make friends or enemies by mere use of our tongues for it is the words that we speak can please or hurt someone. It is said that the bullet shot from a gun and the words once spoken can never be taken back. Therefore the need to select words very appropriately before their utterance. Remember whatever we speak can have an everlasting effect on the audience and any negativity expressed when in bad mood or anger can induce depression on the listener and hurt him far beyond our expectations. 

It is said that you can say something hurtful in ten seconds, yet even after ten years the wounds will be found unhealed and fresh. So one can be very careful of what one speaks. For once something is said, it may be forgiven, but NEVER FORGOTTEN.

And there is more to it other than hurting others. Whatever we say or whatever actions we take these are recorded by two angels posted on each person's shoulder who record each of our actions, gestures and words, unknown to us, and the same will be presented on the Day of Resurrection in the form a dossier which will finally make up our case of reward or punishment. 

(50:17) Moreover, there are two scribes, one each sitting on the right and the left, recording everything.

This is exactly what is being said in the 18th verse of Surah 50. Qaf of the Qur'an:

مَا يَلۡفِظُ مِنۡ قَوۡلٍ اِلَّا لَدَيۡهِ رَقِيۡبٌ عَتِيۡدٌ‏ 

(50:18) He utters not a word, but there is a vigilant watcher at hand.

That is, "On the one hand, We Our self directly know man's actions and movements, even his hidden thoughts; on the other, every man has two angels appointed over him, who are recording whatever he does and says; none of his actions or words is left unrecorded. " This means that when man is produced in the Court of Allah, Allah at that time Himself also will be knowing what each person has done in the world; besides, there will also be two witnesses who will produce documentary evidence of the person's actions and deeds. As to what will be the nature of this documentary evidence, it is difficult for us to have a precise conception of it. But from the facts that we are witnessing today, it seems certain that the voices and pictures and marks of man's actions and movements are being preserved and imprinted on every particle of the environment in which he lives and works, and each one of these can be reproduced in exactly the same form and voice so as to Leave no difference whatever between the original and its copy. Man is doing this on a very limited scale with the help of his inventions, but the angels of God neither stand in need of these machines nor are bound by any limitation. Man's own body and everything around it is their tape and their film upon which they can record every voice and every image along with its minutest and most delicate detail precisely and exactly, and can make man hear, on the Day of Resurrection, with his own ears, in his own voice, those very things which he talked in the world, and can make him see, with his own eyes, the pictures of all his misdeeds, whose genuineness he would not possibly be able to deny.

Here, one should also understand that in the Court of the Hereafter Allah will not punish anybody only on the basis of His own knowledge, but will punish him after fulfilling all the requirements of justice. That is why an exhaustive record is being got prepared of every person's words and deeds in the world so that a complete proof with undeniable evidence becomes available of everyone's life-work and activity.

Tafsir Ibn-Kathir: 

That is (whatever he utters), in reference to the human, (of a word), means any word that he or she speaks, (but there is a watcher by him ready.) means, but there is a scribe whose job is to record it, leaving no word or movement unrecorded. 

Allah the Exalted said, (But verily, over you (are appointed angels) to watch you, Kiraman (honorable) Katibin writing down (your deeds), they know all that you do.) (82:10-12)

Therefore, the scribe records every word that is spoken, according to the explanation of Al-Hasan and Qatadah. This is also the apparent meaning of this Ayah. 

Imam Ahmad recorded that Bilal bin Al-Harith Al-Muzani said, "The Messenger of Allah said:

(Verily, a man might utter a word that pleases Allah the Exalted, unaware of how highly it will be regarded, and on its account Allah the Exalted and Most Honored decrees His pleasure of him until the Day he meets Him. A man might indeed utter a word that angers Allah the Exalted, unaware of how dreadful it will be and on its account Allah the Exalted decrees for him His anger until the Day he meets Him.)'' `

Alqamah used to say, "How many words did I not utter because of the Hadith that Bilal bin Al-Harith narrated.'' At-Tirmidhi, An-Nasa'i and Ibn Majah collected this Hadith. At-Tirmidhi said, "Hasan Sahih.'' There is a Hadith similar to this in the Sahih.

Yusuf Ali Explanation:

Then each "word" spoken is taken down by a guardian (raqib). This has been construed to mean that the guardian only records words, not thoughts which are not uttered. Thoughts may be forgiven if not uttered, and still more if they do not issue in action. At the stage at which we clothe a thought in words, we have already done an action. The Recorders mentioned in the last verse make a complete Record, in order to supply motives and springs of action, which will affect the degrees or status in the Hereafter. The three together, individuals or kinds, make the honourable Recorders, Kiraman Katibin, (plural, not dual number) mentioned in lxxii. 11.

Qur'an Wiki:

It is enough that we should appreciate this fact, expressed here in a vivid picture, and feel when we are about to make any movement or utter a word that, to our right and left, there are two watch-guards taking note of whatever we do or say, entering it in our record which will be presented to God who overlooks nothing. This is a fact, even though we may not understand how it is done. There is no doubt that it takes place, in some form. God has told us about it so that we take it into account, but also so we do not waste time and effort in trying to determine how it is done. 

Javed Ahmad Ghamidi Explanation:

For conclusive communication of the truth, a further arrangement made by God is that He has deputed two angels, one each to the right and left of each person so that they are able to prepare a record of his good and bad words and deeds for the court of God.

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

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

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

Divine Warning for those who worship others than Allah and call them their Intercessors with Allah

Idolatry is one of the oldest religions outside the Divine religions. At the time of advent of Islam, the people of Makkah were diehard idolaters and it took a lot of efforts on the part of Prophet Muhammad ﷺ to cleanse the Arabian lands from idols and idolaters. However, despite this, a very large segment of populations still worship idols, specially in India and South East Asia and consider them their intercessors with Allah.

The irony is that a large number of Muslims in the Indian Sub Continent and Bangladesh also revere religious people as their intercessors, even when they are long since dead. Some even claim that their worldly deities still hear them in their graves and "answer" their calls.

Allah has strictly forbidder such practices of worship and has warned at a number of places in the Qur'an that those whom they worship are mere stones or deities who even themselves are not sure of their salvation. Herein under we share today 18th verse from Surah 10. Yunus (Jonah) warning such worshippers:

وَيَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰهِ مَا لَا يَضُرُّهُمۡ وَلَا يَنۡفَعُهُمۡ وَيَقُوۡلُوۡنَ هٰٓؤُلَاۤءِ شُفَعَآؤُنَا عِنۡدَ اللّٰهِ​ؕ قُلۡ اَتُـنَـبِّـُٔوۡنَ اللّٰهَ بِمَا لَا يَعۡلَمُ فِى السَّمٰوٰتِ وَلَا فِى الۡاَرۡضِ​ؕ سُبۡحٰنَهٗ وَتَعٰلٰى عَمَّا يُشۡرِكُوۡنَ‏ 

(10:18) They worship, beside Allah, those who can neither harm nor profit them, saying; 'These are our intercessors with Allah.' Tell them (O Muhammad): 'Do you inform Allah of something regarding whose existence in the heavens or on the earth He has no knowledge? Holy is He and He is exalted far above what they associate with Him in His divinity'.

This is a fine way of saying that no such intercessors exist as can plead their cases with Allah. For if something is not in the knowledge of Allah, it implies that it does not exist at all, for everything that exists anywhere in the heavens and the earth is in His knowledge.

Yusuf Ali Explanation:

When we shut our eyes to Allah's glory and goodness, and go after false gods, we give some plausible excuse to ourselves, such as that they will intercede for us. But how can stocks and stones intercede for us? And how can men intercede for us, when they themselves have need of Allah's Mercy? Even the best and noblest cannot intercede as of right, but only with His permission (x. 3). To pretend that there are other powers than Allah is to invent lies and to teach Allah. There is nothing in heaven or earth that He does not know, and there is no other like unto Him.

Tafsir Ibn-Kathir: What do the Idolaters believe about Their Gods

Allah reproaches the idolaters that worshipped others beside Allah, thinking that those gods would intercede for them before Allah. Allah states that these gods do not harm or benefit. They don't have any authority over anything, nor do they own anything. These gods can never do what the idolaters had claimed about them. 

That is why Allah said:

(Say: `Do you inform Allah of that which He knows not in the heavens and on the earth') Ibn Jarir said: "This means, `Are you telling Allah about what may not happen in the heavens and earth' Allah then announced that His Glorious Self is far above their Shirk and Kufr by saying: (Glorified and Exalted is He above all that which they associate as partners (with Him)!)

Allah then tells us that Shirk was new among mankind. It was not in existence in the beginning. He tells us that people were believers in one religion and that religion was Islam. Ibn `Abbas said: "There were ten centuries between Adam and Nuh. They were all on Islam. Then differences among people took place. They worshipped idols and rivals. 

So Allah sent extensive evidence and irrefutable proof with His Messengers.'' (So that those who were to be destroyed (for rejecting the faith) might be destroyed after a clear evidence, and those who were to live might live after a clear evidence.) [8:42] 

Muhammad Asad Explanation:

Literally, the beginning of the sentence reads thus: "And they worship that which neither harms them nor benefits them" - an expression alluding to both concrete representations and conceptual images. It should be noted that the "they" elliptically referred to here are not identical with the people spoken of earlier as "those who do not believe that they are destined to meet Us" (in other words, those who deny the reality of resurrection and of the Day of Judgment): for the people of whom the above verse speaks obviously do believe - albeit in a confused manner - in life after death and man's responsibility before God, as is evident from the statement that they worship imaginary "intercessors with God".

Thus, belief in the efficacy of anyone's unqualified intercession with God, or mediation between man and Him, is here equated with a denial of God's omniscience, which takes all the circumstances of the sinner and his sinning a priori into consideration. (As regards God's symbolic grant of permission to His prophets to "intercede" for their followers on the Day of Judgment)

The same has ben mentioned in verse 3 of Surah Yunus:

" ... There is none that could intercede with Him unless He grants leave therefor."

Lit., "there is no intercessor whatever, save after His leave [has been granted]". Cf. 2:255 - "Who is there that could intercede with Him, unless it be by His leave?" Thus, the Qur'an rejects the popular belief in unqualified "intercession" by living or dead saints or prophets. As is shown elsewhere in the Qur'an (e.g., in 20:109 , 21:28 or 34:23 ), God will grant to His prophets on Judgment Day the permission to "intercede", symbolically, for such of the sinners as will have already achieved His redemptive acceptance (rida') by virtue of their repentance or basic goodness. in other words, the right of "intercession" thus granted to the prophets will be but an expression of God's approval of the latter. Furthermore, the above denial of the possibility of unqualified intercession stresses, indirectly, not only God's omniscience - which requires no "mediator" - but also the immutability of His will: and thus it connects with the preceding mention of His almightiness. 

Qur'an Wiki: When people deviate from the truth, there is no end to their absurdity. The numerous deities to whom they address their worship can neither harm nor benefit them in any way. Nevertheless, they think they have a role to play.

God does not know anyone who can intercede with Him. Do you then presume to know what is unknown to God Himself? Are you, by implication, informing Him of the existence, in the heavens or on earth, of beings He is unaware of? Here the Qur’ān adopts sarcasm as the means to best counter their unrivalled absurdity. But this is followed with a statement of God’s glorification which makes it clear that all their claims are absolutely false. 

May Allah help us understand Qur'ān and help us to act upon the commandments of Allah contained therein and save us from deviating His path. 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
• Al-Quran, Yusuf Ali Translation
• Javed Ahmad Ghamidi / Al Mawrid
• Verse by Verse Qur'an Study Circle

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

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

Follow @IslamUltimate

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

Read More

Allah guides those who pay heed to what is said and follow the best of it

Social media today is replete with authentic and unauthentic news and general information. and so is also true for the information on Islam. There are many versions, mostly twisted, based on unauthorized sources and by so called pseudo scholars. In some cases, followers of false scholars with no knowledge of Arabic language and therefore of Qur'an and Sunnah, are often seen downplaying scholars of international repute and standing.

The verse chosen for today's post in our series of posts on Selected verses from Qur’an is for believers who come across many a information, but they use their knowledge and wisdom to sift the right from wrong, authentic from unauthentic so that they are not misled and that Allah may guide them from derailing:

الَّذِيۡنَ يَسۡتَمِعُوۡنَ الۡقَوۡلَ فَيَتَّبِعُوۡنَ اَحۡسَنَهٗ​ ؕ اُولٰٓـئِكَ الَّذِيۡنَ هَدٰٮهُمُ اللّٰهُ​ وَاُولٰٓـئِكَ هُمۡ اُولُوا الۡاَلۡبَابِ‏ 

to those who pay heed to what is said and follow the best of it. They are the ones whom Allah has guided to the Right Way; they are the ones endowed with understanding. (Surah 39. Az-Zumar: 18)

This verse can have two meanings:  (1) That they do not follow every voice but ponder over what every man says and accept only what is right and true, and (2) That they do not try to give a false meaning to what they hear but adopt its good and righteous aspects.

Yusuf Ali  Explanation: 

The Commentators construe this clause in two alternative ways. (1) If "word" be taken as any word, the clause would mean that good men listen to all that is said and choose the best of it. (2) If "word" be taken to mean Allah's Word, it would mean that they should listen reverently to it, and where permissive and alternative courses are allowed for those who are not strong enough to follow the higher course, those "endued with understanding" should prefer to attempt the higher course of conduct. For example, it is permitted (within limits) to punish those who wrong us, but the nobler course is to repel evil with good (xxiii. 96): we should try to follow the nobler course. I prefer the latter construction: it accords better with my interpretation of the last verse: 39:17 ( reproduced as under):

Those who eschew evil and fall not into its worship and turn to Allah (in repentance) for them is Good News: so announce the Good News to My Servants 39:17

There is always the danger that Evil may seize us even if we approach it out of mere curiosity. If we take an interest in it we may become its worshippers or slaves. The wise man eschews it altogether, and so he enrolls among the Servants of Allah, and gets the good news of His Mercy and Good Pleasure.

Muhammad Asad Explanation:      

According to Razi, this describes people who examine every religious proposition (in the widest sense of this term) in the light of their own reason, accepting that which their mind finds to be valid or possible, and rejecting all that does not measure up to the test of reason. In Razi's words, the above verse expresses "a praise and commendation of following the evidence supplied by one's reason (hujjat al-'aql), and of reaching one's conclusions in accordance with [the results of] critical examination (nazar) and logical inference (istidlal)." A somewhat similar view is advanced, albeit in simpler terms, by Tabari. 

One quality of such people is that they listen to whatever is being said, but their hearts and minds pick up only the best of it and discard the rest. Thus, the only words that they actually receive are the best words that improve and purify people’s hearts and souls. A good soul is always ready to receive good words and respond to them, while the one which is foul receives only what is foul. “These are the ones whom God has graced with His guidance.” He knows that they are genuinely good in their hearts and souls and He, therefore, guided them to listen and respond to the best of what is said. Guidance comes only from God. “And these are the ones endowed with insight.” It is a sound mind that leads a person to self-purification and safety. Anyone who does not follow the way that ensures such safety appears to be deprived of a sound mind and insight, which are blessings given by God. [4] 

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

You may refer to more Selected Verses from Sürah 39. Az-Zumar (The Throngs) already published.

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

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

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

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

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

Follow @IslamUltimate

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

Read More

Selected Verses from Quran: Humility

Islam teaches humbleness and humility so that those have nots may not feel low and deprived when they see rich and provided moving by haughtily or in a gait that displays or effects the hidden arrogance, scorn or egotism. In fact the rich have been warned not to display a demeanor that may create a feeling of deprivation among the poor.

In Surah 31 Luqman, verse 18 Allah has warned against all ills of self portrayal, haughtiness, smugness and self elation which may cause a more sense of deprivation of those less gifted: 

وَلَا تُصَعِّرۡ خَدَّكَ لِلنَّاسِ وَلَا تَمۡشِ فِى الۡاَرۡضِ مَرَحًا ​ؕ اِنَّ اللّٰهَ لَا يُحِبُّ كُلَّ مُخۡتَالٍ فَخُوۡرٍۚ‏ 

"Do not (contemptuously) turn your face away from people, nor tread haughtily upon earth. Allah does not love the arrogant and the vainglorious."

Mukhtal in the original implies a person who has a very high opinion of himself, and fakhur is the one who boasts of his superiority over others. A man becomes haughty and arrogant and vain in his gait only when he is puffed up with pride, and wants that others should feel his superiority.

It is being said that the true Muslims do not walk haughtily and arrogantly like the tyrants and mischief-makers, but their gait is of a gentle, right thinking and good natured person. Walking humbly does not mean walking like a weak or sick person, nor does it imply the gait of a hypocrite who walks ostentatiously to show humility or fear of God. According to traditions, the Prophet (peace be upon him) himself used to walk with firm, quick steps. One day Caliph Umar saw a young man walking slowly like a weak, sick person, and asked him: Are you ill? When the man replied in the negative, the Caliph raised his whip, rebuked him and told him to walk like a healthy man. This shows that the humble gait is the natural gait of a noble and gentle person and not a gait which shows weakness and undue humility.

According to some commentators it means this: “Walk neither fast nor slow but at a moderate pace”, but the context shows that here the pace or the rate of walking is not the question. There is nothing morally wrong with a fast or a slow pace in itself, nor can there be a rule made for it. When a man is in a hurry, he has to walk fast, and there is nothing wrong if one walks slow when walking for pleasure. Even if there is a standard for the moderate pace, it cannot be made a law for every person at all times. What is actually meant by this is to reform the state of the self under which a person walks haughtily. The haughtiness and arrogance of a person inevitably manifests itself in his gait and style of walking, which shows the state of his mind and also the cause of his pride and haughtiness. Wealth, authority, beauty, knowledge, power and such other things cause a man to become proud and vain, and each of these gives him a special style of gait. Contrary to this, manifestation of humility in the gait is also the result of one or the other morbid mental state. Sometimes the hidden conceit of the self of a man takes on the form of ostentatious humility, piety and godliness and this is shown by his gait; and sometimes man really feels so embittered by the frustrations of the world that he adopts a sick man’s gait. What Luqman meant to say is this: “Avoid these states of the mind and self and walk the gait of a simple, honest and noble person, which neither shows any vanity and haughtiness nor weakness nor ostentatious piety and humility.”

The taste of the Prophet’s (peace be upon him) great companions in this regard can be judged from a few instances. When Umar (may Allah be pleased with him) once saw a man walking with his head hung down, he shouted out to him, saying, “Walk with your head raised up. Islam is not sick.” He saw another person walking like a weak, sick man, and said, “Wretch! Do not sully our religion” Both these incidents show that in the sight of Umar religious piety did not at all require that one should walk cautiously, like the sick man and show undue humility by one’s gait. Whenever he saw a Muslim walking such a gait, he would have the apprehension that it would misrepresent Islam and would depress the other Muslims. A similar incident was once met with by Aishah (may Allah be pleased with her). She saw a person walking as if run down and exhausted. She asked what was the matter with him. It was said, “He is one of the reciters of the Quran (i.e. a person who remains engaged in reciting and teaching the Quran and in worship).” At this she said, “Umar was the chief of the reciters of the Quran, but as it was he would walk with a firm foot, and he would speak with force and strength, and he would give a good beating if he had to.” 

This command warns against the ways of tyrants and vain people and is not merely meant for the individual but also for the collective conduct of the Muslim community. It was because of this guidance that the rulers, governors and commanders of the Islamic state which was established on the basis of this manifesto, were free from every tinge of tyranny, arrogance, haughtiness, pride and vanity, so much so that even in the battlefield they never uttered a word which had the slightest indication of any of these vain things. Their gait, dress, dwelling and conveyance showed humility. In short, their ways of conduct were not those of big ones but those of humble persons. That is why they never tried to overawe the people of a conquered city by show of pomp and pride.

Thus the first characteristic of the true servants of Allah to which attention has been drawn, is their gait. This is because the gait indicates the character of an individual. If a man walks in a humble and dignified way, as opposed to a haughty, vain and proud manner, it shows that he is a noble and gentle person. Thus the different gaits of different types of people show what sort of characters they possess. The verse means to imply that the true servants of the Merciful can be easily recognized by their gait among the people. Their attitude of Allah’s worship and obedience has changed them so thoroughly that it can be seen at first sight from their gate that they are noble, humble and good natured people, who cannot be expected to indulge in any mischief. 

Yusuf Ali translates this verse as:  "And swell not thy cheek (for pride) at men nor walk in insolence through the earth; for Allah loveth not any arrogant boaster. 

The word "cheek" in English, too, means arrogance or effrontery, with a slightly different shade added, viz.: effrontery from one in an inferior position to one in a superior position. The Arabic usage is wider, and includes smug self-satisfaction and a sense of lofty Superiority.

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

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

You may also refer to our Reference Pages for knowing more about Islam and Quran.

Photo | 

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

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

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

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

• Exegesis by Maulana Mufti Muhammad Sharif, revised by Justice Mufti Muhammad Taqi  Usmani
• Verse by Verse Qur'an Study Circle
• Tafsir Ibn Khatir
• Al-Quran, Yusuf Ali Translation
• Javed Ahmad Ghamidi / Al Mawrid

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

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