What are the true emotional and spiritual signs of faith in Islam

Have you ever watched a non Muslims taking Shahadah to enter the fold of Islam? If not, do watch the countless videos of reversion to Islam on the social media network and watch closely the abrupt change in the facial expression of the revert and the display of a sudden emotional outburst. This sudden emotional outburst stems from a profound sense of spiritual relief, overwhelming joy, and the immediate feeling of reconnection with the Creator. The uncontrollable gush of tears exhibits the relief one feels from the confusion that had harboured before reversion - the reversion in fact rids a person of the uncertainty of one's former belief (s) and suddenly finding how the light at the end of the tunnel really feels when falling on one's face and body.

In fact the reverts frequently experience a release of pent-up spiritual longing, resulting in tears of happiness, a feeling of being "cleansed," and the overwhelming realization of truth. 

The verse 2 of Surah Al-Anfāl explain the same phenomena and express the true emotional and spiritual signs of faith in Islam. 

Before we go on to explain the verse 2, let me share my experience of emotional and spiritual reaction to one's faith when the Divine Scripture is being recited. I once had the opportunity to attend a religious congregation where the excerpts from Divine Scripture were being read. But to my amazement, a large segment of audience were not paying any attention to what was being said and despite many cautions by the preacher that everyone should silently and carefully listen to the sacred scripture, no one rally paid any heed to it. And when I compare this incident when the Al Qur'an is being recited, there is a pin drop silence among the audience. And some who really reflect on what is being recited are seen with tearful eyes. The some are the people who fit perfectly into the verse being shared herein under.

The verse (meaning-focused translation)

اِنَّمَا الۡمُؤۡمِنُوۡنَ الَّذِيۡنَ اِذَا ذُكِرَ اللّٰهُ وَجِلَتۡ قُلُوۡبُهُمۡ وَاِذَا تُلِيَتۡ عَلَيۡهِمۡ اٰيٰتُهٗ زَادَتۡهُمۡ اِيۡمَانًا وَّعَلٰى رَبِّهِمۡ يَتَوَكَّلُوۡنَ ​​ۖ ​ۚ‏ 

(8:2) The true believers are those who, when Allah's name is mentioned, their hearts quake, and when His verses are recited to them their faith grows, and who put their trust in their Lord

This short verse gives one of the most profound Qur’anic definitions of īmān (true faith) — not as a label, but as a living inner reality. Let us unpack these verses and their impact even today.

Context of revelation (why this verse matters)

To understand the above quoted verse, let us briefly explain when Surah Al-Anfāl was revealed and how this verse strengthened their faith during their first encounter with the polytheists of Makkah in the Battle of Badr. This was a test of faith of a very small, weak Muslim community confronting a powerful, arrogant Quraysh army.

Despite being outnumbered, the Muslim victory came only by Allah’s help. Soon after the victory, there was a dispute on the distribution of the war spoils (anfāl). So Allah revealed this surah to correct attitudes, purify intentions and redefine what real belief looks like

So 8:2 comes to say: Victory is not because of numbers or strategy alone. It comes from hearts that are alive with Allah.

Structure of the verse — three signs of true īmān

The verse gives three internal indicators, not external slogans:

• Hearts tremble when Allah is mentioned 
• “When Allah is mentioned, their hearts tremble (وَجِلَتۡ قُلُوۡبُهُمۡ wajilat qulūbuhum)”
• This is khashyah combination of awe and moral consciousness, not panic. It means: (1) Awareness of Allah’s greatness (2) Sensitivity to accountability (3) Softness of heart, not hardness

Khashyah (Arabic: خشية) is a profound, reverential fear or awe of Allah, rooted in knowledge of His greatness, power, and perfection. Unlike general fear (khawf), khashyah is a deeply conscious, respectful awe that arises from understanding God's majesty, often leading to increased devotion and avoidance of sins. 

• Not fear of punishment only, but: (1) Reverence (2) Presence (3) Moral alertness
• Today’s relevance: Although, there are countless Muslims around the world who bow and prostrate to Allah five times a day, recite Al Qur'an. But if when Allah’s name is taken and it No Longer (1) Moves us, (2) Corrects us and (3) Humbles us, this reflects that our īmān has become routine, not reality.
• Faith increases with Qur’an
• “When His verses are recited, it increases them in faith”
• This teaches a critical principle: Īmān is not static — it grows or shrinks.
• That means reciting Qur’an should: (1) Strengthen conviction (2) Sharpen moral clarity (3) Renew purpose, and (4) Heal doubts
• A man's faith grows as he is able to confirm and submit to the command of God which he comes across. This is especially so where he submits to commands which go against his own personal predilections. A man's faith attains great heights if instead of trying to twist and distort the commands of God and the Prophet (peace he on him), he develops the habit of accepting and submitting to all the commands of God and the Prophet (peace be on him); if he strives to shape his conduct to the teachings which go against his personal opinions and conceptions, which are contrary to his habits, interests and convenience, which are not in consonance with his loyalties and friendships. For if he hesitates to respond positively to God's command, his faith is diminished. One thus learns that faith is not a static, immobile object. Nor is every, act of belief, or unbelief, of the same quality. An act of belief may be better or worse than another act of belief. Likewise, an act of unbelief may differ in quality from another act of unbelief. For both belief and unbelief, are capable of growth and decline.
• All this concerns the essence of belief and unbelief. However, when belief and unbelief are mentioned as a basis for membership of the Muslim community or in connection with legal rights and responsibilities as necessary corollaries of that membership, a clear line of demarcation has to be drawn between those who believe and those who do not. In this respect the determination of who is a believer and who is not will depend on the basic minimum of belief regardless of quality of belief. In an Islamic society all those who believe will be entitled to the same legal rights and will be required to fulfil the same duties regardless of the differences in the quality of their faith. Likewise, all unbelievers - regardless of the differences in the quality of their unbelief - will be placed in the category of unbelievers disregarding the question whether their unbelief is of an ordinary quality or an extremely serious one.
• But many today hear Qur’an as: Background sound, Cultural habit or Ritual recitation 
• But true believers experience Qur’an as spiritual nourishment, not spiritual noise. And it really moves their hearts and stirs their soul to get closer to Allah as is expected of them.
• Reliance on Allah (tawakkul)
• “And upon their Lord they rely” - this is the most important part of the verse. 
• At Badr, Muslims had: Limited weapons, resources and extremely outnumbered. So tawakkul on Allah was not merely a slogan — it was survival.
• Tawakkul is: Not laziness or fatalism - But doing your best and then trusting Allah with the outcome.
• Today’s relevance:
• In a world many find assurances in Insurance, Planning, Data and Control systems and think this will safeguard their lives and interest or even beat back adversary in conflicts.
• But this verse reminds us that Means are not gods - Allah is still Al-Wakīl "The Trustee." (Read more about this particular attribute of Allah at: 99 Attributes of Allah: Al Wakil - The Trustee)

How this verse redefines “real Muslim”

This verse does not define believers by: Tribe, Label, Politics,  Appearance alone and Culture. But by:

• Heart sensitivity
• Growth through Qur’an
• Dependence on Allah

This is deeply relevant in an age where Identity is loud, but spirituality is weak

Connection with surrounding verses (8:3–4)

Immediately after, Allah says: "They establish prayer and spend from what We provided. Those are truly the believers." (8:3–4)

This implies that the verse 2 shows the inner state of a true believer while verses 3-4 exhibits the emotional and spirituals signs outwardly. Remember True īmān (Faith) is the finely meshed combination of Alive heart and living obedience.

A powerful modern mirror

Having read the meaning and relevance of the above quoted verses, one must ask honestly:

• Does Allah’s name still soften my heart?
• Does Qur’an still increase my certainty?
• Do I rely on Allah — or only on systems?

Because this verse teaches that Faith is not what you claim - but true Faith is what moves your heart and directs your trust.

Link to your earlier themes (khashyah & knowledge)

Before end this discussion and explanation of verse 2 (and verse 3-4) of Surah Al-Anfāl, let us just links this to other verses of Qur'an and see how these perfectly aligns with other verses of Al Qur'an:

• 35:28: Those who truly fear Allah are people of knowledge
• 39:9: Are those who know equal to those who don’t?

So 8:2 shows that Knowledge leads to Khashyah and Living īmān - Not dry information.

One-line Qur’anic definition from 8:2

A true believer is someone whose heart responds to Allah, whose faith grows with Qur’an, and whose trust is anchored in Allah — not in the world.  Now we must ask ourselves where do we stand with regard to our emotional and spiritual attachment to our faith!!

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

You may refer to more Selected Verses from Surah 8. Al-Anfāl  - سورة ٱلْأَنْفَال  (The Spoils of War)‎

 already published. You may also refer to our exclusive reference page: Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.

For verses on Selected Subjects, please refer to our reference page: Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects and our reference page: Selected Verses from the Qur'an. 

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 |

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

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

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

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

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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Learn How Surah Az-Zumar 39:2 and Surah 112. Al-Ikhlāṣ form the theological & practical foundation of Islam

Tawḥīd (Absolute Oneness of God)  is the Core Foundation of Islam. We have already published a number of posts on Tawhid to better understand its concept. Today we just in few words explain what does Tawhid means and how 2nd verse of Surah 2. Az Zumar and the  Surah Al-Ikhlāṣ, 112th Surah of Al Qur'an together form the theological and practical foundation of Islam. 

What Tawhid means

Islam affirms that: (1) Allah is One in His essence (“Say: He is Allah, One.” (112:1)"), (2) Allah is One in His attributes, and that (3) Allah alone deserves worship 

Comparison of Surah Az-Zumar 39:2 and Surah 112. Al-Ikhlāṣ

The 2nd verse of Surah 39. Az Zumar and all four verses of Surah 112. Al-Ikhlāṣ when read in conjunction with each other give out a clear theological and practical foundation of Islam. 

Below is a clear, thematic comparison of Surah Az-Zumar 39:2 and Surah Al-Ikhlāṣ (112:1–4), showing how together they form the theological and practical foundation of Islam. However, before reading their comparison, may  we ask you to read our previous posts for better understanding of their comparison, the links given below:

• A verse from Al Qur’an that gives out the Mission Statement of Islam
• Sürah 112.  Al Ikhlas (The Declaration of [God's] Oneness)

The Two Texts (Core Meaning)

Surah Az-Zumar 39:2 reads: “Indeed, We have sent down to you the Book with the truth, so worship Allah, making the religion sincere for Him.”

The above quoted 2nd verse of Surah Az Zumar Focuses on:

• Purpose of revelation of Al Qur'an
• How Allah must be worshipped
• Requirement of sincerity (ikhlāṣ)

Surah Al-Ikhlāṣ (112) is a short four versed Surah that proclaims: (1) “Say: He is Allah, One, (2) Allah, the Self-Sufficient, (3) He neither begets nor is begotten, and that (4) And none is comparable to Him.”

Surah Al-Ikhlāṣ thus focuses on: (1) Who Allah is, (2) Allah’s absolute uniqueness, and (3) Rejection of all forms of association

Core Relationship Between the Two

A deep reflection lets us know that:

• Surah Al-Ikhlāṣ defines Allah, while Surah Az Zumar 39:2 defines our response to Allah.
• Surah Al-Ikhlāṣ answers “Who is Allah?” and Surah Az Zumar 39:2 tells us “How should we worship Him?” 

Summarizing the comparison side by side, it emerges that:

• Primary role of 39:2 (Az-Zumar) is Practical command, while that of Surah Al-Ikhlāṣ is Doctrinal definition
• Central message of 39:2 (Az-Zumar) is to Worship Allah with sincerity, while Surah Al-Ikhlāṣ proclaims absolute Oneness of Allah.
• The Audience of 39:2 (Az-Zumar) are the Believers in practice, while that of Surah Al-Ikhlāṣ are All humanity in belief
• 39:2 (Az-Zumar) focuses on Intention and devotion, while Surah Al-Ikhlāṣ has its focus on the Essence and attributes of Allah.
• Type of Tawḥīd: 39:2 (Az-Zumar)  focuses on Tawḥīd al-‘ibādah, while Surah Al-Ikhlāṣ stresses on Tawḥīd al-asmā’ waṣ-ṣifāt
• The Purpose of 39:2 (Az-Zumar) is Correct worship while that of Surah Al-Ikhlāṣ is Correct belief.

How both the 2nd verse of Surah Az Zumar and Surah Al-Ikhlāṣ  Complete Each Other

Since both complement each other, one has to follow both in true letter and spirit, for in the absence of one, the equation remains incomplete. Let us see how:

• Belief without sincerity is incomplete: One may believe Allah is One (Ikhlāṣ) - but but worship for show, culture, or ego greatly influence our true belief. That is why 39:2 corrects the our intention.
• Sincerity without correct belief is misdirected: 
• One may worship sincerely, yet worship the wrong concept of God (that is believing in associates or even parallels of God). That is why Surah Al-Ikhlāṣ corrects the object of our worship "Say Allah is One"). 
• And when read in conjunction of each other, both eliminate all forms of shirk. That is Shirk in belief  is corrected by Surah Al-Ikhlāṣ, while 2nd verse of Surah Az Zumar cures Shirk in worship & intention .

Verses in Al Qur'an that Reinforce the Pair

We come across many a verse in AL Qur'an which carry the same theme and reinforce the theme of the pair. Some relevant verses are shared herein under:

• “They were commanded only to worship Allah, sincere to Him in religion.” (98:5)
• “Say: My prayer, sacrifice, life and death are for Allah alone.” (6:162)
• (42:11) "The Originator of the heavens and the earth..."

Verses (98:5 and 6:162) echo 39:2, while verses like 42:11 echo Al-Ikhlāṣ.

Correlation with Hadith

The Prophet ﷺ said: “Surah Al-Ikhlāṣ equals one-third of the Qur’an.” (Ṣaḥīḥ al-Bukhārī).

Some of the Scholars explain that: One third deals with Who Allah is, One third with commands and One third with Hereafter.

Thus 39:2 represents the command side that flows directly from Al-Ikhlāṣ.

Practical Application 

• In belief: (1) Reject all false images of God, and (2) Reject intermediaries, partners, comparisons
• In practice: (1) Pray without showing off, (2) Give charity without recognition, (3) Seek knowledge for Allah, not status

In nutshell, the comparison of both the 2nd verse of Surah Az Zumar and Surah Al-Ikhlāṣ together protect faith from: (1) Hypocrisy, (2) Ritualism, (3) Cultural Islam, and (4) Philosophical distortion. That is Surah Al-Ikhlāṣ defines Allah’s absolute oneness, while Surah 39:2 demands that this oneness be reflected in pure, sincere worship—together forming the heart of Islamic faith and practice.

In essence, 39:2 is the instruction to practice sincere monotheism, while Surah 112 defines exactly what that unique, singular God is like, ensuring worship is directed to the correct, incomparable entity. They reinforce the central theme of Islam: there is no god but Allah, and religion must be exclusively devoted to Him.

Note: 

• The above comparison is a personal reflection for academic purpose. Readers are free to agree or disagree with what has been written. However, it is requested that in case of disagreement, please leave your point of view in the comment box at the end of the post.
• The comparison is given in point form which easily explain our viewpoint. However, those want a deeper reflection, may ponder over information available on the social media.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

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

You may also refer to our exclusive reference page: Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.

For verses on Selected Subjects, please refer to our reference page: Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects and our reference page: Selected Verses from the Qur'an. .

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Resources: Personal reflection and explanation on the subject avail on ChatGPT and Google

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

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

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

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

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

A verse from Al Qur’an that gives out the Mission Statement of Islam

This world and the entire universe was created by the Lord of the worlds for nothing else except to reflect on the purpose of His creations and to worship none other than He, for no one can ever fathom the Divine wisdom nor can be thankful to Him. This has been the sole purpose of Divine Scriptures that were revealed to the selected prophets so than mankind know how to be thankful to Him by worshipping none other than He.

Like other Divine Scriptures (that is Psalms, Torah and the Gospel), the core theme of AL Qur'an is exactly the same: Serving only Allah, consecrating our devotion to Him. Although, this message is repeated time and again throughout Al Qur'an, we share today the 2nd verse of Surah Az-Zumar (39:2) which gives out the exact mission statement of Islam, given herein under along with its explanation:

اِنَّاۤ اَنۡزَلۡنَاۤ اِلَيۡكَ الۡكِتٰبَ بِالۡحَقِّ فَاعۡبُدِ اللّٰهَ مُخۡلِصًا لَّهُ الدِّيۡنَ ؕ‏ 

(39:2) (O Prophet), it is We Who have revealed this Book to you with Truth. So serve only Allah, consecrating your devotion to Him.

This verse is foundational. It states why the Qur’an was revealed, how Allah must be worshipped, and what separates true faith from false religion. Let us reflect on the wisdom of revelation of this exclusive verse. Please read the following explanation of the verse in conjunction with the scholarly explanation already given in the Exegesis of the surah.

Why this verse is so important

Surah 39:2 combines three core pillars of Islam in one sentence: (1) The Qur’an is from Allah, (2) It is revealed with absolute truth, and (3) Its purpose is sincere worship (ikhlāṣ) of Allah alone

In other words, the revelation of Al Qur'an is to let the mankind know what is the Truth and how Allah is to be thanked by worshipping Him alone without any associates in utmost sincerity. This verse thus reflects the mission statement of Islam.

Context of revelation (Makkan background)

This verse was revealed in Makkah, when: Idol worship was dominant, Quraysh (The dominant tribe of polytheists) claimed they worshipped idols only as intermediaries, and the Religion had become ritual without sincerity. Therefore this verse is a response by Allah be declaring: (1) The Qur’an is truth, not mythology, (2) Worship must be direct, not mediated, and (3) Sincerity is non-negotiable.

In fact this verse sets the tone for the entire surah.

Key concept: Ikhlāṣ (sincerity)

Meaning of  مُخۡلِصًا لَّهُ الدِّيۡنَ ؕ “mukhlisan lahu ad-dīn” at the end of the above quoted verse means: (1) Pure devotion, (2) Undiluted worship meaning by No partners, no show, no intermediaries. This is not just about who is worshipped, but why and how.

Qur’anic cross-references (context from other verses)

As mentioned above, the theme of this verse reverberates throughout Al Qur'an to continuously remind the mankind to worship Allah alone, none other at all except Him. Herein under are some verses which also explain the quoted verse above:

• Purpose of revelation: “This Qur’an has been revealed to me that I may warn you and whomsoever it reaches.” (6:19) - that is the Qur’an is guidance, not philosophy.
• Sincerity as the core of worship: “They were commanded only to worship Allah, making the religion sincere for Him.” (98:5). This shows 39:2 is not isolated; it repeats a universal command.
• Rejection of intermediaries: 
• Islam strictly prohibits worshipping any deity except one true God and that all sincere devotion is to Him alone. 
• “Is it not to Allah that sincere devotion is due?” (39:3 – immediately following verse 2)
• This shows verse 2 is directly aimed at refuting shirk.
• Read explanation of verse three already published: Utter losers worship others than Allah with lame excuse of being closer to Allah
• Prophetic mission summarized: “Say: Indeed, my prayer, my sacrifice, my living and my dying are for Allah alone.” (6:162) -  Same message as in 39:2, though different words but expressing total sincerity in devotion to Allah alone.

Hadith support (very important)

In addition to Al Qur'an, there are many a Hadith attributed to Prophet Muhammad ﷺ  which augment the theme of the above quoted verse. Here are some:

• Foundational Hadith: 
• The Prophet ﷺ said, “Actions are judged only by intentions.” (Ṣaḥīḥ al-Bukhārī, Ṣaḥīḥ Muslim). This hadith is the practical explanation of 39:2.
• This means that without ikhlāṣ: Worship becomes habit, Religion becomes culture and Deeds lose value.
• Allah rejects insincere worship
• The Prophet ﷺ said that Allah says: “I am most free of need of partners. Whoever does an action associating others with Me, I leave him and his shirk.” (Ṣaḥīḥ Muslim)
• This is exactly what 39:2 warns against.

Why verse 39:2 comes before laws and rulings

Let us dwell on this aspect because before rules are set into force, one must have a clear vision of one's goal: Worship of Allah alone.

• Therefore, Islam does not begin with: Rules, Punishments and Social systems
• Instead, Islam begins with  Correct belief with sincere intention, because: Without sincerity, obedience is hollow, and without truth, religion becomes misguidance.
• This is why tawḥīd and ikhlāṣ always come first in Makkan surahs.

Practical relevance today

In an age of ritual without meaning, the verse 39:2 reminds us:

• Prayer without sincerity is empty
• Charity for show is rejected
• Knowledge for status is dangerous

In an age of “many paths to God” the verse clarifies that (1) Truth is not plural, (2) Worship is not negotiable and (3) Allah does not accept mixed devotion.

Therefore, for personal self-accountability, every believer must ask: (1) Why do I pray?, (2) Who am I really pleasing? and (3) Is my religion for Allah or for people?

Thus, Surah 39:2 establishes that the Qur’an is revealed to produce sincere, exclusive devotion to Allah, and any religion without ikhlāṣ is invalid—no matter how impressive its outward form.

Therefore, Surah 39:2 is not just a verse to be recited — it is a mirror that tests the purity of our faith. It also teaches us to reflect on each and every verse of Al Qur'an in order to keep our direction straight on Siraat e Mustaqeem and not be disoriented and follow false gods.

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

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

You may also refer to our exclusive reference page: Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.

For verses on Selected Subjects, please refer to our reference page: Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects and our reference page: Selected Verses from the Qur'an. .

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 | 4 |

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

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

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

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

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

A verse from Al Qur’an that Reinforces Tawhid (Absolute Oneness of God) and breaks reliance on idols

Understanding some of the verses of Al Qur'an can dispel many misconceptions that reside in the minds of Muslims who still cling to beliefs that are tangent to the teachings of Islam.  These verses are also meant to remove the misunderstanding of the polytheists, who believed that from among the servants of Allah, someone gave them the provision, someone the children and someone health to their patients. All these superstitions of shirk are baseless, and the pure truth is just that whatever of mercy reaches the people, reaches to them only through Allah Almighty’s bounty and grace. No one else has the power either to bestow it or to withhold it. This theme has been expressed at many places in the Quran and the Ahadith in different ways so that man may avoid the humiliation of begging at every door and at every shrine and may realize that making or marring of his destiny is in the power of One Allah alone and of none else.

To reinforce our premise, we share the second verse from Surah Fatir, the 35 Surah / Chapter of Al Qur'an, given herein under, reflecting on its core meaning and its application to every living being and to ponder over:

The Verse 2 — Surah Fāṭir (35:2):

مَا يَفْتَحِ ٱللَّهُ لِلنَّاسِ مِن رَّحْمَةٍ فَلَا مُمْسِكَ لَهَا ۖ وَمَا يُمْسِكْ فَلَا مُرْسِلَ لَهُۥ مِنۢ بَعْدِهِۦۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ

“Whatever mercy Allah opens up for people, none can withhold it; and whatever He withholds, none can release after Him. And He is the Almighty, the All-Wise.”

What is Tawhid

Before we explain this verse, let us understand what is Tawhid.

Tawhid means the absolute oneness of God (Allah) and is the most fundamental concept in Islam, asserting that there is only one God who is unique and has no partners. This belief in monotheism is the core of the Islamic faith, signifying that God is the sole creator and sustainer of the universe and that all worship should be directed to Him alone. 

Tawhid teaches us:

• Oneness of being: Allah is uniquely one in His being, not composed of parts.
• Oneness of attributes: Allah's divine attributes, such as knowledge, hearing, and power, are unique and not shared with anyone.
• Oneness of actions: Allah has no partner or helper in His divine actions, such as creation and control of the universe.
• Pillar of faith: Tawheed is the first and most important pillar of Islam and is essential for a person to be considered a Muslim.
• Avoidance of Shirk: The practical application of Tawheed involves avoiding Shirk (associating partners with God), which is considered the greatest sin in Islam. This includes avoiding both major forms of shirk (like worshipping idols) and minor forms (like showing off in worship). 

That is Tawhid means belief in absolute Oneness of Allah and avoidance of Shirk in all its forms.

What the Verse Means

Let us now see how this verse can be explained to find its relevance to belief in One True God and rejection of Idolism:

• All good comes only from Allah
• Here the Mercy of Allah has been explained which comes to us in many shades despite our arrogant rejection of the Divine Mercy. 
• The Mercy here includes: Rizq (sustenance), Health, Guidance, Protection, Success, Peace, Opportunities, Good relationships. Hope, Relief and of course Barakah.
• That is if Allah decides to give you something, no creation can stop it.
• No one can give what Allah withholds
• No boss, no doctor, no government, no powerful person can deliver what has not been written for you.
• This removes: Fear of people, fear of loss, and attachment to worldly sources.
• Allah gives and withholds with perfect wisdom
• The verse ends with two major attributes of Allah: (1) Al-‘Azīz — The All-Powerful, and (2) Al-Ḥakīm — The All-Wise
• The mention of these two powerful attributes of Allah means: (1) His power is perfect, (2) His decisions are wise, (3) His timing is flawless and that (4) Nothing is random.

How to Reflect on This Verse

If one reflects deeply on Who Allah is and what are His limitless powers and mercy, one would start to understand the wisdom behind this verse. Here is just a cue to the immense wisdom this verse carries:

• Trust Allah more, worry less
• When something is meant for you, it will come: a job, marriage, provision, healing, and an opportunity.
• Your heart finds peace knowing that Allah never misses you.
• Stop fearing people: People cannot harm or benefit you except by Allah’s permission. with this form belief, our hearts become free from anxiety and stress.
• Let go of envy: If Allah gave someone something, He opened a door of mercy for them. We uct have faith in the fact that our turn will come if it is good for us.
• Accept the wisdom behind delays: Sometimes Allah withholds to: protect, purify, strengthen, redirect and elevate our rank. Delays are not denials — they are wisdom.
• Strengthen your du‘ā: This verse teaches that ALL mercy is in Allah’s hand, so du‘ā becomes: sincere, hopeful and confident. Our du‘ā is asking the One who controls all outcomes.
• Be grateful for the blessings you already have - Health, family, safety, food, knowledge — these are “doors of mercy” Allah has opened for you.
• Be patient in hardships - Hardship is also mercy if it: brings you closer to Allah, increases your tawakkul, wipes away sins, and reshapes your character. Allah’s withholding is not cruelty — it is mercy in disguise.

Relevance to Our Modern Life

Unless we shape our lives that hinge on unflinching faith and trust in Allah, we can never understand the Divine wisdom of mercy, delays and denials. Remember:

• When job hunting → Allah opens doors no résumé can open.
• When worried about money → rizq is from Allah, not the employer.
• When relationship breaks → Allah withholds for your future good.
• When dealing with illness → healing is a mercy only He grants.
• When feeling anxious → control belongs to Allah, not circumstances.
• When facing injustice → Allah’s power overrides all oppressors.

This, this verse removes crippling fear, anxiety, resentment, and stress and replaces the heart with: trust, patience, contentment, and inner peace. Surah Fāṭir 35:2 teaches that everything you hope for or fear is entirely in Allah’s hands — so attach your heart to Him alone. No idols or saints or priests can help us to our wishes fulfilled, for it is only the Divine Wisdom that decides who to give, when and how much or hold something for someone to test the strength of one's faith. Let us never fail this test.

You may refer to Summary and Selected verses of Sürah (35) Fāṭir “The Originator / The Creator” for more Selected Verses already published. For more scholarly explanation of this verse, click on link |3| given below.

You may also refer to our exclusive reference page: Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

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

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 |

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

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

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

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

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

A true believer humbles himself in his prayers (Traits of Believers who attain true success)

In our previous post we described "Traits of believers who attain success," as explained in the first verse of Surah 23. Al-Muminun الۡمُؤۡمِنُوۡنَۙ (The Believers). It was also mentioned that following verses, from verses 2-9, describe the characteristics of these successful believers. Now from this post onward, we will take each characteristic one by one and see how a believer can achieve success.

We share today the second verse of Surah 23. Al-Muminun in which it is said that those who humble themselves in their prayers are one of those who are promised success not only in this world, but in the Hereafter too:

الَّذِيۡنَ هُمۡ فِىۡ صَلَاتِهِمۡ خَاشِعُوۡنَ ۙ‏ 

(23:2) those who, in their Prayers, humble themselves;

Khashi`un (خَاشِعُوۡنَ) in the Text is from khushu (to bow down, to express humility) which is a condition of the heart as well as of the body. Khushu' of the heart is to fear and stand in awe of a powerful person, and khushu ` of the body is to bow one's head and lower one's gaze and voice in his presence. In Salat one is required to show khushu ` both of the heart and of the body, and this is the essence of the Prayer. It has been reported that when the Holy Prophet once saw a person offering his Prayer as well as playing with his beard, he remarked: "Had he khushu ` in his heart, his body would have manifested it. "

Though Khushu ` is actually a condition of the heart, as stated by the above tradition, it is manifested by the body as a matter of course. The Shari `ah has enjoined certain etiquette which, on the one hand, helps produce khushu ` in the heart, and on the other, helps sustain the physical act of the Prayer in spite of the fluctuating condition of the heart. According to this etiquette, one should neither turn to the right or left, nor raise one's head to look up: one may, however, look around from the corner of the eye, but as far as possible, one must fix the gaze on the place where the forehead would rest in prostration; one is also forbidden to shift about, incline sideways, fold the garments or shake off dust from them. It is also forbidden that while going down for prostration, one should clean the place where one would sit or perform prostration. Similarly, it is disrespectful that one should stand stuffy erect, recite the verses of the Qur'an in a loud resounding voice, or sing them, or belch or yawn repeatedly and noisily. It has also not been approved that one should offer the Prayer in a hurry. The injunction is that each article of the Prayer should be performed in perfect peace and tranquility, and unless one article has been completely performed, the next should not be begun. If one feels hurt by something during the Prayer, one may cast it aside with one hand, but moving the hand repeatedly or using both hands for the purpose is prohibited. With this etiquette of the body, it is also important that one should irrelevant things during the Prayer. If thoughts come to the mind intention, it is a natural human weakness, but one should try one's

Along avoid thinking without one's utmost that the mind and heart are wholly turned towards Allah, and the mind is in full harmony and tune with the tongue, and as soon as one becomes conscious of irrelevant thoughts one should immediately turn the attention to the Prayer.

Tafsir Ibn-Kathir: 

(الَّذِينَ هُمْ فِى صَلاَتِهِمْ خَـشِعُونَ Those who with their Salah are Khashi`un.) `Ali bin Abi Talhah reported that Ibn `Abbas said: "(خَـشِعُونَ Khashi`un) means those with fear and with tranquility.'' This was also narrated by Mujahid, Al-Hasan, Qatadah and Az-Zuhri. It was reported from `Ali bin Abi Talib, may Allah be pleased with him, that Khushu` means the Khushu` of the heart. This was also the view of Ibrahim An-Nakha`i. Al-Hasan Al-Basri said, "Their Khushu` was in their hearts.' So, they lowered their gaze and were humble towards others. Khushu` in prayer is only attained by the one who has emptied his heart totally, who does not pay attention to anything else besides it, and who prefers it above all else. 

At that point it becomes a delight and a joy for eyes, as in the Hadith recorded by Imam Ahmad and An-Nasa'i from Anas, who said that the Messenger of Allah said: (حُبِّبَ إِلَيَّ الطِّيبُ وَالنِّسَاءُ، وَجُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلَاة Fragrance and women have been made dear to me, and Salah was made the joy of my eye.)

Yusuf Ali Explanation: 

Humility in prayer as regards (1) their estimate of their own worth in Allah's presence, (2) as regards their estimate of their own powers or strength unless they are helped by Allah, and (3) as regards the petitions they offer to Allah.

Javed Ahmad Ghamidi Explanation:

 Ie., they express obedience, humility and modesty before their Lord. This is precisely the essence of the prayer. If it is present in the prayer, a person feels that not only his back and head, but also his heart has bowed down before God.

Tafsir Qur'an Wiki:

“Who humble themselves in their prayer.” They feel the reverence associated with prayer, as they stand up to address God, and their hearts are thus filled with awe, which is, in turn, reflected in their features and movements. Their spirits feel God’s majesty as they realize that they stand in His presence. Thus, all their preoccupations and distractions disappear. Their thoughts and feelings are all concentrated on their discourse with Him. In His sublime presence, they are heedless of all their surroundings. They see and feel nothing but His majesty. Their minds and hearts are purged of even the slightest alien thought or feeling. In such a situation, a stray atom is reunited with its source, a wandering spirit finds its way, and a heart that has been long in isolation finds its company. Thus, all values, concerns and considerations diminish, except for the ones that are related to God in some way.

So let, my brothers and sisters in Islam, take the first step to success by ensuring humility when we stand in front the Lord of the entire Universe and the Lord of the world in the Hereafter and humble ourselves to its extreme so as to show our gratitude to Allah for His countless blessings on us, the most blessed blessing being including us in the fold of Islam and to be proudly called Muslims.

When a believer becomes a worshipper of God and bows down before Him in submission.  His sincerity and seriousness increase to the extent that wasting time in useless pursuits appears fatal to him. (Staying away from the useless and wasting time in activities that take him away from remembrance of Allah and interfere with his humility while praying is the second attribute, explained in the third verse of the Surah, and will be explained in one of our next posts).

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.

Please refer to our page "Traits of beleivers who attain success" to access all eight attributes of such believers as mentioned in Surah 23. Al-Muminun (The Believers).

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

Who is a self-reproaching soul by whom Allah swears in Qur’an (Surah 75. Al Qiyama (The Resurrection) )

At many a place in Qur'an, Allah swears to instill upon the non-believers the truth of end game which they for now shrug away in a lighter mood and mock the prophets of something they are unlikely to see.

Right in the beginning of Surah 75. Al Qiyama (The Resurrection), Allah swears of by the Day of Resurrection and then swears by the self-reproaching soul. We pick up this verse to know why a self-reproaching soul has been sworn by and who could be a soul that qualifies this status.

Let us read the verse and know - but first let us reconnect the selected verse with the first of the Surah in which Allah swears by the Day of Resurrection:

لَاۤ اُقۡسِمُ بِيَوۡمِ الۡقِيٰمَةِۙ‏ 

(75:1) Nay, I swear by the Day of Resurrection;

To begin the discourse with "Nay" by itself indicates that the Surah was sent down to refute some argument which was already in progress. The theme that follows shows that the argument was about Resurrection and life after death, which the people of Makkah were denying and also mocking at it at the same time. This can be understood by an example. If a person only wants to affirm the truth of the Messenger, he will say: "By God, the Messenger has come with the truth." But if some people might be denying the truth of the Messenger, he in response would rejoin, thus: “Nay, by God, the Messenger has come with the truth." It would mean: "That which you say is not true. I swear that the truth is this and this."

And then Allah swears by the self-reproaching soul:

وَلَاۤ اُقۡسِمُ بِالنَّفۡسِ اللَّوَّامَةِؕ‏ 

(75:2) and nay, I swear by the self-reproaching soul!

Renowned exegete of Qur'an Yusuf Ali explains: Three states or stages of the development of the human soul: 

• (1) Ammara (xii. 53), which is prone to evil, and, if not checked and controlled, will lead to perdition:

وَمَاۤ اُبَرِّئُ نَفۡسِىۡ​ۚ اِنَّ النَّفۡسَ لَاَمَّارَةٌۢ بِالسُّوۡٓءِ اِلَّا مَا رَحِمَ رَبِّىۡ ؕاِنَّ رَبِّىۡ غَفُوۡرٌ رَّحِيۡمٌ‏ 

 I do not seek to acquit myself; for surely one's self prompts one to evil except him to whom my Lord may show mercy. Verily my Lord is Ever Forgiving, Most Merciful." (12:53)

• (2) Lawwama, as here, which feels conscious of evil, and resists it, asks for Allah's grace and pardon after repentance and tries to amend; it hopes to reach salvation; 

• (3) Mutmainna (lxxxix 27), the highest stage of all, when it achieves full rest and satisfaction. 

يٰۤاَيَّتُهَا النَّفۡسُ الۡمُطۡمَـئِنَّةُ 

 (On the other hand, it will be said): “O serene soul! (89:27)

Our second stage may be compared to Conscience, except that in English usage Conscience is a faculty and not a stage in spiritual development. And this is the soul by whom Allah is swearing for such a soul is a subject to one's conscious and each action of his undergoes a self-analysis before one takes the final decision. And these decisions are always positive for such souls are God fearing and always desist the Satanic machinations to overshadow their decision-making thought process. And even if he does an evil deed, he is immediately rebuked from within, forces him to repent and ask forgiveness of Allah, and steers him back to the righteous path.

Tafsir Ibn-Kathir: 

In reference to An-Nafs Al-Lawwamah, Qurrah bin Khalid reported from Al-Hasan Al-Basri that he said about this Ayah, "Verily, by Allah, we think that every believer blames himself. He says (questioning himself), `What did I intend by my statement What did I intend by my eating What did I intend in what I said to myself' However, the sinner proceeds ahead and he does not blame himself.''

Javed Ahmad Ghamidi Explanation:

The implication is that a person’s conscience that rebukes him for his sins bears witness by its very existence that the Day of Judgement is certain to come. The reason is that within him his reproaching soul is always present to rebuke him on any evil he does; this internal court of justice delivers its verdict at every instance; this only means that he will not be left unaccountable for his deeds. Thus, he shall definitely be called to account. It is for this accountability that the Almighty has appointed the Day of Judgement. His messengers have always informed man of this day. 

Imām Amīn Aḥsan Iṣlāḥī writes:

… If a person will not be held accountable for his deeds, then where has this chiding conscience come into him from? If his Creator is unconcerned about the good and evil which emanate from him, then why and from where has He given him the feeling of being elated at a good deed and being pricked by his conscience at a bad one? Then from here another question arises: If God has set up a miniature court of justice in every person, why will He not set up a greater court of justice which will hold the whole world accountable for good and evil which emanate from it and not reward and punish people accordingly? Any person who deliberates on these questions while disregarding his desires will reach the conclusion that the very being of a person bears witness that he has innate knowledge of good and evil; he will not be left unaccountable; there definitely shall come one day when he will be punished for any misdeeds he may have done and be rewarded for his good deeds. To remind a person of this day, the Almighty has placed a miniature court of justice within a person’s soul so that he does not remain indifferent to it, and if ever he becomes iindifferent,he can catch a glimpse of it by merely reflecting on his inner-self. It is this reality which sages have taught us by saying that a human being is a miniature world and within this miniature world there is a reflection of the greater world. If a person has a true comprehension of his own self, he is able to comprehend both God and the Hereafter. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 9, 80)

Sayyid Abul Ala Maududi continues to explain the verse: Here an oath by the Day of Resurrection is only an argument for the truth that this system will one day be upset. As for the truth that after that man shall be resurrected and called upon to account for his deeds and made to see the good or evil results thereof, another oath has been sworn by the self-reproaching soul. No man exists in the world who may not have a faculty called conscience in him. This conscience is necessarily conscious of the good and evil, and no matter how perverted and degraded a man might be, his conscience always checks him on doing evil and for not doing good irrespective of the fact whether the criterion of good and evil that he had set for himself might in itself be right or wrong. This is an express pointer that man is not merely an animal but a moral being. He naturally can distinguish good from evil; he regards himself as responsible for the good or the evil he does; and even if he might feel pleased suppressing the reproaches of his conscience over the evil, he has done to another, he, on the contrary, feels and demands from within that the other one who has done the same evil to him, must deserve punishment. Now, if the existence of a self-reproaching soul of this kind in man himself is an undeniable truth, then this truth too is undeniable that the same self-reproaching soul is evidence of the life hereafter, which exists in man’s own nature itself. For this demand of nature that man must be rewarded or punished for his good or evil deeds for which he himself is responsible, cannot be met in any other way than in the life hereafter. No sensible man can deny that if man becomes nonexistent after death, he will certainly be deprived of the rewards of his good deeds and escape the just and lawful punishment of many of his evil deeds. Therefore, unless one comes to believe in the absurd idea that a rational being like man has stumbled into an irrational system of the universe and a moral being like man has happened to be born in a world which basically has nothing to do with morality, he cannot deny the life hereafter. Likewise, the philosophy of the transmigration of souls also is no reply to this demand of nature, for if man goes on being born and reborn in this very world for the sake of being rewarded and punished for his moral acts, in every cycle of life he will perform some additional moral acts, which again will need to be rewarded and punished, thus making his account more and more lengthy and complicated in an endless way instead of being settled finally and for good. Therefore, this demand of nature is fulfilled only in case man in this world should have only one life and then, after the whole human race has been brought to an end, there should be another life in which all acts of man should be judged and assessed rightly and justly and he should be fully rewarded or punished in consequence thereof. 

Let us, then, be men of self-reproaching soul, and let our inner system of self-appraisal and justice always prevails upon us to defeat the evil and misleading thoughts. This is the first stage to finally achieve the Nafs al Mutmainna النَّفۡسُ الۡمُطۡمَـئِنَّةُ - the highest stage of all, when it achieves full rest and satisfaction.

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 | 

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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