Why it is said that Al Qur'an was revealed in Arabic as an admonition

Many critics of Al Qur'an object to the Arabic language of Al Qur'an and If the Qur'an is for everyone, why wasn't it revealed in every language? The Islamic response is straightforward: Every original document begins in one language. It can then be translated while the original is preserved. The Qur'an has been translated into hundreds of languages, but preserving the original Arabic ensures that the revealed wording remains unchanged. And this is the message given in verse 58 of Surah Ad-Dukhān, the 44th Surah of Al Qur'an.

Surah Ad-Dukhān begins with "By the clear Book" (44:2) and ends with "We have made it easy in your language so that they may take heed" (44:58). Between these two statements, Allah presents signs in history, creation, revelation, and the Hereafter. The final lesson is that God has not left humanity without guidance, nor has He hidden it behind an inaccessible language. He revealed it clearly to its first audience, preserved it in its original form, and calls every generation to understand its message, reflect upon it, and live by it. The challenge is not whether the message is understandable, but whether we are willing to let it transform us.

Let us today reflect on the 58th verse of Ad-Dukhān, and see how it reshapes lives of billions:

The Verse

Allah says:

فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ

"Indeed, We have made this Qur'an easy in your language (Arabic), so that they may take heed (receive admonition)." (Surah Ad-Dukhān 44:58)

This is one of the most profound concluding verses of the surah. It summarizes the purpose of revelation after the entire chapter has presented evidence, warnings, historical examples, and descriptions of the Hereafter.

The Context of the Verse

Surah Ad-Dukhān follows a carefully structured argument:

44:1–6 — The Qur'an is introduced as a clear Book, sent down on a blessed night as guidance.

44:7–33 — Allah recounts the stories of the Quraysh, the "Smoke," and the destruction of Pharaoh despite his immense power.

44:34–42 — The disbelievers deny resurrection and demand impossible proofs.

44:43–57 — Allah vividly contrasts Hell with Paradise.

44:58 — Allah concludes: the message has already been made clear in the Prophet's own language so people can reflect and change.

44:59 — "So wait. They too are waiting."

The flow is significant: after presenting overwhelming evidence, Allah says that the problem is no longer a lack of proof but a lack of willingness to take admonition.

Why does Allah specifically mention Arabic?

Many people assume this verse is praising Arabic as an ethnic language. That is not its primary point. The emphasis is on clarity of communication.

Allah says elsewhere:

"We did not send any messenger except in the language of his people so that he might make the message clear to them." (14:4), and:

"Had We made it a non-Arabic Qur'an, they would have said: 'Why are its verses not explained clearly?'" (41:44)

The principle is universal and has been followed and practiced by all previous prophets:

• Noah spoke to his people in their language.
• Moses addressed the Children of Israel in their language.
• Jesus preached in the language of his people.
• Muhammad ﷺ received revelation in the language of the Arabs.

Thus, Arabic was chosen because it was the language of the first recipients. They could not claim, "We did not understand."

Why "so that they may take admonition"?

Notice Allah's wording. He does not say:

-    so they become linguists,

-    so they admire Arabic,

-    so they appreciate literary beauty,

Rather, it is said: "...so that they may take heed (لَعَلَّهُمْ يَتَذَكَّرُونَ)."

The Arabic verb yatadhakkarūn يَتَذَكَّرُونَ comes from dhikr (remembrance). It means to remember, reflect, awaken, and respond. The Qur'an is therefore presented primarily as a reminder that calls people back to truths already embedded in human nature (fitrah).

This is consistent with other verses:

• 20:3: "A reminder for those who fear."
• 38:29: "A blessed Book that they may reflect upon its verses."
• 54:17: "We have certainly made the Qur'an easy for remembrance. Is there anyone who will take heed?"

The goal of revelation is moral and spiritual transformation, not merely intellectual appreciation.

How did the classical scholars explain this verse?

1.    Ibn Kathir Ibn Kathir explains that Allah made the Qur'an easy in the Prophet's language so that the Arabs would understand it fully. Since it came in their own tongue, they had no excuse for rejecting it.

2.    Al-Tabari Al-Tabari emphasizes that "making it easy" means making its message accessible and understandable to those to whom it was first addressed, so they might remember Allah's warnings and promises.

3.    Abul A'la Maududi Maududi observes that after presenting all the evidence in the surah, Allah points out that the message itself is not obscure. If people still reject it, the obstacle lies in their hearts rather than in the revelation.

A thoughtful discussion with non-Muslims

This verse can be discussed respectfully by focusing on principles rather than assumptions.

1. Every revelation begins in a human language

• Ask: "If God were to reveal guidance to humanity, in what language should He begin?"
• There are only two possibilities: (1) a language people understand, or (2) a language nobody understands.

The first is clearly more reasonable. Every revealed scripture originated in a human language because revelation must first communicate before it can be translated.

2. Arabic does not make Islam an ethnic religion

Some assume that because the Qur'an is in Arabic, Islam belongs only to Arabs. In reality:

• Most Muslims are not Arabs.
• The Qur'an is recited in Arabic to preserve its original wording, while its meanings are translated into hundreds of languages.
• Just as scientific discoveries are often first published in one language and later translated, revelation can begin in one language while addressing all humanity.

The Qur'an itself describes Muhammad ﷺ as sent "to all mankind" (34:28), even though the revelation began in Arabic.

3. The real issue is not language but response

Verse 44:58 implies that understanding alone does not guarantee belief. The Quraysh understood the Arabic perfectly. Their objection was not that they could not understand—it was that they refused to accept its implications. This remains true today. People of every language can understand the Qur'an's central message through reliable translation, but each person must still decide how to respond.

4. The Qur'an appeals to reason

Rather than asking someone simply to accept the Qur'an because it is in Arabic, invite them to examine its arguments:

• Does the universe point to purpose?
• Is accountability after death a coherent idea?
• What explains the remarkable preservation of the Qur'an's original text?
• Does the Qur'an consistently call people to worship one God, uphold justice, and cultivate moral responsibility?

Such questions encourage thoughtful engagement instead of confrontation.

Practical lessons for Muslims today

• Verse 44:58 also challenges Muslims: Many Muslims recite the Qur'an beautifully but do not understand its message. In a sense, they can fall into the same mistake as those who heard the Qur'an in Arabic yet failed to be transformed by it.
• The verse teaches us to:
• Study the meanings of the Qur'an alongside its recitation.
• Read with the intention of changing our lives, not merely completing pages.
• Share the Qur'an in the language people understand best, following the Qur'anic principle of clear communication.

Remember that the true measure of benefiting from the Qur'an is whether it leads us to greater faith, humility, justice, and obedience to Allah.

Concluding Reflection

Surah Ad-Dukhān 44:58 teaches that Allah made the Qur’an clear and accessible in the Arabic language of the Prophet ﷺ and his first audience, so that they could not plead misunderstanding and might reflect, remember, and take heed. Its deeper message is universal: revelation is not meant merely to be recited or admired, but understood and acted upon. Though revealed in Arabic, the Qur’an’s guidance is for all humanity; therefore, the real question is not what language was it revealed in? but whether we allow its message to awaken our hearts and transform our lives.

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 44. Ad Dukhan (The Smoke)  already published.

You may also refer to our exclusive reference pages: 

• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• 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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Who are the Blessed Seven regarded as martyrs in Islam (Hadith Prophet Muhammad ﷺ)

Generally speaking, whenever the word martyrdom is taken in Islam, people mostly understand the loss of life in battle. However, this is not always the case. In fact martyrdom in Islam has a much wider meaning and It also includes those who lose life prematurely by natural causes, accidents, or illnesses, and even mothers who lose their lives while giving birth. Some even attribute death of the people at the hands of unjust rulers as martyrdom too.

Let us first define the word used in Arabic for the martyrs: 

In Arabic, the word used for a martyr is Shahīd (Arabic: شهيد). The word is used frequently in the Quran in the generic sense of "witness" but only once in the sense of "martyr" (i.e. one who dies for his faith); the latter sense acquires wider usage in the hadith. The term's usage is also borrowed by non-Muslim communities where Persianate Islamic empires held cultural influence, such as amongst Hindus and Sikhs in India.

The companions of Prophet Muhammad ﷺ often clarified the same and wanted a prophetic interpretation of the word martyr or shaheed as in Arabic. Today we share two hadiths attributed to the revered Prophet of Allah to clarify who really is a martyr beside the one who dies in battle in protection of one's faith or country.

The first clarification is mentioned in Ṣaḥīḥ al‑Bukhārī hadith 2829, an authentic hadith with profound implications when viewed alongside the Qurʾān and supporting hadiths:

• First Hadith (Bukhārī 2829)
• Narrated by Abū Hurayrah (may Allah be pleased with him): “Five are regarded as martyrs: those who die from plague, abdominal disease, drowning, a falling building (death by collapse), and the martyr in Allah’s cause.” 
• Context & Explanation: This hadith expands the concept of martyrdom (shahādah) beyond battlefield death, reflecting the Qurʾānic principle that true sacrifice and sincerity count in the sight of Allah.

The second clarification is mentioned in Sunan Abi Dawud hadith 3111, graded Sahi (Albani) adds three more categories to the above stated hadith:

• Second Hadith (Sunan Abi Dawud 3111)
• Narrated Jabir ibn Atik: The Messenger of Allah (ﷺ) came to visit Abdullah ibn Thabit who was ill. He found that he was dominated (by the divine decree). The Messenger of Allah (ﷺ) called him loudly, but he did not respond. He uttered the Qur'anic verse "We belong to Allah and to Him do we return" and he said: We have been dominated against you, AburRabi'. Then the women cried and wept, and Ibn Atik began to silence them. The Messenger of Allah (ﷺ) said: Leave them, when the divine decree is made, no woman should weep.
• They (the people) asked: What is necessary happening, Messenger of Allah? He replied: Death. His daughter said: I hope you will be a martyr, for you have completed your preparations for jihad. 
• The Messenger of Allah (ﷺ) said: Allah Most High gave him a reward according to his intentions. What do you consider martyrdom? They said: Being killed in the cause of Allah.
• The Messenger of Allah (ﷺ) said: There are seven types of martyrdom in addition to being killed in Allah's cause: 
• one who dies of plague is a martyr; 
• one who is drowned is a martyr; 
• one who dies of pleurisy is a martyr; 
• one who dies of an internal complaint is a martyr; 
• one who is burnt to death is a martyr; 
• who one is killed by a building falling on him is a martyr; 
• and a woman who dies while pregnant is a martyr.

So the above two hadiths agree on four type of people who die and are considered as martyrs, beside the one lays down one's life in a battle. However, since the second hadith too is authentic, three more cases are added: (1) one who dies of plague is a martyr (2) one who is burnt to death is a martyr (3) a woman who dies while pregnant.

Some scholars sub divide the martyrdom into two main categories: ‘Shahadah Haqeeqiyyah’ i.e. real martyrdom (that is martyrdom in the battle), whereas other forms of martyrdoms are considered ‘Shahadah Hukmiyyah’ i.e. legal martyrdom, the remaining six categories mentioned above.

Qurʾānic Foundations of Martyrdom

The Qurʾān links martyrdom with ultimate sincerity and sacrifice, especially in verses promising paradise for those who give their wealth and lives for Allah’s way (e.g. Qurʾān 3:169‑170).

In Qur'an, a Shahīd (شهيد) is considered one whose place in Paradise is promised according to following verses in the Quran

(3:169) Think not of those slain in the way of Allah as dead. Indeed they are living, and with their Lord they have their sustenance, (3:170) rejoicing in what Allah has bestowed upon them out of His bounty, jubilant that neither fear nor grief shall come upon the believers left behind in the world who have not yet joined them.

Allah hath purchased of the believers their persons and their goods; for theirs (in return) is the garden (of Paradise): they fight in His cause, and slay and are slain: a promise binding on Him in truth, through the Torah, the Gospel, and the Qur’an: and who is more faithful to his covenant than Allah? then rejoice in the bargain which ye have concluded: that is the achievement supreme. (Qur'an 9:111) 

The Quranic passage that follows is the source of the concept of Muslim martyrs being promised Paradise:

Those who leave their homes in the cause of Allah, and are then slain or die,- On them will Allah bestow verily a goodly Provision: Truly Allah is He Who bestows the best provision. Verily He will admit them to a place with which they shall be well pleased: for Allah is All-Knowing, Most Forbearing. — Quran 22:58–59 

However, the above said verses does not explicitly enumerate the categories mentioned in the two hadiths quoted above; later clarified by  Prophet Muhammad ﷺ  which clarify categories of sacrifice beyond combat.

Spiritual & Legal Implications in Islam

These hadith assure Muslims that suffering and death in the course of unavoidable calamities—plague, illness, drowning, disasters and death due to pregnancy—are not wasted but count as elevated status before Allah.  These categories provides spiritual comfort and encourages perseverance even in misfortune.

Supporting Traditions & Interpretations

Sahih Muslim 2829 complements this meaning with a profound description: Allah will ask the dwellers of Paradise, “Are you pleased?” and, upon affirmative response, say: “Shall I not give you something better?” They respond “What is better than that?” He replies: “My pleasure—and I will never be displeased with you ever again.” 

The above quoted Hadiths though label true martyrdom in the battle, the others teach that sincere suffering in God’s way is similarly honored.

Conclusion

Th above quoted hadiths clarify a broader understanding of martyrdom: not only the warrior, but the patient sufferer, provided the intention is right, enters Allah’s mercy as a martyr. It builds on Qur’anic values of sacrifice and sincerity, and evokes deeper hope for believers enduring trials.

Let us pray that when we die, we die in true faith with a hope of being honoured of inclusion in the categories of martyrs as mentioned in the Hadiths so quoted. Ameen 

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.

Please refer to our reference page: Oft asked Queries from Prophet Muhammad ﷺ for more Hadiths on the subject

For more hadiths on varying subjects, refer to our reference page: Sunnah and Hadith of Prophet Muhammad ﷺ to know more about Hadiths and Sunnah of Prophet of Allah. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

Photo | Sources of Hadiths: | Hadith1 | Hadith 2 | Resource References: | 1 | 2 | 3 | 4 | 5 |

Help taken from ChatGPT for expanding meaning of the Hadith

Disclaimer: The material for this post has been collected from the references as 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. one may also consult local Muslim Imam of the masjid for more clarification.

Disclaimer: This post is not intended to "force" preach, convert, or criticize any belief system. The views shared are meant to inspire dialogue, understanding, and reflection. Viewer discretion is advised, especially for those navigating sensitive religious experiences. Always seek knowledge with an open heart and mind.

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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DO NOT Slander or Backbite your brother

Strength of character is the hallmark of every true believer. He does not talk bad or ill of his brethern in his absences, what to talk of in their presence. It speaks very low of a man when he talks ill of others in their absence, but is all smiles in their presence. Passing slanders and backbiting is the lowest display of a man's character.

Allah and His Prophet Muhammad ﷺ have always forbade believers to talk ill of others in their absence, even if it is true. In fact, backbiting and slandering are two sins are forbidden by Allah because they sow enmity, evil and discord among people and lead to destruction. Remember, slandering and backbiting often cause hostilities between people of the same household and between neighbours and relatives. These can decrease good deeds and increase evil ones and lead to dishonor and ignominy.

Backbiting and slandering are shame and disgrace. Their perpetrator is detested and he shall not have a noble death. Allah forbids these acts, as He says in the Holy Quran: "Backbiting and gossiping are from the vilest and most despicable of things, yet the most widely spread amongst mankind, such that no one is free from it except for a few people." [5]

The 58th verse of Surah 33. Al Ahzab is one such verse from Qur'an revolving around this theme:

وَالَّذِيۡنَ يُؤۡذُوۡنَ الۡمُؤۡمِنِيۡنَ وَالۡمُؤۡمِنٰتِ بِغَيۡرِ مَا اكۡتَسَبُوۡا فَقَدِ احۡتَمَلُوۡا بُهۡتَانًا وَّاِثۡمًا مُّبِيۡنًا‏ 

(33:58) Those who cause hurt to believing men and to believing women have invited upon themselves a calumny and a manifest sin.

At another place in Qur'an, it is said: ... Nor backbite one another; would any of you like to eat the flesh of his dead brother? You would abhor it. (Qur'an 49:12)

“Woe to every persistent slanderer, persistent defamer” (Surah Al Humazah Ayah 1) 

This verse determines the definition of slander. It is to ascribe a fault to a person which he does not have, or an error which he has not committed. The Holy Prophet also explained it. According to Abu Da'ud and Tirmidhi, when he was asked as to what is ghibat (backbiting), he replied: 'It is to make mention of your brother in a manner derogatory to him. " The questioner said, "And if the fault is there in my brother?". The Holy Prophet replied: `If the fault that you mentioned is there in him, you backbite him; if it is not there, you slandered him." Such an act is not only a moral sin, which will entail punishment in the Hereafter, but this verse also requires that in the law of an Islamic State also false allegation should be held as a culpable offense.

Tafsir Ibn-Kathir: 

(And those who annoy believing men and women undeservedly,) means, they attribute to them things of which they are innocent, which they do not know and do not do.

(They bear the crime of slander and plain sin.) This is the most serious slander, to tell or transmit things about the believing men and women that they have not done, in order to bring shame upon them and accuse them of shortcomings. Among those to whom the description most applies are those who disbelieve in Allah and His Messengers, followed by the Rafidites who accuse the Companions of shortcomings and faults of which Allah has stated that they are innocent, and describe them as the opposite of what Allah has said about them. 

Allah, may He be exalted, has told us that He is pleased with the Migrants and Ansar, and has praised them, but these foolish and ignorant people inveigh against them and accuse them of shortcomings, and say things about them that they did not do and could never have done. In reality, their hearts are misguided, for they condemn those who deserve praise and praise those who deserve condemnation. Abu Dawud recorded that Abu Hurayrah said that it was said: "O Messenger of Allah, what is backbiting (Ghibah)'' he said, (It is when you mention something about your brother that he dislikes. )

It was asked, "But what if what I say about my brother is true' he said, (If it is true, then you have committed backbiting (Ghibah) about him, and if it is not true, then you have slandered him.) This was also recorded by At-Tirmidhi, who said, "Hasan Sahih.'

Yusuf Ali Explanation: 

Cf. iv. 112. In that passage we were told that anyone who was himself guilty but accused an innocent man of his guilt, was obviously placing himself in double jeopardy; first, for his own original guilt, and secondly for the guilt of a false accusation. Here we take two classes of men instead of two individuals. The men and women of faith (if they deserve the name) and doing all they can to serve Allah and humanity. If they are insulted, hurt, or annoyed by those whose sins they denounce, the latter suffer the penalties of double guilt, viz., their sins to start with, and the insults or injuries they offer to those who correct them. Instead of resenting the preaching of Truth, they should welcome it and profit from it.

Tafsir Qur'an Wiki:

The sūrah then speaks of giving offence to believers generally, men and women, and falsely attributing to them what they do not have. This strong condemnation suggests that there was in Madinah at the time a group of people who schemed in this way against believers: they defamed them, conspired against them and circulated false allegations about them. This takes place in all communities at all times with believers in particular being so maligned. God therefore undertakes to reply to their accusers, describing them as hypocrites guilty of calumny and injustice. He certainly says only what is absolutely true.

As Muslims it is our responsibility to guard our tongues and to avoid things which are forbidden. The instructions from the Qur’an and hadith are clear regarding the stance on backbiting and slandering. [6]

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

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

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

Photo | Tafsir References: | 1 | 2 | 3 | 4 | 5 | 6 | 7 |

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: 

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

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

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

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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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Trust in the Ever Living One Who dies not - And the All-Knower of the sins of His servants

Those who are non believers or atheists, there is no concept of God, the Only unchallengeable Creator of the entire Universe, of which our earth in comparison doesn't not exist for it being so small when seen the perspective of the entire universe. The Hubble Telescope which has looked trillions of light year deep distances has you to find the end of the universe - a feat perhaps science would never be able to find so.

Even if we start to count the living species or the varying types of foliage, we will find ourselves at loss. These things have not come up on their own. There has to be a creator, and that creator has to be One for if there were more than one, we would been under a constant chaos as many systems cannot worked at the same time unless controlled by one central authority.

Thus the answer lies in One True God, the Omnipresent - the One Who is Ever Living and the One Who dies not - ever. This is the belief presented in all Divine Scriptures, but has been tainted over ages except the Qur'an where the concept of One Unchallenged or Unassisted exits in the language of God alone, as mentioned in the 58th verse of Surah 25 Al Furqan. This verse amply highlights the attribute of Allah due to which He knows what is hidden in the bosoms of His servants, a  quality none other He possess. And that none can escape or hide one's feelings from God and it is only He Alone who can redress our problems.

It would be no wonder that the beliefs of non beleivers of the time of Prophet Muhammad ﷺ still find a refuge in many Muslims of some of the Muslim countries, specially of South Asia who despite having belief in One True God still worship the dead deities, though great Muslim scholars and teachers of their time, and make them a way between God and them to carry forward their woes. This verse is equally applicable to such believers of poor faith and a little deliberation of this Ayat will  show that there is a subtle sarcasm in it on the dead deities about which it is said that they can neither benefit nor harm others.

وَتَوَكَّلۡ عَلَى الۡحَـىِّ الَّذِىۡ لَا يَمُوۡتُ وَسَبِّحۡ بِحَمۡدِهٖ​ ؕ وَكَفٰى بِهٖ بِذُنُوۡبِ عِبَادِهٖ خَبِيۡرَ ا​ ۛۚ ۙ‏ 

And put your trust in the Ever Living One Who dies not, and glorify His praises, and sufficient is He as the All-Knower of the sins of His servants

The eminent 14th century Muslim scholar and exegete Ibn-Kathir explains this Ayat / verse as under:

(وَتَوَكَّلْ عَلَى الْحَىِّ الَّذِى لاَ يَمُوتُ And put your trust in the Ever Living One Who dies not,) meaning, in all your affairs, put your trust in Allah, the Ever-Living Who never dies, the One:

(الاٌّوَّلُ وَالاٌّخِرُ وَالظَّـهِرُ وَالْبَـطِنُ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ Who is the First and the Last, the Most High and the Most Near. And He is the All-Knower of everything) (57:3) 

The Eternal, Ever-Lasting, Ever-Living, Self-Sufficient One, the Lord and Sovereign of all things, the One to Whom you should always turn. Allah is the One in Whom you should put your trust and to Whom you should turn for refuge, He will be sufficient for you and will be your helper and supporter, and will cause you to prevail. 

As Allah says: (O Messenger! Proclaim which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allah will protect you from mankind) (5:67).

( وَسَبِّحْ بِحَمْدِهِ and glorify His praises,) means, combine praising Him with glorifying Him. Hence the Messenger of Allah used to say: ( سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِك Glory be to You, O Allah, and with Your praise.) So the Ayah means: be sincere in worshipping Him and putting your trust in Him. 

This is like the Ayat:

( رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لاَ إِلَـهَ إِلاَّ هُوَ فَاتَّخِذْهُ وَكِيلاً  The Lord of the east and the west; there is no God but He. So take Him as a Trustee.) (73:9)

( فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ So worship Him and put your trust in Him) (11:123)

( قُلْ هُوَ الرَّحْمَـنُ ءَامَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا Say: "He is the Most Gracious, in Him we believe, and in Him we put our trust.'') (67:29)

( وَكَفَى بِهِ بِذُنُوبِ عِبَادِهِ خَبِيراً and sufficient is He as the All-Knower of the sins of His servants) means, by His perfect knowledge nothing is hidden from Him nor can anything be hidden from Him, not even a speck of dust's weight.

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 life miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

Tafsir Qur'an Wiki:

Everyone other than God is dead, because life comes to an end with death. The only one that remains is God, the Living One who does not die. If we rely on someone whose life comes to an end after a short or long time, then we are only putting our weight against a wall that will eventually collapse, or seeking shade that will inevitably fade away. To be truly assured one must rely only on the One who never dies, and place one’s trust solely in Him. “Extol His limitless glory and praise.” The only one worthy of praise is God who grants all favours and blessings. Hence the Prophet is instructed to leave alone those unbelievers who heed no warning and care for no happy news. He should give them up to Him since He knows their sins. Nothing is hidden from Him: “Sufficient is it that He is well aware of his servants’ sins".

Yusuf Ali Translation:

Allah knows our faults better than we or anyone else. It is no use hiding anything from Him. We must put our trust completely in Him. His care is for all, and He is Allah Most Gracious.

Listen to Eminent Muslim scholar of present times, Nouman Ali Khan explaining the verse above in a short video clip below:

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 life miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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.

Photo | references: | 1 | 2 |  3 | 4 | 

For more Q&A about Understanding Islam, please refer to our reference page: Understanding Islam - Frequently asked Q&A

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 Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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Rules in Islam for keeping covenant (or otherwise) with others

War and peace are fought and kept while remaining under some rules which should not be broken unilaterally. Islam is one such religion which emphasises the need to keeping covenants with non Muslims and even within themselves so that no wrongs or excesses are committed. Every effort must be made to keep the treaties intact till they reach their maturity or timed restrictions.

However, if Muslims feel that they are being wronged and undue advantage is being taken under the garb of a treaty, then they are allowed to inform the opposite site of the breech of the terms and conditions of the treaty and if despite this the opposing side shows belligerency and continues to hurt the very essence of the treaty, they should cast back the treaty at he opposing side in an equitable manner and be ready to counter their treachery for Allah does not like the treacherous. 

The 58th verse of Surah 8. Al Anfal (The Spoils of War) lays down the rule for keeping covenants or otherwise with their opponents. In fact this verse lays down the basis of a very strong and just foreign policy for Muslims:

وَاِمَّا تَخَافَنَّ مِنۡ قَوۡمٍ خِيَانَةً فَانْۢبِذۡ اِلَيۡهِمۡ عَلٰى سَوَآءٍ​ ؕ اِنَّ اللّٰهَ لَا يُحِبُّ الۡخَآئِنِيۡنَ‏ 

(8:58) If thou hast reason to fear treachery from people [with whom thou hast made a covenant], cast it back at them in an equitable manner: for, verily, God does not love the treacherous!.

This verse lays down a very clear and strict rule for the breaking of a treaty when necessary, and enjoins the Muslims to "throw their treaty openly before them" . According to this verse, it is unlawful to make a unilateral decision of its termination, even if the Muslims felt that the other party with whom they had entered into an alliance, was not observing the treaty strictly and properly, or if they were afraid that the other party would turn treacherous on the first opportunity. Therefore it forbids them to treat the other party in a way as if there had been no treaty with it at all. On the other hand, this verse binds the Muslims to inform the other party in clear words, before taking any step against it, that the treaty with it had been terminated. This is essential so that the other party should have no misunderstanding whatsoever that the treaty was still in force. The Holy Prophet based the international policy of Islam on this verse. He decreed, "The one that has made a treaty with another party is bound by it until the expiry of its teen. Or if obliged, then one should throw it before the other party so that both may be set on equal footing" . Then he extended the same principle to all other affairs, saying, "Behave not treacherously even towards those who are treacherous to you" . And he had impressed the same so deeply on the minds that this principle was observed most strictly both in letter and in spirit. That is why when Amir Mu'aviyah assembled his army near the frontiers of the Roman Empire with the intention that he would invade their territory immediately after the expiry of the term of the treaty, Hadrat Amar bin `Anbasah, a Companion of the Holy Prophet, strongly protested against this and recited the same Tradition before him according to which even concentration of army was a piece of treachery. The Amir had to submit to this, and he gave up the concentration of army.

It may also be noted that the practice of unilateral abrogation of treaties `and invading the enemy without any declaration of war was common during the time of `ignorance' in the ancient times and is also in vogue in the civilized ignorance: of today. For example, during World War' II, Germany invaded Russia, and Britain and Russia took military action against Iran without any formal declaration of war. It may be noted that the pleas put forward for such breaches and violations are very flimsy: it is argued that if a declaration of war had been made beforehand, the other party would have taken precautionary measures and given a tough fight; or that if they had not taken action, their enemy would have forestalled them. But they seem to forget that if moral responsibilities were to be set aside on such lame excuses, then there remains no crime and no sin that cannot be justified on one plea or the other, and every thief, every robber; every adulterer, every murderer and every forgerer can put forward a justification for his crime or sin. But it is strange that the modem leaders have two standards of judgment. While they justify the acts of treachery in the international sphere, they condemn the same when these are committed in their own national sphere.

There is, however, an exception to the above principle. The Islamic Law allows the Muslims to attack the other party, if it violates the treaty openly and takes some specific inimical action against them. In such a clear case, this verse does not bind them to give a due notice of the termination of the treaty, but grants them the right to take military action against such a treacherous party without giving any ultimatum. The Muslim jurists have deduced this exception from a precedent set by the Holy Prophet. When the Quraish openly broke the treaty of Hudaibiyah, in regard to Bani Khuza`ah, he did not consider it obligatory to give them a notice that he, too, had terminated the same. He, therefore, invaded Makkah without giving them any notice. But here we must strike a note of warning. In order to take advantage of this exception, we must consider all the circumstances under which the Holy Prophet thought it right to invade Makkah. In that case, and in that alone, it is lawful for us to follow the precedent set by him; otherwise we are liable to take undue advantage of it. We learn from the books of Hadith and Sirat that the following circumstances led him to take this step:

• (1) The violation of the treaty by the Quraish was so glaring that there was absolutely no doubt that there had been a breach and they themselves confessed that the treaty had come to an end. That is why they sent Abu Sufyan to AI-Madinah for its renewal. Though that was a proof that they also knew that the treaty had come to an end, it does not mean that this exception will be justifiable only if those who violate the treaty also know it and confess it. The exception will be only justifiable if the violation would be quite clear and beyond any doubt.
• (2) After the violation of the treaty, the Holy Prophet did not indicate in any way whatever by word or by deed or by implication- that in spite of the violation of the treaty by them he regarded the treaty to be still in force; nor did he continue such relations with them as might indicate the same. All the traditions show that he rejected the offer of the renewal of the treaty made by Abu Sufyan.
• (3) He openly took the military action against the Quraish and did nothing at all to show an outward display of peace while harboring secret intentions of war.

This is the excellent precedent set by the Holy Prophet in this matter. An exception to the injunction contained in this verse can, therefore, be made under such specific circumstances that existed on the occasion, and that, too, in the same straightforward noble way.

Besides, it is lawful for the Muslims to use force for the settlement of an issue if and when they find that the other party is neither willing to solve it by mutual talk nor by international arbitration, but is bent upon using force. In such a case, this verse makes it incumbent on the Muslims to make a clear and open declaration to this effect before taking any action. Islam considers a secret military action as immoral and does not allow it, if the Muslims are not prepared to make an open declaration of war.

Tafsir Ibn-Kathir: 

(If you fear from any people), with whom you have a treaty of peace, (treachery), and betrayal of peace treaties and agreements that you have conducted with them, (then throw back (their covenant) to them), meaning their treaty of peace.

(on equal terms), informing them that you are severing the treaty. This way, you will be on equal terms, in that, you and they will be aware that a state of war exists between you and that the bilateral peace treaty is null and void,

(Certainly Allah likes not the treacherous. ) This even includes treachery against the disbelievers. Imam Ahmad recorded that Salim bin `Amir said, "Mu`awiyah was leading an army in Roman lands, at a time the bilateral peace treaty was valid. He wanted to go closer to their forces so that when the treaty of peace ended, he could invade them. An old man riding on his animal said, `Allahu Akbar (Allah is the Great), Allahu Akbar! Be honest and stay away from betrayal.' The Messenger of Allah said,

(Whoever has a treaty of peace with a people, then he should not untie any part of it or tie it harder until the treaty reaches its appointed term. Or, he should declare the treaty null and void so that they are both on equal terms.) When Mu`awiyah was informed of the Prophet's statement, he retreated. They found that man to be `Amr bin `Anbasah, may Allah be pleased with him.'' This Hadith was also collected by Abu Dawud At-Tayalisi, Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Hibban in his Sahih. At-Tirmidhi said, "Hasan Sahih.''

Muhammad Asad Explanation:

The "reason to fear treachery" must not, of course, be based on mere surmise but on clear, objective evidence (Tabari, Baghawi, Razi; also Manar X, 58).

I.e., "renounce the covenant in an equitable manner ('ala sawa')". Tabari explains this sentence thus: "Before making war on them, inform them that because of the clear evidence of their treachery thou hast renounced the treaty which existed between thee and them, so that both thou and they should know that thou art at war with them." Baghawi, in his commentary on this verse, gives an almost identical interpretation and adds, "so that they should not be under the false impression that thou hast renounced the treaty after having started the war." Thus, the concluding sentence of this verse - "God does not love the treacherous" - is a warning to the believers as well as to their enemies (Manar X, 58 f.).

Javed Ahmad Ghamidi Explanation:

The actual words are: عَلٰي سَوَآءٍ. What do they mean? Imām Amīn Aḥsan Iṣlāḥī writes:

... The expression عَلٰي سَوَآءٍ means that Muslims also have the right to retaliate on equal footing. It is evident from it that the revenge should never exceed the harm inflicted: it should be commensurate with it. Some people have derived from this expression that it is essential to inform the opposite party about the termination of a treaty. I could find no argument for this deduction in it. However, what is evident is that a mere hypothetical fear is not enough to end a treaty. The other party must have practically breached it. In the first place the verb تَخَافَنَّ has emphasis in it. Secondly, the condition عَلٰي سَوَآءٍ also points to this. (Amīn Aḥsan Iṣlāḥī,

Explanation Qur'an Wiki:

The ruling deals with fearing and expecting treachery. There should be clear signs that a particular group or community are actually contemplating such violation of a treaty. In this case the Prophet is directed to take the following approach: “And if you fear treachery from any folk, cast [your treaty with them] back to them in a fair manner. God does not love the treacherous.” (Verse 58)

Islam here sets out a code of practice. When a treaty is concluded, the Muslim community will undoubtedly honour it. If they fear that the other party is about to violate it, then the Muslims declare the termination of the treaty, without any attempt to cheat or deceive the other party. What is meant here is an open and clear termination of a treaty so that each party realizes that peaceful relations are over. Islam attaches a very high value to honesty and integrity in order to ensure peace and security. Launching a treacherous attack on people who rely on covenants that remain in force is alien to the nature of Islam.

Islam wants humanity to rise above worldly temptations and to be sublime. Hence, it does not allow treachery for the sake of achieving a cheap victory at a time when it strives for the noblest of causes and aims. People who have honourable aims cannot utilize dishonourable means. Islam finds treachery repugnant and looks at traitors who violate their treaties with contempt. Therefore, it does not accept that Muslims violate their covenants for the achievement of any objective, noble as it may be. The human soul is a complete whole. When it allows itself to resort to disgraceful means it cannot maintain its noble aims. He is not a Muslim who claims that the ends justify the means. Such a principle is alien to Islamic thinking and cannot fit with Islamic sensitivities. Within the human self there can be no gulf to separate the ends from the means. Reaching a clean shore does not tempt a Muslim to walk through a muddy pool, because the shore will not remain clean after dirty feet have walked there. Hence, “God does not love the treacherous.” 

You may like to listen to prominent Muslim scholar Nouman Ali Khan explaining the above said ayah:

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 life miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

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.

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.

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 | 5 |

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

Put your trust in the Ever Living One Who dies not

Faith in One True God is the essence of Islam and all Muslims firmly believe in it. Reason why I am sharing this verse today is for those Muslims with weak faith who approach graves of worldly deities and think they buried ones are listening to them and they in turn will convey their woes to Allah, But this utterly wrong practice for we do not read Qur'an with translation and tafsir / exegesis. 

The following 58th verse of Surah 25. Al Furqan is a great advice from none other than Allah Himself wherein He reassures His servants to have trust in Him for He will always be there and is always listening. If we develop this faith and trust in Allah, we shall never need approaching the worldly deities and asking them to pray for us.

وَتَوَكَّلۡ عَلَى الۡحَـىِّ الَّذِىۡ لَا يَمُوۡتُ وَسَبِّحۡ بِحَمۡدِهٖ​ ؕ وَكَفٰى بِهٖ بِذُنُوۡبِ عِبَادِهٖ خَبِيۡرَ ا​ ۛۚ ۙ‏ 

(25:58) Put your trust in Him Who is Ever-Living, Who will never die, and glorify Him with His praise. He suffices as the Knower of the sins of His servants,

Tafsir Ibn-Kathir: 

(وَتَوَكَّلْ عَلَى الْحَىِّ الَّذِى لاَ يَمُوتُ  And put your trust in the Ever Living One Who dies not,) meaning, in all your affairs, put your trust in Allah, the Ever-Living Who never dies, 

The One Who: (الاٌّوَّلُ وَالاٌّخِرُ وَالظَّـهِرُ وَالْبَـطِنُ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ is the First and the Last, the Most High and the Most Near. And He is the All-Knower of everything) (57:3). 

The Eternal, Ever-Lasting, Ever-Living, Self-Sufficient One, the Lord and Sovereign of all things, the One to Whom you should always turn. Allah is the One in Whom you should put your trust and to Whom you should turn for refuge, He will be sufficient for you and will be your helper and supporter, and will cause you to prevail. 

As Allah says: (O Messenger! Proclaim which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allah will protect you from mankind) (5:67).

(وَسَبِّحْ بِحَمْدِهِ and glorify His praises,) means, combine praising Him with glorifying Him. 

Hence the Messenger of Allah used to say: (Glory be to You, O Allah, and with Your praise.) So the Ayah means: be sincere in worshipping Him and putting your trust in Him. 

This is like the Ayat: (The Lord of the east and the west; there is no God but He. So take Him as a Trustee.) (73:9)

(So worship Him and put your trust in Him) (11:123).

(Say: "He is the Most Gracious, in Him we believe, and in Him we put our trust.'') (67:29)

(وَكَفَى بِهِ بِذُنُوبِ عِبَادِهِ خَبِيراً and sufficient is He as the All-Knower of the sins of His servants) means, by His perfect knowledge nothing is hidden from Him nor can anything be hidden from Him, not even a speck of dust's weight.

Qur'an Wiki:

To believe in God’s oneness is the cornerstone of the Islamic faith. It is the point where clarity, straightforwardness and simplicity of beliefs is separated from ambiguity, confusion and complexity. Needless to say, no proper system of life can be based on the latter.

Everyone other than God is dead, because life comes to an end with death. The only one that remains is God, the Living One who does not die. 

If we rely on someone whose life comes to an end after a short or long time, then we are only putting our weight against a wall that will eventually collapse, or seeking shade that will inevitably fade away. 

To be truly assured one must rely only on the One who never dies, and place one’s trust solely in Him. “Extol His limitless glory and praise.” The only one worthy of praise is God who grants all favours and blessings. Hence the Prophet is instructed to leave alone those unbelievers who heed no warning and care for no happy news. He should give them up to Him since He knows their sins. Nothing is hidden from Him: “Sufficient is it that He is well aware of his servants’ sins".

Now take a minute out and 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.

Photo | Reference: | 1 | 2 | 3 | 

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

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

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

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

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

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

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