Man laments: I feel lost - Allah replies: I found thee wandering and gave thee guidance

The feeling of being lost, both spiritually and physically, is often very intense and stressful. The hollowness within occurs when one's faith is wavering and one doesn't really know what is the truth and what is a fallacy or a lie. While one may steer oneself physically if lost by following landmarks or signs or even asking others the way to one's destination, the spiritual loss is another domain altogether.

When it comes to faith, the problem assumes a much trickier and complex nature. It is like differentiating between One True God and a God within a God or a path to the God through another God. In such like confusing states, it is Allah alone, the true monotheist God, who guides His servants to the plain truth and the only righteous path. It is this theme that we will be discussing in the 7th verse of Surah 93. Adh-Dhuha (The Morning Light). To under the reference to the context, please read the exegesis of the Surah Adh-Dhuha. It can only be said here that the subject here is Prophet Muhammad, whom Allah is telling that He found him lost spiritually as to what was the truth and what was a lie and put him on the right track of Tawhid and Islam:

وَوَجَدَكَ ضَآ لًّا فَهَدٰى‏ 

And He found thee wandering and He gave thee guidance

The word daallan "ضَآ لًّا"as used in the original is derived from dalalat, which has several meanings in Arabic. Its one meaning is to be lost in error and deviation; another, to be unaware of the way and to be bewildered at the crossroads as to which way one should choose; still another meaning is of being lost and astray. The tree also is daallah which stands alone and lonely in the desert; the word dalal is also used for a thing which is wasting in unfavorable and uncongenial condition and climate, and also for heedlessness, of which there is an example in the Qur'an itself: La yadillu Rabbi wa la yansa:. "My Lord is neither heedless nor He forgets." ('Ta Ha: 52). Out of these different meanings. The first meaning does not apply here, for in the historical accounts of the Holy Prophet's life, from childhood till just before Prophethood, there is no trace that he ever might have been involved in idolatry, polytheism or atheism, or in any of the acts, customs and practices of paganism prevalent among his people. Therefore, inevitably wa wa. jadaka daallan cannot mean that Allah had found him erring and astray in respect of creed or deed. The other meanings, however, can be applicable here in one or other aspect, and possibly all are applicable in their own particular aspect. Before Prophethood the Holy Prophet was certainly a believer in the existence of Allah and His Unity, and his life was free from sin and reflected excellent morals, yet he was unaware of true Faith, its principles and injunctions, as it has been pointed out in the Qur'an: "You did not know at all what was the Book and what was the Faith." (Ash-Shura: 52). This verse may also mean that the Holy Prophet was lost in society, engrossed in ignorance, and his personality as a guide and leader was not in any way prominent before Prophethood. It may as well mean that in the desert of ignorance, he was standing like a lonely tree, which had the capability to bear fruit and turn the whole desert into a garden, but this capability was not being put to any use before Prophethood. It may also imply that the extraordinary powers that Allah had blessed him with, were going waste in the unfavorable environment of ignorance. Dalal can also be taken in the meaning of heedlessness, so as to say: "You were heedless of the truths and sciences of which Allah made you aware after Prophethood." This thing also has been referred to in the Qur'an itself: "Though before this you were utterly unaware of these truths." (Yusuf: 3). (Also see AI-Baqarah: 282, Ash-Shu'ara: 20). 

Yusuf Ali Explanation (continuing from verse 6):

(2) The holy Prophet was born in the midst of the idolatry and polytheism of Makkah, in a family which was the custodian of this false worship. He wandered in the quest of Unity and found it by the guidance of Allah. There is no implication whatever of sin or error on his part. But we may err and find ourselves wandering in mazes of error, in thought, motive, or understanding: we must pray for Allah's grace ever to give us guidance. The Arabic root dhalla has various shades of meaning. In i. 7, I have translated it by the verb "stray". In liii. 2 the Prophet is defended from the charge of being "astray" or straying in mind. In xii. 9 and xii. 95 Jacob's sons use the word for their aged father, to suggest that he was senile and wandering in mind. In xxxii. 10 it is used of the dead, and I have translated "hidden and lost" (in the earth).

Javed Ahmad Ghamidi Explanation:

The actual word is ضَالّ. It is an expression of the complexities the Prophet (sws) would be engrossed in resolving before he was called to the prophethood. In other words, it means: لم يهتد الي الطريق. For this reason, this word should not be translated as “one who has gone astray.” It should be translated as “one who is searching for the way.” In other words, it refers to a person who is wandering here and there but is not able to find the right way. In Arabia, before the Prophet (sws) was called to prophethood all the followers of the religion of Ḥanifiyyah were in this state. It is mentioned in various historical narratives that they would sit against the walls of the Ka‘bah and would longingly express while addressing God that they did not know how to worship Him, otherwise they would have done it in the prescribed way. Imam Amin Ahsan Islahi writes:

The prophets of God have an upright nature even before they are given the responsibility of prophethood. Even in the early part of their lives they never deviate from the obvious norms of human nature; however, human nature can only guide a person in broad areas of faith and deeds. It cannot explain all the corollaries and consequences of all articles of faith nor is it capable of defining the exact limits of all deeds and morals. Therefore, even an upright person who lives by the guidance provided by his nature still needs to know the attributes of God and the requirements of faith in the attributes of the God on whose existence his heart bears evidence. He wants to know the obligations which he owes to His Creator and how he should discharge them. He also wants to know how he should lead his life in such a disciplined manner that even the distant aspects of his life are spent in subservience to God. Unless these questions are answered, a person does not receive real satisfaction and neither is he able to establish a relationship with the Almighty on the right footing. These were the questions which bombarded the Prophet (sws) in the phase of his life referred to by the words وَوَجَدَکَ ضَآلًّا. Obviously, this state of his can neither be regarded as of error nor of guidance. In precise words, this state of his reflects his effort to seek the truth. In other words, it is as if a person is standing on a crossroad and is unable to decide the path he should adopt. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 9, 416)

Through this verse, we learn that anyone who has a sincere desire to know the truth, Allah helps and guides him to His path: The Divine Path which does not confuse or mislead anyone. It is this truth due to which more and more people are reverting to Islam and the many revert stories that we have shared stand as testimony to it. You may read the revert stories from our reference page: Embracing Islam: Revert Experiences.

So, whoever feels lost, must give it a try to read Al Qur'an, for Qur'an guides all those who have a jumbled up spiritual mindset and need a clear answer to their queries.

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.

You may read this post in our series of posts related to: Al Qur'an guides and helps those who sincerely seek Divine guidance and help

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 | 7 | 8 | 9 | 10 |

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

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

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

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

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

Follow @IslamUltimate

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

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Those whose desires exceed the prescribed limits are Transgressors

This is the seventh post in our series of posts on Traits of Believers who attain true success. The verse shared for this post is the seventh verse of Sur to Surah 23. Al-Muminun الۡمُؤۡمِنُوۡنَۙ (The Believers), which in fact is interlinked with subject being discussed in the fifth and sixth verse. The earlier two posts dwell on protecting one's chastity to attain success. However, intimate desires need not be curbed when it comes to one's own legitimate wife, and slave girls. Although, at the time of revelation of this surah, slavery was allowed, but by and by slavery was abolished altogether. Thus, the satisfaction of one's sexual desires stands restricted between legal spouses only from then on.

Having dealt with the subject of allowable intimate relations, the seventh verse forbids believers from sex outside the matrimonial bond. And it is said in very clear words that those whose desires exceed the prescribed limits are nothing but transgressors and will have to be answerable for their deeds. Thus, anyone who tries to go beyond this limit actually breaks the boundaries of permissibility and falls into sin. He becomes an assailant of human honour.

Note: This post has been recreated as the original post was accidentally erased.

Let us now read the seventh verse and its explanation by prominent Muslim scholars of all times:

فَمَنِ ابۡتَغٰى وَرَآءَ ذٰ لِكَ فَاُولٰٓـئِكَ هُمُ الۡعٰدُوۡنَ​ ۚ‏ 

(23:7) As for those who seek beyond that, they are transgressors"

This is a parenthesis which is meant to remove the common misunderstanding that sex desire is an evil thing in itself and satisfying it even in lawful ways is not desirable, particularly for the righteous and godly people. This misunderstanding would have been strengthened had it been only said that the Believers guard their private parts scrupulously, because it would have implied that they live unmarried lives, away from the world, like monks and hermits. Therefore, a parenthesis has been added to say that there is nothing wrong in satisfying the sex desire in lawful ways. What is evil is that one should transgress the prescribed limits for satisfying the sex desire.

Here are briefly a few injunctions which are based on this parenthetical clause:

(1) Two categories of women have been excluded from the general command of guarding the private parts: (a) wives, (b) women who are legally in ode's possession, i.e. slave-girls. Thus, the verse clearly lays down the law that one is allowed to have sexual relations with one's slave-girl as with one's wife. the basis being possession and not marriage. If marriage had been the condition, the slave-girl also would have been included among the wives, and there was no need to mention them separately. Some modern commentators, who dispute the permissibility of having sexual relations with the slave-girl, argue from An-Nisa' (IV): 25 to prove that one can have sexual relations with a slave-girl only after entering wedlock with her, because that verse enjoins that if a person cannot afford to marry a free Muslim woman, he may marry a Muslim slave-girl. But these commentators have a strange characteristic: they accept a part of a verse if it suits them, but conveniently ignore another part of the same verse if it goes against their wish and whim. The law about marrying slave-girls as enunciated in IV :25 reads: ".... you may marry them with the permission of their guardians and give them their fair dowries." Obviously, the person under reference here is not the master of the slave girl himself but the person who cannot afford to marry a free Muslim woman, and therefore, wants to marry a slave-girl, who is in the possession of another person. For if the question had been about marrying one's own slave-girl, who would then be the "guardian" whose permission would have to be sought? Then, the interpretation they give of this verse contradicts other verses dealing with the same subject in the Qur'an. A sincere person who wants to understand the Qur'anic law in this regard should study An-Nisa' (IV); 3, 25; AI-Ahzab (XXXIII): S0, 52, and Al-Ma`arij (LXX): 30 together with this verse of Al-Mu'minun. (For further explanation, see E.N. 44 of An-Nisa).

(2) The law prescribed in the parenthesis is only applicable to men as is clear from the Text. A woman in the time of Hadrat `Umar did not understand this fine point of the language and indulged in sexual gratification with her slave. When her case was brought before the consultative body of the Companions, they gave the unanimous decision: "She misinterpreted the Book of Allah" Nobody should entertain the doubt that if this exception is meant for the men only, how could then the husbands become lawful for the wives? This doubt is unjustified because when the husbands are exempted from the command of guarding their private parts in regard to their wives, the wives automatically stand exempted from the command with regard to their husbands, and there is no need to grant them exemption separately. Thus, the command of exemption remains applicable and effective only in respect of the man and the woman legally in his possession, and the slave becomes unlawful for the woman possessing him. The wisdom of why the slave has been forbidden to the woman is that he can only satisfy her sexual desire but cannot become guardian and governor of herself and her household, which leaves a serious flaw in the family life.

(3) The sentence ".... but those who go beyond this (in lust for sexual desire), shall be transgressors" has made satisfaction of sex desire in other ways unlawful, whether it be through fornication, homosexuality, sex gratification with animals, or some other means. The jurists differ only with regard to masturbation. Imam Ahmad bin Hanbal regards it as lawful, but Imams Malik and Shafi`i regard it as absolutely unlawful: and though the Hanafites also regard it as unlawful, they give the opinion that if a person indulges sometimes in masturbation under the fit of passion, it is expected that he will be forgiven the error.

(4) Some commentators have proved the prohibition of Mut ah (temporary marriage) from this verse. They argue that the "woman with whom one has entered into wedlock temporarily, can neither be regarded as a Wife nor a slave-girl. A slave-girl obviously she is not, and she is also not a wife, because the legal injunctions normally applicable to the wife are not applicable to her. She neither inherits the man nor the man her; she is neither governed by the law pertaining to `Iddah (waiting period after divorce or death of husband), divorce, subsistence, nor by that pertaining to the vow by man that he will not have conjugal relations with her, false accusation, etc. She is also excluded from the prescribed limit of four wives. Thus, when she is neither a "wife" nor a "slave-girl" in any sense, she will naturally be included among those "beyond this", whose seeker has been declared a "transgressor" by the Qur'an.

This is a strong argument but due to a weakness in it, -it is difficult to say that this verse is decisive with regard to the prohibition of Mut`ah. The fact is that the Holy Prophet enjoined the final and absolute prohibition of Mut ah in the year of the conquest of Makkah, but before it Mut ah was allowed according to several authentic traditions. If Mut 'ah had been prohibited in this verse, which was admittedly revealed at Makkah, several years before the migration, how can it be imagined that the Holy Prophet kept the prohibition in abeyance till the conquest of Makkah? The correct position therefore is that prohibition of Mut ah is not based on any express law of the Qur'an but is based on the Sunnah of the Holy Prophet. Had it not been prohibited by the Sunnah; it would have been difficult to declare it as prohibited only on the authority of this verse.

It would be worthwhile clarifying two other points in connection with Mut'ah: (a) lts prohibition is based on the Sunnah of the Holy Prophet and therefore it is wrong to say that it was prohibited by Hadrat 'Umar. As a matter of fact, Hadrat `Umar only enforced it as a law of Islam and publicised it among the people. This had not been done earlier because the Holy Prophet had forbidden Mut 'ah only during the latter part of his worldly life.

(b) The Shiite view that Mut ah is absolutely lawful and permissible has no sanction and support in the Qur'an or Sunnah. The fact is that a few of the Companions, their followers and jurists who regarded it permissible in the early days of Islam, did so only in case of extreme necessity and need. None of them held the view that it was absolutely lawful like marriage and could be practiced in normal circumstances. Hadrat `Abdullah bin 'Abbas, who is generally cited as a prominent supporter of the view of permissibility, has himself explained his position thus: "It is just like a carrion which is lawful for a person only in extreme necessity." Even Hadrat Ibn 'Abbas had to revise his opinion when he saw that people were abusing permissibility and had started practicing Mut ah freely regardless of genuine need and necessity. Again, even if the question, whether Hadrat Ibn '. Abbas and the few likeminded jurists had revised their opinion or not, is ignored, the fact is that the supporters of Mut'ah allow it only in case of extreme necessity. Holding Mut ah as absolutely permissible, practicing it without any real necessity, or resorting to it even when one has a legally wedded wife or wives is a kind of license which is abhorred by good taste, much less it be attributed to the Shari ah of Muhammad (Allah's peace be upon him) and imputed to the learned jurists of his family. I think that among the Shiite Muslims themselves no respectable person would like that somebody should ask for the hand of his daughter or sister not in marriage but for the purpose of Mutah. For if Mutah is held as absolutely permissible, it would imply that there should exist in society a low class of women, like the prostitutes, who should be available for the purpose as and when required, or if not that, Mutah be restricted to the daughters and sisters of the poor stratum of society and the well-to-do be given the freedom and right to exploit them as and when they like. Can such injustice and discrimination be expected of the Divine Law? And will Allah and His Messenger permit an act which every respectable woman would regard not only disgraceful for herself but shameful, too?

Tafsir Qur'an Wiki:

The limit is that of wives and women rightly possessed. There can be no other legitimate way. Whoever tries to go beyond this limit actually breaks the boundaries of permissibility and falls into sin. He becomes an assailant of human honour. There can be no lawful relationship except through marriage or the results of war undertaken for the sake of Islam. When transgression beyond these well-defined limits takes place, the individual concerned becomes corrupt, like a sheep grazing out of bounds, and the family is undermined because of the lack of security felt by its members. Indeed, the whole community feels endangered because its wolves have been set loose. Islam is keen to avoid all that.

So, my brothers and sisters in Islam, this verse is very important for all those who transgress the bounds of legitimate sex and go beyond the bonds of legal wedlock by indulging in homosexuality (both gay and lesbian), sex with animals and anal sex. Although, many a country has legalized the homosexuality and marriage within same sex, this does not nullify the Divine Lawas, which are well spelt out on all Divine scriptures. If we think that personal freedom can go beyond the Divine Laws, then we should also be prepared to face the consequences in the life of Hereafter. Already spread of sexually transmitted diseases, especially AIDS, due to unsafe sex and sex with multiple partners is showing the Divine wrath for the transgressors. DO we need any more warnings!!

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

Share of women in what their parents and kinsfolk leave behind

The non Muslim world often laments that Islam suppresses the rights of women, specially when it comes to wearing of Hijab by Muslim women, But no one ever appreciates Islam for it is the first ever religion that protects the rights of the women and gives them opportunities to live a comfortable life even when orphaned or divorced. The laws of inheritance spelt out in Qur'an dwell at length at the share of women and ordains men to give share to the women in what their parents and kinsfolk have left behind.

Surah 4. An Nisa talks at length at the rights and conduct of women. The 7th verse of the surah selected for today's post in the series of posts on Selected Verses from Qur'an, is in particular refer3ence to the share from inheritance for the women, side by side the men. This must be an eye opener for all those Muslims, specially in the Indian sub continent who for one reason and excuse or the other deprive women from their right of share in inheritance. The following verse gives out the general order to give share to women. For breakdown of shares, read our earlier post: Laws of Inheritance in Islam.

لِلرِّجَالِ نَصِيۡبٌ مِّمَّا تَرَكَ الۡوَالِدٰنِ وَالۡاَقۡرَبُوۡنَ وَلِلنِّسَآءِ نَصِيۡبٌ مِّمَّا تَرَكَ الۡوَالِدٰنِ وَالۡاَقۡرَبُوۡنَ مِمَّا قَلَّ مِنۡهُ اَوۡ كَثُرَ ​ؕ نَصِيۡبًا مَّفۡرُوۡضًا‏ 

(4:7) Just as there is a share for men in what their parents and kinsfolk leave behind, so there is a share for women in what their parents and kinsfolk leave behind - be it little or much - a share ordained (by Allah).

This verse contains five legal regulations about inheritance. First, that not only men but the women also have a share in the inheritance. Second, that it must be divided among all heirs, however little or insignificant it is; so much so that even if the deceased has left one yard of cloth and there are ten heirs, it must also be cut into ten parts. However, an heir may buy the shares of others by mutual consent. Third, that the verse also implies that this law applies to all sorts of property, transferable or non-transferable, agricultural or industrial, or of any other type. Fourth, that the right of inheritance becomes valid only when the deceased leaves some property behind him. Fifth, that when the nearest relatives are alive the distant relatives have no right in the inheritance.

Tafsir Ibn-Kathir: 

The Necessity of Surrendering the Inheritance According to the Portions that Allah Ordained:  Sa`id bin Jubayr and Qatadah said, "The idolators used to give adult men a share of inheritance and deprive women and children of it. 

Allah revealed;  (There is a share for men from what is left by parents and those nearest in relation).'' Therefore, everyone is equal in Allah's decision to inherit, even though their shares vary according to the degree of their relationship to the deceased, whether being a relative, spouse, etc. 

Ibn Marduwyah reported that Jabir said, "Umm Kujjah came to the Messenger of Allah and said to him, `O Messenger of Allah! I have two daughters whose father died, and they do not own anything.' So Allah revealed; (There is a share for men from what is left by parents and those nearest in relation.)''  Allah knows best. 

Yusuf Ali  Explanation: 

I have resisted the temptation to translate "next to kin," as this phrase has a technical meaning in Indian Law, referring to certain kinds of heirs, whereas here the people meant are those whose inheritance is to be divided. The shares are specified. Here the general principles are laid down that females inherit as well as males, and that relatives who have no legal shares, orphans, and indigent people are not to be treated harshly, if present at the division.

Javed Ahmad Ghamidi Explanation:

This is a reference to the shares of inheritance which have been prescribed in the subsequent verses so that a person receives guidance in a matter about which he cannot decide himself and no chance remains for powerful inheritors to usurp and snatch the legacy of a deceased person. Imām Amīn Aḥsan Iṣlāḥī writes:

… Before the advent of Islam, the situation in Arabia, in fact, the whole world was that all the weak, and not merely women and orphans were at the mercy of powerful heirs. At one instance, the Qur’ān has referred to this by the words: وَ تَاۡكُلُوۡنَ التُّرَاثَ اَكۡلًا لَّمًّا  (19:89) (and grab hold of the inheritance to usurp it, (89:19)). To address this situation, the Qur’ān prescribed the shares of all the heirs whether men or women. When a person, after reciting the previous verses reaches this verse, he thinks that it is as if by the blessings of the rights of the orphans the door to ascertain the rights of others has also been opened. In other words, not only those who were themselves devoid of rights were granted these rights, others too by virtue of these were granted these rights. Women were mentioned in particular because it was for the first time that they too got a place right next to men as far as rights were concerned, and in the legacy of the parents and kin, a prescribed share from God –whether little or big – was made mandatory. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 2, 256)

Qur'an Wiki:

In the days of jāhiliyyah, or ignorance, in pre-Islamic Arabia, no share of inheritance was given to females, and little, if any, was given to young boys. The reason being that neither group could fight against any aggressor. God’s law, on the other hand, made inheritance due to all kinsfolk, according to their degree of kinship and their shares, which will be detailed later. It is the view of Islam that members of the same family should help and look after one another. Everyone is required to look after his relatives when they are in need, and to share their liability in paying compensation in cases of causing death to or inflicting injury or bodily harm on others. Hence, it is only right that relatives should inherit each other, when they leave behind some property, according to their respective kinship. This gives practical effect to the rule that: “gain is commensurate with liability”. Islam is a complete and perfectly coherent system. This is reflected most clearly in the distribution of rights and obligations. This is the general rule of inheritance. Some people may question the concept of inheritance, but this only betrays their rudeness towards God, their ignorance of human nature and the requirements of practical life.

It is enough to understand the principles which form the Islamic social system to put an end to such futile arguments. The basic characteristic of this system is mutual care. In order to give mutual care a sound basis, Islam builds its structure on a solid foundation of natural human inclinations that have a basic role to fulfil in human life.

 

Family ties are genuine and natural. They have not been invented by any generation of humanity, nor indeed by the cumulative wisdom of all generations. These ties have a profound effect on human life, its preservation and betterment. No argument against the seriousness of these ties and their effect is worth any consideration. In view of this, Islam makes mutual care within the family the cornerstone of its system of social care and security. Inheritance is one aspect of that. It is also an essential element of the Islamic economic system.

 

Should this provision fall short of looking after all cases which need help, the next step, which is care within the local community, will complement it. If this also falls short, then the Islamic state will look after all those who need care after the family and the local community have fulfilled their duties. In this way, the burden is not thrown totally on the shoulders of the state. The reason being that care within the family or the local community is bound to create feelings of compassion which, in turn, promote co-operation in a most natural way. Moreover, these feelings of compassion constitute a net gain for humanity which cannot be dismissed by any person who has the interests of humanity at heart. Furthermore, family care in particular is bound to leave certain effects that are in harmony with human nature. When a person realises that the effort he exerts to improve his situation will also benefit his relatives, especially his offspring, he will have the motive to double his efforts. His increased productivity benefits the community indirectly. Islam does not create barriers between the individual and the community. Whatever an individual owns belongs to the community as a whole when it needs it.

 

This last rule is enough to make invalid all superficial objections to inheritance, which argue that inheritance gives money to people who have not worked or made an effort for it. The fact is that an heir is an extension of the person from whom he inherits. From another point of view, an heir is the very person to look after his relatives, should he be well off and they be in need. Moreover, all property belongs to the community when it needs it, on the basis of the rules of Islamic social security.

 

Furthermore, the relationship between testator and heir, especially offspring, is not confined to money and property alone. Relatives, both immediate and extended, also pass on their good and bad tendencies, susceptibility to certain illnesses, physical features, intelligence or the lack of it, and so on. All these inherited aspects stay with those who receive them throughout their lives. They cannot get rid of them, no matter how hard they try. It is only fair, then, that they should also inherit property when they cannot avoid, even with the help of the state and all its power, inheriting illness, evil tendencies and stupidity.

 

For all these practical and natural aspects of human life, and for many other social interests, God has laid down the general rule of inheritance: “Men shall have a share in what parents and kinsfolk leave behind, and women shall have a share in what parents and kinsfolk leave behind; whether it be little or much. It is an apportioned share.” This is the general principle by which Islam gave women, fourteen centuries ago, the same rights as men to have a share of inheritance and by which it has preserved the rights of youngsters who were treated unfairly during the days of ignorance. Ignorant society looked at individuals according to their value in war and productivity. Islam, which is a Divine code of living, looks first at the human value of man. This is his intrinsic value of which he cannot be deprived. His duties and obligations within the family and the community take a secondary position.

May Allah help us understand Qur'ān and help us to act upon the commandments of Allah contained therein, and let us not be the violators of Allah's commandments with reference to inheritance, specially about share of women. Aameen.

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

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

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

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

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

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

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

Follow @IslamUltimate

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

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Allah Proclaims: If you give thanks, I will certainly grant you more

Allah created man with both good and evil in him, and also gave him wisdom to always choose the good and dispel evil. But He also knew that devil will always be playing his dirty tricks on man and luring them into his fold and mislead them form the straight path of truth and blessings.

He thus sent down many a prophets and messenger to tell the man how to distinguish between goo and evil and how not to follow the machinations of the evil forces. The following verse quoted in the Qur'an is attributed to Prophet Musa (Moses, peace be upon him) who in his last days advised his followers to be always thankful to their Lord and be not ungrateful for then they would draw the wrath of their Lord which will be very painful and everlasting:

وَاِذۡ تَاَذَّنَ رَبُّكُمۡ لَـئِنۡ شَكَرۡتُمۡ لَاَزِيۡدَنَّـكُمۡ​ وَلَـئِنۡ كَفَرۡتُمۡ اِنَّ عَذَابِىۡ لَشَدِيۡدٌ‏ 

Also call to mind when your Lord proclaimed: "If you give thanks, I will certainly grant you more; but if you are ungrateful for My favours, My chastisement is terrible. (Surah Ibrahim 14:7) 

That is, "If you are grateful, you will appreciate Our favors and make right use of them, and will not rebel against Our Commandments, but will surrender and submit to Us to show your gratitude to Us."

Deuteronomy (Bible) contains a long and detailed discourse to this effect. According to it, Prophet Moses, on the eve of his death, reminded the Israelites of all important events from their history, and reiterated all the Divine Commandments of the Torah which Allah had sent to them through him. Then he told them in a long speech that if they obeyed their Lord, they would be given great rewards. But if they adopted the attitude of disobedience, they would get a terrible punishment. This discourse spreads over chapters 4, 6, 8, 10, 11 and 2830. Some of these passages arc so impressive and instructive that it will be worthwhile to quote a few of them:

"Hear, O Israel: The Lord our God is one Lord: And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. And these words which I command thee this day, shall be in thine heart: And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. . . . " (Deut. 6: 47)

"And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways; and to love him, and to serve the Lord Thy God with all thy heart and with all thy soul, to keep the commandments of the Lord, and his statutes, which I command thee this day for thy good ? Behold, the heaven and the heaven of heavens is thy Lord's thy God, the earth also, with all that therein is." (Deut. 10: 12-14)

"And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God, to observe and to do all his commandments which I command thee this day, that the Lord thy God will set thee on high above all nations of the earth: And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the Lord thy God. Blessed shalt thou be in the city, and blessed shalt thou be in the field. The Lord shall cause thine enemies that rise up against thee to be smitten before thy face....The Lord shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto....The Lord shall establish thee an holy people unto himself....And all people of the earth shall see that thou art called by the name of the Lord; and they shall be afraid of thee....and thou shalt lend unto many nations, and thou shalt not borrow. And the Lord shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath...." (28: 1-13).

"But it shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all his commandments and his statutes which I command thee this day; that all those curses shall come upon thee, and overtake thee: Cursed shalt thou be in the city, and cursed shalt thou be in the field.. . . The Lord shall send upon thee cursing, vexation, and rebuke, in all that thou settest thine hand unto for to do. . . . The Lord shall make the pestilence cleave unto thee, . . . . And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron....The Lord shall cause thee to be smitten before thine enemies: thou shalt go out one way against them, and flee seven ways before them :....Thou shalt betroth a wife, and another man shall lie with her: thou shalt build an house and thou shalt not dwell therein: thou shalt plant a vineyard, and shalt not gather the grapes thereof. Thine ox shall be slain before thine eyes....Therefore. shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee....And the Lord shall scatter thee among all people, from the one end of the earth even unto the other :...." (Deut: 28: 15-64).  

Tafsir Ibn-Kathir: 

(وَإِذْ تَأَذَّنَ رَبُّكُمْ And (remember) when your Lord proclaimed) means, proclaimed and made known His promise to you. It is possible that this Ayah means, your Lord has vowed and sworn by His might, grace and exaltness. 

Allah said in a similar Ayah: (And (remember) when your Lord declared that He would certainly keep on sending against them (i.e. the Jews), till the Day of Resurrection.) [7:167] 

Allah then said,( لَئِن شَكَرْتُمْ لأَزِيدَنَّكُمْ If you give thanks, I will give you more;) meaning, `if you appreciate My favor on you, I will give you more of it,

(وَلَئِن كَفَرْتُ but if you are thankless) if you are not thankful for My favors, covering and denying, them, ( إِنَّ عَذَابِى لَشَدِيدٌ verily, My punishment is indeed severe), by depriving you of the favor and punishing you for being unappreciative of it.' 

A Hadith states that, (A servant might be deprived of a provision (that was written for him) because of a sin that he commits. )

Yusuf Ali  Explanation:

The various shades of meaning in Shakara are explained in verse 14:5 as under:

وَلَـقَدۡ اَرۡسَلۡنَا مُوۡسٰى بِاٰيٰتِنَاۤ اَنۡ اَخۡرِجۡ قَوۡمَكَ مِنَ الظُّلُمٰتِ اِلَى النُّوۡرِ ۙ وَذَكِّرۡهُمۡ بِاَيّٰٮمِ اللّٰهِ​ؕ اِنَّ فِىۡ ذٰ لِكَ لَاٰيٰتٍ لّـِكُلِّ صَبَّارٍ شَكُوۡرٍ‏ 

(14:5) We indeed sent Moses with Our Signs, saying: "Lead your people out of all kinds of darkness into light, and admonish them by narrating to them anecdotes from the Days of Allah." Verily in it there are great Signs for everyone who is patient and gives thanks (to Allah).

Sabbar is the intensive form, and includes all the ideas implied in Sabr (ii. 45 and ii. 153) in an intensive degree. Shakur and Shakir have in them the idea of appreciation, recognition, gratitude as shown in deeds of goodness and righteousness. Both terms are applied to Allah as well as to men. A slight distinction in shades of meaning may be noted. Shakur implies that the appreciation is even for the smallest favours and response on the other side; it is a mental attitude independent of specific facts. Shakir implies bigger and more specific things.

Kafara implies: (1) to reject Faith, as in ii. 6 and n. 30; (2) to be ungrateful for mercies and favours received, as here; (3) to resist Allah or Faith, as in iii. 13; (4) to deny (the Signs of Allah), as in iii. 21, or deny the mission of Messengers, as in xiv. 9. Kafir in the most general sense may be translated "Unbeliever".

Tafsîr Ibn ‘Abbâs:

(And when your Lord proclaimed) when your Lord said and informed you in the Scripture: (If ye give thanks) for your success, safety, favour and blessings, (I will give you more) success, safety, favour and blessings; (but if ye are thankless) if you do not believe me or are ungrateful for the blessings bestowed upon you, (lo! my punishment is dire) for the one who disbelieves.

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

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

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