Judge in accordance with Allah's Commandments - and do not dispute on behalf of the dishonest

No two people or a community can thrive peacefully unless justice is ensured equally to everyone without any prejudice to social status or position of opposing sides. Many a nations have been wiped out where the elite and so called socially highly placed few were given privileged decisions by the judges and the ordinaries were deprived to get their rightful rights. 

Justice is the quality of being just; righteousness, equitableness, or moral rightness: to uphold the justice of a cause. rightfulness or lawfulness, as of a claim or title; justness of ground or reason: to complain with justice. the moral principle determining just conduct.

Islam places justice at the highest pedestal of any society for which many a commandments of Allah mentioned in the Qur'an and upheld in numerous hadith of the Prophet Muhammad  ﷺ.  The essence of these justice related verses is that whenever a judge has to decide between two people, the basic criteria should be uphold of the righteousness and even an enemy of Islam is the aggrieved party, he should be afforded justice in an Islamic state and the opposing party though Muslim be punished for falsehood and malefice intentions. Although the verse points towards a special incidence, yet its implications and application are true for all times to come since then, even today!!

In this regard, we share the 105th verse of Surah 4. An Nisa, where in a case is mentioned in which a Muslim levied false accusation against an innocent Jew who could not prove his innocence. While the Muslim backed by his clan and forcefully put across his claim, though based on falsehood, hoping to get decision in his favour from the court of Prophet Muhammad  ﷺ. The details of the case are given in the explanation of the verse below:

اِنَّاۤ اَنۡزَلۡنَاۤ اِلَيۡكَ الۡكِتٰبَ بِالۡحَـقِّ لِتَحۡكُمَ بَيۡنَ النَّاسِ بِمَاۤ اَرٰٮكَ اللّٰهُ​ ؕ وَلَا تَكُنۡ لِّـلۡخَآئِنِيۡنَ خَصِيۡمًا ۙ‏ 

(4:105) (O Messenger!) We have revealed to you this Book with the Truth so that you may judge between people in accordance with what Allah has shown you. So do not dispute on behalf of the dishonest,

In fact, verses from 105 till 115 discuss very important issues concerning an event that occurred in the time of Prophet Muhammad  ﷺ about how to judge between two people and how to uphold justice no matter who is right or who is wrong. Justice must be upheld in its total and utmost purity, impartiality and neutrality.

The above said verse, and the following verses up to 115 were revealed before a case was to be decided by Prophet Muhammad  ﷺ:

There was in the Bani Zafar clan of the Ansar, a man known as Ta'mah or Bashir bin-Ubairiq. He stole the armor of another Ansari and hid it in the house of a Jew. When an investigation started into the theft, the owner of the armor placed the matter before the Holy Prophet and told him that he suspected Ta'mah of the theft. But the accused and his relatives and many other people of the Bani Zafar clan conspired and laid the guilt at the door of the Jew, who asserted that he was innocent of the thing. But Ta'mah's people went on pleading his case vehemently. They argued: "The statement of the Jew who is an enemy of the Truth and who disbelieves in Allah and His Messenger cannot be trusted; whereas we are Muslims, and, therefore, should be trusted." The Holy Prophet was naturally influenced by the seeming correctness of the argument and was about to acquit Ta'mah and give a warning to the plaintiff for bringing a false charge against a Muslim, and decide the case against the Jew, when this Revelation came and disclosed the reality of the matter.

It is true that even if the Holy Prophet had, as a judge, decided the case in the light of the evidence produced before him, he would not have incurred any blame, for judges have to give their decision according to the evidence that is presented before them and sometimes people do succeed in getting wrong judgments in their favor by misrepresentation. But the matter had another side: if the Holy Prophet had decided the case against the Jew at that time, when a bitter convict was raging between Islam and kufr, the enemies of Islam would have got a strong moral weapon against him, nay, against the Islamic Community and the Islamic Mission. They would have carried on a bitter propaganda against Islam, saying, "There is no justice among the Muslims; they practice prejudices and partisanship inspire of the fact that they preach against them as has been shown by this decision against the Jew". That is why, Allah directly intervened in the case to save them from this danger.

In this passage (vv. 105 - 115) on the one hand, those Muslims who tried to shield the guilty one of their own clan, have been strongly rebuked for their partisanship, and, on the other, the Muslims in general have been taught that they should not allow partisanship to stand in the way of justice. It is sheer dishonesty that one should plead the cause of one's own party man, even though he may he in the wrong, and oppose the man of the opposite party, even though he may he right.

For reference, we just share a few following verses that caution Muslim judges and supporters of wrongdoer for Allah knows the truth and does like the transgressors and those hiding the truth:

(4:107) Do not plead for those who are dishonest to themselves; Allah does not love him who betrays trust and persists in sin.

(4:108) They can hide (their deeds) from men but they cannot hide (them) from Allah for He is with them even when they hold nightly counsels that are unpleasing to Allah. Allah encompasses all their doings.

(4:109) You pleaded on their behalf in this worldly life but who will plead with Allah on their behalf on the Day of Resurrection, or who will be their defender there?

(4:112) But he who commits either a fault or a sin, and then casts it upon an innocent person, lays upon himself the burden of a false charge and a flagrant sin.

(4:113) (O Messenger!) But for Allah's favour and mercy upon you, a party of them had resolved to mislead you, yet they only misled them selves, and could not have harmed you in any way. Allah revealed to you the Book and Wisdom, and He taught you what you knew not. Great indeed has been Allah's favour upon you.

The explanation of Ibn Kathir is rather long and can be read here. 

Muhammad Asad Explanation:

The "thou" in this and the following two verses - as well as in verse {113} - refers, on the face of it, to the Prophet; by implication, however, it is addressed to everyone who has accepted the guidance of the Qur'an: this is evident from the use of the plural "you" in verse {109}. Consequently, the attempt on the part of most of the commentators to explain this passage in purely historical terms is not very convincing, the more so as it imposes an unnecessary limitation on an otherwise self-explanatory ethical teaching of general purport.

Yusuf Ali  Explanation: 

We skip the story which has already mentioned above. And share the summary of comments by Yususf Ali;

The general lesson is that the righteous man is faced with all sorts of subtle wiles; the wicked will try to appeal to his highest sympathies and most honourable motives to deceive him and use him as an instrument for defeating justice. He should be careful and cautious, and seek the help of Allah for protection against deception and for firmness in dealing the strictest justice without fear or favour. To do otherwise is to betray a sacred trust; the trustee must defeat all attempts made to mislead him.

Tafsir Qur'an Wiki:

We have bestowed this book on you from on high, setting forth the truth, so that you may judge between people in accordance with what God has taught you. Hence, do not contend with those who betray their trust. Seek God’s forgiveness, for God is indeed Much-Forgiving, Merciful. And do not argue on behalf of those who are false to their own selves. Indeed God does not love those who betray their trust and persist in sinful action. They conceal their doings from men, but they cannot conceal them from God; for He is present with them when, in the darkness of the night, they agree all manner of sayings which displease Him. God certainly encompasses [with His knowledge] whatever they do. You may well argue on their behalf in the life of this world, but who is there to argue on their behalf with God on the Day of Resurrection, or who will be their advocate? (Verses 105-109)

 

The style here is very firm, smacking of anger in support of the truth. Real concern for justice is felt throughout the passage. The first aspect of this is the reminder to God’s Messenger of the fact that God’s book was, in truth, bestowed on him from on high so that he may arbitrate between people in accordance with what God imparted to him of true knowledge. This reminder is followed by an order requiring him never to defend those who betray their trust. He must not contend for them or argue on their behalf. He is further directed to seek God’s forgiveness for such arguments in their defence: “We have bestowed this book on you from on high, setting forth the truth, so that you may judge between people in accordance with what God has taught you. Hence, do not contend with those who betray their trust. Seek God’s forgiveness, for God is indeed Much-Forgiving, Merciful.” (Verses 105-6)

Please 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 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.

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

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

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

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

Photo | Tafsir References: | 1 | 2 | 3 | 4 | 

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.

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10 Virtues (of Muslim Men and Women) for which Allah promises a mighty reward

Life is defined as any system capable of performing functions such as eating, metabolizing, excreting, breathing, moving, growing, reproducing, and responding to external stimuli. This definition is true for both humans and animals. Refining this statement for humans only, we find a life of men with wisdom, intellect and motivation of varying degrees. Each man is trying to run a marathon but many give away after a few miles due to lack of stamina, motivation and resilience. Or simply put, life  is a tug of war wherein men at both sides push and pull but finally one side gives way. That is success overtakes the meek and weak who settle down with a torturing defeat.

Likewise, when we see life from a Divine point of view, we conclude that life is a test of faith for the believing men and women. Thus a Muslim man's (and women) ultimate life objective is to worship the creator Allah SWT (English: God) by abiding by the Divine guidelines revealed in the Qur'an and the Tradition of the Prophet. 

In Islam, the Earthly life is merely a test, determining one's afterlife, either in Jannah (Paradise) or in Jahannam (Hell). Thus those who will pass the test, a very difficult one with hurdles, trials, difficulties, death of a near and dear one, loss of wealth and position, are the one's who will be declared successful by the Divine yardstick.

We have already published a number of posts on believing men and women who will be rewarded not only in this life but in the life of the hereafter for their true faith, immense belief in Allah and His plan that he set forth for them and finally succeeding. Today we share a very elaborate verse from Surah 33. Al Ahzab (The Clans) which lists down seven categories of believing Muslim men and women whom Allah will forgive and award them a mighty reward. 

In this verse, a number of Muslim virtues are specified here, but the chief stress is laid on the fact that these virtues are as necessary to women as to men. Both sexes have spiritual as well as human rights and duties in an equal degree, and the future "reward" of the Hereafter.

اِنَّ الۡمُسۡلِمِیۡنَ وَ الۡمُسۡلِمٰتِ وَ الۡمُؤۡمِنِیۡنَ وَ الۡمُؤۡمِنٰتِ وَ الۡقٰنِتِیۡنَ وَ الۡقٰنِتٰتِ وَ الصّٰدِقِیۡنَ وَ الصّٰدِقٰتِ وَ الصّٰبِرِیۡنَ وَ الصّٰبِرٰتِ وَ الۡخٰشِعِیۡنَ وَ الۡخٰشِعٰتِ وَ الۡمُتَصَدِّقِیۡنَ وَ الۡمُتَصَدِّقٰتِ وَ الصَّآئِمِیۡنَ وَ الصّٰٓئِمٰتِ وَ الۡحٰفِظِیۡنَ فُرُوۡجَہُمۡ وَ الۡحٰفِظٰتِ وَ الذّٰکِرِیۡنَ اللّٰہَ کَثِیۡرًا وَّ الذّٰکِرٰتِ ۙ اَعَدَّ اللّٰہُ لَہُمۡ مَّغۡفِرَۃً وَّ اَجۡرًا عَظِیۡمًا

Surely the men who submit (to Allah) and the women who submit (to Allah), the men who have faith and the women who have faith, the men who are obedient and the women who are obedient, the men who are truthful and the women who are truthful; the men who are steadfast and the women who are steadfast, the men who humble themselves (to Allah) and the women who humble themselves (to Allah), the men who give alms and the women who give alms, the men who fast and the women who fast, the men who guard their chastity and the women who guard their chastity, the men who remember Allah much and the women who remember Allah much: for them has Allah prepared forgiveness and a mighty reward.

Note: The given verse cannot be understood unless its relevance and background is studied first. In fact from verse 28-35 should be read very carefully as these carry solutions to many asocial issues that Muslims may confront as had been confronted by none other than the Prophet of Allah himself. These verses in fact are addressed to the wives of the Prophet Muhammad and through these verses the Prophet has been asked to convey to them the Divine message for they are not ordinary women. Please read the explanation of verses 28-34 from our earlier post: Exegesis/Tafsir Surah 33. Al Ahzab (The Clans). However, it must be borne in mind that the instructions given above to the Holy Prophet's wives are not exclusively meant for them but the Muslim society as a whole should reform itself in accordance with them. 

Now lets read the explanation / tafsir / exegesis of the 35th verse by various Muslim scholars.

Sayyid Abul Ala Maududi:

1. ( the men who submit (to Allah) and the women who submit (to Allah) "Who have surrendered themselves to Allah : Who have accepted Islam as a code of life for themselves, and have decided to follow it in their lives, and who have no wish to resist the Islamic way of life and thought, but have adopted the way of obedience and submission to it. 

2. ( the men who have faith and the women who have faith ) "Who are believing": Whose obedience is not merely outward nor unwilling but who sincerely regard the guidance given by Islam as based on the truth whose faith is that the way shown by the Qur'an and the Holy Prophet Muhammad (upon whom be Allah's peace and blessings) is the only right and straight way in following which alone lies their true success. That which has been declared as wrong by Allah and His Prophet is certainly wrong even according to their judgment and that which has been declared as right by Allah and His Prophet is certainly right even according to their thinking and sense. Psychologically and intellectually also they do not regard as improper any injunction that has been enjoined by the Qur'an and Sunnah, and do not remain on the lookout to change it somehow to suit their own desire or mold it according to the current trends of the world, avoiding at the same time the blame that they have effected a change in the Command given by Allah and His Prophet. The Holy Prophet has described the true state of faith in a Hadith in these words:

"He who reconciled himself to Allah as his Lord and to Islam as his Way of Life and to Muhammad as his Messenger, has the true taste of Faith." (Muslim)

In another Hadith, he has explained it thus: "None of you becomes a believer until the desires of his self become subordinate to what I have brought." (Sharh as-Sunnah) 

3. ( the men who are obedient and the women who are obedient ) That is, "They do not rest content with mere belief but are obedient practically also. They are not the sort of the people who would honestly believe that what Allah and His Messenger have commanded was true but would violate it in practice: that they would sincerely regard what Allah and His Messenger have forbidden as bad but would go on following the same in practical life." 

4. ( the men who are truthful and the women who are truthful ) hat is, "They are truthful in their speech and honest in thou dealings. They do not deal in lies, deceptions, frauds and forgeries. They utter with their tongues only what their conscience approves as true. They practice and perform only what they honestly find to be in accordance with righteousness and truth, and they are honest in all their dealings with others." 

5. ( the men who are steadfast and the women who are steadfast ) That is, "They patiently and steadfastly bear and face all the obstacles, dangers, difficulties and losses that they might have to encounter in following the right way taught by Allah and His Messenger and in establishing Allah's Religion in the world; no fear and no temptation and no lust of the self can succeed in diverting them from the right way."

6. ( the men who humble themselves (to Allah) and the women who humble themselves (to Allah) ) That is, "They are free from pride, vanity and haughtiness: they have full understanding of the reality that they arc servants and they have no other position than that of servitude. Therefore, their hearts as well as their bodies remain bowed before Allah, dominated by fear of Him. They never display the attitude which is the hall-mark of the lives of those who are fearless of God and arc involved in arrogance. " From the sequence it appears that the mention of Khushu' (expression of humility) in particular along with the general attitude of the fear of God implies the Prayer, for the mention of the practice of charity and fast has been made just after it. 

7. ( the men who give alms and the women who give alms, ) This does not only imply payment of the obligatory Zakat, but it also includes general charity. It means to say that they spend their wealth freely in the way of Allah and they are not at all niggardly in the matter of helping the servants of Allah as much as they can. No orphan and no sick or afflicted person, no weak or disabled person, no poor and needy one remains deprived of their support in their dwelling; and if there arises the need for monetary help for promoting the cause of Allah's Religion, they arc never miserly in expending their wealth for that purpose. 

8. ( the men who fast and the women who fast ) This includes both the obligatory and the voluntary fasts. 

9. ( the men who guard their chastity and the women who guard their chastity ) This has two meanings: (1) They refrain from adultery; and (2) they avoid nudity. One should also note that nudity does not only mean being naked but it is also nudity to put on a thin dress which shows the body, or is so tight-fitting that it reveals all the outlines of the body. 

10. ( the men who remember Allah much and the women who remember Allah much  ) "Remember Allah much" means that one should mention Allah's name in one way or other at all times in every business of life. Man cannot develop such a state of the mind unless the thought of God becomes deeply embedded in his heart. When this idea has passed beyond his conscious mind and settled deep in his subconscious and unconscious mind, then only he will remember and mention God's name in whatever he does and in whatever he says. He will begin with bismillah when he eats and say al-hamdu lillah when he finishes; he will remember Allah when he goes to bed, and mention Allah's name when he gets up. In his conversation also he will again and again pronounce bismillah, al-hamdu-lillalh, insha-Allah, ma sha Allah, etc. and ask for Allah's help in every matter, and thank Him for every blessing. He will seek His mercy in every affliction, and turn to Him in every trouble. He will fear Him on encountering every evil, and ask for His forgiveness when he happens to have committed an error and will pray to Him for fulfillment of every need. In short, in every state and in every business of life his function will be to remember Allah.

This. In fact, is the essence of the Islamic life. For all other acts of worship there is a prescribed time when they are performed, and one is free when one has performed them. But this is the worship which has no special time; it has to be performed constantly so that it links up the man's life with Allah and His service permanently. The other worships and religious acts themselves also become meaningful only when the heart of man remains inclined to Allah not only at the time when the act is actually being carried out but at all times when the tongue is uttering Allah's name constantly. In such a state as this worship and religious acts develop and flourish in a man's life precisely in the same manner as a plant grows in a congenial climate and environment. Contrary to this, the example of the religious services and worships which are carried out only on special times and occasions in the life which is devoid of this constant remembrance of Allah is of the plant which has been planted in an un-congenial climate, and which is growing only due to the special attention and care of the gardener. This very thing has been explained by the Holy Prophet in a Hadith, thus:

"Mu'adh bin Anas Juhani relates that a person asked the Holy Prophet of Allah. who among those who fight in the way of Allah will get the highest reward? He replied: The one who remembers Allah the most. The man asked: Who among the observers of the fast will get the highest reward? He replied: The one who remembers Allah the most. The man then asked the same question about the offerer of the Prayer, the payer of the Zakat and charities and the performer of Hajj and the Holy Prophet in every case gave the same answer, saying: He who remembers Allah the most." (Musnad Ahmad) 

( for them has Allah prepared forgiveness and a mighty reward ) This verse plainly tells what qualities and characteristics are of real worth in the sight of Allah. These are the basic values of Islam which have been compressed into one sentence. As regards these, there is no difference between the man and woman. However, as for their life-activity, the two sexes have separate spheres to function. The males have to function in some particular spheres and the females in some others. But if they possess these qualities and characteristics equally, Allah will raise them to equal ranks and bless them with equal rewards. It will in no way affect their rank and reward if one carried out household chores and the other performed the duties of caliphate and enforced the Shari'ah injunctions; one reared children in the house and the other went to the battlefield and fought for the sake of Allah and His religion.

Javed Ahmad Ghamidi Explanation:

In reality, [ men and women who are Muslims,]Ie., those who have accepted Islam as their religion. When this word is mentioned with īmān the way it is here, then it signifies the external form of Islām, ie., the state of consigning one’s self to God which manifests itself in the words, deeds and limbs of a person, and after seeing which everyone knows that that person has adopted the obedience of God and His Messenger and that no sphere of his life is now outside its ambit.

[ true believers] Īmān is the inner facet of religion and here it implies the full faith one has about the promises of God together with His true cognizance. Thus a person who believes in God in such a manner that he submits himself totally to him and is satisfied over His decisions in the utmost manner, is called a mu’min (true believer).

[worshippers] The actual word is: قُنُوْت. It is an inner expression of a person which sets him at the obedience of his Lord with full sincerity and dedication. This is the most prominent manifestation of the relationship between the Lord and His worshippers in the inner-self of a believer. Thus قَانِتِيْنَ are people who always serve God and in no circumstances become rebellious against their Lord. Sorrow, happiness, vivacity, exuberance and moments of bliss or grief do not swerve them from their obedience. Even sexual impulses, strong desires and onslaughts of emotions do not make them stumble before their Lord. Their hearts acknowledge His grandeur and greatness and they consider the sharī‘ah a set of divine directives given by God to them in His very presence and can’t even think of evading what is given in this manner.

[truthful] Ie., there is no contradiction between their intention, words and deeds. The Qur’ān calls the opposite conduct “hypocrisy” and this as “ikhlāṣ.”

[ patient] In Arabic, patience means to restrain oneself from restlessness and anxiety. This is its initial meaning. Then the meaning of showing perseverance and resolve while encountering hardships and hindrances was incorporated into it. Thus the patience which is mentioned in the verse is not something akin to weakness and frailty that a person is forced to adopt when he is helpless and weak; on the contrary, it is the fountainhead of determination and resolve and the pinnacle of human character. It is because of patience that a person becomes internally strong and instead of complaining about the dreadful experiences of life, welcomes them accepting them whole-heartedly and considers them to be from God. Viewed thus, a patient person is one who diligently adheres to his stance while fighting greed and fear and is fully content and happy with the decisions of His Lord.

[ humble before God] The word used for this in verse is: خٰشِعِيْن. The humility and servility which is engendered in a person as a result of comprehending the awe, grandeur and majesty of God is called khushū‘ by the Qur’ān. This is an internal feeling of a person which makes him submit himself to God and also produces in him the feelings of mercy and love for other human beings.

[ charitable] One level of spending in the way of God is that one should pay the obligatory zakāh from his wealth. A higher level is that he considers whatever wealth remains with him after spending on his personal and business needs to be the right of the society and whenever he sees someone in need, he whole-heartedly helps him. The third and highest level in this regard is that he fulfils the needs of others while sacrificing his own needs and ignoring his own desires. The word “charitable” can be used for all these three levels of people. However, when enumerating the qualities of a person, he is called a mutaṣaddiq (as is in the verse under discussion), it would primarily refer to the highest level mentioned above. In other words, this quality in a person means that he is a generous and large-hearted person who is always on the look out to spend in the way of God. This actually is a manifestation of the previously mentioned khushū‘ – this time in relation to human beings. It was for this reason that the prayer and spending in the way of God are generally mentioned adjacently in the Qur’ān.

[ who fast,] It specifically targets disciplining the soul and nurturing patience. The Qur’ān says that its objective is to achieve piety (taqwā). Thus al-ṣā’imīn (those who fast) are people who have such a strong desire to become pious that they often fast to attain it. It follows from this that these people are the ones who abstain from evil, desist from vulgarity and their life is an embodiment of the highest of morals.

[guard their private parts] This is a consequence of disciplining the soul and of piety. This expression which refers to people who refrain from nudity, lewdness and vulgarity also occurs in some other verses of the Qur’ān. The implication is that they guard their chastity and modesty to the utmost. Thus except at instances they are allowed to reveal themselves, they never do so whether in private or in public. They also do not wear clothes which reveal body parts which have sexual attraction in any manner for the opposite gender. It is this extent of abstaining from vulgarity that produces the society in which chastity reigns supreme and men and women instead of trying to reveal their bodies are anxious to conceal them as much as they can.

[and remember God in abundance] When the thought of his Lord takes firm ground in the heart of a person, he does not consider it enough to merely worship his God at the specified times of the day. When he sees a sign of God, his tongue spontaneously utters the words سُبْحَانَ اللّٰهِ (glory be to Allah). He begins all his tasks and routines by saying بِسْمِ اللّٰهِ (in the name of Allah). When he receives a favour from his Lord, he expresses his gratitude by the words الْحَمْدُ لِلّٰهِ (gratitude is for Allah). He never expresses his intention for something without uttering the words اِنْ شَاءَ اللّٰه (if Allah wills) and مَا شَاءَ اللّٰه (what Allah wills). He seeks God’s help in all his affairs. He asks Him for His mercy on every calamity that befalls him. He turns to him in every hardship. He remembers God before going to sleep and begins his day by pronouncing His name. In short, at all instances and at all moments, he is constantly in contact with his Lord. Not only this; when he prays, he remembers God; when he fasts, he remembers God; when he recites the Qur’ān, he remembers God, when he spends on the poor, he remembers God; when he abstains from sin, he remembers God; when he falls in sin, he remembers God and becomes anxious to seek forgiveness from Him.

One form of this remembrance is reflection: when we look at the world created by God, we see an astounding variety in the countless creatures He has created; we see the astounding products of human intellect around us; we see stormy seas and flowing rivers, lush green vegetation, abundant rain and the sequence of days and nights. We witness the outcome of winds and clouds. We also see how the heavens and the earth have been made and the astonishing way in which they are built; their benefits and uses for us are also apparent to us; they have a purpose and meaning to them; then we have the signs of God that are found not only in the world around us but also in the world within us; every now and then, these signs appear in new and more enchanting forms. When a believer reflects on these signs of God, his heart and mind are filled with the remembrance of God. Consequently, he spontaneously declares: “God! You have not made this world without a purpose; it is against Your knowledge and stature to do something meaningless and purposeless; I know this world will definitely culminate in a day of judgement in which will be punished those who spent their lives thinking that the world had been created by a merry-maker for merry making; I seek refuge with you from their fate.”

[ God has prepared for them also forgiveness and a great reward.] When a person reaches the pinnacle of morality with regard to his Creator and his fellow human beings, the qualities which emerge in him are these ten stated in this verse. The Qur’ān has not added to this list. They reflect the pinnacle of religion. The Qur’ān urges its followers to try to engender these qualities in themselves. Its return is God’s forgiveness and that great reward which a believer can desire. If there is a level beyond this, then it is that of prophethood and about it, it is well-known that it is not achieved by any effort; it is God-gifted. 

Tafsir Qur'an Wiki:

These qualities grouped together in this one verse work together to form a Muslim’s character. These are: self surrender to God, faith, devotion, being true to one’s word, patience in adversity, humility before God, being charitable, fasting, being mindful of one’s chastity, and remembering God at all times. Each quality has its own role to play in a Muslim’s life.

The first two qualities are expressed in the two Arabic words islām and īmān, which mean ‘submission’ and ‘belief’ respectively. There is a strong interrelation between the two, or we can say that both are two sides of the same coin. Submission is the outcome of belief and true belief gives rise to submission. ‘Devotion’ means obedience that results from submission and belief, though inner acceptance, not external pressure. ‘Truthfulness’ is the quality essential for every Muslim. Whoever does not possess this quality cannot be within the ranks of the Muslim community. God says in the Qur’ān: “It is only those who do not believe in God’s revelations that invent falsehood.” (16: 105) Thus, a liar is expelled from the ranks of the community which always remains true to its word, the Muslim community.

The next quality is ‘patience in adversity’. In fact a Muslim cannot fulfil the requirements and duties of his faith without this quality. Islam needs patience in adversity at every step. Muslims have to be patient, resisting desire, bearing the harm inflicted by others, overcoming impediments, patiently addressing weaknesses and crookedness in other people, and going through the tests of either an easy life or hardship. Essentially, both are difficult predicaments.

‘Humility before God’ is an inner quality that reflects how we feel God’s majesty deep in our hearts and how truly and willingly we obey and fear Him. ‘Being charitable’ indicates purification from greed and self indulgence. It also reflects care for others and kindness to them, as well as mutual security within the Muslim community. It is an act of gratitude to God for what He gives us and represents our discharging our duty on wealth.

‘Fasting’ is considered a quality because of its regular and consistent nature. It reflects an attitude that rises above the essential needs of life, enhancing man’s willpower and giving supremacy within man’s constitution to human qualities. ‘Being mindful of one’s chastity’ involves not only the element of purity but also the proper control of the most profound and powerful desire in man. In fact, no one can achieve such proper control except one who is a God-fearing believer and who seeks God’s help. This quality also regulates relations between people and aims to elevate the meeting between man and woman to a level that is higher than that of the urge of the flesh. It makes this meeting subject to God’s law and serves the purpose of creating both sexes to populate the earth and build human life on it.

‘Remembering God at all times’ provides the link between all human activity and man’s faith. It makes man mindful of God at every moment.

He thus constantly retains his strong bond with Him. Moreover, his mind and heart beam with happiness and the light of life. Those who reflect all these qualities, essential as they are for the building of Islamic character, are the ones for whom “God has prepared forgiveness of sins and a mighty reward.”

In conclusion we should note how the Sūrah gives an account of the qualities of all Muslims, men and women, after it paid special attention at the beginning of this part to the Prophet’s wives. Women are mentioned side by side with men, as part of the Islamic effort to give women their rightful position in society and establish society’s attitude to women on the right basis. In their bond with God and in the Islamic duties of purification, worship and practical conduct, men and women are seen to be in the same position.

Please 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 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.

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

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

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

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

Photo | Tafsir References: | 1 | 2 | 3 | 4 |

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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Believers! Wear out Evil by True Faith and persistency in repenting and seeking forgiveness

Man has been born with two instincts: Good and Evil and all along his life he is ordained to uphold what is good and shun what is evil. This is the total test God has given to His creation to judge who hold on to faith and never let loose their grip on the rope of Allah and how do they beat back the evil.

But God also knows that the machinations of evil are much stronger for His creation who are weak in faith or who lose hope of forgiveness once they are entrapped by the Satan and his evil forces. And for this reason, God has given hope to the sinners by asking them to repent their sins and seek His forgiveness. And He promises that even if the load of sins and bad deeds is as high as the space between the earth and the seven skies, He swears of His Mercy that He would forgive them.

This promise reassures man to be persistent and consistent in repenting and continuously asking for God's forgiveness.  This tool of repentance and forgiveness is so strong that a time comes that evil starts to wear out and leaves his repenting subject for some new target. This is the stage when a man achieves the highest level of faith in his Creator for he has beaten back the Satanic forces by wearing out his machinations and attained a higher pedestal in the eyes of his Creator.

Please watch an enlightening video below by one of the most eminent scholars of present times,  Mufti Menk:

Ismail ibn Musa Menk (إسماعيل إبن موسى منك), generally known as Mufti Menk (born 27 June 1975), is a Zimbabwean Islamic Scholar. He is widely known internationally. Menk has been named one of The 500 Most Influential Muslims in the world by the Royal Aal al-Bayt Institute for Islamic Thought in Jordan in 2013, 2014 and 2017.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. May Allah Strengthen our faith in Him and help us wearing out the evil by being persistent in repenting and asking forgiveness. 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: We have already written a number of posts on Repentance and Forgiveness. You may like to read these as given under heading Forgiveness / Repentance in our reference page: Selected Verses from Qur'an.

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

That is our duty to convey only 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.

Disclaimer: The views expressed in the video above are that of the concerned scholar . We have shared these view as added information in better understanding of Islam. The reader may or may not agree with the view owing to their own perception. If any one 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.

Photo | 

For more Scholarly views and videos, please read our reference page: Scholars' Viewpoint on Important Issues Related to Islam.

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

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, Twitter, 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.

Read More

Ponder over Death and Life - for Allah created these to judge which of you is better in deeds

Many a people in the world think that the very concept of rewards and punishment or Heaven and Hell or the very concept of life after death is a big hoax and concoction by religious men to scare men from living a boundless and careless life. A large number of people think that no matter how many sins they commit, they can get these waved off by confiding with the priests. 

But the big question is: What if at the end, there comes and end to this world and Day of Resurrection is established by the sole Creator of the universe, the Monotheist God? That day it will be dawned on such people that Belief in the existence of a divine reality; usually referring to monotheism (one God) was the ultimate truth, as opposed to pantheism (all is God), polytheism (many gods), and atheism (without God).

It must be understood that it is Only God, and none else, has the authority to forgive or expunge one's sins and no worldly man is authorized to do so on His behalf.  Today we share the 2nd verse of Surah 67. Al Mulk to remind all men and women, be of any religion, to ponder over this verse and know why this universe was created with life and death embedded in it:

اۨلَّذِىۡ خَلَقَ الۡمَوۡتَ وَالۡحَيٰوةَ لِيَبۡلُوَكُمۡ اَيُّكُمۡ اَحۡسَنُ عَمَلًا ؕ وَهُوَ الۡعَزِيۡزُ الۡغَفُوۡرُۙ‏ 

(67:2) Who created death and life that He might try you as to which of you is better in deed. He is the Most Mighty, the Most Forgiving;

( Who created death and life that He might try you as to which of you is better in deed ) That is, the object of giving life to men in the world and causing their death is to test them to see which of them is best in deeds. Allusion has been made in this brief sentence to a number of truths:

• (1) That life and death are given by Allah; no one else can grant life nor cause death;
• (2) that neither the life nor the death of a creation like man, which has been given the power to do both good and evil, is purposeless; the Creator has created him in the world for the test: life is for. him the period of the test and death means that the time allotted for the test has come to an end;
• (3) that for the sake of this very test the Creator has given every man an opportunity for action, so that he may do good or evil in the world and practically show what kind of a man he is;
• (4) that the Creator alone will decide who has done good or evil; it is not for us to propose a criterion for the good and the evil deeds but for Almighty Allah; therefore, whoever desires to get through the test, will have to find out what is the criterion of a good deed in His sight; the fifth point is contained in the meaning of the test itself, that is, every person will be recompensed according to his deeds, for if there was no reward or punishment the test would be meaningless. 

( He is the Most Mighty, the Most Forgiving ) This has two meanings and both are implied here:

• (1),'That He is Almighty: in spite of being dominant over all His creatures, He is Merciful and Forgiving for them, not tyrannous and cruel; and
• (2) that He has full power to punish the evildoers: no one can escape His punishment; but He is forgiving for him who feels penitent, refrains from evil and asks for His forgiveness. 

Tafsir Ibn-Kathir: 

(Who has created death and life) Those who say that death is an existing creation use this Ayah as a proof because it is something that has been created. This Ayah means that He brought creation into existence from nothing in order to test the creatures. He examines them to see which of them will be best in deeds.

This is similar to Allah's statement, (How can you disbelieve in Allah Seeing that you were dead and He gave you life.) (2:28) In this Ayah Allah named the first stage, which is non-existence, "death.'' Then he named the origin or beginning of existence, "life.'' 

This is why Allah says, (Then He will give death, then again will bring you to life ( on the Day of Resurrection)) (2:28). 

Concerning Allah's statement, (He may test you which of you is best in deed.) it means best in deeds. This is as Muhammad bin `Ajlan said. It should be noted that Allah did not say "which of you does the most deeds.'' A

Allah then says, (And He is the Almighty, the Oft-Forgiving.) This means that He is the Almighty, the Most Great, the Most Powerful and the Most Honorable. However, along with this He is Most Forgiving to whoever turns to Him in repentance and seeks His pardon after having disobeyed Him and opposed His commandment. Even though Allah is Almighty, He also forgives, shows mercy, pardons and excuses. 

Yusuf Ali  Explanation: 

"Created Death and Life." Death is here put before Life, and it is created. Death is therefore not merely a negative state. In ii. 28 we read: "Seeing that ye were without life (literally, dead), and He gave you life: then will He cause you to die, and will again bring you to life; and again to Him will ye retum." In liii. 44, again, Death is put before Life. Death, then, is (1) the state before life began, which may be non-existence or existence in some other form: (2) the state in which Life as we know it ceases, but existence does not cease; a state of Barzakh (xxiii. 100), or Barrier or Partition, after our visible Death and before Judgment; after that will be the new Life, which we conceive of under the term Eternity.

Creation, therefore, is not in mere sport, or without a purpose with reference to man. The state before our present life, or the state after, we can scarcely understand. But our present Life is clearly given to enable us to strive by good deeds to reach a nobler state.

All this is possible, because Allah is so Exalted in Might that He can perfectly carry out His Will and Purpose, and that Purpose is Love, Mercy, and Goodness to His creatures.

Javed Ahmad Ghamidi Explanation: Imām Amīn Aḥsan Iṣlāḥī writes:

Life after nothingness and then death after life bear testimony to the fact that this world has been created with a purpose and that it is not correct to construe that it will continue endlessly like this or suddenly end. If this was so, then this world would be a purposeless creation, which is against the majesty of a wise, powerful and benevolent creator. On the contrary, this is evidence to the fact that whomsoever the Almighty blesses with life He does so to test and try him; the test is whether this person spends his life to please the Almighty or to please his own base desires. A natural outcome of this test is that He bring about one day in which He give life to everyone, hold them accountable for their deeds and then reward or punish them accordingly. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 8, 491)

Muhammad Asad Explanation:

Since what is termed "death" is stated here to have been created, it cannot be identical with "non-existence", but obviously must have a positive reality of its own. To my mind, it connotes, firstly, the inanimate state of existence preceding the emergence of life in plants or animated beings; and, secondly, the state of transition from life as we know it in this world to the - as yet to us unimaginable - condition of existence referred to in the Qur'an as "the hereafter" or "the life to come" (al-akhirah).

Tafsir Qur'an Wiki:

One of the results of His complete dominion of the universe and absolute power over all things (verse 1)  is that He created death and life. The term `death' in this context includes the death that precedes life and the one that follows its end, whereas `life' includes this first life and the life to come. All these are of God's creation as stated in this verse. In this way, it establishes this truth in the human mind, alerting it to the test it aims to set. 

Nothing, then, comes by blind coincidence or without purpose. The test aims to establish, in reality, what God knows in advance of people's behaviour on earth and the reward they merit for their actions. Thus, man should always be on the alert, considering every thought and every action. He should not be oblivious to anything.

Death is mentioned before life in the sequence of the words, "...who created death and life to test.." - Interestingly, this Surah is recommended to be recited before one enters the state of minor death - i.e. sleep [there are some narrations that contain the wording, 'Sleep is the brother of death.' [reference needed]. This serves as a reminder that death and life have been created to serve as a purpose, a medium through which a human being is tested and judged on how well they did in - in statements and actions.

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

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 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. 

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

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

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

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

Photo | Tafsir References: | 1 | 2 | 3 | 4 | 5 | 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 following sources: 

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

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

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

Follow @IslamUltimate

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

Read More

The best form of worship is waiting for a better future

Has man ever been able to find a better future in his life? Many would say a big yes but if we look back, man has always been in loss. Many a big and thriving empires vanished, leaving behind tales of their utter glory of which the boasted enough. Not going back many thousand years in the past, just look back a hundred years. Large empirical companies which once dominated the world trade are no more. Many rich men died alone in some hospital bed or an old home. 

Ever wondered why? All struggled for a better worldly life while completely forgetting the eternal life that awaited them in the hereafter. For such ignorant people, the opening two verses of Surah 103 Al Asr are an eye opener:

(103:1-2) By the time! Lo! Man is in a state of loss;

In the above said verses, an oath has been sworn by the Time to impress the point that man is in sheer loss and only those people are an exception from the loss who are righteous and whose focus is on the life of the hereafter rather than this artificial and temporary worldly life.

That is we have two forms of life: The Pre Death Phase (life in the waiting period, that is the worldly life, and the Post Death Phase (The gaining  period, which permanent and rewarding for those who prepared for it). This in fact means that most of the men in the Pre Death Phase are in loss for they are only striving for the worldly happiness and gains. While there are very few who are preparing for the Gaining Period when they will be rewarded for their efforts in the worldly life, despite being poor or mocked by the rich and famous for not enjoying the fruit in hand than the ones that are unseen.

This however doesn't mean that one should starve himself and his family to death by only praying and remaining busy in worship. On the contrary one should strive for a better living but a life of righteousness and money earned from allowable sources (Halal money) rather than taking bribes, snatching and depriving others of their rights and hurting people - that is Haram (disallowed means of earning).

In fact earning Halal money is a form of worship which saves man from many an ill of the worldly life, a trap set up by evil forces to distract the true believers and lure them to earn Haram and make them suffer not only in this world but also in the hereafter. 

We share an eye opening small lecture on the subject by one of the most eminent scholars of present times,  Wahiduddin Khan:

Wahiduddin Khan (1 January 1925 – 21 April 2021) was an Islamic scholar and peace activist known for having written a commentary on the Quran and having translated it into contemporary English and talking on issues related to Islam.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. May Allah help us to prepare for the Gaining Period of our lives that awaits us in the life in the hereafter. 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 to convey only 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.

Disclaimer: The views expressed in the video above are that of the concerned scholar . We have shared these view as added information in better understanding of Islam. The reader may or may not agree with the view owing to their own perception. If any one 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.

Photo | 

For more Scholarly views and videos, please read our reference page: Scholars' Viewpoint on Important Issues Related to Islam.

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

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, Twitter, 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.

Read More

Do not be wasteful - For Squanderers are brothers of Satan

Have you ever watched videos and camera clicks of famine ridden areas? Have you ever read the hollowness, desperation and hunger visible in the eyes of children and adults alike. Have you ever seen children dying due to hunger and vultures sitting by waiting for their death. Ever pondered why is this happening? 

A wasteful (person, action, or process) is the act of using or expending something of value carelessly, extravagantly, or to no purpose.

For such people Allah cautions in Qur'an (Surah 17 verse 27):

اِنَّ الۡمُبَذِّرِيۡنَ كَانُوۡۤا اِخۡوَانَ الشَّيٰطِيۡنِ​ ؕ وَكَانَ الشَّيۡطٰنُ لِرَبِّهٖ كَفُوۡرًا‏ 

(17:27) for those who squander wastefully are Satan's brothers, and Satan is ever ungrateful to his Lord.

Squandering is because of our habit of wastefulness and having a hard heart that does not care for the others. We leave a large amount of leftovers in our plates after meals that goes wasted in the litter. At that time we never realize that God has blessed us with so many blessings, abundant food and water, yet we mercilessly water these, eat less and waste more. Even men making ablutions, we keep the taps open at full throttle, a water much more than our requirement goes down the drain.

Imagine now a scenario wherein a large quantity of cooked or even uncooked food, fruits and water is wasted away the world over. If we curtail our appetite and tailor our mindset to eat only what we really need to eat rather than stuffing ourselves more than our hunger or leaving plates half full with our left overs, how much food can be saved for people who go hungry every night. If we make a habit of saving food and giving it out to the poor and hungry, we would be acting upon the teachings of Islam which conditions us to care for the poor. 

Sometime back I read a news that South African Airlines collects unpacked food from each of their flights and distribute these to the famine stricken people. I wonder why this cannot be done worldwide and delivered to the destinations where poverty makes people go hungry. 

Please watch an enlightening video below by one of the most eminent scholars of present times,  Wahiduddin Khan:

Wahiduddin Khan (1 January 1925 – 21 April 2021) was an Islamic scholar and peace activist known for having written a commentary on the Quran and having translated it into contemporary English and talking on issues related to Islam.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. May Allah help us to help others, specially those who are poverty stricken, hungry or helpless with every morsel of food and every drop of water extra to our needs. 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 to convey only 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.

Disclaimer: The views expressed in the video above are that of the concerned scholar . We have shared these view as added information in better understanding of Islam. The reader may or may not agree with the view owing to their own perception. If any one 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.

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