Who are the rightful beneficiaries of Charity

No two men are born equal - some are privileged while some are less privileged, some are born with a silver spoon in their mouth and some are born in tatters and rag tags. The equation between haves and haves not can never be equal or the gulf between the two cannot be bridged.  This leaves the poor and the downtrodden living their life in a state of misery all their lives. No system can ensure equal sustenance opportunities to all its people. Even in the best of the economies of the world, there are homeless people living on footpaths or in shabby localities. The wars result in refugees that are forced to live in foreign lands on aids that is never enough.

Islam is the only religion that addresses this issue with the concept of Zakat (obligatory deduction from one's money to be reserved for the poor) and charity (the voluntary donations to people in need) by the rich to the poor. We have already written a detailed post on "Who are the rightful recipients of Zakat," and now we talk of who are the rightful beneficiaries of Charity in Islam in the light of 273rd verse of Surah 2. Al Baqarah (The Cow). 

Before quoting the the selected verse, let me point out one thing that charity to beggars is not allowed as these are professionals whom no amount of charity is enough. Then who are the rightful beneficiaries? See what Qur'an says:

لِلۡفُقَرَآءِ الَّذِيۡنَ اُحۡصِرُوۡا فِىۡ سَبِيۡلِ اللّٰهِ لَا يَسۡتَطِيۡعُوۡنَ ضَرۡبًا فِى الۡاَرۡضِ يَحۡسَبُهُمُ الۡجَاهِلُ اَغۡنِيَآءَ مِنَ التَّعَفُّفِ​ۚ تَعۡرِفُهُمۡ بِسِيۡمٰهُمۡ​ۚ لَا يَسۡـئَلُوۡنَ النَّاسَ اِلۡحَـافًا ​ؕ وَمَا تُنۡفِقُوۡا مِنۡ خَيۡرٍ فَاِنَّ اللّٰهَ بِهٖ عَلِيۡمٌ

(2:273) Those needy ones who are wholly wrapped up in the cause of Allah, and who are hindered from moving about the earth in search of their livelihood, especially deserve help. He who is unaware of their circumstances supposes them to be wealthy because of their dignified bearing, but you will know them by their countenance, although they do not go about begging of people with importunity. Whatever wealth you spend on helping them, Allah will know of it.

This refers to the people who devote themselves wholly to the service of Islam and are, therefore, unable to earn their livelihood. There was a regular band of such volunteers of Islam known as Ashab as-suffah. They numbered about 400 and were always at the beck and call of the Holy Prophet, who had imparted to them the knowledge of Islam and trained them for its service. They imparted their acquired knowledge to others and went on different missions and expeditions under the instruction of the Holy Prophet. Obviously, such people specially deserve help because they are whole-time workers of Islam and have no spare time to earn their livelihood.

In addition to those mentioned above, the scholars also mention others to be the rightful beneficiaries of charity:

Muhammad Asad Explanation:

I.e., those who have devoted themselves entirely to working in the cause of the Faith - be it by spreading, elucidating or defending it physically or intellectually - or to any of the selfless pursuits extolled in God's message, such as search for knowledge, work for the betterment of man's lot, and so forth; and, finally, those who, having suffered personal or material hurt in such pursuits, are henceforth unable to fend for themselves.

Yusuf Ali  Explanation: 

Indiscriminate acts of so-called charity are condemned as they may do more harm than good (see ii 262). The real beneficiaries of charity are here indicated. They must be in want. And the want must be due to some honorable cause. For example, they may be doing some unpaid service, such as teaching, or acquiring knowledge or skill, or be in exile for their faith, or in other ways be prevented from seeking employment or doing strenuous work. "God's cause" must not be narrowly interpreted. All sincere and real service to humanity comes within the definition. Such men do not beg from door to door. It is the duty of those who are well-to-do, or of the Public Purse, to find them out.

Javed Ahmad Ghamidi Explanation:

The actual words are: لِلْفُقَرَآءِ الَّذِيْنَ اُحْصِرُوْا فِيْ سَبِيْلِ اللّٰهِ. The inchoative (mubtadāTT) has been suppressed before لِلۡفُقَرَآءِ since it is understood to be present – a common feature of Qur’ānic Arabic.

This is a reference to the muhājirūn who had been stranded in Madīnah for many years and it was not possible for them to even go out of it for trade purposes, and the treaty of brotherhood which had been established between them and the anṣār also could not have been of benefit for them beyond a certain limit. It was also not easy for them to find other means of livelihood within a small village like Madīnah. For this very reason, Muḥammad (sws) had given them residence in the mosque. In history, they are known as the aṣḥāb al-ṣuffah.

And those do not ask for their needs. The attribute اِلْحَافًا which qualifies their manner of asking is used to express their general situation. To express the severity of an action, such a style is often adopted in the Qur’ān. The attribute does not mean that they do ask for their needs but do not ask by being annoyingly persistent.

Qur'an Wiki:

The sūrah then refers to a specific form of giving, the beneficiary of which is an honest and honourable section of society who are not ashamed of being poor and who are prevented by their dignity and self-esteem from degrading themselves by begging.

The description fitted a group of Makkan Muslims (Muhājirūn) who had migrated with the Prophet to Madinah, leaving behind all their belongings and members of their families. They settled in Madinah; some of them, known as Ahl al-Şuffah, lived in and around the Prophet’s Mosque, and devoted their lives completely to the service of the community, volunteering for military missions and expeditions or guarding the Prophet and his household and mosque. These people were not able to work and earn a living, but behaved with dignity and propriety, refusing to beg or ask for charity, so much so that only a few people were aware of their plight.

Nevertheless, the directive has a universal application. In every generation there will be people not able, for various reasons, to earn their livelihood, but who insist on preserving their modesty and personal dignity by not becoming a burden on anyone else. They do their utmost to hide their poverty and distress, and only a few people are able to detect and appreciate their predicament.

Thus, in its unique and inimitable style, the Qur’ān depicts in a few words a full and deeply poignant picture of human dignity and self-respect. The highly expressive syntax brings the features of those people gradually to life, and puts the reader face to face with their human characters.

Those honourable people who hide their want, as eagerly as they would their nakedness, could only be offered assistance privately and in such a way as would not offend their dignity. The verse closes with the appropriate comment that: “Whatever good you give is certainly known to God.” He will certainly not let it go unrewarded.

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

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

For more Selected Verses, please refer to our reference page: Understanding Islam - Frequently asked Q&A. 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 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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Prayer of Prophet Yaqoob (Jacob, AS)

The patience and unflinching faith and trust in Allah of Prophet Yaqoob (Jacob, may peace be upon him) [Yaqub ibn Ishaaq ibn Ibrahim (Arabic: يَعْقُوب ابْنُ إِسْحَٰق ابْنُ إِبْرَاهِيم, literally: "Jacob, son of Isaac, son of Abraham"] is unparallel in the history of prophets. He lived all his life in grief on the loss of his beloved son Prophet Yusuf (Josef, may peace be upon him) till his eyes became blind by continuous crying. Yet he never lost his faith in Allah and was confident of Allah's mercy and knew one day he would be united with him.

His sons, who had in fact thrown their half brother Yusuf in a well and came telling their father that he has been eaten away by a wolf, would often tell him: "By Allah! You will continue to remember Joseph until you will either consume yourself with grief, or will die."

To this the ever patient and faithful father replied ( as it appears in 86th verse of Surah 12. Yusuf):

قَالَ اِنَّمَاۤ اَشۡكُوۡا بَثِّـىۡ وَحُزۡنِىۡۤ اِلَى اللّٰهِ وَاَعۡلَمُ مِنَ اللّٰهِ مَا لَا تَعۡلَمُوۡنَ‏ 

(12:86) He said: "I will address my sorrow and grief only to Allah, and I know from Allah what you do not know.

This only is befitting for a true believer. He expresses his sorrow and grief before God alone because all his hopes are pinned on Him and he knows that these pleadings will finally stir the mercy of God.

Muhammad Asad Explanation:

Namely, that "judgment as to what is to happen rests with none but God", and that "all who have trust [in His existence] must place their trust in Him alone" (verse {67}): the twin ideas which underlie the whole of this surah, and which Jacob now seeks to impress upon his sons. In addition to this, his remembrance of Joseph's prophetic dream (verse {4}) and his own conviction at the time that his beloved son would be elected by God for His special grace (verse {6}), fills Jacob with renewed hope that Joseph is still alive (Razi and Ibn Kathir): and this explains the directives which he gives his sons in the next sentence.

Yusuf Ali  Explanation: 

Jacob's plaint to Allah is about himself, not about Allah's doings. He bewails the distraction of his mind and his occasional breaking out of those bounds of patience which he had set for himself.

He knew of Allah's merciful and beneficent dealings with man in a way his shallow sons did not. And his perfect faith in Allah also told him that all would be well. He never gave up hope for Joseph, as his directions in the next verse show. They may be supposed to have been spoken after a little silence of grief and thought. That silence I have indicated in punctuation by three dots.

Qur'an Wiki:

This is indeed a cruel thing to say (the assertion of his sons to forget Yusuf). They are reproaching him for remembering Joseph and feeling sadness at his loss. They tell him that if he continues in such a state, his sorrow will soon deprive him of all his strength or he will die in despair. Joseph is certain not to return.

 

Their father tells them to leave him alone, because he is only pinning his hopes in his  Lord.  He  makes  no  complaint  to  anyone.  His  relationship  with  his  Lord  is different from theirs, and he knows of Him what they do not know: “It is only to God that I complain and express my grief. For I know of God what you do not know.” (Verse 86) These words describe in a most vivid way the true feelings of a firm believer concerning the truth of the Godhead. That truth itself is also brought up here in sharp relief.

Listen to short explanation of this verse from eminent Muslim scholar and exegesis Nauman Ali Khan:

May Allah help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. May Allah help us follow the footsteps of His beloved prophets and help us instill in us that highest degree of faith and patience when we are being tested and are passing through hard times. Aameen.

For more Selected Verses, please refer to our reference page: Selected Invocations / Dua " دُعا " 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 | Read detailed background in Part IV of exegesis of Surah Yusuf.

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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Beware of Bid'ah (Innovation) in Islam (Scholars' viewpoint)

We have been sharing views of the eminent scholars of Islam on various important issues that needed to be answered. Today we select a topic that has been confusing the mind of most of the Muslims for many additions have been made in Islam which were never part of the lives of earlier Muslims. Yet down the timeline, scholars interpreted various verses of Qur'an, Sunnah and life of the Prophet Muhammad ﷺ differently as per their own understanding and many such interpretations have been misleading, mainly based of weak (Dha'ief) hadiths (sayings of the Prophet of Allah). These additions are called Bida'ah or innovations in Islam and Muslims must shun such innovations lest they are misled.

Abu Dawud Tirmidhi, one of the Kutub al-Sittah (six major hadith collections), has been reported as saying:

"Beware of the newly-invented matters, for every such matter is a bid'ah and every bid'ah leads astray, and everything that leads astray is in the Fire," 

Now let us first see what does word Bida'ah means: The root of the word bid’ah (بدعة‎‎) in Arabic means initiating something without any precedent. In the terminology of shariah, bid’ah means something that has been introduced into the religion of Allah (سبحانه و تعالى‎) that has no general or specific basis to support it, i.e. there is no evidence from the Quran or Sunnah to support it. Unlike other religions, Islam is based upon the principle that its tenets and any form of worship can only be based upon what Allah (سبحانه و تعالى‎) has revealed in the Quran or was informed to us by His Messenger ﷺ in his Sunnah, so it is not possible, based upon good intentions or opinions, to worship Allah (سبحانه و تعالى‎) in a way that has not been legislated in Islam.  

In early Islamic history, bidʻah referred primarily to heterodox doctrines. In Islamic law, when used without qualification, bidʻah denotes any newly invented matter that is without precedent and is in opposition to the Quran and Sunnah.

Imām Mālik (رحمه الله), an Arab Muslim jurist, theologian, and hadith traditionist, is reported to have said: "He who innovates an innovation in Islam regarding it as something good, has claimed that Muhammad has betrayed his trust to deliver the message as Allah says, "This day I have perfected for you your religion." And whatsoever was not part of the religion then, is not part of the religion today." [Al-I'tisam] He also said, "How evil are the people of innovation, we do not give them salaam." [Al-Ibanah of Ibn Battah (d. 387H), no. 441] 

Abd Allah ibn Abbas, a companion and cousin of the Prophet and early Islamic scholar also said: "Indeed the most detestable of things to Allah are the innovations."[21] Sufyan al-Thawri, a tabi'i Islamic scholar, Hafiz and jurist, mentions: "Innovation is more beloved to Iblees than sin, since a sin may be repented for but innovation is not repented for."[22] He also said, "Whoever listens to an innovator has left the protection of Allāh and is entrusted with the innovation."

Since most of the innovations made after Prophet Muhammad ﷺ have generally been in good faith, therefore Muslims tended to follow them, disregarding the commandments of Allah and Sunnah of Prophet Muhammad ﷺ.

One of the most contested innovations is the birth of Prophet Muhammad ﷺ. Despite the general understanding of standing scholarly disagreements (ikhtilaf), the notion of lawful innovation is a polarizing issue in the Islamic world. A practical example of this is the debate over the permissibility of the mawlid or commemoration of Muhammad's birthday. All scholars agree that such celebrations did not exist in the early period of Islamic history, and yet mawalid commemorations are a common element in Muslim societies around the world. Even so, Sunnis' scholars are divided between emphatic unconditional condemnation and conditional acceptance of the celebration with the former insisting it is a bidʻah and thus automatically unlawful, while the latter argues it nonetheless is contextually permissible.

We are sharing below a useful video on the subject by 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, which may clarify the topic of Bid'ah in Islam:

Disclaimer: The views expressed in the video above are those of the scholar concerned. We have shared this 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 anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

Photo | References: | 1 | 2 | 

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.

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Choice of rewards: In this word or the world to come

Man is always impatient. He is always hurrying up for rewards for which he may even adopt short cuts or ways unbecoming. Such are the men who make wrong choices of their lives and choose to earn rewards in this world, completely forgetting that hardships and righteous deeds will too earn them rewards in the world to come. Now it is up to them to choose worldly rewards that are short lived or the permanent rewards in the world to come earned due to their patience, honesty and believe that Allah never lets go someone's sincerity and honesty.

We often see man selling him and his honour for a few dollars more, thus not only earning a bad name but a harsh and seizing punishment in the hereafter. There are men too who elect to live all their lives in hardships and utter poverty, yet never opt for dirty money for they are men of faith and conviction. 

Man in this life can only see up to the horizon of this life. The highest rewards which his wishes or ambitions can conceive of are conceived in the terms of this life. But Allah can give him not only these but something infinitely higher, the rewards of the Hereafter, which it did not even enter his heart to ask for or his imagination to conceive.

We chosen the 134th verse of Surah 4. An Nisa which gives a choice to earn rewards in the world or the world to come:

مَنۡ كَانَ يُرِيۡدُ ثَوَابَ الدُّنۡيَا فَعِنۡدَ اللّٰهِ ثَوَابُ الدُّنۡيَا وَالۡاٰخِرَةِ​ ؕ وَكَانَ اللّٰهُ سَمِيۡعًاۢ بَصِيۡرًا

(4:134) He who desires the reward of this world, let him know that with Allah is the reward of this world and also of the World to Come. Allah is All-Hearing, All-Seeing.

In order to urge the Muslims to observe strictly the Commandments concerning justice to women and orphans, Allah has, as usual, in the conclusion (Ivv. 130-134) given a brief but effective address by way of admonition, and has impressed upon the Believers the following things:

• (1) You should never be under the delusion that you can make or mar the fate of any one, and that if you withdraw or withhold your help and support from anyone, that person will become utterly helpless. As a matter of fact, your own fate and the fate of those whom you support, is entirely in the hands of Allah and you alone are not the only means by which He supports His servants or maid servants. The resources of the Owner of the earth and the heavens are vast and limitless and He is also All-Wise and has full power to adopt means for helping anyone He wills.
• (2) Allah has enjoined you, as He always enjoined the communities of the former Prophets, to conduct your affairs with fear of God in your hearts. In this lies your own good and not of God. If you do not carry out these instructions, you can do no harm to Allah but you yourselves will go the way of the former disobedient communities. The Sovereign of the Universe has never stood in need of the people. If you will not behave properly, He will remove you from leadership and appoint another community in your place. And your removal will not in the least diminish anything from the greatness of His Kingdom.
• (3) Allah has in His possession all the benefits and rewards of this world and of the Next World, benefits which are temporary and transitory or permanent and ever-lasting. It is for you to make your choice from among these according to your own capacity and courage. If you are enamored of the temporary good things of this world and are even prepared to sacrifice the permanent blessings of the Hereafter, Allah will bestow upon you the same here and now, but in that case, you will have no portion in the permanent blessings of the Hereafter. You should not forget that owing to your own lack of capability and lack of courage, you have chosen to acquire only a drop out of the ocean of the blessings of God. Therefore it is better for you to adopt that way of obedience and submission which may enable you to acquire the vast benefits of this world and of the Hereafter.

The concluding words of this piece of admonition, "He hears everything and sees everything", have a very deep significance. As Allah is neither deaf nor blind, He makes a fine distinction between the good and the bad in the distribution of His blessings. He is fully aware of what is happening in the universe over which He is ruling and of the capabilities, efforts and intentions of everyone. Therefore, one who is disobedient to Him, should not expect those blessings which He has reserved for those who are obedient to Him.

Tafsir Ibn-Kathir: 

The verse means, O those whose ultimate desire is this life, know that Allah owns the rewards of this life and the Hereafter. Therefore, if you ask Allah for both, He will enrich you, award you and suffice for you. 

As Allah said, (But of mankind there are some who say: "Our Lord! Give us in this world!'' and for such there will be no portion in the Hereafter. And of them there are some who say: "Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!'' For them there will be allotted a share for what they have earned),

• (Whosoever desires (by his deeds) the reward of the Hereafter, We give him increase in his reward), and(Whoever desires the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like) until,(See how We prefer one above another (in this world)). So Allah said here,
• (And Allah is Ever All-Hearer, All-Seer.)

Javed Ahmad Ghamidi Explanation:

This verse has some suppressions which I have revealed in the translation. ([Because of your vested interests you try to evade the sharī‘ah of God; you should know that] he who wants the reward of this world, it lies with God also; and he who wants the reward of the next world, then with God lies the reward of this world and of the next one as well, and God hears and sees all.)

Imām Amīn Aḥsan Iṣlāḥī has explained them thus:

… In Arabic, one clause of two contrasting clauses is suppressed because the mentioned bears witness to the unmentioned. In my opinion, if the suppressions of this verse are revealed, the discourse would be something to the effect: مَنۡ كَانَ يُرِيۡدُ ثَوَابَ الدُّنۡيَا فَعِنۡدَ اللّٰهِ ثَوَابُ الدُّنۡيَا وَ مَنۡ كَانَ يُرِيۡدُ ثَوَابَ الدُّنۡيَا وَ الۡاٰخِرَةِ فَعِنۡدَ اللّٰهِ ثَوَابُ الدُّنۡيَا وَ الۡاٰخِرَةِ ؕ. In the first part, the clause فَعِنۡدَ اللّٰهِ ثَوَابُ الدُّنۡيَا has been suppressed while in the second part the clause وَ مَنۡ كَانَ يُرِيۡدُ ثَوَابَ الدُّنۡيَا وَ الۡاٰخِرَةِ has been suppressed. The reason for this suppression is the same as I have indicated earlier: the expressed part points to the suppressed part. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 2, 401)

Qur'an Wiki:

These comments are concluded with a reminder to those who are keen on having a share of the riches of this life that God’s grace is far greater and more bounteous than that. He can give rewards in this life and in the life to come. Those who limit their hopes and ambitions to this world only, can look far beyond to a greater reward in the hereafter which may he given in addition to what God grants them in this life: “If anyone desires the rewards of this world, let him remember that with God are the rewards of this world and those of the life to come. God is indeed All-Hearing, All-Seeing.” (Verse 134)

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

May Allah help us to choose the rewards in the world to come and let 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 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

Is Shab e Baraat a Bid'ah (Scholars' Viewpoint)

Islam is a very simple and straightforward religion. Those who follow Qur'an and Sunnah in the right perspective will never go astray and will always be on Sirat e Mustaqeem - the straight path.

However, over the years many innovations (Bidah) have crept in our way of life and we have started to digress from the path shown to us by Allah and demonstrated by Prophet Muhammad ﷺ. One of the innovations is the celebration of 15th of Shaban as the night of forgiveness, commonly known as Shab e Barat. Allah has shown us the light to repent and ask for forgiveness if we faulter and sin and for this no date or time has been fixed. Whenever one feels he has wronged himself by following something that is not desired by Allah, one should immediately re3pent his sin and ask for forgiveness of Allah. Thus restricting one self to one night in the whole year seems rather out of place and teachings of Islam.

Thus as for celebrating Shab e Barat as a ritual, it Is the Absolute Unanimous Opinion of All the Good Jurists and Scholars in Islam That There Is to Be No Special Commemoration or Celebration of the So-called Shabe-baraat Night; and if Anyone Offers or Ordains Any Special Prayers for the Commemoration of This Night, It Would Be Against the Guidance and Sunnah of the Messenger of Allah (PBUH). It Is Indeed Unfortunate That Many Amongst the Ummah Have Started Celebrating and Commemorating This Night With Special Gatherings and Prayers, Something Which Was Neither Performed by the Messenger of Allah (PBUH) Nor Endorsed by Him; and Any Act of Worship Which Was Not Endorsed by the Noble Prophet (PBUH) Can Be Nothing but an Innovation (Bid'ah), and Every Innovation in the Deen of Islam Is a Grave Error. 

In fact there Is Absolutely No Evidence in the Authentic Sunnah Whereby the Messenger of Allah (PBUH) or His Noble Companions or Family Ever Celebrated or Commemorated the Night of Shabe-baraat, Nor Did He (PBUH) Ever Offer Any Special Prayers on This Night, Nor Did He (PBUH) Ever commanded his companions to do anything Special on this night!

Interestingly this concept of night of 15th of Shahban is only found in the Indian sub continent who interpret some weak hadiths and prove their view point, which of course is not viewpoint of scholars from around the world.

Please watch the video below on the issue which contains view point of so many eminent Muslim scholars of the world who view celebrating Shahb e Barat as an innovation:

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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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.

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Etiquette of listening to Qur'an when it is being recited

Qur'an is a book of Allah that contains Allah's commandments for the guidance of the mankind. Being a Book of God, therefore, it enforces on his strict etiquette to listening to it when it is being recited.

Why I needed to write this post is based on my experience  of many years ago when in my official capacity I was attending a religious day of a Divine religion. The function was a fanfare event with lot of amusement events for the families and the kids and everyone seemed to have a rollicking time. At the end of the event, the priest announced that the sacred religious book would be read and that it should be listened to quietly. However, to my dismay, when the recitation started, many families continued to gossip and children continued to run around and making merry. The priest many a times stopped recitation and urged everyone to be attentive and honour the reading of the holy book. But the festive mood of the crowd continued and the priest had to cut short the recitation with a bit of anger and embarrassment.

Thus it is incumbent upon us to pay respect to the words of God and listen to it with utmost awe, reverence and in silence as a sign of respect and to understand what is being recited and said. 

The commandment of Allah in the 204th verse of Surah 7. Al-A'raf is similarly the same and it is being said, specially to the illiterate and coarse audience who pay deaf ear to the recitation of word of God:

وَاِذَا قُرِئَ الۡقُرۡاٰنُ فَاسۡتَمِعُوۡا لَهٗ وَاَنۡصِتُوۡا لَعَلَّكُمۡ تُرۡحَمُوۡنَ‏ 

(7:204) So when the Qur'an is recited, listen carefully to it, and keep silent so that you may, be shown mercy.'

It means, "In your bigotry and obduracy you turn a deaf ear to the Qur'an when it is being recited, and make a loud noise so that no one should be able to listen to it. Leave this wrong attitude towards it and listen to it with attention and consider the teachings contained in it. It is just possible that your acquaintance with it may enlighten your hearts and make you co-sharers with the Believers in the mercy of your Lord."

Incidentally, it should be noted that the above answer to the taunts of the opponents is so nice and sweet and appealing to the hearts that words cannot describe its excellence. There is also a lesson of wisdom for those who are engaged in the missionary work.

Though the real object of this verse is the same that has been stated above, incidentally it also enjoins the hearers to remain silent and listen to it as a mark of respect which is due to the Book of Allah. It is also deduced from this that when the Imam recites the Qur'an during the Salat, the followers in the congregation should listen to it in silence, and they should not recite anything. There is, however, difference of opinion among the Imams in regard to its interpretation. According to Imam Abu Hanifah and his companions, the followers in the congregation should not recite anything whether the Imam is reciting the Qur'an aloud or silently in his mind. However, Imam Malik and Imam Ahmad arc of the opinion that only in that case when the Imam is reciting the Qur'an aloud, the followers should not recite anything, but in the other case they should recite Surah Al-Fatihah. But according to Imam Shafi'i, the followers must recite Surah AI-Fatihah, whether the Imam is reciting loudly or silently in his mind. He bases his opinion on the Traditions according to which one's Sales is not complete without the recital of Surah AI-Fatihah.

Tafsir Ibn-Kathir:  The Order to listen to the Qur'an - After Allah mentioned that this Qur'an is a clear evidence, guidance and mercy for mankind, He commanded that one listen to the Qur'an when it is recited, in respect and honor of the Qur'an. This is to the contrary of the practice of the pagans of Quraysh, who said:

"Listen not to this Qur'an, and make noise in the midst of its (recitation)'') [41:26] 

Ibn Jarir reported that Ibn Mas`ud said; "We would give Salams to each other during Salah. So the Ayah of Qur'an was revealed; (When the Qur'an is recited, then listen to it.)

Qur'an Wiki: Because the Qur’ān is such, the believers are given an express directive. This verse comes towards the end of the sūrah which begins with a clear reference to the Qur’ān: “This is a book that has been bestowed on you from on high — so do not entertain any doubt about it — in order that you may warn people with its message, and admonish the believers.” (Verse 2) There are various reports suggesting different situations when the order applies to listen attentively and in silence to Qur’ānic recitation.

For our part, we do not feel that any of the causes for the revelation of this verse restricts it to recitation in prayer, whether obligatory or voluntary. The verse mentions a general statement that need not be restricted by the cause of its revelation. It is more appropriate to say that this is a general statement, unrestricted in application. Whenever the Qur’ān is recited, listening attentively to it is the proper course of action, because it demonstrates people’s respect of the Qur’ān, the word of God the Almighty. When God speaks, it behoves human beings to listen attentively. Besides, this listening is in the hope of being graced with mercy. What restricts that to prayer only? Whenever the Qur’ān is recited, and people listen attentively to it, they may understand and respond to it. This puts them in a position which may bring them mercy in this life and in the life to come as well.

People incur a great loss that cannot be compensated when they turn away from the Qur’ān. At times, listening to one verse of the Qur’ān brings about remarkable interaction, response, clear insight, appreciation, reassurance together with an enlightened understanding that can only be appreciated by a person who has had a similar experience. When the Qur’ān is listened to carefully, not merely heard for enchantment and pleasure by its recitation, it provides the listener with a clear, penetrative insight, reassurance, knowledge, energy and a firmly positive attitude that cannot be produced by any other means.

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

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

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

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

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

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

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

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

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

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

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How Qur'an is the Word of God? (Scholars' Viewpoint) - 1st Part

We have written a number of posts on Qur'an, it genesis, compilation and its importance to the Muslims around the world. We as Muslims believe without any exception and doubt that Qur'an is the word of God, revealed unto last of the Prophets Muhammad ﷺ more than 1400 years ago and it still maintains its original form as God Himself has taken the responsibility to keep it clean from any adulteration and additions/substructions as has been the case of the earlier three Divine Scriptures, namely Psalms, Torah and Bible.

Yet many non Muslims and even people of the other three books claim it to be written by Prophet Muhammad ﷺ by incorporating verses from other three books. Well even it be that so, there are many revelations in the Qur'an which have had no answer for the last over 1000 years and it has been only recently that some of the answers to those questions and queries or hidden meanings have started to be unearthed and proven to be true. 

So how is it that if Qur'an was written by Prophet Muhammad ﷺ and such things were included in the Qur'an by him for he was an illiterate, not an astrologist or fortune teller. How could such hidden things could be there in Qur'an which science and modern research has now got the answers for?

However, despite its universality, Qur'an has been subject to criticism by people of other faiths, specially Christians, for it challenges many a misconceptions and concoctions that have crept into the Divine scriptures and for the reason that Islam has started to get more popular despite a severe media campaign all over the world that Christianity. More and more people are reverting to Islam and some critics of Islam fear that by 2050, many presently Christian dominated countries will be dominated by Islam.

In order to belittle Islam as a Divine religion, there has been a school of thought which has started propagating that Qur'an is in fact written by Prophet Muhammad (peace be upon him) by listening to earlier scriptures. Had it been so, well read Christians, including some theologians and mathematicians had not embraced Islam. Additionally, there so many scientific miracles explained in the Qur'an the knowledge of which was not known to science of the time, like the miracle of birth of human fetus, its development, the movement of sun and moon, the presence of mountains which are holding the earth firmly, and many more.

So here are some of the hidden things in Qur'an that now stand true. We will publish a few posts on the matter giving out 2-3 points in each post researched by scholars of Islam. The points covered in today's post include the following:

• Drowning of the Pharoah while in pursuit of Prophet Musa (Moses, may peace be upon him) and preservation of his body by Allah so that his body becomes a living symbol of those who contest Allah and His messengers. No one knew of this fact and it was 1000 years later the body of Pharaoh was discovered confirming the claim of the Quran.

فَالۡيَوۡمَ نُـنَجِّيۡكَ بِبَدَنِكَ لِتَكُوۡنَ لِمَنۡ خَلۡفَكَ اٰيَةً  ؕ وَاِنَّ كَثِيۡرًا مِّنَ النَّاسِ عَنۡ اٰيٰتِنَا لَغٰفِلُوۡنَ

We shall now save your corpse that you may serve as a sign of warning for all posterity, although many men are heedless of Our signs.  (Surah 10 Yunus :92) 

Even today the place, where the dead body of Pharaoh was found floating, is pointed out by the inhabitants of that region. It lies on the western coast of the Sinai Peninsula and is now known by the name of Jabl-i-Firaun (Pharaoh’s Mount). There is also near to it a hot spring called Hammam-i-Firaun (Pharaoh’s Bath), which is situated at a distance of a few miles from Abu Zenimah, where, they say, Pharaoh’s dead body was found lying. That is how, Allah shows signs to the people over and over again so that these should serve as warnings and be the means of teaching them lessons, but it is a pity that they do not learn lessons even from such signs as the dead body of Pharaoh.

• Then Qur'an mentions that everything is made of water - a scientific fact not known 1400 years ago, not even many hundred years after. It is now being known that living thing is created from water and that more than 80% of human body consists of water.

اَوَلَمۡ يَرَ الَّذِيۡنَ كَفَرُوۡۤا اَنَّ السَّمٰوٰتِ وَالۡاَرۡضَ كَانَـتَا رَتۡقًا فَفَتَقۡنٰهُمَا​ ؕ وَجَعَلۡنَا مِنَ الۡمَآءِ كُلَّ شَىۡءٍ حَىٍّ​ ؕ اَفَلَا يُؤۡمِنُوۡنَ‏ 

Did the unbelievers (who do not accept the teaching of the Prophet) not realize that the heavens and the earth were one solid mass, then We tore them apart, and We made every living being out of water? Will they, then, not believe (that We created all this)? (Surah 21. Al-Anbiyaa: 30)

The second verse also talks of the theory of Big Bang, which we shall cover in one of our nest posts.  

Now listen to the explanation of the above said verses by Dr Waheeduddin Ahmed, a well known  :

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.

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.

Photo

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.

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