Man is born free from sins and any mental and physical pollution. But there is always a devils within and without which keeps tempting the man and lure them into a life lewdness and deviation from the path of truth as shown to them by Allah. In fact all Divine Scriptures forbid man from even going near the sin what to talk of attempting it. Not even ordinary men, even the prophets have been fallen prey to the devil's trap but have always been saved by Allah when the sincerely repented.
Prophet Adam and his wife Hawwa (Eve), peace be upon them both, too fell into the trap of the Devil in the Heavens and committed an unforgivable sin from which they had been cautioned by Allah. However, it was their sincere repentance that saved them from the wrath of Allah and they descended on earth to begin a life they were actually created:
“Then they both ate of that tree, and so their private parts appeared to them, and they began to stick on themselves the leaves from Paradise for their covering. Thus did Adam disobey his Lord, so he went astray. Then his Lord chose him, and turned to him with forgiveness and gave him guidance.” (Quran 20:121-122)
Even when Prophet Younis (peace be upon him) abandoned his people in disgust and boarded a ship which ran into to rough seas and he was thrown off board as a means to please angry gods, he had to repeatedly plead guilty when swallowed by a big fish and repented: “Oh my Lord! I have made a place of prayer where nobody else has even worshiped you.” [Surah Al-Anbya]. Thus Allah accepted his Tawba and the fish came ashore and vomited him out alive and unhurt. “So We answered his call, and delivered him from the distress. And thus We do deliver the believers (who believe in the Oneness of Allah, abstain from evil and work righteousness.)” (Surah Al-Anbya 21:88)
Thus we see all those who repented and begged for forgiveness, Allah did forgave them. In Surah Az-Zumar [39:53] Allah says: Tell them, (O Prophet): “My servants who have committed excesses against themselves, do not despair of Allah's Mercy. Surely Allah forgives all sins. He is Most Forgiving, Most Merciful."
The verse selected for this post is the verse 133 fro Surah 3. Al i'Imran in which Allah encourages believers to hasten to the His forgiveness for those who do have a great reward awaiting in the hereafter:
(3:133) And hasten to the forgiveness of your Lord and to a Paradise as vast as the heavens and the earth, prepared for the God-fearing.
Allah encourages His servants to perform righteous deeds and to rush to accomplish the acts of obedience. Allah said, "And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as the heavens and the earth, prepared for the Muttaqin (the pious."
Who else other than Allah can be the ultimate forgiver, Who is Al Ghaffar (الغفار) - The Repeatedly Forgiving, and Al-Ghafur (الغفور) - The Forgiving, The Pardoner. So we must always repent and ask forgiveness when we sin or do something against the Divine commandments, and must not delay in doing so for Devil within may prompt us to delay it for better times and may lure us into more sinful activities.
And Allah promises that who hastens to His forgiveness, He has for them "عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ" - (as wide as the heavens and the earth). Allah in this verse draws the attention to the spaciousness of Paradise. For instance, Allah say in 54th ayat of Surah 55 Ar Rahman while describing the couches of Paradise:
" بَطَآئِنُهَا مِنْ إِسْتَبْرَقٍ" (lined with silk brocade)
It was also said that Paradise is as wide as its length, because it is a dome under the Throne. The width and length of a dome or a circle are the same in distance. This is supported by what is found in the Sahih;
(When you ask Allah for Paradise, ask Him for Al-Firdaws which is the highest and best part of Paradise. From it originate the rivers of Paradise, and above it is the Throne of the Most Beneficent (Allah).)
This Ayah "3:133" above, is similar to Allah's statement in Surat 57Al-Hadid 21:
(Race with one another in hastening towards forgiveness from your Lord (Allah), and Paradise the width whereof is as the width of the heaven and the Earth).
Al-Bazzar recorded that Abu Hurayrah said that a man came to the Messenger of Allah and asked him, about Allah's statement, (Paradise as wide as the heavens and the Earth) -3:133; "Where is the Fire then'' The Prophet said,
(When the night comes, it overtakes everything, so where is the day) The man said, "Where Allah wants it to be.'' The Prophet said, (Similarly, the Fire is where Allah wants it to be.)
This Hadith has two possible meanings. First, when we do not see the night during the day, this does not mean that the day is not somewhere else, even though we cannot see it. Such is the case with Hell-fire, for it is where Allah wants it to be. The second meaning is that when the day overcomes this part of the world, the night overtakes the other part. Such is the case with Paradise, for it is in the utmost heights above the heavens and under the Throne.
The width of Paradise is, as Allah stated, "كَعَرْضِ السَّمَآءِ وَالاٌّرْضِ" - (whereof is as the width of the heaven and the Earth) [57:21].
The Fire, on the other hand, is in the lowest of lows. Therefore, Paradise being as wide as the heavens and Earth does not contradict the fact that the Fire exists wherever Allah wills it to be.
Why Allah asks us to hasten towards his forgiveness is that He has promised that He would forgive sins of His believers and faithfuls as long as they hasten to it till the time the angel of death appears in front of them. Since we none knows when that would happen as death takes not even a second to strike. So be in haste always to seek Allah's forgiveness lest it is too late.
May Allah help us understand Qur'an and help us to act upon the commandments of Allah contained therein. Aameen.
Reading the Holy Quran 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 Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:
The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [1]
The exegesis of the chapters of the Holy Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2]
In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources:
Towards Understanding the Quran
Tafsir Ibn Khatir
Muhammad Asad Translation
Javed Ahmad Ghamidi / Al Mawrid
Al-Quran, Yusuf Ali Translation
Verse by Verse Qur'an Study Circle
In addition the references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.
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Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.
Sürah An-Nasr is the 110th surah with three ayahs, part of the 30th Juzʼ of the Holy Qur'an. As already explained in the summary of the Sürah, it is the last Sürah that was revealed unto Prophet Muhammad (peace be upon him). It was revealed in Medina after the fall of Makkah, the stronghold of the pagans of Arabia. It is the third shortest surah consisting of just four verses after surahs Al-Asr and Al-Kawthar.
Let us now read the verse-by-verse translation and exegesis / tafseer in English. You may also listen to its recitation in Arabic with English subtitles at the end of the post:
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
"In the name of Allah, the Most Gracious, the Most Merciful"
اِذَا جَآءَ نَصۡرُ اللّٰهِ وَالۡفَتۡحُۙ
(1) When the help comes from Allah, and victory (is granted),
Victory here does not imply victory in any one particular campaign but the decisive victory after which there remained no power in the land to resist and oppose Islam, and it became evident that Islam alone would hold sway in Arabia. Some commentators have taken this to imply the conquest of Makkah. But the conquest of Makkah took place in A.H. 8, and this Surah was revealed towards the end of A.H. 10, as is shown by the traditions related on the authority of Abdullah bin Umar and Sarra bint Nabhan, which we have cited in the Introduction. Besides, the statement of Abdullah bin Abbas that this is the last Surah of the Quran to be revealed also goes against this commentary. For if the victory implied the conquest of Makkah, the whole of Surah at-Taubah was revealed after it then it could not be the last Surah. There is no doubt that the conquest of Makkah was decisive in that it broke the power of the Arabian pagans, yet even after this, they showed clear signs of resistance. The battles of Taaif and Hunain were fought after it, and it took Islam about two years to attain complete control over Arabia.
Ibn Kathir Explanation:
Al-Bukhari recorded from Ibn `Abbas that he said, "Umar used to bring me into the gatherings with the old men of (the battle of) Badr. However, it was as if one of them felt something in himself (against my attending). So, he said, `Why do you (`Umar) bring this (youth) to sit with us when we have children like him (i.e., his age)' So `Umar replied, `Verily, he is among those whom you know. Then one day he called them and invited me to sit with them, and I do not think that he invited me to be among them that day except to show them. So, he said, `What do you say about Allah's statement,
(When there comes the help of Allah and the Conquest.)'
Some of them said, `We were commanded to praise Allah and seek His forgiveness when He helps us and gives us victory.' Some of them remained silent and did not say anything. Then he (`Umar) said to me, `Is this what you say, O Ibn `Abbas' I said, `No.' He then said, `What do you say' I said, `It was the end of the life of Allah's Messenger that Allah was informing him of. Allah said, (When there comes the help of Allah and the Conquest.) which means that it is a sign of the end of your life.
This verse was revealed, the Messenger of Allah said, (My death has been announced to me.) And indeed, he died during that year.'' Ahmad was alone in recording this Hadith. Al-Bukhari recorded that `A'ishah said, "The Messenger of Allah used to say often in his bowing and prostrating, (Glory to You, O Allah, our Lord, and praise be to You. O Allah, forgive me.) He did this as his interpretation of the Qur'an (i.e., showing its implementation).'' The rest of the group has also recorded this Hadith except for At-Tirmidhi. Imam Ahmad recorded from Masruq that `A'ishah said, "The Messenger of Allah used to often say towards the end of his life, (Glory to Allah, and praise be unto Him. I seek Allah's forgiveness and I repent to Him.)
The Conquest, it is unanimously agreed, is a reference to the conquest of Makkah. The Arab tribes were awaiting the settlement of the conflict between Quraish and the Muslims, before accepting Islam, saying: 'If he, Muhammad, prevails over his people, he would indeed be a prophet.' Consequently, when that was accomplished, they accepted Islam in large numbers. Not two years were to pass after the conquest of Mecca when the whole Arabian Peninsula was dominated by Islam, and, all thanks to God, every Arab tribe had declared its belief Islam.
(2) and you see people entering Allah's religion in multitudes,
“And you see... in multitudes”: When the time for the people to enter Islam in ones and twos comes to an end, and when whole tribes and people belonging to large tracts start entering it in crowds of their own free will and without offering battle or resistance. This happened from the beginning of A.H. 9, because of which that year has been described as the year of deputations. Deputations from every part of Arabia started coming before the Messenger (peace be upon him), entering Islam and taking the oath of allegiance to him, until when he went for the farewell pilgrimage to Makkah, in A.H. 10, the whole of Arabia had become Muslim, and not a single polytheist remained anywhere in the country.
Muhammad Asad Explanation:
I.e., the religion of self-surrender to God: cf.3:19 - "the only [true] religion in the sight of God is [man's] self-surrender unto Him".
Yusuf Ali Explanation:
The Prophet migrated from Makkah to Madinah, a persecuted man. In Madinah all the forces of truth and righteousness rallied round him, and the efforts by the Makkans and their confederates to destroy him and his community recoiled on their own heads. Gradually all the outlying parts of Arabia ranged themselves round his standard, and the bloodless conquest of Makkah was the crown and prize of his patience and constant endeavour. After that, whole tribes and tracts of country gave their adhesion to him collectively, and before his ministry was finished, the soil was prepared for the conquest of the wide world for Islam. What was the lesson to be learnt from this little epitome of world history? Not man's self-glory, but humility; and power but service; not an appeal to man's selfishness or self-sufficiency, but a realization of Allah's Grace and Mercy, and the abundant outpouring of Allah's Praises in word and conduct.
(3) then extol the praise of your Lord and pray to Him for forgiveness.4 For He indeed is ever disposed to accept repentance.
3. Hamd implies praising and hallowing Allah Almighty as well as thanking and paying obeisance to Him; tasbih means to regard Allah as pure and free from every blemish and weakness. The Holy Prophet was enjoined to do hamd and tasbih of Allah when he witnessed this manifestation of His power. Here, hamd means that in respect of his great success he should never entertain even a tinge of the idea that it was the result of any excellence of his own, but he should attribute it to Allah’s favor and mercy, thank Him alone for it, and acknowledge with the heart and tongue that praise and gratitude for the victory and success belonged to Him alone. And tasbih means that he should regard Allah as pure and free from the limitation that exaltation of His word stood in need of his effort and endeavor, or was dependent on it. On the contrary, his heart should be filled with the faith that the success of his effort and struggle was dependent upon Allah’s support and succor. He could take this service from any of His servants He pleased. And this was His favor that He had taken this service from him, and made His religion meet success through him. Besides, there is an aspect of wonder also in pronouncing the tasbih, i.e. Subhan Allah. When a wonderful incident takes place, one exclaims Subhan Allah, thereby implying that only by Allah’s power such a wonderful thing had happened; otherwise, no power of the world could have caused it to happen.
“Pray for His forgiveness”: Pray to your Lord to overlook; and pardon whatever error or weakness you might have shown inadvertently in the performance of the service that He had entrusted to you. This is the etiquette that Islam has taught to man. A man might have performed the highest possible service to Allah’s religion, might have offered countless sacrifices in its cause, and might have exerted himself extremely hard in carrying out the rites of His worship, yet he should never entertain the thought that he has fulfilled the right his Lord had on him wholly. Rather he should always think that he has not been able to fulfill what was required of him, and he should implore Allah, saying: Lord, overlook and forgive whatever weakness I might have shown in rendering Your right, and accept the little service that I have been able to perform. When such an etiquette was taught to the Messenger (peace be upon him), none in the world conceivably has toiled and struggled so hard in the cause of Allah as he did, how can another person regard his work as superb and be involved in the misunderstanding that he has fulfilled the right Allah had imposed on him. Allah’s right, in fact, is so supreme that no creature can ever fulfill and render it truly and fully.
Allah in this command has taught Muslims an eternal lesson: Do not regard any of your worship, devotion or religious service as something superb; even if you have spent your entire life in the cause of Allah, you should always think that you could not do all that was required of you by your Lord. Likewise, when you attain some victory, you should not regard it as a result of some excellence in yourselves but as a result of only Allah’s bounty and favor. Then bowing humbly before your Lord, you should praise and glorify Him, and should repent and beg for His forgiveness instead of boasting and bragging of your success and victory.
Muhammad Asad Explanation:
Implying that even if people should embrace the true religion in great numbers, a believer ought not to grow self-complacent but should, rather, become more humble and more conscious of his own failings. Moreover, the Prophet is reported to have said, "Behold, people have entered God's religion in hosts - and in time they will leave it in hosts" (Ibn Hanbal, on the authority of Jabir ibn 'Abd Allah; a similar Tradition, on the authority of Abu Hurayrah, is found in the Mustadrak).
Yusuf Ali Explanation:
Every man should humble himself before Allah, confess his human frailties, and seek Allah's grace; -attributing any success that he gets in his work, not to his own merits, but to the goodness and mercy of Allah. But the Prophet of Allah had also another duty and privilege, to pray for grace and forgiveness for his people in case any of them had exulted in their victory or done anything that they should not have done.
Javed Ahmed Ghamidi Sums up the entire Surah:
The previous surah signified a declaration of acquittal from the leaders of the disbelievers of the Quraysh. This surah is an embodiment of glad tidings and as the counterpart of the previous surah has been placed adjacent to it so that the link between migration and acquittal and between triumph and divine help in the preaching mission of messengers becomes fully evident. History bears witness to the majestic way in which these glad tidings materialized. These were not the words of a human being that they may have dissipated in thin air without being fulfilled. They were the words of God which were spoken by His Messenger. When they were uttered, nothing seemed more far-fetched and improbable than them to come true; yet, in a few days, they became historic and created such history that stands unrivalled in the annals of mankind.
[1]. This is the same help and victory which God had promised His messenger, and which was awaited by the Muslims even in the toughest of phases of the preaching mission of Muhammad (sws). They are referred to by verse 13 of Surah al-Saff thus: وَ اُخۡرٰی تُحِبُّوۡنَہَا ؕ نَصۡرٌ مِّنَ اللّٰہِ وَ فَتۡحٌ قَرِیۡبٌ (And will give you another thing which you desire: help from God and a conquest in the near future, (61:13)). Obviously, nothing but the conquest of Makkah is implied here. The help mentioned here is the help that was provided to the Prophet (sws) for its conquest – its last episode manifested itself when the people of Makkah surrendered to ten thousand noble companions of the Prophet (sws). According to the established practice of God, this divine help was necessarily provided to messengers of God once they had conclusively communicated the truth to their people and migrated from them after showing their acquittal. This conquest and help in the time of the Prophet (sws) is immediately understood to be implied if not mentioned by name. For this very reason, the Qur’an has mentioned it rather concisely by merely appending an alif lam to it.
This is the most conspicuous aspect of the glad tidings mentioned above. It meant that the Almighty would bless the nation of the Prophet (sws) with the treasure of faith. They would not be wiped out like the ‘Ād and the Thamud but would be blessed with faith by God’s grace, and once free from the shackles of coercion would vehemently venture forward to accept the call of the Prophet. This is a further corroboration of the fact that the victory mentioned is the conquest of Makkah. Imam Amin Ahsan Islahi writes:
This conquest changed the entire complexion of Arabia to the extent that people were suddenly afforded with the liberty to choose their own religion and the wave of coercion and terror let loose by the Quraysh on the basis of which they had become virtual masters of the faith and destiny of people was brought to an end. Veiled in these glad tidings was the news to the Prophet (sws) that soon the time would come when the people of the Quraysh would rush towards Islam with total freedom from the shackles of the Quraysh. No one would dare to stop them. This is a very strong testimony that the victory referred to here is the conquest of Makkah. There is no other victory which produced such results. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 9, 622)
They should keep God in remembrance while being fully aware of tawhid because the true concept of tawhid is based on absolving God from all negative traits and acknowledging all positive ones in Him. It is essential to accept that God is free from all traits that are against the majesty of a deity and that He possesses all traits that are in accordance with His majesty.
This is the same directive which was mentioned in Surah Alam Nashrah in the words: فَاِذَا فَرَغۡتَ فَانۡصَبۡ وَ اِلٰی رَبِّکَ فَارۡغَبۡ (94:7-8) (So, when you are free [from this task], labour hard [in worship] and seek your Lord with all fervour, (94:7-8)). The implication is that when these things manifest themselves, it will be a sign of completion of the Prophet’s mission, and a fulfillment in a very honourable way of the great responsibility God placed on his shoulders. Hence, he should now prepare to meet his Lord. Thus, it is said that after completion of his mission he should now turn to worship God with full devotion and glorify Him at every instant and keep His attributes in remembrance. If He exceeds the bounds of preaching imposed on him, he should seek God’s forgiveness. He is merciful to His people and forgives their mistakes.
You may now like to listen to the explanation of this surah by one of the eminent Muslim scholars of present times, Nouman Ali Khan:
May Allāh (سبحانه و تعالى) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door.
وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ
(36:17) and our duty is no more than to clearly convey the Message.”
That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.
May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.
Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.
Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.
You may also refer to our Reference Pages for knowing more about Islam and Quran.
Reading the Holy Quran 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 Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:
The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [1]
The exegesis of the chapters of the Holy Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2]
In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources:
In addition, references of other sources which have been explored have also been given below. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.
Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.
Sürah Al Masad " المسد " is the 111th surah of the Quran composed of five verses / ayahs, part of the 30th Juzʼ of the Holy Qur'an. The Sürah is known as Al Masad, as taken from the last verse of the surah. The Sürah is also known as Al Lahab from the word Lahab in the first verse.
As already explained in the summary of the Sürah, Abu Lahab was one of the four paternal uncles of Prophet Muhammad (peace be upon him) and was right from day one of his nephew's open call for Islam has been treacherously against Islam and his nephew. When Prophet Muhammad (peace be upon him) gave a call to all tribes of the Makkah while standing on the top of Safa, a hill just on the outskirts of Makkah. Prophet Muhammad (peace be upon him) is said to have called all tribes by name so that no one is missed out for he was about to proclaim Islam openly. Upon hearing the proclamation of Islam, Abu Lahab lamented: "Perish you for the rest of this day! Have you gathered us for this.' And from that day on, Abu Lahab became a staunch enemy of his own nephew and did all he could to harm him. For his treacherous actions, this Sürah was revealed in which Allah promises that Lahab and his wife will be doomed forever.
Let us now read the verse-by-verse translation and exegesis / tafseer in English. You may also listen to explanation of the surah by an eminent Muslim scholar of present times at the end of the post:
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
"In the name of Allah, the Most Gracious, the Most Merciful"
تَبَّتۡ يَدَاۤ اَبِىۡ لَهَبٍ وَّتَبَّؕ
1. Destroyed were the hands of Abu Lahab, and he lay utterly doomed.
His real name was Abd al-Uzza, and he was called Abu Lahab on account of his glowing, ruddy complexion. Lahab means the flame of fire, and Abu Lahab the one with a flaming, fiery face. His being mentioned here by his nickname (Kunyat), instead of his real name, has several reasons. First, that he was better known by his nickname than by his real name; second, that the Quran did not approve that he should be mentioned by his polytheistic name Abd al Uzza (slave of Uzza); third, that his kunyat goes well with the fate that has been described of him in this Surah.
Some commentators have translated tabbat yada Abi Lahab to mean: May the hands of Abu Lahab be broken, and tabba to mean: may he perish or he perished. But this, in fact, was not a curse which was invoked on him, but a prophecy in which an event taking place in the future, has been described in the past tense, to suggest that its occurrence in the future is certain and inevitable.
In fact, at last the same thing happened as had been foretold in this Surah a few years earlier. Breaking of the hands obviously does not imply breaking of the physical hands, but a person’s utter failing in his aim and object for which he has exerted his utmost. And Abu Lahab indeed had exerted his utmost to defeat and frustrate the message of Islam presented by the Prophet (peace be upon him). But hardly seven or eight years after the revelation of this Surah most of the big chiefs of Quraish, who were a party with Abu Lahab in his hostility to Islam, were killed in the Battle of Badr. When the news of the defeat reached Makkah, he was so shocked that he could not survive for more than seven days. His death occurred in a pitiable state. He became afflicted with malignant pustules and the people of his house left him to himself, fearing contagion. No one came near his body for three days after his death, until the body decomposed and began to stink. At last, when the people began to taunt his sons, according to one tradition, they hired some black people, who lifted his body and buried it.
According to another tradition, they got a pit dug out and threw his body into it by pushing it with wood, and covered it up with earth and stones. His utter failure became manifest when the religion which he had tried his utmost to impede and thwart, was accepted by his own children. First of all, his daughter, Darrah, migrated from Makkah to Madinah and embraced Islam; then on the conquest of Makkah, both his sons, Utbah and Muattab, came before the Prophet (peace be upon him) through the mediation of Abbas, believed and took oath of allegiance to him.
Muhammad Asad Explanation:
The real name of this uncle of the Prophet was 'Abd al-'Uzza. He was popularly nicknamed Abu Lahab (lit., "He of the Flame") on account of his beauty, which was most notably expressed in his glowing countenance (Baghawi, on the authority of Muqatil; Zamakhshari and Razi passim in their comments on the above verse; Fath al-Bari VIII, 599). Since this nickname, or kunyah, appears to have been applied to him even before the advent of Islam, there is no reason to suppose that it had a pejorative significance. - The expression "hands" in the above clause is, in accordance with classical Arabic usage, a metonym for "power", nludst the great influence which Abu Lahab wielded.
Javed Ahmad Ghamidi Explanation:
His real name was ‘Abd al-‘Uzza. Since he had a reddish-white complexion like that of a flame, he became famous with the honorific title, Abu Lahab. Further ahead, while delineating his fate, the words used are ذَاتَ لَہَبٍ. The implication is that a person of the complexion of fire will enter the fire. He was the most callous of the leaders of the Quraysh. His enmity was entirely based on his personal interest. To attain this interest, he never cared for any relationship nor any tribal tradition or ethical conduct. In opposing the Prophet (sws), he was the leader of everyone and was generally followed by people. In the theocratic system of governance of the Quraysh, he in those times was able to acquire such a position which in the words of Imam Amin Ahsan Islahi virtually made him the sole ruler of Madinah. It is mostly his character which has remained in discussion in the previous surahs. Thus it was he who deserved to be mentioned by name when the destruction of the leadership of the Quraysh was to be depicted.
In this verse it is said his friends and helpers were destroyed and his rule came to an end. Linguistically, the word “hand” also signifies power. The past tense used in the verse points to the certainty of fulfillment of this prediction in the future. It is as if it is so certain to happen that it has already happened. Thus, two years later, this prediction came true word for word in the battle of Badr when all the prominent leaders of the Quraysh except Abu Sufyan were killed.
Abu Lahab himself did not take part in the battle of Badr. In his place, he sent a person who had borrowed something from him with the promise that he would not take back his loan. However, this could not save him from God’s wrath and only seven days after the battle of Badr the prediction of the Qur’an materialized. He died in a very exemplary way when he was afflicted with a malignant pustule. Such was the humiliating manner he died that his family, friends and even his sons did not bury him because the disease was contagious. For many days after his death, his corpse continued to decay at his house. Finally, paying heed to some rebukes of people, his sons hired some Negroes to take away his corpse and place it beside a wall and had it covered with stones (Ibn Kathir, Al-Sirah al-nabawiyyah, vol. 2, 479). The word تَبَّ in the verse points to this very fate of Abu Lahab.
Yusuf Ali Explanation:
Abu Lahab, "Father of Flame", was the nick-name of an uncle of the holy Prophet, from his fiery hot temper and his ruddy complexion. He was one of the most inveterate enemies of early Islam. When the holy Prophet called together the Quraish and his own kith and kin to come and listen to his preaching and his warning against the sins of his people, the "Father of Flame" flared up and cursed the holy Prophet, saying "Perdition to thee!" According to the English saying, "the causeless curse will not come". His words were futile, but his power and strength were equally futile. The star of Islam rose higher and higher every day, and its persecuters dwindled in strength and power. Many of the leaders of persecution perished at Badr, and Abu Lahab himself perished a week after Badr, consumed with grief and his own fiery passions. Verse 3 was prophetic of his end in this very life, though it also refers to the Hereafter.
مَاۤ اَغۡنٰى عَنۡهُ مَالُهٗ وَمَا كَسَبَؕ
2. His wealth did not avail him, nor his acquisitions.
Abu Lahab was a stingy, materialistic man. Ibn Jarir has stated that once in the pre-Islamic days he was accused of having stolen two golden deer from the treasury of the Kabah. Though later the deer was recovered from another person, the fact that he was accused of stealing indicates the opinion the people of Makkah held of him. About his riches Qadi Rashid bin Zubair writes in his Adh-Dhakhair wat- Tuhaf: He was one of the four richest men of the Quraish, who owned one qintar (about 260 oz) of gold each. His love of wealth can be judged from the fact that when on the occasion of the battle of Badr the fate of his religion was going to be decided forever, and all the Quraish chiefs had personally gone to fight, he sent Aas bin Hisham to fight on his own behalf, telling him: This is in lieu of the debt of four thousand dirhams that you owe to me. Thus, he contrived a plan to realize his debt, for Aas had become bankrupt and there was no hope of the recovery of the debt from him.
Some commentators have taken maa kasaba in the meaning of the earning, i.e. the benefits that accrued to him from his wealth were his kasab (earning), and some other commentators have taken it to imply children, for the Prophet (peace be upon him) has said that a man’s son also is his kasab (earning). (Abu Daud, Ibn Abi Hatim). Both these meanings fully correspond to the fate met by Abu Lahab. For when he was afflicted with the malignant pustule, his wealth availed him nothing, and his children also left him alone to die a miserable, wretched death. They did not even bury him honorably. Thus, within a few years the people witnessed how the prophecy which had been made in this Surah about Abu Lahab was literally fulfilled.
سَيَصۡلٰى نَارًا ذَاتَ لَهَبٍ ۖۚ
3. Surely, he will be cast into a Flaming Fire
Javed Ahmad Ghamidi Explanation:
This refers to deeds which are apparently noble in nature and as the chief treasurer of the Baytullah, Abu Lahab had to undertake to put up a pretentious display of religiosity and to hide his dishonesty.
The verse has the words: ذَاتَ لَہَبٍ. I have explained that they occur in consideration to his honorific title. Imam Amin Ahsan Islahi writes:
… By this description, the Qur’an has pointed to the reality that the very reddish white complexion which was a source of pride for him in this world would lead him to doom. He would be cast into a fire whose flames would be blazing. The message which is meant to be put across is that pride on outer beauty has no value; it can lead a person to ruin if there is no inner beauty to go along with it. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 9, 636)
وَّامۡرَاَ تُهٗ ؕ حَمَّالَةَ الۡحَطَبِۚ
4. along with his wife,3 that carrier of slanderous tales;
Her name was Arwa and her nickname (kunyat) Umm Jamil. She was sister of Abu Sufyan and was no less bitter than her husband, Abu Lahab, in her enmity to the Messenger (peace be upon him). Abu Bakr’s daughter Asma has related that when this Surah was revealed, and Umm Jamil heard it, she was filled with rage and went out in search of the Prophet (peace be upon him). She carried a handful of stones and she was crying some verses of her own, satirizing the Prophet (peace be upon him). She came to the Kabah, where the Prophet (peace be upon him) was sitting with Abu Bakr. The latter said: O Messenger of Allah, there she comes and I fear lest she should utter something derogatory to you. The Prophet (peace be upon him) replied: She will not see me. The same thing happened. She could not see the Prophet (peace be upon him) although he was there. She said to Abu Bakr: I hear that your companion has satirized me. Abu Bakr replied: No, by the Lord of this house, he has not satirized you. Hearing this she went off. (lbn Abi Hatim, Ibn Hisham; Bazzar has related an incident on the authority of Abdullah bin Abbas also, which closely resembles this). What Abu Bakr meant was that she had not been satirized by the Prophet (peace be upon him), but by Allah Himself.
The words in the original are hammalat al-hatab, which literally means: carrier of the wood. The commentators have given several meanings of it. Abdullah bin Abbas, Ibn Zaid, Dahhak and Rabi bin Anas say: She used to strew thorns at the Prophet’s (peace be upon him) door in the night; therefore, she has been described as carrier of the wood. Qatadah, Ikrimah, Hasan Basri, Mujahid and Sufyan Thauri say: She used to carry evil tales and slander from one person to another in order to create hatred between them; therefore, she has been called the bearer of wood idiomatically. Saaid bin Jubair says: The one who is loading himself with the burden of sin is described idiomatically in Arabic as: Fulan-un Yahtatibu ala zahri bi (so and so is loading wood on his back); therefore, hummalat al-hatab means: The one who carries the burden of sin. Another meaning which the commentators have also given is: she will do this in the Hereafter, i.e. She will bring and supply wood to the fire in which Abu Lahab would be burning.
Muhammad Asad Explanation:
Lit., "carrier of firewood", a well-known idiomatic expression denoting one who surreptitiously carries evil tales and slander from one person to another "so as to kindle the flames of hatred between them" (Zamakhshari; see also 'Ikrimah, Mujahid and Qatadah, as quoted by Tabari). The woman's name was Arwa umm Jamil bint Harb ibn Umayyah; she was a sister of Abu Sufyan and, hence, a paternal aunt of Mu'awiyah, the founder of the Umayyad dynasty. Her hatred of Muhammad and his followers was so intense that she would often, under the cover of darkness, scatter thorns before the Prophet's house with a view to causing him hurt; and she employed her great eloquence in persistently slandering him and his message.
Javed Ahmad Ghamidi Explanation:
This has been said because like her husband, this first lady of Arabia was also afflicted with greed and pretense, and had an equal share in her husband’s crimes and was actually the real motive behind his crimes.
The actual words are: حَمَّالَۃَ الۡحَطَبِ. Grammatically, they are accusative of state. They depict the state of Abu Lahab’s wife when she is cast into Hell with her husband. It is as if she at that time will be like a criminal who brings forth herself the firewood that will burn her.
Yusuf Ali Explanation:
Abu Lahab's wife was a woman of equally passionate spite and cruelty against the sacred person of the holy Prophet. She used to tie bundles of thorns with ropes of twisted palm-leaf fibre and carry them and strew them about on dark nights in the paths which the Prophet was expected to take, in order to cause him bodily injury. "To carry firewood" may also be symbolic for carrying tales between people to embroil them. This was also one of her vices. But she was laying up for herself another kind of Fire and another kind of Rope, the Fire of Punishment, and the Rope of Slavery to Evil. Thus, does Evil prepare its own fate. This is the general lesson of sustained craft and cruel wrong-doing recoiling on the wrong-doer's head. See also Introduction to this Surah.
فِىۡ جِيۡدِهَا حَبۡلٌ مِّنۡ مَّسَدٍ
5. upon her neck shall be a rope of palm-fibre.
The word used for her neck is jeed, which in Arabic means a neck decorated with an ornament. Saeed bin al- Musayyab, Hasan Basri and Qatadah say that she wore a valuable necklace and used to say: By Lat and Uzza, I will sell away this necklace and spend the price to satisfy my enmity against Muhammad (peace be upon him). That is why the word jeed has been used here ironically, thereby implying that in Hell she would have a rope of palm-fiber round her neck instead of that necklace upon which she prides herself so arrogantly. Another example of this ironic style is found at several places in the Quran in the sentence: Bashshir-hum bi-adhab-in alima “Give them the good news of a painful torment.
The words habl-um min-masad have been used for the rope which will be put round her neck, i.e. it will be a rope of the masad kind. Different meanings of this have been given by the lexicographers and commentators. According to some, masad means a tightly twisted rope; others say that masad is the rope made from palm-fiber; still others say that it means the rope made from rush, or camel-skin, or camelhair. Still another view is that it implies a cable made by twisted iron strands together.
Muhammad Asad Explanation:
The term masad signifies anything that consists of twisted strands, irrespective of the material (Qamus, Mughni, Lisan al-'Arab). In the abstract sense in which it is evidently used here, the above phrase seems to have a double connotation: it alludes to the woman's twisted, warped nature, as well as to the spiritual truth that "every human being's destiny is tied to his neck" (see 17:13 and, in particular, the corresponding note [17]) - which, together with verse {2}, reveals the general, timeless purport of this surah.
Javed Ahmad Ghamidi Explanation:
This is a portrayal of slave-maidens who carry firewood. It is evident from the Qur’an that there will exist a similarity between deeds and their consequences. The implication is that the heavy necklaces she wore in this world will assume the shape of a heavy rope round her neck in the next world like slave women who collect wood.
You may now like to listen to the explanation of this surah by one of the eminent Muslim scholars of present times, Nouman Ali Khan:
May Allāh (سبحانه و تعالى) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door.
وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ
(36:17) and our duty is no more than to clearly convey the Message.”
That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.
May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.
Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.
Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.
You may also refer to our Reference Pages for knowing more about Islam and Quran.
Reading the Holy Quran 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 Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:
The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [1]
The exegesis of the chapters of the Holy Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2]
In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources:
In addition, references of other sources which have been explored have also been given below. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.
Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.
Spending in the way of Allah sometimes irks humans, even believers. Mostly they are of the view that if they spend in the name of Allah, like giving Zakat, charity, alms or even helping someone who has been unjust to them would drain out their resources and make them poor. But they forget the fact that it is Allah who has given them more than what they deserve and Allah can take back what He has given to them. But alas the greed in man and fear of being poor still restrains him to spend in the name of Allah.
For such poor hearted people, Allah reassures them that if the fear Allah, Allah will open avenues unknown to them and help them to make up for what has been spent in the name of Allah, as promised in the verses 2-3 of Surah 65. At Talaq:
Allah will find a way out for him who fears Allah, and will provide him sustenance from whence he never even imagined. Whoever puts his trust in Allah, He shall suffice him. Surely Allah brings about what He decrees; Allah has set a measure for everything.
Believers thus take heart and should never act miserly when it comes to giving away a part of their wealth or resources in the name of Allah.
These verses have in fact been meant for those men who divorce their wives and whom Allah asks to be given something more than what is due to them for their settlement. This means a lot to the woman who has been divorced for she needs a shelter to restart her life alone. This may amaze many non Muslims as this verse was revealed at a time when women were treated as a third rate human and were not given anything for their protection once divorced.
To spend on a woman whom one has already decided to send away because of strained relations will surely be irksome, and if the man is also poor, this expenditure will further pinch him. But a man, who fears Allah, should endure all this gracefully. Allah is not niggardly as the people are. If a person spends his wealth in accordance with His law, He will provide for him in a manner beyond all expectations.
In fact this is the time when anger and our impatience have to be curbed. Our friends and our mates or associates may seem to us ever so weak and unreasonable, and the circumstances may be ever so disheartening; yet we must trust in Allah. How can we measure our own weakness or perhaps blindness? He knows all. His universal Purpose is always good. His Will must be accomplished, and we should wish for its accomplishment. His ordering of the universe observes a due, just, and perfect proportion.
The West came to realize this many centuries later when rights of women were accepted and were protected legally after divorce. Those who allege that Prophet Muhammad (peace be upon him) wrote the Qur'an should realize that such commandment can come only from Allah as the time when these verses were revealed, the non Muslims considered women worse than their animals and even buried them alive. Islam is a complete code of life and tells men how to constitute a healthy and just society in which all could live peacefully with their dues properly catered for. For details of these verses and matters related to divorce, please read our earlier post on exegesis of Sürah 65. Al Talaq (Divorce)
May Allah help us understand Qur'an and help us to act upon the commandments of Allah contained therein. Aameen.
Reading the Holy Quran 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 Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:
The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [1]
The exegesis of the chapters of the Holy Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2]
In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources:
Towards Understanding the Quran
Tafsir Ibn Khatir
Muhammad Asad Translation
Javed Ahmad Ghamidi / Al Mawrid
Al-Quran, Yusuf Ali Translation
Verse by Verse Qur'an Study Circle
In addition the references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.
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
Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.
None in this world can claim the position one is holding or wealth he has in coffers because of his efforts. We have seen people and empires boasting of their strength and power rising and claiming the absoluteness, looking down upon the weak and meek. But history also tells us how once mighty and greater empires crumbled and today only their ruins remain. The winds whistle pass these and foliage grow haphazardly and people walk in the corridors of power unchallenged where once only the kings and queens walked with pride and vanity.
What is this and why empires and rich rise to pinnacle of glory and then crumble to the ground? Allah tells in Quran, Surah 3. Al i'Imran verses 26-27:
(3:26) Say: 'O Allah, Lord of all dominion! You give dominion to whom You will, and take away dominion from whom You will, and You exalt whom You will, and abase whom You will. In Your Hand is all good. Surely You are All-Powerful.
The history is replete with references and evidences when arrogance of Pharaoh and Nimrod was abased when they thought the world belonged to them. Pharaoh made fun of Prophet Musa (Moses, peace be upon him) when the latter claimed to have brought message to Pharaoh from Allah, the Master of the universe and questioned that how in his presence there could be anyone greater king or master. And the same God who had bestowed wealth and power to Pharaoh, had him drowned in the sea and left his body as a mark of admonition for the coming generations.
Karun, a wealthy rich man, whose mention is made in the Qur'an, was boastful of his wealth, the keys of his coffers were carried by dozens of camels. Allah gave him free hand so that one day becomes a believer and thankful to Allah. But when he transgressed, his entries wealth was sunk in the loose sand along with him. In recent times, many a kings have lost their kingdoms which otherwise seemed strong and dominating. The example of King of Iran is a case in point. He not only lost his kingdom, but also could not find a refuge anywhere in the world and died in Egypt, abandoned by all his friends.
The two verses mentioned herein were specially revealed for the Prophet Muhammad (peace be upon him).
When Prophet Muhammad (peace be upon him) proclaimed Islam and told Quraish, the powerful tribe of Makkah to obey one true God, they mocked him. But a time came when their vanity and pride was taken away from them and Muslims marched in Makkah triumphantly. An orphan who was looked down upon by the non believers, rose to the glory of the prophet-hood and honour that would remain so for as long as the world remains. Thereafter, Allah allowed Ummah of Prophet Muhammad (peace be upon him) to reach the eastern and western parts of the world and gave dominance to his religion and Law over all other religions and laws. May Allah's peace and blessings be on the Prophet until the Day of Judgment, and as long as the day and night succeed each other.
Javed Ahmad Ghamidi Explanation:
This apparently seems to be a supplication; however, in reality, a little deliberation will show that great glad tidings are concealed in it for the Ishmaelites. The reason is that this supplication clearly indicates that the being in whose hands lies all good has decided that the sovereignty of the world should be bestowed upon the Ishmaelites and no amount of opposition from the Israelites would be able to change this decision. Humiliation after humiliation is destined for them. Consequently, if they will continue living in this world, they will live in subservience to the Ishmaelites. There is no other way in which they will be able to survive here.
Not only this, besides these glad tidings a great piece of advice is also hidden in the verse: the Ishmaelites while accepting this sovereignty should not become proud and conceited by considering themselves entitled to it; they should accept it with great humility and with emotions of serving the Almighty; this is because all good is in the hands of God and it is His mere blessing that He has chosen them – the Ishmaelites out all of the nations of the world for this position.
(3:27) You cause the night to pass into the day and the day to pass into the night. You bring forth the living out of the dead, and You bring the dead out of the living, and You give sustenance to whom You will beyond all reckoning.'
Those who disbelieved and disobeyed were seen to be prosperous, whereas the believers, with their devotion and loyalty to God, suffered all the deprivation, persecution and torment to which the Prophet and his followers were subjected around the year 3 A.H. The contrasting states of the two groups of men were the reverse of what would naturally be expected. This raised disturbing questions in people's minds about the underlying wisdom of this phenomenon. The verse conveys God's answer.
Yusuf Ali Explanation:
True in many senses. In every twenty-four hours, night merges into day, and day into night, and there is no clear boundary between them. In every solar year, the night gains on the day after the summer solstice, and the day gains on the night after the winter solstice. But further, if light and darkness are viewed as symbols of (a) knowledge and ignorance, (b) happiness and misery, (c) spiritual insight and spiritual blindness, Allah's Plan or Will works here too as in the physical world, and in His hand is all Good.
Javed Ahmad Ghamidi Explanation:
This is a testimony of the world around man on what has been said above: just as night appears from the day and vice versa and life from death and vice versa, on similar grounds are decisions made for the rise and fall, honour and disgrace and life and death of nations. The indication of life and death of the Israelites and the Ishmaelites found in this parable is explained thus by Imam Amin Ahsan Islahi:
… The plant which Abraham (sws) had sown in the lush and fertile lands of Palestine had now withered away and as the Prophet John had said that an ax had been placed on its roots. On the other hand, the plant he had sown in the desolate and barren lands of Arabia and which had shrunk was now beginning to blossom and as referred to by the Prophet Jesus (sws): it was to become a strong tree and was destined to take the whole world in the refuge of its shade. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 2, 65)
The last part of the verse 27 is linked with the verse 26: " وَتَرۡزُقُ مَنۡ تَشَآءُ بِغَيۡرِ حِسَابٍ " (Allah gives sustenance to whom He wills beyond all reckoning). He gives to such an extent that there is no limit to it and gives from where a person cannot even imagine. The believers should not take this as mere wealth that is bestowed upon them profusely, bu also a position of elevation, abundance of faith, good health, happiness, family life besides means of sustenance. Those who are thankful, true and firm in faith shall always be at the receiving end of countless bounties and treasures. But even a bit of pride and vanity of what one is bestowed with can destroy everything.
May Allah help us understand Qur'an and help us to act upon the commandments of Allah contained therein. Aameen.
Reading the Holy Quran 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 Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:
The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia.
The exegesis of the chapters of the Holy 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 by [2], additional input has been interjected from following sources:
Towards Understanding the Quran
Tafsir Ibn Khatir
Muhammad Asad Translation
Javed Ahmad Ghamidi / Al Mawrid
Al-Quran, Yusuf Ali Translation
Verse by Verse Qur'an Study Circle
In addition the references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.
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
Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.
