قُلۡ يٰۤاَيُّهَا الۡكٰفِرُوۡنَۙ
(1) Declare [O Prophet!]: O Disbelievers!
A few points in this verse are particularly noteworthy:
(1) Although the Prophet (peace be upon him) has been commanded to tell this to the disbelievers plainly, the theme that follows makes it explicit that every believer should tell the disbelievers plainly what has been said in the following verses; so much so that the person who has just believed and repented of kufr is also bound to express similarly his disgust with and disapproval of the creed and rites of worship and gods of kufr. Thus, though the first addressee of the word qul (say) is the Prophet (peace be upon him) himself, the command is not restricted to him alone but it reaches every believer through him.
(2) The word kafir is no abuse, which might have been used for the addressees of this verse, but it implies the one who refuses to believe or is an unbeliever. As against it the word mumin is used for the believer. Therefore, the Prophet’s (peace be upon him) saying, by Allah’s command, O disbelievers... in fact, means: O you, who have refused to believe in my apostleship and in the teachings brought by me. Likewise, when a believer uses this word, it will imply those who do not believe in the Prophet Muhmmad (peace be upon him).
(3) The word used is O kafirs and not O mushriks; therefore, the addressees are not only the mushriks but all those people who do not acknowledge Muhammad (peace be upon him) as Allah’s Messenger and the teachings and guidance brought by him as the teaching and guidance given by Allah Himself, whether they be Jews, Christians, Zoroastrians or the disbelievers, polytheists and pagans of the entire world. There is no reason why this address be restricted to the pagans of Quraish or of Arabia only.
(4) To address the deniers with the word O kafirs is just like addressing certain people as O enemies, or O opponents. Such an address is not, in fact, directed to the person of the addressee but it is made on the basis of their characteristic of enmity and opposition, and lasts only until they are so characterized. If one of them gives up enmity and opposition, or turns a friend and supporter, he no longer remains the addressee of this word. Likewise, the address of O kafirs to the people also is in view of their characteristic of kufr and not their person. This address would be perpetual for him who continues to be a kafir till death, but the one who believes will no longer be its addressee.
(5) Many scholars from among the commentators have expressed the opinion that in this Surah the address of O disbelievers applied only to a few persons of Quraish, who were visiting the Prophet (peace be upon him) with proposals of compromise regarding religion and about whom Allah had informed His Messenger (peace be upon him) that they would not believe. They have formed this opinion for two reasons. First, that it is followed by "La a budu ma ta budun": I do not worship him or those whom you worship. They say that this does not apply to the Jews and Christians, for they worship Allah. Second, that this is also followed by: "wala antum abiduna ma aabud": Nor are you worshipers of Him Whom I worship. Their reasoning is that this statement does not apply to the people who at the revelation of this Surah were disbelievers but later believed. Both these arguments are incorrect. As for these verses, their explanation that follows will show that they do not bear the meaning which has been understood from them. Here, to point out the error of the reasoning it would be enough to say that if the addressees of this Surah were only these people, why then does this Surah still continue to be recited when they are dead and gone from the world long long ago? And what was the need of making this Surah a part of the Quran permanently so that the Muslims should continue to read it for ever afterwards?
Ibn Kathir Explanation:
This Surah is the Surah of disavowal from the deeds of the idolaters. It commands a complete disavowal of that. Allah's statement, (Say: "O disbelievers!'') includes every disbeliever on the face of the earth, however, this statement is particularly directed towards the disbelievers of the Quraysh. It has been said that in their ignorance they invited the Messenger of Allah to worship their idols for a year and they would (in turn) worship his God for a year.
Muhammad Asad Explanation:
in the above rendering, the particle ma ("that which") alludes, on the one hand, to all positive concepts and ethical values - e.g., belief in God and the believer's self-surrender to Him - and, on the other, to false objects of worship and false values, such - as man's belief in his own supposed "self-sufficiency" (cf. {96:6-7}), or his overriding, almost compulsive "greed for more and more" (surah {102}).
Javed Ahmad Ghamidi Explanation:
This is an address to the leaders of the disbelievers among the Quraysh. It is evident from subsequent words that the blatant words “O Disbelievers” used in this address were uttered when the severing of ties from them had been finally and emphatically declared. Imam Amin Ahsan Islahi writes:
… This declaration is in accordance with the law of the Almighty regarding His messengers, as is explained in the previous surahs: Messengers first call their people towards the primary aspects of religion which are belief in monotheism and in the Hereafter. In this preaching, they address their people by saying “O my People!” and keep addressing them in these words as long as the pundits and leaders among their people do not make them lose hope. When all hope is lost from them and it becomes evident that they will not let go of their stubbornness, the Almighty directs His messenger to migrate and he then pronounces his acquittal and renunciation of them and migrates with his followers. The migration of a messenger is like a very final warning for his people. If, after this event also, they do not mend their ways, the Almighty after giving them limited respite destroys all the blatant rejecters. This destruction may take place in the life of a messenger or it may take place after him; it may also happen through some natural calamity or through the swords of the followers of the messengers. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 9, 601)
Here it needs to be borne in mind that the Quraysh are called disbelievers by God and have been called so because they rejected the messenger of God even after the truth had been conclusively communicated to them. Thus it is known that the lack of hope expressed later came to be true. None from these rejecters accepted faith. All of them were inflicted with conceit and egotism and as a result faced the punishment of God. No person or group after the messengers of God can conclusively communicate the truth in this manner nor can receive permission from the Almighty about the disbelief of a people except if they themselves declare their disbelief. What best the preachers of the truth can do today is that they continue to explain the nature of disbelief and polytheism to people and refrain from participating in the matters of people that are incriminated with polytheism and religion innovation.
Yusuf Ali Explanation:
Faith is a matter of personal conviction, and does not depend on worldly motives. Worship should depend on pure and sincere Faith, but often does not: for motives of worldly gain, ancestral custom, social conventions or imitative instincts, or a lethargic instinct to shrink from enquiring into the real significance of solemn acts and the motives behind them, reduce a great deal of the world's worship to sin, selfishness, or futility. Symbolic idols may themselves be merely instruments for safeguarding the privileges of a selfish priestly class, or the ambitions, greed, or lust of private individuals. Hence the insistence of Islam and its Prophet on the pure worship of the One True God. The Prophet firmly resisted all appeals to worldly motives, and stood firm to his Message of eternal Unity.
لَاۤ اَعۡبُدُ مَا تَعۡبُدُوۡنَۙ
(2) I do not worship those that you worship
This includes all those deities whom the disbelievers and the polytheists have been, and are still, worshiping everywhere in the world, whether they are the angels, the jinn, prophets, saints, spirits of the living or dead men, or the sun, the moon, stars, animals, trees, rivers, idols and imaginary gods and goddesses. One may say that the pagans of Arabia also acknowledged Allah as a deity and the other pagans of the world also have never disacknowledged Allah as a deity till today. As for the followers of the earlier scriptures, they also acknowledge Allah alone as the real deity. How then can it be correct to exonerate oneself from the worship of all the deities of all those people, without exception, when Allah too is included among them?
The answer is that if Allah is worshiped along with others regarding Him as a deity among other deities, the believer in Tauhid will inevitably express his immunity from this worship, for in his sight Allah is not a deity out of a collection of deities, but He alone is the real deity, and the worship of the collection of deities is no worship of Allah, although worship of Allah is also included in it. The Quran has clearly stated that Allah’s worship is only that which does not have any tinge of the worship of another and in which man makes his worship exclusively Allah’s. And the only command they were given, was to worship Allah, making their religion sincerely His, turning all their attention towards Him. (Surah Al-Bayyinah, Ayat 5).
This subject has been explained at many places in the Quran forcefully; for example, see ( Surah An-Nisa, Ayats 145-146); (Surah Al-Aaraf, Ayat 29); ( Surah Az-Zumar, Ayats 2, 3, 11, 14, 15); (Surah Al-Mumin, Ayat 14, 64-66). It has been further explained in a Hadith Qudsi (i.e. divine word revealed through the mouth of the Prophet) in which the messenger of Allah says: Allah says, I am Self-Sufficient of the association of every associate most of all. Whoever performed an act in which he also associated another with Me, I am free of it, and the entire act is for him who was associated. (Muslim, Musnad Ahmad, Ibn Majah). Thus, acknowledging Allah as one of the two, three or many gods and serving and worshiping others along with Him is, in fact, the real kufr, declaration of immunity from which is the object of this Surah.
Javed Ahmad Ghamidi Explanation:
The actual words are: لَاۤ اَعۡبُدُ مَا تَعۡبُدُوۡنَ. The particle of negation before the indefinite verb shows that these words state an absolute decision which ended any future hope of compromise between monotheism and polytheism. Thus it is stated through the Prophet’s tongue that no one should expect any such compromise from him in worshiping God. If anyone has any such desire, it should be put to rest forever. There can be no reconciliation between monotheism and polytheism. He will not show any flexibility in this regard. Hence he has declared his acquittal from all their deities.
وَلَاۤ اَنۡـتُمۡ عٰبِدُوۡنَ مَاۤ اَعۡبُدُ ۚ
(3) neither do you worship Him Whom I worship;
The words used are: ma abudu. The word ma in Arabic, is generally used for lifeless or unintelligent things, and the word mun for intelligent and rational beings. The question arises why has ma abudu been used here instead of man abudu? The commentators generally give four answers to it:
(1) That ma here is in the meaning of mun.
(2) That ma here is in the meaning of alladhi (i.e. which or who).
(3) That in both the sentences ma is in the meaning of a noun of action (masdar) and it means: I do not perform the kind of worship that you perform, i.e. polytheistic worship, and you do not perform the kind of worship that I perform, i.e. worship of One God.
(4) That since in the first sentence ma tabuduna has been used, in the second ma abudu has been used to keep the style; in both places there is only the uniformity of the word, there is no uniformity of meaning; instances of this are found elsewhere also in the Quran. For example, in (Surah Al-Baqarah, Ayat 194), it has been said: Therefore, if anyone transgresses a prohibition by attacking you, you may do likewise. Obviously, to transgress likewise in retaliation is no transgression, but the word transgression (in retaliation) has been used only for the sake of uniformity in style. In (Surah At-Taubah, Ayat 67), it has been said: They forgot Allah, so Allah forgot them. Whereas Allah does not forget. What is meant to be said is that Allah ignored them. The word nisyan in respect of Allah has been used corresponding to their nisyan (forgetfulness) only to keep the uniformity of the study.
Although all these four interpretations are correct in their own way, and there is room in Arabic to take all these meanings, yet none of these explains the real object for which ma abudu has been used instead of mun abudu. As a matter of fact, when mun is used for a person in Arabic, it is meant to say or ask something about his person, and when ma is used, it is meant to ask or express something about his characteristics and traits. This can be explained in English by the questions: who is he, and what is he, about a person. When it is asked, who is he, the object is to know something about his person. But when it is asked, what is he, the object is to know whether, for example, he belongs to the army, and if so, what is his rank, or whether he belongs to some teaching organization, and if so, whether he is a lecturer in it, or a reader, or a professor, what science or art subject he teaches, what are his qualifications, etc.
Thus, if in this verse, it was said: La antum abiduna mun abud, it would mean: You are not worshipers of the being whom I worship, and in response, the disbelievers and the polytheists could have said that they too believed in the Being of Allah and also worshiped Him. But when it was said: La antum abiduna ma abud, it meant: You are not worshipers of the deity who has the attributes of the deity whom I worship.
And this is the real point on the basis of which the religion of the Prophet Muhammad (peace be upon him) is absolutely distinguished from the religions of all kinds of disbelievers, besides the deniers of God, for his God is utterly different from the God of all of them. The God of some of them is such that He stood in need of rest on the seventh day after having created the world in six days, Who is not God of the universe but God of Israel, Who stands in a special relationship to the people of one particular race, which is not shared by other men, Who wrestles with the Prophet Jacob and cannot throw him, Who has also a son, named Ezra. The God of some others is father of an only son, called Jesus Christ, and He causes His son to be crucified in order to make him an atonement for the sins of others. The God of some has wife and children, but begets only daughters. The God of some assumes human form and shape and living in a human body on the earth works like men. The God of some is merely an Essence, or Cause of causes, or the First Cause, Who after giving the system of the universe the initial push is sitting aside unconcerned, the universe is working by itself according to some relentless laws, and now He and man have nothing to do with each other. In short, even the unbelievers who acknowledge God do not, in fact, acknowledge the God, Who is the Creator, Master, Disposer, Administrator and Ruler of the entire universe, Who has not only set the system of the universe but is running and controlling it by Himself every moment, Who is above every defect, fault, weakness and error, Who is free from every similitude, every physical limitation, every likeness, Who is Self- Sufficient of every companion and associate, Who has no partner in His Being, attributes, powers and entitlement to worship, Who is far too Holy that He should have children, or should take some one for a son, or should have an exclusive relationship with a community or race, Who is directly related to each individual creature of His as its Providence, Sustainer and Guardian, Who hears the prayers and answers them, Who alone possesses all the powers to give life and death, to cause profit and loss, and to make and mar destinies, Who not only sustains His creatures but also guides each according to its nature and need, Who is not only our God Whom we worship but also enjoins commands and prohibitions through His Prophets and His Books, which we have to obey, before Whom we are accountable for our deeds, Who will resurrect us after death, call us to account and reward and punish us accordingly. No one in the world except for Muhammad (peace be upon him) and his followers are worshiping the God with these attributes. If at all some others also are worshiping God, they are not worshiping the real and true God but the God who is their self-invented, imaginary God.
Yusuf Ali Explanation:
Verses 2-3 describe the conditions as they were at the time when this Surah was revealed, and may be freely paraphrased: 'I am a worshiper of the One True God, the Lord of all, of you as well as of myself; but you on account of your vested interests have not the will to give up your false worship, of idols and self'. Verses 4-5 describe the psychological reasons: I, being a prophet of Allah do not and cannot possibly desire to follow your false ancestral ways; and you, as custodians of the false worship, have not the will to give up your ways of worship, which are wrong'. The "will" in the translation represents less the future tense than the will, the desire, the psychological possibility: it tries to reproduce the Arabic noun-agent.
وَلَاۤ اَنَا عَابِدٌ مَّا عَبَدۡتُّمۡۙ
(4) nor will I worship those whom you have worshiped;
Javed Ahmad Ghamidi Explanation:
The previous verses were related to the future; here evidence of it is presented from the past and present. The verse وَلَآ اَنَا عَابِدٌ مَّا عَبَدتُّمْ is a noun sentence. The negation in it relates to the past. This is clearly indicated by the words مَا عَبَدْتُّمْ. It has in fact further stressed the declaration of acquittal. The implication is that when Muhammad (sws) did not care about their deities before he became a prophet, how could he be led astray by accepting them once God had directly communicated with him? His message was before them and they were seeing him even after he had become a prophet. They very well knew that he was never prepared to go near the filth of polytheism; how then did they expect that he would be ready to accept it in future.
وَ لَاۤ اَنۡـتُمۡ عٰبِدُوۡنَ مَاۤ اَعۡبُدُ ؕ
(5) nor are you going to worship Him Whom I worship.
A section of the commentators is of the view that both these sentences are a repetition of the theme of the first two sentences and the repetition is meant to strengthen the statement in the first two sentences. But many commentators do not regard it as a repetition. They say that a new theme has been expressed in these which is different from the theme of the first two sentences. In our opinion they are correct in so far as there is no repetition in these sentences, for in these only “nor are you worshipers of Him Whom I worship” has been repeated, and this repetition also is not in the sense in which this sentence was used first. But after negating the repetition the meanings that this section of the commentators has given of these two sentences are very different from each other. There is no occasion here to take up and discuss each of the meanings given by the commentators. Avoiding details we shall only discuss the meaning which is correct in our opinion.
In the first sentence, it has been said: “Nor am I a worshiper of those whom you have worshiped.” Its theme is absolutely different from the theme of verse 2, in which it was said: “I do not worship those whom you warship,” These two things widely differ in two aspects. First, that although there is denial, and a forceful denial, in saying that “I do not, or shall not, do such and such a thing,” yet there is much greater force in saying that “I am not a doer of such and such a thing,” for it means: “It is such an evil thing that nothing to say of committing it; it is not possible that I would even think of it, or have intention of doing it.” Second, that the sentence “whom you worship” applies to only those gods whom the disbelievers are worshiping now. On the contrary, the sentence “whom you have worshiped” applies to all those gods whom the disbelievers and their forefathers have been worshiping in the past. Now, it is a well known fact that the gods of the polytheists and disbelievers have always been changing and their number increasing and decreasing. In different ages different groups of them have been worshiping different gods, and the gods of all the disbelievers have never always been the same everywhere. Therefore, the verse means: I exonerate myself not only from your gods of today but also from the gods of your forefathers, and I am not a person who would even think of worshiping such gods.
As for the second sentence, although its words in verse 5 are the same as in verse 3, yet its meaning at the two places is different. In verse 3, it follows this sentence: “I do not worship those whom you worship.” Therefore, it means: “Nor are you worshipers of the God having the attributes of the One God Whom I worship.” And in verse 5, it follows this sentence: “Nor am I a worshiper of those whom you have worshiped.” Therefore, it means: “Nor does it seem you would become worshipers of the One God Whom I worship.” Or, in other words, “It is not possible that 1 should become a worshiper of each of those gods whom you and your forefathers have worshiped, and on account of your aversion to adopting worship of One God, instead of many gods, it cannot be expected that you would desist from this wrong worship and will become worshiper of Him Whom I worship.
Javed Ahmad Ghamidi Explanation:
The preceding sentence has transformed this sentence into the past as well. Thus an incomplete verb should be considered to be suppressed before the words مَاۤ اَعۡبُدُ (ie. مَا كُنْتُ اَعْبُدُ). It will express in the past continuous tense the continuity of his worship extending from the past to the present. The implication is that his addressees did not worship the God who was worshiped by him either in the past or in the present. If they worshiped him while associating partners with Him, then in fact it was no worship at all.
Ibn Kathir Explanation:
This means, `you do not follow the commands of Allah and His Legislation in His worship. Rather, you have invented something out of the promptings of your own souls.' This is as Allah says:
(They follow but a guess and that which they themselves desire, whereas there has surely come to them the guidance from their Lord!) (53:23)
Therefore, the disavowal is from all of what they are involved. For certainly the worshiper must have a god whom he worships and set acts of worship that he follows to get to him. So the Messenger and his followers worship Allah according to what He has legislated. This is why the statement of Islam is "There is no God worthy of being worshiped except Allah, and Muhammad is the Messenger of Allah.'' This means that there is no (true) object of worship except Allah and there is no path to Him (i.e., way of worshiping Him) other than that which the Messenger came with. The idolaters worship other than Allah, with acts of worship that Allah has not allowed.
This is why the Messenger said to them:
لَـكُمۡ دِيۡنُكُمۡ وَلِىَ دِيۡنِ
(6) To you is your religion, and to me, my religion.
That is, my religion is entirely distinct and separate from your religion. I am not a worshiper of your gods and you are not worshipers of my God. I cannot worship your gods and you are not prepared to worship my God, Therefore, you and I can never follow and walk one and the same path together. This is not a message of tolerance to the disbelievers, but a declaration of immunity, disgust with and dissociation from them as long as they are disbelievers. Its object is to disappoint them absolutely and finally that in the matter of religion the party of Allah’s Messenger (peace be upon him) and his followers would ever come to terms with them. This same declaration of immunity and expression of disgust has been made in the Makki Surahs revealed after this Surah successively.
Thus, in Surah Yunus, it was said: If these people deny you, say to them: 1 am responsible for my deeds and you are responsible for yours: you are not accountable for what I do, and I am not accountable for what you do. (verse 41). Then further on in the same Surah it was said: O Prophet, say: O mankind, if you are still in doubt concerning my faith, know that I do not worship those whom you worship beside Allah, but I worship that Allah alone, Who has the power to cause your death. (verse 104).
In Surah Ash-Shuara it was said: If they disobey you, tell them: I am not responsible for what you do. (verse 216).
In Surah Saba it was said: Say to them: you will not be questioned for the errors we have committed, nor shall we be answerable for what you are doing. Say, our Lord will gather us together, then He will judge between us rightly. (verses 25-26).
In Surah az-Zumar: Tell them plainly: O my people, do whatever you will, so shall I. Soon you shall come to know as to whom comes the disgraceful torment and who gets the enduring punishment. (verses 39- 40).
Then the same lesson was taught in Al-Madinah to all the Muslims: There is indeed an excellent example for you in Abraham and his companions when they said to their people plainly: We have nothing to do with you and your gods, whom you worship beside God; we have renounced you and there has arisen between us and you enmity and hatred for ever, until you believe in Allah, the One. (Surah Al-Mumtahinah, Ayat 4).
These continuous explanations of the Quran do not leave any room whatever for the doubt that the verse Lakum dinu kum wa liya din does not mean: You may go on following your religion and allow me to follow mine, but it is the kind of declaration made in Surah Az-Zumar, Ayat 14: O Prophet, say to them: I shall serve Allah alone, making my religion sincerely His. As for you, you may serve whomever you please beside Him. (verse 14).
From this verse lmam Abu Hanifah and Imam Shafei have deduced that kufr (unbelief), as a whole, is one community, however discordant and different from each other be the religions of the unbelievers; therefore, a Jew can inherit a Christian, and a Christian a Jew, and likewise the unbeliever of one religion can inherit the unbeliever of another religion, if there exists between them a relationship by descent or marriage, or some other connection, which necessitates the passage of inheritance of one to another. On the contrary, Imam Malik, Imam Auzai and Imam Ahmad hold the view that the followers of one religion cannot inherit the followers of another religion. They deduce this from the Hadith which has been related on the authority of Hadrat Abdullah bin Amr bin alAas, saying that Allah’s Messenger (peace be upon him) said: The people of two different communities cannot inherit each other. (Musnad Ahmad, Abu Daud, Ibn Majah, Daraqutni).
A Hadith with almost the same content has been related by Tirmidhi from Jabir, by Ibn Hibban from Abdullah bin Umar, and by Bazzar from Abu Hurairah. Dealing with this legal problem comprehensively, the well known Hanafi Imam; Shamsul-Aimmah Sarakhsi, writes: The unbelievers can inherit each other mutually for all those reasons for which the Muslims inherit each other mutually, and they can also inherit each other in certain other cases in which the Muslims do not inherit each other. The fact is that Allah recognizes only two ways of life, the religion of truth and the religion of falsehood; that is why He has declared: Lakum dinu-kum wa liya din. And He has classified the people also into two groups, one group will go to Paradise and this consists of the believers, and the second group will go to Hell and this consists of the disbelievers collectively. And He has declared the two groups only as the potential opponents of each other: These are the two parties who have disputed about their Lord. (Surah Al-Hajj, Ayat 19).
That is, one group comprises all the disbelievers collectively and they are opposed to the believers. We do not admit that they are separate and distinct communities according to their beliefs, but as against the Muslims they all form one community. For the Muslims affirm faith in the apostleship of Muhammad (peace be upon him) and in the Quran and they (disbelievers) refuse to affirm faith. For this very reason they have been declared to be unbelievers and are one community as opposed to the Muslims. The Hadith, La yata-warith ahl millatain, points to the same thing as explained above. For the Prophet (peace be upon him) has explained the word millatain (two communities) by his saying: La yarithul Muslim al-kafir wa lal-kafir al-Muslim: The Muslim cannot inherit the disbeliever, nor the disbeliever can inherit the Muslim. (AlMabsut vol. 30, pp. 30-32). The Hadith cited here by Imam Sarakhsi has been related by Bukhari, Muslim, Nasai, Ahmad, Tirmidhi, Ibn Majah and Abu Daud on the authority of Usamah bin Zaid.
Muhammad Asad Explanation:
Lit., "unto me, my moral law". The primary significance of din is "obedience"; in particular, obedience to a law or to what is conceived as a system of established - and therefore binding - usages, i.e., something endowed with moral authority: hence "religion", "faith" or "religious law" in the widest sense of these terms (cf. first half of note [249] on 2:256); or simply "moral law", as in the above instance as well as in 42:21 95:7, 98:5 or 107:1.
Yusuf Ali Explanation:
'I, having been given the Truth, cannot come to your false ways: you, having your vested interests, will not give them up. For your ways the responsibility is yours: I have shown you the Truth. For my ways the responsibility is mine: you have no right to ask me to abandon the Truth. Your persecutions will be vain: the Truth must prevail in the end'. This was the attitude of Faith then: but it is true for all time. Hold fast to Truth, "in scorn of consequence".
You may now like to listen to Tafseer of Sürah Al-Kāfirūn by Nouman Ali Khan of the Bayyinah Institute:
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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 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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