Da'wah: Calling others to Islam - the sacred duty of every Muslim

Calling to the faith and to the Divine way of life has been entrusted to prophets by Allah since the days of Adam and thereafter till the last Prophet of Allah, Muhammad ﷺ. Initially the call to Allah's Divine religions was done on individual basis as the earlier prophets were sent to a particular area or community.

However, once the message of Allah had been sufficiently spread amount many communities through the Divine Scriptures like the Psalms, Torah and Bible, there was a need to consolidate and reveal one last Divine Scripture for the entire mankind till the Day of Resurrection. This last Divine religion is what we call Islam today. If a systematic and thorough analysis of all earlier religions based on Psalms, Torah and Bible and compare their combined message with the Qur'an, the last revealed Divine Scripture, we find immense similarities since the fountain is the same.

Now that there are to be no more prophets after Prophet Muhammad ﷺ, the individual responsibility of spreading Islam has been entrusted to the entire Muslims of the world to not only keep their faith solidified based on Divine Commandments contained in the Qur'an and Sunnah (the teachings of Prophet Muhammad ﷺ), but also organize the spread of Islam and calling others to the last and the final religion on behalf of Prophet Muhammad ﷺ. 

Da'wah (Arabic: دعوة, "invitation", also spelt daawa, dawah, daawah or dakwah) is the act of inviting or calling people to embrace Islam. The plural is da'wāt (دَعْوات) or da'awāt (دَعَوات).

This calling others to Islam, called Dawah in Arabic has been undertaken by scholars all over the world. But we should not restrict this to scholars alone and in fact every Muslim should brace himself with sufficient knowledge about religion so as to answer quires of non-Muslims when extending invitation to Islam to them. For inadequate knowledge on our part may not leave the kind of impact that touches the heart and souls of the non-Muslims and instill an urge in them to join us as Muslims.

Please watch the video below on the issue by eminent revert Muslim scholar Yusuf Estes, in which emphasizes on an institutionalized approach and a proper Da'wah methodology is required to convey to people that their basic rights of Deen (religion), life, intellect, offspring, and wealth will be protected by the Law of Allah (s.w.t.).:

Yusuf Estes (born: Joseph Estes, 1944), is an American from Texas who reverted from Christianity to Islam in 1991. He has served as a Muslim chaplain for the United States Bureau of Prisons during the 1990s, and has served as a delegate to the United Nations World Peace Conference for Religious Leaders held at the UN in September 2000. [2]

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

That is our duty to convey only to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible 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 Allāh (سبحانه و تعالى‎) help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. May Allah help us to 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. 

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

Disclaimer: The views expressed in the video above are those of the scholar concerned. We have shared this view as added information in better understanding of Islam. The reader may or may not agree with the view owing to their own perception. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

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

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Four Traits of the Believers whom Allah Promises True Success

All Divine scriptures differentiate between the good and bad, the promised ones and the rejected ones. And rewards and punishments are promised accordingly. Likewise, the main focus of the Qur'an is on the believers and guiding factors that would promise Divine success to them both in this world and the hereafter.

We have already shared a number of verses form Qur'an on the subject. Today, we share the first five verses / ayat of Surah 23. Al-Muminun (The Believers) in which traits and guiding factors for true believers have been laid down so that they succeed and be near to Allah:

The surah opens with the Divine promise of true success for the believers:

قَدۡ اَفۡلَحَ الۡمُؤۡمِنُوۡنَۙ‏ 

(23:1) The believers have indeed attained true success

"Believers", who have attained true success, are those who have accepted the Message of Muhammad (Allah's peace be upon him), and have acknowledged him as their guide and followed the way of life taught by him.

This assertion cannot be fully appreciated unless one keeps in view the background in which it was made. On the one hand, there were the well-to-do and prosperous chiefs of Makkah, the opponents of Islam, whose business was thriving and who were enjoying every good thing of life, and on the other hand, there were the followers of Islam majority of whom were either poor from the beginning, or had been reduced to poverty by ruthless antagonism to Islam. Therefore, the assertion, "Most certainly the Believers have attained true success", with which the discourse begins, was meant to tell the disbelievers that the criterion of success and failure that they had in mind was not correct. It was based on misconceptions besides being transitory and limited in nature: it led to failure and not true success. On the contrary, the followers of Muhammad (Allah's peace be upon him), whom they regarded as failures, were truly successful, because by accepting the invitation to the Right Guidance given by the Messenger of Allah, they had struck a bargain which would lead them to true success and everlasting bliss in this world as well as in the Hereafter, whereas by rejecting the Message the opponents had incurred loss and would meet with the evil consequences both in this world and in the next.

This is the main theme of the Surah and the whole discourse, from the beginning to the end, is meant to impress the same. 

Now from here in the next four verses, four attributes of true Believers are mentioned which will ensure true success to them and would not let them let down on the Day of resurrection when every man or woman who ever lived from Adm till the end of the world will be thoroughly examined for his good or bad deeds and will be accordingly sent to the Paradise or the Hell. These are:

• (23:2) those who, in their Prayers, humble themselves
• (23:3) who avoid whatever is vain and frivolous
• (23:4) who observe Zakah
• (23:5) who strictly guard their private parts 

Now we take explanation of these four traits one by one:

الَّذِيۡنَ هُمۡ فِىۡ صَلَاتِهِمۡ خَاشِعُوۡنَ ۙ‏ 

(23:2) those who, in their Prayers, humble themselves;

The noble characteristics of the Believers pointed out in vv. 2-9 are the arguments to prove the above assertion. In other words, it has been stated that people with such and such traits and qualities only can attain true success in this world and in the Hereafter.

Khashi`un خَاشِعُوۡنَ in the Text is from khushu (to bow down, to express humility) which is a condition of the heart as well as of the body. Khushu' of the heart is to fear and stand in awe of a powerful person, and khushu ` of the body is to bow one's head and lower one's gaze and voice in his presence. In Salat one is required to show khushu ` both of the heart and of the body, and this is the essence of the Prayer. It has been reported that when the Holy Prophet once saw a person offering his Prayer as well as playing with his beard, he remarked: "Had he khushu ` in his heart, his body would have manifested it. "

Though khushu ` is actually a condition of the heart, as stated by the above tradition, it is manifested by the body as a matter of course. The Shari `ah has enjoined certain etiquette which, on the one hand, helps produce khushu ` in the heart, and on the other, helps sustain the physical act of the Prayer in spite of the fluctuating condition of the heart. According to this etiquette, one should neither turn to the right or left, nor raise one's head to look up: one may, however, look around from the corner of the eye, but as far as possible, one must fix the gaze on the place where the forehead would rest in prostration; one is also forbidden to shift about, incline side ways, fold the garments or shake off dust from them. It is also forbidden that while going down for prostration, one should clean the place where one would sit or perform prostration. Similarly it is disrespectful that one should stand stuffy erect, recite the verses of the Qur'an in a loud resounding voice, or sing them, or belch or yawn repeatedly and noisily. It has also not been approved that one should offer the Prayer in a hurry. The injunction is that each article of the Prayer should be performed in perfect peace and tranquility, and unless one article has been completely performed, the next should not be begun. If one feels hurt by something during the Prayer, one may cast it aside by one hand, but moving the hand repeatedly or using both the hands for the purpose is prohibited. with this etiquette of the body, it is also important that one should irrelevant things during the Prayer. If thoughts come to the mind intention, it is a natural human weakness, but one should try one's

Along avoid thinking without one's utmost that the mind and heart are wholly turned towards Allah, and the mind is in full harmony and tune with the tongue, and as soon as one becomes conscious of irrelevant thoughts one should immediately turn the attention to the Prayer.

Yusuf Ali  Explanation: 

Humility in prayer as regards (1) their estimate of their own worth in Allah's presence, (2) as regards their estimate of their own powers or strength unless they are helped by Allah, and (3) as regards the petitions they offer to Allah.

وَالَّذِيۡنَ هُمۡ عَنِ اللَّغۡوِ مُعۡرِضُوۡنَۙ‏ 

(23:3) who avoid whatever is vain and frivolous;

Literally, laghv is anything nonsensical, meaningless and vain, which is in no way conducive to achieving one's goal and purpose in life. The Believers pay no heed to such useless things and they show no inclination or interest for them. If by chance they see such things being indulged in, they keep away and avoid them scrupulously, or treat them with utmost indifference. This attitude has been described in Al-Furqan (XXV): 72, thus: " ... if they have to pass by what is vain, they pass by like dignified people."

This is indeed one of the outstanding characteristics of the Believer. He is a person who feels the burden of responsibility at all times; he regards the world as a place of test, and the life as the limited time allowed for the test. This feeling makes him behave seriously and responsibly throughout life just like the student who is taking an examination paper with his whole mind and body and soul absorbed in it. Just as the student knows and feels that each moment of the limited time at his disposal is important and decisive for his future life, and is not inclined to waste it, so the Believer also spends each moment of his life on works which are useful and productive in their ultimate results. So much so that even in matters of recreation and sport, he makes a choice of only those things which prepare him for higher ends in life and do not result in mere wastage of time. For him time is not something to be killed but used profitably and productively.

Besides this, the Believer is a person who possesses a right thinking mind, pure nature and fine taste: he has no inclination to indecent things: he can talk useful and healthy things but cannot indulge in idle talk: he has a fine taste of humor, but is not given to jesting, joking, ridicule, etc. nor can he endure dirty jokes and fun. For him a society in which the ears are never immune from abusive language, back-biting, slander; lying, dirty songs and indecent talk is a source of torture and agony. A characteristic of the promised Paradise is: "therein you will not hear anything vain or useless." 

وَالَّذِيۡنَ هُمۡ لِلزَّكٰوةِ فَاعِلُوۡنَۙ‏

(23:4) who observe Zakah

The word Zakat literally means purification and development-to help something grow tip smoothly and develop without obstruction. As an Islamic term, it implies both the portion of wealth taken out for the purpose of purifying the rest of wealth and the act of purification itself. The words of the original Text mean that the Believer constantly practices purification. Thus the meaning is not confined to the paying off of Zakat dues only but it is extended to self-purification which includes purification of morals as well as wealth, property and life in general. Then it does not mean purification of one's own self, but includes the purification of the lives of other people as well. So the verse means: "The Believers are the people who purify themselves as well as others." This thing has been stated at other places in the Qur'an -also, for instance: "Successful is he who practiced -purification and remembered his Lord and prayed." (LXXXVII: 1415), and: "Successful is he who purified himself and failure is he who corrupted it." (XCI: 9-10). But this verse is more comprehensive in meaning because it stresses the purification of both society and one's own person. 

And now comes the fourth trait of believers which if observed by all the mankind, most of the ills of the society would vanish:

This is a pointer to the purity of the human soul, the home and the community, and to the way of protecting oneself, family and society. It is all the result of refraining from indulgence in sin and turning people’s hearts only to what is permissible. Thus, the Muslim community is protected from the unrestrained promiscuity that undermines the family and allows dubious parenthood to increase and become acceptable.

A community with no restraint on desire is wont to find its very social fabric corrupted, because it deprives itself of the sanctity for the family. The family home is the basic unit in the structure of the community. It is the cradle where children grow up. To serve as a healthy cradle, it needs purity and security, both of which give reassurance to the husband and wife so that each has full trust in the other. Thus, they cooperate to safeguard their home and ensure the healthy upbringing of their young ones.

وَالَّذِيۡنَ هُمۡ لِفُرُوۡجِهِمۡ حٰفِظُوۡنَۙ‏ 

(23:5) who strictly guard their private parts

They are modest in every sense of the word. They are free from sex abuse and sex perversion. They are so modest that they even conceal those parts of their bodies which the Law forbids to expose before others. 

To elaborate the guarding of private parts, we share the explanation of relevant portions of verses 30-31 of Surah 24. An-Nur: 

Guard their private parts: Abstain from illicit sexual gratification and from exposing their satar before others. For males, the satar is the part of the body from the navel to the knee, and it is not permissible to expose that part of the body intentionally before anybody except one’s own wife. (Daraqutni, Baihaqi). Jarhad Aslami states that once he was sitting in the company of the Prophet (peace be upon him) with his thigh exposed. The Prophet (peace be upon him) said: Do you not know that the thigh has to be kept concealed. (Tirmizi, Abu Daud, Muatta). AIi reports that the Prophet (peace be upon him) said: Do not expose your thigh. (Abu Daud, Ibn Majah). Not only is the satar to be kept concealed before others but even when alone. The Prophet has warned: Beware, never remain naked, for with you are those (that is, the angels of goodness and mercy), who never leave you alone except when you ease yourself or you go to your wives. So feel shy of them and give them due respect. (Tirmizi). According to another tradition, the Prophet (peace be upon him) said: Guard your satar from everybody except from your wife and your slave-girl. The questioner asked: Even when we are alone? The Prophet (peace be upon him) replied: Yes, even when alone, for Allah has a greater right that you should feel shy of Him. (Abu Daud, Tirmizi, Ibn Majah).

That is, they should abstain from illicit gratification of their sex desire as well as from exposing their satar before others. Though the commandments for men in this respect are the same as for women, the boundaries of satar for women are different from those prescribed for men. Moreover, the female satar with respect to men is different from that with respect to women. The female satar with respect to men is the entire body, excluding only the hand and the face, which should not be exposed before any other man, not even the brother and father, except the husband. The woman is not allowed to wear a thin or a tight fitting dress which might reveal the skin or the outlines of the body. According to a tradition from Aishah, once her sister Asma came before the Prophet (peace be upon him) in a thin dress. The Prophet (peace be upon him) immediately turned his face away and said: O Asma, when a woman has attained her maturity, it is not permissible that any part of her body should be exposed except the face and the hand. (Abu Daud). Ibn Jarir has related a similar incident from Aishah saying that once the daughter of Abdullah bin Tufail, who was her mother’s son from her former husband, came to her house on a visit. When the Prophet (peace be upon him) entered the house, he saw her but turned his face to the other side. Aishah said: O Messenger of Allah, she is my niece. Thereupon the Prophet (peace be upon him) remarked: When a woman reaches the age of puberty, it is not lawful for her to display her body except the hand and the face. (Then he indicated what he meant by the hand by gripping his own hand from the wrist so that there was hardly a breadth left between his grip and the palm of the hand). The only relaxation permitted in this connection is that a woman can uncover only that much of her body before her close relatives (for example, her brother, father, etc.) as is absolutely necessary for attending to the household duties. For instance, she can roll up her sleeves while kneading the flour, or tuck up her trousers while washing the floor.

The boundaries of female satar with respect to women are the same as the boundaries of the male satar with respect to men, which is the part of the body from the navel to the knee. This does not, however, mean that a woman should appear half naked before other women. It only means that while it is obligatory to keep the part of body from the navel to the knee duly covered, it is not so in case of other parts.

Yusuf Ali  Explanation: 

The Muslim must guard himself against every kind of sex abuse or sex perversion. The new psychology associated with the name of Freud traces many of our hidden motives to sex, and it is common knowledge that our refinement or degradation may be measured by the hidden workings of our sex instincts. But even the natural and lawful exercise of sex is restricted to the marriage bond, under which the rights of both parties are duly regulated and maintained.

Javed Ahmad Ghamidi Explanation: The verse 6 qualifies the verse 5, that is "except for their wives and slave-maidens because in their case there is no blame on them"

That is besides wives, slave-women are mentioned here because until that time slavery had not ended. Thus in spite of the prohibition of enslaving men and women revealed in Sūrah Muḥammad, it was essential to keep this exception for the slaves already found in the society. Later, the Qur’ān directed people to do mukātabat with these slaves. It was a declaration of the fact that the slaves had the authority to be liberated through this document. Here it may be kept in mind that at the time of the Qur’ān’s revelation, slavery was considered essential for economic and social needs the way the institution of interest is in current times. In markets, slave-men and slave-women were bought and sold, and affluent houses had slave-men and slave-women of all ages. In such circumstances, a sudden directive for their emancipation would have resulted in many evils: for livelihood, men would have been forced to resort to beggary and women to prostitution. For this reason, the Qur’ān adopted a gradual way to eradicate this evil from the society and after many gradual measures of eradication, revealed the law of mukātabat (24:33) referred to earlier. After that, no option remained to enslave any person who was able to stand on his feet with virtue and righteousness.

Please listen to explanation of the ayats mentioned above and a bit more of the Surah by eminent Muslim scholar Nouman Ali Khan:

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

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

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

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

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

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

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

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

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Allah is with those who seek help in Patience and Prayer

Lie of a believer is nothing but a test in their worldly life. While many live in comfort and peace, a lot many others live a life of poverty, ill health, difficulties and many tests that sometimes literally wear them out. Yet those who remain steadfast and continue to be patient with their sufferings, hoping and praying that one day their life will improve and they will be blessed with happiness and comfort.

Here it would not be out of place to mention the examples of some of the revered prophets who had undergone severe hardships, yet they remained steadfast and Allah blessed them with His unlimited blessings and happiness. Prophet  Zakariya (Zechariah, peace be upon him) remained childless till his very old age. Yet he prayed for a child and remained steadfast till he was blessed with a son Prophet Yahya or John (in Christianity) at the fag end of his life. Likewise Prophet Ya'qub lost his dearest son Yūsuf (Joseph) due to machinations of his other sons. He cried on the loss of his son and even lost his eye sight. But then Allah reunited the two and even his eyesight was restored. 

And what could be said more of the patience of Prophet ﷺ, who lost both his sons in the very early stages of their life. Yet he was extremely patient and did not complain o his loss. Such are the true believers who do not leave prayers and remain patient, while submitting to the will of Allah.

Patience is mentioned frequently in the Qur’ān. Allah is aware that patience is an essential element in maintaining a steady and balanced pace in the face of the inevitable hardships and adversities of life. It is a prime requirement for the Muslim community in its universal responsibility for establishing Allah’s order on earth.

Today we share the 153rd ayat / verse of Surah 2. Al Baqarah (The Cow) which emphasizes the need to seek help of Allah in patience and prayer. But so not skip to read the verses 155-156 which also add how Allah tests His servants and how do they respond. Also refer to our earlier post on verse 45 of Surah 2. Al Baqarah which too has the similar theme.

يٰٓاَيُّهَا الَّذِيۡنَ اٰمَنُوا اسۡتَعِيۡنُوۡا بِالصَّبۡرِ وَالصَّلٰوةِ ؕ اِنَّ اللّٰهَ مَعَ الصّٰبِرِيۡنَ‏ 

(2:153) Believers! Seek help in patience and in Prayer; Allah is with those that are patient.

The Believers from hereon are given such instructions and directions as are essential for training and enabling them to discharge the duties of that position of responsibility. They are first of all warned that leadership is not a bed of roses but a bed of thorns. They will be confronted with difficulties, hardships, and trials at the very outset and will have to undergo untold sufferings and losses. But if they went through all those ordeals with fortitude and proceeded on in the way of Allah, they would be blessed with countless blessings and rewards by Him.  

" Allah is with those that are patient " That is, "Fortitude and Prayer will generate in you the power which is required to bear that burden of responsibility with which you have been entrusted. Fortitude will give you that patience and courage under the afflictions, privations and temptations which you are bound to encounter and that moral strength and endurance which will be sorely needed in Allah's way, which is full of dangers. The Prayer will train you in discipline and other moral qualities which are essential for the right type of leadership.

Here are the following two verses that connect with the verse cited above and must be read so that entire context is understood:

(2:155) We shall certainly test you by afflicting you with fear, hunger, loss of properties and lives and fruits. Give glad tidings, then, to those who remain patient;

(2:156) those who when any affliction smites them, they say: “Verily, we belong to Allah, and it is to Him that we are destined to return.”

Tafsir Ibn-Kathir: The Virtue of Patience and Prayer:

After Allah commanded that He be appreciated, He ordained patience and prayer. It is a fact that the servant is either enjoying a bounty that he should be thankful for, or suffering a calamity that he should meet with patience. 

A Hadith states: (Amazing is the believer, for whatever Allah decrees for him, it is better for him! If he is tested with a bounty, he is grateful for it and this is better for him; and if he is afflicted with a hardship, he is patient with it and this is better for him.)

Allah has stated that the best tools to help ease the effects of the afflictions are patience and prayer. Earlier we mentioned Allah's statement:

(And seek help in patience and As-Salah (the prayer) and truly, it is extremely heavy and hard except for Al-Khashi`in ﴿i.e., the true believers in Allah﴾) (2:45)

There are several types of Sabr ـ patience: one for avoiding the prohibitions and sins, one for acts of worship and obedience. The second type carries more rewards than the first type. There is a third type of patience required in the face of the afflictions and hardships, which is mandatory, like repentance.

`Abdur-Rahman bin Zayd bin Aslam said, "Sabr has two parts: patience for the sake of Allah concerning what He is pleased with (i.e., acts of worship and obedience), even if it is hard on the heart and the body, and patience when avoiding what He dislikes, even if it is desired. Those who acquire these qualities will be among the patient persons whom Allah shall greet (when they meet Him in the Hereafter; refer to Surat Al-Ahzab 33:44), Allah willing.'' 

Yusuf Ali  Explanation:

Sabr is self-restraint. Haqqani defines it in his Tafsir as following Reason and restraining Fear, Anger, and Desire. What can be a higher reward for patience, perseverance, self-restraint and constancy than that God should be with us? For this promise opens the door to every kind of spiritual well-being. 

Javed Ahmad Ghamidi Explanation:

These verses direct the Muslims to seek help from the prayer and by exercising patience on the reaction that would ensue as a result from the Quraysh of Makkah and from the Jews of Madīnah. Imām Amīn Aḥsan Iṣlāḥī, while commenting on certain aspects of the directive of change of qiblah, writes:

Firstly, the prayers from which help should be sought in times of hardship are not merely the five obligatory ones; also included in them are the tahajjud prayer and other optional prayers. For it is these prayers which create in a person the spirit and strength to successfully combat hardships encountered in the cause of truth. It is through them that a strong relationship is established between a person and His Creator which helps a person in the toughest of trials and it is from them that a person achieves the nearness of God as promised in this verse. The Makkan sūrahs will fully elaborate this reality and for this reason we are just making a passing reference here.

Secondly, among all the rituals of worship, the prayer is the greatest manifestation of remembrance of and gratitude to the Almighty. The Qur’ān has made it clear in various ways that the real objective of the prayer is to remember the Almighty and to express gratitude to Him. Viewed thus, the prayer is the best means through which the covenant mentioned in the preceding verses in the words فَاذۡكُرُوۡنِيْ اَذۡكُرۡكُمۡ وَ اشۡكُرُوۡا لِيۡ can be sought to be fulfilled.

Thirdly, the prayer is needed to attain perseverance and strong resolve in calling people towards God and in establishing His supremacy. For this very reason, the real blessings of the prayer manifest themselves when a person adheres to it while struggling against evil. A person who has no intention of fighting evil can have little use of this weapon.

Fourthly, after the Qur’ān says that one should seek help from the prayer and from perseverance, it goes on to say: “God is with those who persevere.” It does not say: “God is with those who pray and those who persevere.” The reason for this, in the opinion of Imām Ḥamīd al-Dīn Farāhī, is that the fact that God is with those who pray is so obvious that there was no need to mention it and what needed explanation was the fact that God is with those who persevere in the cause of truth and to achieve perseverance use the prayer as a means.

Fifthly, the promise of the nearness of God for those who persevere in the cause of truth is no ordinary a promise; the instance and manner in which this promise is mentioned bears evidence that these few words convey a whole world of glad tidings: When it is the Almighty who is the real sovereign of this world and with Him rests its control, then who would be able to defeat a person behind whom stands the Almighty. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 1, 379)

Qur'an Wiki:

A few words about prayer:

Prayer is also a workout for the soul. Just like one release pent up aggression during a physical workout, the prayer – du’a in particular – is a chance to let out your inner feelings to the Hearer and Responder. Every complaint, every desire, every worry, every hope, every anguish, every emotion – this is the time to let it all out. Let those tears flow. Let it come from the heart. Stand up in qunut in Witr prayer in the depths of night and converse with your Lord – your own personal Lord, Who will listen and respond to you personally and specifically – and simply express to Him what you feel.

When you stand with your head pointed to the ground, or you are bowing or prostrating, you are physically reminding yourself that you are the controlled praying to the Controller. This makes is so much easier to live comfortably with whatever befalls you of your status, putting you in your place as a subject to a Master. The same Master for Whom you touch your noble face to the ground is the Master that put you where you are, or gave you that disease, or deprived you of wealth, or struck you with that crisis. When your face is glued to the ground and you are obediently repeating ‘Subhan Rabi al-A’la’ [glory be to my Lord the most high], you are making that connection. You are reminding yourself that just as you surrender your face to the ground before Him, you are to surrender yourself to the reality that He has chosen for you. Controller and Controlled.

“Believers, seek strength in patience and prayer. God is with those who are patient.” Patience is mentioned frequently in the Qur’ān. God is aware that patience is an essential element in maintaining a steady and balanced pace in the face of the inevitable hardships and adversities of life. It is a prime requirement for the Muslim community in its universal responsibility for establishing God’s order on earth.

Patience is required on the personal level for observing one’s religious duties, for resisting temptation, misfortune, poverty, oppression and injustice, and for carrying out one’s responsibilities towards the establishment of the Islamic way of life in society. Patience and perseverance are required to remain always on the alert, ready to give whatever sacrifice may be needed. When those who are hostile to God’s cause seem to wield power, when falsehood seems too strong, when help seems to be endlessly delayed and the destination too far away patience and perseverance are the most important qualities to have. They are also needed to face those who are deviant, erring, harsh and persistent in their opposition to the truth.

When victory seems far away and the going gets really tough, people tend to lose heart and give up. To avoid that state of despair, God links patience with prayer, as an inexhaustible source of strength and energy. The two combine to infuse the heart with boundless confidence and fortitude and to impart to the believer total tranquility, happiness and inner peace.

When man, weak as he is, faces a task that seems beyond his limited resources, when he faces the powers of evil, when he finds temptations and allurements very hard to resist, when tyranny and corruption are too powerful, seeking support from God Almighty is the only way forward. As the goals of one’s endeavour seem to recede and life becomes shorter and shorter, despair starts to creep into one’s heart and mind. As the twilight of one’s life approaches and all achievements seem trivial and meaningless, one realises the value and significance of prayer. It is a spring that never ceases to flow with spiritual strength and tender compassion.

The value and role of prayer lie in its being the direct link between God and man. It is the means by which man, an insignificant mortal, draws strength, reassurance and help from God’s infinite power and everlasting mercy. It is the source from which man, a frail creature, replenishes his energy and renews his power and strength to face and resist his own inner temptations and prejudices, as well as the temptations and pressures of the world around him. It is the key to the treasures of God’s grace, and the fountain of light which illuminates man’s heart with inner peace and tranquillity and leads him through the darkness of doubt and confusion to the certainty of faith and trust in God Almighty. It is an occasion for rest, serenity and peace of mind. It is no wonder, therefore, that the Prophet Muĥammad (peace be upon him) used to resort to prayer whenever things became difficult to cope with. He used to ask Bilāl, his Companion, to make the call to prayer, saying: “Bring us its comfort.”

Worship is the essence of the Islamic way of life, which revolves around its mysteries and hidden qualities. It is a source of sustenance in the long journey of life; it purifies the heart and gives the human spirit its inner powers. It goes hand in hand with responsibility and obligation, because it is the key to our appreciation of our responsibilities and obligations in life and to the satisfaction and benefits we draw from fulfilling them.

When God Almighty commissioned Muhammad ﷺ for his great and historic task, He said to him: “Stand up in prayer at night, all except for a small portion of it; or half the night or a little less, or a little more, and recite the Qur’ān in a calm and distinct manner. We are about to address you with words of surpassing gravity” (73: 2-5)

Prayer during the night and recitation of the Qur’ān were the essential means of preparing Muhammad ﷺ for the stupendous task of conveying God’s message to mankind. Prayer opens the human heart to hope and enlightenment, reinvigorates one’s relationship with God, mitigates the struggle for life, and provides one with inspiration and confidence.

For the believers in that small fledgling Muslim community, poised to embark on their momentous task, the sūrah reinforces that reassurance by saying: “God is with those who are patient.” God is always there to provide the believers with help and comfort, to lend them His support and replenish their sapping morale and fading enthusiasm. It is noteworthy that the verse starts by making its address exclusively to the believers, and concludes by reassuring them that patience ensures God’s help.

Numerous reports have been handed down that tell us how highly the Prophet himself viewed the qualities of patience and perseverance, and how deeply he had thought about them. Some of them are quite relevant to our discussion.

The Prophet’s Companion, Khabbāb ibn al-Aratt, said: “A group of us once appealed to God’s Messenger while he was resting in the shade of the Ka`bah. We said, ‘Would you please appeal to God to help us? Would you kindly pray for us?’ He replied, ‘In days gone by, believers like yourselves used to be put in ditches and have their heads sawed in halves, and have their flesh scraped off the bone with iron combs. They withstood all that torture, held on to their faith, and never wavered. I swear that God Almighty will establish this religion so that a man can travel from San ‘ā’ [in western Yemen] to Ĥadramawt [in eastern Yemen] fearing none but God, and the wolf for his sheep. But you are impatient!” [Related by al-Bukhārī, Abū Dāwūd and al-Nasā’ī]

Another Companion of the Prophet, `Abdullāh ibn Mas`ūd says: “I can almost see God’s Messenger in the same position as an earlier prophet who was beaten by his people until he bled. But even while he was wiping the blood off his face he said: ‘Lord, forgive my people, for they do not know the truth.’” [Related by al-Bukhārī and Muslim]

The Prophet is also quoted as saying: “A Muslim who mixes with people and puts up with their maltreatment is better than one who neither mixes with people nor suffers their abuse.” [Related by al- Tirmidhī]

Please listen to explanation of the ayat and the following four ayat (154-157) which also point towards being patient and holding on to seek Allah's help through prayers by eminent Muslim scholar Nouman Ali Khan:

May Allah help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. And bless us the strength to be patient under all odds and seek Allah's help with prayers. Aameen.

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

Photo | References: | 1 | 2 | 3 | 4 | 5 | 

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

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

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

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

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

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

Follow @IslamUltimate

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

Read More

True Believers remember Allah and reflect on the creation of the heavens and the earth

Many non Muslims challenge Qur'an saying that does not "scientifically prove" many things that science has done in the recent past. But they fail to understand that Qur'an is not a book of knowledge, rather it is a Divine Book of Beliefs. Many non Muslims and even many Muslims fail to comprehend this fact. But at the same time, in Qur'an there are many realities which were not known more than 1400 years ago. These hidden realities became true as science progressed and answers to these realities were found.

At many a places in Qur'an, believers have been asked to concentrate and think deeply on the verses of Qur'an for these have hidden meanings which will come to surface as knowledge of man comes to a stage where he would be able to comprehend their true meanings and impact on the life of mankind.

The 190th verse of Surah 3. Al-i'Imran indicates to this very fact:

(3:190) Surely in the creation of the heavens and the earth, and in the alternation of night and day, there are signs for men of understanding.

That is what are these signs contained in the creation of the heavens and the earth and the succession of day and night? What is the message understood by men of wisdom when they reflect on these phenomena, as they remember God in all situations, when they stand up, sit and lie down? Furthermore, what is the relationship between their reflection on these signs and their remembrance of God in all situations? How does their reflection lead them to engage in their supplication which expresses their humility and fear of God: “Our Lord, You have not created all this in vain. Limitless are You in Your glory. Guard us, then, against the torment of the fire.”

From here we connect the 191st verse, which is the verse selected for our post today, in which it has been indicated that those who have faith in Allah and remember Him wherever they are and reflect on the creation of heavens and earth will finally find answers and praise Allah for His glorious creations. a deeper reflection of Allah's creations reveal that Allah did not created this without purpose, it is only we do not have adequate knowledge:

الَّذِيۡنَ يَذۡكُرُوۡنَ اللّٰهَ قِيَامًا وَّقُعُوۡدًا وَّعَلٰى جُنُوۡبِهِمۡ وَيَتَفَكَّرُوۡنَ فِىۡ خَلۡقِ السَّمٰوٰتِ وَالۡاَرۡضِ​ۚ رَبَّنَا مَا خَلَقۡتَ هٰذَا بَاطِلًا ۚ سُبۡحٰنَكَ فَقِنَا عَذَابَ النَّارِ‏ 

(3:191) those who remember Allah while standing, sitting or (reclining) on their backs, and reflect in the creation of the heavens and the earth, (saying): 'Our Lord! You have not created this in vain. Glory to You! Save us, then, from the chastisement of the Fire.

That is, "These Signs can help one understand the Reality, provided that one is not unmindful of God and observes the phenomena of Nature like a thinking person and not like an animal."  

A close observation of the system of the Universe leads them to the right conclusion that most surely there is a life in the Hereafter with its rewards and punishments. The system itself speaks eloquently of the great wisdom that underlies it, so it follows that the All-Wise Creator must have a definite purpose in the creation of Man. Moreover, the very fact, that He placed everything at man's disposal and has endowed him with a moral sense to discriminate between good and bad, clearly shows that he must be accountable to Him as to whether he had fulfilled that purpose. Consequently he should be rewarded for the good he dces in this world and punished for the evil. This thinking leads one to the conclusion that there must be a life-after-death, where one will be accountable for his deeds. This realization fills man's heart with fear of punishment in the Hereafter, and he spontaneously prays to Him to save him from the Hell-fire.  

Tafsir Ibn-Kathir: 

(Those who remember Allah standing, sitting, and lying down on their sides) Al-Bukhari recorded that `Imran bin Husayn said that, the Messenger of Allah said:  (Pray while standing, and if you can't, pray while sitting, and if you cannot do even that, then pray lying on your side.) These people remember Allah in all situations, in their heart and speech,

(and think deeply about the creation of the heavens and the Earth), contemplating about signs in the sky and earth that testify to the might, ability, knowledge, wisdom, will and mercy of the Creator. Allah criticizes those who do not contemplate about His creation, which testifies to His existence, Attributes, Shari`ah, His decree and Ayat. 

Allah said, (And how many a sign in the heavens and the Earth they pass by, while they are averse therefrom. And most of them believe not in Allah except that they attribute partners unto Him) [12:105,106]

Allah also praises His believing servants, (Those who remember Allah standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth), supplicating; 

("Our Lord! You have not created this without purpose,'') You did not create all this in jest and play. Rather, You created it in truth, so that You recompense those who do evil in kind, and reward those who do righteous deeds with what is better.

The faithful believers praise Allah and deny that He does anything in jest and without purpose, saying, ("glory to You,''), for You would never create anything without purpose, ("Give us salvation from the torment of the Fire.''), meaning, "O You Who created the creation in truth and justice, Who is far from any shortcomings, or doing things without purpose or with jest, save us from the torment of the Fire with Your power and strength. Direct us to perform the deeds that make You pleased with us. Guide us to righteous work from which You admit us into the delightful Paradise, and save us from Your painful torment.''

Yusuf Ali  Explanation: 

That is, in all postures, which again is symbolical of all circumstances, personal, social, economic, historical and other.

It is the thought of Salvation that connects all these glories with man. Otherwise man would be a miserable, contemptible creature in these beauties and wonders of Nature. With his high destiny of Salvation he can be lifted even higher than these glories!

Javed Ahmad Ghamidi Explanation:

 It is evident from this that men of vision and intellect are those who, while reflecting on this world, are led to keep God and the Hereafter in remembrance and under reflection. It is further evident from this that remembering God is required at all times and just as this remembrance, reflection and deliberation are also required because through reflection does one have conviction of the Hereafter. In its absence, remembering God becomes a mere exercise of the tongue; it has no status beyond this.

Qur'an Wiki:

It is a moment of worship, which means that it is a moment of establishing a relationship and receiving a message. It is no wonder, then, that the mere reflection on the creation of the heavens and the earth and the succession of day and night is enough to reveal the truth about them and the fact that nothing of this has been created in vain. The immediate result of this attitude is embodied in these words: “’Our Lord, You have not created all this in vain. Limitless are You in Your glory.’”

This is immediately followed by a psychological response to the inspiration of the universe: “Guard us, then, against the torment of the fire. Our Lord, him whom You shall commit to the fire"

What is the nature of the emotional relationship between recognising the truth behind the creation of the heavens and the earth and the succession of day and night and the fear of being thrown into hell? Recognition of this truth means to those endowed with understanding and insight that it is all made according to an elaborate plan and for a definite purpose, and that truth and justice will be maintained beyond man’s life on this planet. This inevitably means that whatever people do will be taken into account and that rewards will be administered. This leads to the conclusion that there is another life where the truth will be established and where justice will be done.

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

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

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

Photo | References: | 1 | 2 | 3 | 4 | 5 | 6 |

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

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

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

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

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

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

Follow @IslamUltimate

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

Read More

Allah provides sustenance from whence one never even imagined

In our series of posts on Selected Verses from Qur'an, today we share the third ayat/verse of  Surah 65. At-Talaq (Divorce) which is about provision of sustenance to every man. This verse is also specially for the benefit of woman who have been divorced and shows how Allah commands men to ensure that a divorced woman does not go empty handed out of his house and has something to start her life afresh. This verse thus is an eye opener for all those non Muslims who make lot of hue and cry that Islam suppresses rights of women. This verse was revealed more than 1400 years ago when there was no concept of giving money or sustenance allowance to Muslim women and even in the West the giving of property came sometime  very late in the history, perhaps after 15th century, almost eight centuries later than Islamic laws. In fact this chapter Surah 65. At-Talaq (Divorce) lays down detailed modalities as to how divorce is pronounced and how rights of divorced woman are to be protected.

Talking in general terms, I am witness to Allah's commandment of "Provision of sustenance from whence never ever imagines" and at many critical junctures of my life when I needed support, the Divine help came from sources I had never imagined. So make charities and help others as much as you can for your selfless gestures will aid you at times when you least expected help from any corner.

Now coming over to the 3rd verse of Surah 65. At-Talaq. The following verse should be read in conjunction with the first two verses of the Surah 65. At-Talaq, in which it is emphasized that when one divorces his wife, he must provide here means of sustenance on her departure from his house even if he very poor for he should not worry by  sharing from his paltry resources how he would sustain himself after parting with his small wealth or resources for Allah promises him sustenance whence he never ever imagined.

The third verse reconnects from the last part of the verse 2: "Allah will find a way out for him who fears Allah":

The context itself shows that here “fearing Allah in whatever one does” means to pronounce divorce in accordance with the approved method taught by the Sunnah, to reckon the waiting-period accurately, to avoid turning the wife out of the house, to take the wife back if one decides to keep her at the expiry of the waiting-period with the intention of keeping her equitably and to send her away in a fair manner if one decides to part with her, and to call two just men to witness the divorce, reconciliation or separation, as the case may be. In respect of this, Allah says that whoever acts in fear of Him, He will open for him a way out of the difficulties. This automatically gives the meaning that whoever does not fear Allah in these matters, will create for himself such complications and difficulties from which he will find no way out.

A study of these words clearly shows that the view of those who hold that the irregular (bidi) form of divorce does not take place at all and of those who regard a triple divorce pronounced at once or during the same period of purity as a single divorce, is not correct. For if an irregular form of divorce does not take place at all, it does not create any complication from which one may have to find a way out; and if only a single divorce takes place when one has pronounced three divorces at once, then also there arises no need for a person to seek a way out of a difficulty or complication.

Now from here we commence with explanation of the third verse:

وَّيَرۡزُقۡهُ مِنۡ حَيۡثُ لَا يَحۡتَسِبُ​ ؕ وَمَنۡ يَّتَوَكَّلۡ عَلَى اللّٰهِ فَهُوَ حَسۡبُهٗ ؕ اِنَّ اللّٰهَ بَالِغُ اَمۡرِهٖ​ ؕ قَدۡ جَعَلَ اللّٰهُ لِكُلِّ شَىۡءٍ قَدۡرًا‏ 

(65:3) 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.

" and will provide him sustenance from whence he never even imagined " It means: "Keeping the divorced wife in the house during the waiting period, to maintain her and to pay her the dower, or something in addition, at departure certainly burdens a man financially. 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." 

" Whoever puts his trust in Allah, He shall suffice him. Surely Allah brings about what He decrees " That is, there is no power that can prevent Allah's decree from enforcement.

Tafsir Ibn-Kathir: 

Last part of verse 2: (وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً And whosoever has Taqwa of Allah, He will make a way for him to get out.)'' `Ikrimah also commented on the Ayah, "Whoever divorces as Allah commanded him, then Allah will make a way out for him.'' Similar was reported from Ibn `Abbas and Ad-Dahhak.`Abdullah bin Mas`ud and Masruq commented on the Ayah, "It pertains to when one knows that if Allah wills He gives, and if He wills He deprives, (from where he never could imagine.) from resources he did not anticipate''

Verse 3: (وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ And He will provide him from where he never could imagine) from where he never thought of or anticipated.'' 

Allah said, ( وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ (And whosoever puts his trust in Allah, then He will suffice him.) 

Imam Ahmad recorded that Ibn `Abbas said that he rode the Prophet's camel while sitting behind the Prophet , and the Messenger of Allah said to him:

(O boy! I will teach you words ﴿so learn them﴾. Be mindful of Allah and He will protect you, be mindful of Allah and He will be on your side. If you ask, ask Allah, and if you seek help, seek it from Allah. Know that if the Ummah gather their strength to bring you benefit, they will never bring you benefit, except that which Allah has decreed for you. Know that if they gather their strength to harm you, they will never harm you, except with that which Allah has decreed against you. The pens have been raised and the pages are dry.) At-Tirmidhi collected this Hadith and said: "Hasan Sahih.'' Allah's statement,

( إِنَّ اللَّهَ بَـلِغُ أَمْرِهِ Verily, Allah will accomplish his purpose.) meaning, Allah will execute His decisions and judgement that He made for him, in whatever way He wills and chooses,

( قَدْ جَعَلَ اللَّهُ لِكُلِّ شَىْءٍ قَدْراً Indeed Allah has set a measure for all things.) This is like His saying: ( وَكُلُّ شَىْءٍ عِندَهُ بِمِقْدَارٍ (Everything with Him is in (due) proportion.) (13:8) 

Muhammad Asad Explanation:

Lit., "whence he does not expect". It is to be noted that the relative pronoun man ("whoever" or "everyone who") - although grammatically requiring the use of the masculine gender in the verbs or pronouns to which it relates - applies to persons of either sex, as is evidenced by innumerable passages in the Qur'an: hence, the present passage, too, including the sentence that follows, must be understood as relating to the women as well as to the men in question.

Javed Ahmad Ghamidi Explanation:

This is said because a person after divorcing his wife should not turn her out thinking that he will now merely provide for her for free.  Thus the time of God’s help is fixed. Imām Amīn Aḥsan Iṣlāḥī writes:

… If there is a delay in it, then this is only because He wants to try people whether they show patience or not. A person should rest assured that God will fulfil all His promises. If there is delay in this, then it is only as much as is necessary to try his patience, and this trial is for a person’s own well-being. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 8, 440)

Qur'an Wiki:

Again, wicked scheming has wide scope and can take different routes in this relationship. Indeed, trying to avoid wicked scheming by one party may make the other resort to wicked scheming of their own. This statement impresses on people that they should not attempt anything of the sort. Rather, they should place their trust in God; this is sufficient for anyone. God always accomplishes what He wants. Whatever He has willed has already taken place. Therefore, to rely on Him is to rely on the One who is able, powerful and always brings about the results He seeks. It should be noted that this statement is general and aims to instil into people the right concept with regard to God's will and power. Including it here with the rulings on divorce suggests that it has important significance and effect in this very crucial social matter.

Everything is given its due measure, accomplished at the place, time and with the circumstances set for it. Hence, it is the result of its particular causes and produces its own results. Nothing is the result of blind coincidence, either within man and his life or in the universe at large. This is an important aspect of the Islamic concept.' Yet mentioning it here relates it to the rulings God has given concerning divorce, its timing, waiting period and witnesses.

All these rulings are thus given an extra aspect of being part of God's overall law and give us the feeling that the serious view Islam takes of divorce is part of the seriousness of the system God has established for the universe.

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

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

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

Photo | References: | 1 | 2 | 3 | 4 | 5 | 

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

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

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

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

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

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

Follow @IslamUltimate

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

Read More

How to differentiate between Islamic and Non Islamic Activities

There is extremely fast developing polarization in the world in every sphere of our lives. And religions are no exception. The interpretation of religious matters and redefine these  according to one's own perceptions is on the rise. And Islam is no exception. Over a period of time many innovations and non Islamic interjections have been added to Islam, which seemingly seem convincing, yet when given a deeper thought, one finds these instead of add positivity to religious understanding lead to negativity and misunderstanding in religious understanding and followship.

This all is happening because we have forgotten the clear instructions and guidelines. The Prophet ﷺ mindful of the fact that by and by believers would interject customs and traditions of pre Islamic days and would get the religion tainted. We must remember that our culture may differ but Qur'an and sunnah remains unchanged throughout the world. For the sake of our values and culture, we cannot and should not redefine Islam.

Therefore he ﷺ stressed the believers to cling fast to Qur'an and his Sunnah so that Believers do not get astray. But we are doing exactly the opposite. Some scholars are in the forefronts to misinterpret Qur'an, sunnah and Hadiths of the Prophet ﷺ and making their own clans and fellowship. Other than many authentic hadiths, there are a large number of hadiths which have weak connectivity links, yet some scholars twist the sayings of Prophet ﷺ and mislead people.

So what should be the criterions to differentiate between Islamic and Non Islamic activities?

Please watch the video below on the issue by Wahiduddin Khan, a sane voice who stresses on the need of correct interpretation of Qur'an and Sunnah in order to seek correct guidance and application:

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

Disclaimer: The views expressed in the video above are that of the concerned scholar . We have shared these view as added information in better understanding of Islam. The reader may or may not agree with the view owing to their own perception. If any one differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

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

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