Monthly Archives: May 2025

Islamic knowledge

On topic of Jesus,Eisa alaisalam PBUH

Please open the link to listen the recitation and translation : https://surahquran.com/sorah-english-19.html

Quranic perspectives

Podcast..

https://notebooklm.google.com/notebook/c18e7e22-5a10-4693-8fc9-630e15f510c4/audio

By Deepseek

Certainly! Here is the translation and explanation of Quran 19:88-92 from Tafheem-ul-Quran by Syed Abul Ala Maududi:

Translation (19:88-92):

88. And they say: “The Most Merciful has taken [for Himself] a son.”
89. You have indeed advanced something hideous!
90. The heavens are about to burst, the earth to split asunder, and the mountains to crumble to pieces
91. Because they ascribe a son to the Most Merciful,
92. When it is not appropriate for the Most Merciful that He should take a son.

Explanation (Tafheem-ul-Quran):

  1. Verse 88:
  • The polytheists of Arabia and the People of the Book (Jews and Christians) falsely claimed that Allah had a son (e.g., Christians called Jesus the “Son of God,” while some pagans considered angels as Allah’s daughters).
  • This statement is a grave lie against Allah’s majesty.
  1. Verse 89:
  • Allah condemns this claim as monstrous and outrageous because attributing offspring to Allah contradicts His absolute Oneness (Tawheed) and perfection.
  1. Verses 90-91:
  • The claim is so severe that it would cause the heavens, earth, and mountains—symbols of stability—to nearly collapse in outrage at such blasphemy.
  • This hyperbolic imagery emphasizes the gravity of shirk (associating partners with Allah).
  1. Verse 92:
  • Allah declares it entirely unbecoming of His majesty to have a son. He is self-sufficient (As-Samad), needing no offspring, and far above human-like attributes.

Key Takeaways:

  • The verses refute the idea of divine sonship (whether applied to Jesus, angels, or others).
  • They highlight Allah’s absolute uniqueness and the absurdity of humanizing Him.
  • The dramatic imagery (heavens tearing apart) underscores how serious shirk is in Islam.
  • Xxxxxxxxx

By Grok

Tafseer from Tafheem-ul-Quran, as sourced from islamicstudies.info:

Translation (Tafheem-ul-Quran):
(19:88) They claim: “The Most Compassionate Lord has taken a son to Himself.”
(19:89) Surely you have made a monstrous statement.
(19:90) The heavens might well-nigh burst thereat, and the earth break asunder, and the mountains fall down in pieces,
(19:91) at their ascribing a son to the Most Compassionate Lord.
(19:92) It does not befit the Most Compassionate Lord that He should take a son.

Tafseer (Explanation) from Tafheem-ul-Quran:
According to Maududi’s commentary, these verses strongly refute the claim made by some groups, particularly certain Christians and polytheists, that God has taken a son. The assertion is described as a “monstrous statement” (shay’an iddan) because it contradicts the fundamental Islamic principle of Tawhid (the oneness of God). The Tafseer explains:

  • Verse 88-89: The claim that “The Most Compassionate has taken a son” is not only false but also an outrageous and grave accusation. It is described as an enormity because it attributes to God a human-like quality, which is incompatible with His transcendence and absolute unity. This statement is seen as an affront to the divine nature of Allah, who is free from all imperfections and dependencies.
  • Verse 90: The imagery of the heavens nearly bursting, the earth splitting, and the mountains collapsing illustrates the cosmic outrage at such a claim. This hyperbolic language emphasizes the severity of the falsehood, suggesting that the very order of the universe is disrupted by the attribution of a son to God. It underscores the gravity of associating partners or progeny with Allah, which is considered a form of shirk (polytheism).
  • Verse 91-92: These verses clarify that attributing a son to God is inappropriate and unbecoming of His majesty. The term “Most Compassionate” (Ar-Rahman) highlights God’s boundless mercy and self-sufficiency, making it illogical and unfitting for Him to need or take a son. The Tafseer notes that this belief stems from a misunderstanding of God’s nature, as human concepts of fatherhood and sonship cannot apply to the Creator, who is eternal and beyond human limitations.

Maududi further explains that this passage is directed at refuting specific theological claims, such as those held by Christians who believe in Jesus as the “Son of God” or by Arab polytheists who attributed offspring to God (e.g., angels as daughters). The verses affirm that Allah is unique, without partners or progeny, and such claims are a distortion of His divine attributes.

This Tafseer underscores the Quranic emphasis on God’s absolute oneness and the rejection of any anthropomorphic or associative beliefs about Him. For further details, you can refer to the full text of Tafheem-ul-Quran on islamicstudies.info.

Islamic knowledge

Arrogance of human beings

https://notebooklm.google.com/notebook/aec91f8e-f3e6-4f15-a975-e63d4bf091d3/audio

أَوَلَمْ يَرَ الْإِنسَانُ أَنَّا خَلَقْنَاهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ [Yaseen : 77]

(36:77) Does man not see that We created him of a sperm drop, and lo! he is flagrantly contentious? 

Here the disbelievers’ question cited in verse 48 above, is being answered by reason and argument. The question, “When will the threat of Resurrection be carried out?” had not been asked with a view to find out the exact date of the coming of the Hereafter. But they asked it because they thought it was impossible, rather irrational, that human beings would be raised back to life after death. That is why, in reply to their question, arguments are being given for the possibility of the Hereafter. 
According to the traditions related by Ibn ‘Abbas, Qatadah and Said bin Jubair, one of the chiefs of Makkah, on this occasion, came up with a rotten bone of a dead person, from the graveyard. He broke and crushed it into pieces before the Holy Prophet and acattering its particles in the air, said.-“O Muhammad, you say that the dead will be raised back to life. Tell us who will give life to these decayed and rotten bones?“The answer was given immediately in the form of these verses. 
That is, “We caused the sperm-drop which contained nothing but the basic germ of life to develop to an extent that it started moving and eating like the animals. Furthermore, it has developed such powers of intellect and reasoning and disputation and speech, which arc not possessed by any animal; so mu ch so that now he dares stand up as an adversary before his Creator 

By Grk

Quranic Verse 36:77 (Surah Ya-Sin)
The verse, as translated in Tafheem-ul-Qur’an by Maulana Maududi, is:
“Does not man see that We have created him from a drop of sperm? Yet behold! he (stands forth) as an open adversary.”

Translation Breakdown:

  • “Does not man see”: This is a rhetorical question addressing humanity, urging reflection on their own creation and existence.
  • “We have created him from a drop of sperm”: Refers to the humble biological origin of every human, starting as a tiny drop of fluid (semen).
  • “Yet behold! he (stands forth) as an open adversary”: Despite this insignificant beginning, humans often become arrogant, rebellious, or defiant toward their Creator, openly opposing divine guidance.

Explanation from Tafheem-ul-Qur’an:

Maulana Maududi, in his commentary (Tafheem-ul-Qur’an), provides the following insights:

  1. Context: This verse is part of Surah Ya-Sin, often called the “heart of the Qur’an,” which emphasizes themes of monotheism, resurrection, and accountability. It addresses those who deny the resurrection or reject divine signs.
  2. Human Origin and Reflection: The verse reminds humans of their humble beginnings—a mere drop of sperm, which is insignificant in its initial form. This should inspire humility and gratitude toward Allah, who transforms this drop into a complex, intelligent being.
  3. Human Arrogance: The phrase “open adversary” (khasim mubin) highlights the irony of human behavior. Despite their lowly origin, some people challenge Allah’s authority, reject His signs, or deny the possibility of resurrection. This defiance stems from pride or ignorance.
  4. Rhetorical Challenge: The verse challenges humanity to reflect on their creation. If Allah can create a human from something as simple as a sperm drop, is it not logical that He can resurrect them after death? This argument counters skepticism about the afterlife.
  5. Broader Message: Maududi emphasizes that this verse is a call to self-awareness and submission to Allah. It critiques those who, despite witnessing the miracle of their own creation, remain ungrateful or rebellious.

Key Themes:

  • Humility: Humans should recognize their modest origins and avoid arrogance.
  • Divine Power: Allah’s ability to create life from a sperm drop underscores His limitless power, including the ability to resurrect.
  • Accountability: The verse indirectly warns that those who oppose Allah will face consequences for Sign up to Premium to read the full content.

By dpsk

The verse Quran 36:77 from Tafheem ul-Quran (a well-known exegesis by Sayyid Abul Ala Maududi) is part of Surah Ya-Sin, which addresses themes of creation, resurrection, and human accountability. Below is the translation and explanation of the verse:

Translation of Verse 36:77

Arabic:
أَوَلَمْ يَرَ الْإِنْسَانُ أَنَّا خَلَقْنَاهُ مِنْ نُطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُبِينٌ

English Rendition (Tafheem ul-Quran):
“Does man not see that We created him from a sperm-drop, and lo! he is flagrantly contentious?”

Explanation (Tafsir)

  1. Context:
    This verse responds to disbelievers who mocked the concept of resurrection, arguing that decomposed bones could never be restored to life. It challenges humans to reflect on their own creation as proof of Allah’s power to resurrect .
  2. Key Themes:
  • Origin of Humanity: Humans are reminded of their humble beginnings as a nutfah (sperm-drop), emphasizing Allah’s ability to create complex life from insignificance .
  • Human Arrogance: Despite this, humans become “clear adversaries” (khaseemun mubeen), disputing Allah’s signs and denying resurrection .
  1. Commentary (Tafheem ul-Quran):
  • The verse critiques human ingratitude. A mere drop of semen, devoid of power or consciousness, is transformed by Allah into a rational being capable of argumentation—yet this same being denies its Creator .
  • It parallels the disbelief of the Quraysh, who, like the man scattering bones in ’s anecdote, demanded physical proof of resurrection while ignoring the miracle of their own existence.
  1. Linguistic Nuances:
  • “Khaseemun mubeen” (flagrantly contentious) implies open hostility or stubborn opposition to divine truth .
  • The rhetorical question (“Does man not see?”) underscores the irony of human denial despite evident signs .

Related Lessons:

  • Power of Creation: If Allah can create life from nothing, resurrecting decayed bones is equally feasible .
  • Accountability: The verse warns that human arrogance will be addressed on the Day of Judgment, as elaborated in subsequent verses (e.g., 36:78–79) .

For further study, refer to Tafheem ul-Quran’s full commentary on Surah Ya-Sin .

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Life after death

Inevitability of the Day of Judgment, using natural phenomena

Chapter Al Mursalat

Introduction compiled by Grk 

Link To listen and read translation.. https://surahquran.com/sorah-english-77.html

*Theme and Subject Matter*: The Surah deals with two main themes: the proof of the Hereafter and the establishment of the truth of the Quranic message. It begins by presenting oaths by various natural phenomena—interpreted by many commentators as referring to winds, though some suggest angels or other entities—to affirm the certainty of the Day of Resurrection. These oaths serve as arguments for the possibility, necessity, and inevitability of the Hereafter, addressing human doubts about whether such an event is possible or needed. The Surah describes the catastrophic events of the Day of Judgment, emphasizing the consequences for those who deny the truth. It repeatedly challenges the deniers with the refrain, “Woe on that Day to the deniers,” highlighting their rejection of divine signs. The Surah also underscores Allah’s power in creation, from the formation of humans to the provision of sustenance, as evidence of His ability to resurrect.

Finally, it contrasts the fate of the righteous, who will be rewarded with paradise, with that of the wicked, who will face punishment in Hell. The Surah concludes by questioning the deniers’ rejection of the clear truth presented in the Quran.[](https://www.islamicstudies.info/tafheem.php?sura=77)%5B%5D(https://www.islamicstudies.info/tafheem.php?sura=77&verse=1&to=50)

Xxxx 

Compiled By dpsk 

—

### **Introduction to Surah Al-Mursalat**   

 

**Key Themes & Subject Matter:**  

1. **Affirmation of Resurrection & Hereafter**: The surah emphasizes the inevitability of the Day of Judgment, using natural phenomena (like winds and creation) as signs of Allah’s power to resurrect .  

2. **Warning to Disbelievers**: It repeatedly condemns those who deny the truth, with the refrain **”Woe that Day to the deniers!”** appearing **10 times** .  

3. **Divine Power & Creation**: Highlights Allah’s wisdom in creating humans, the earth, and mountains, arguing that the same power will bring about the Hereafter .  

4. **Punishment of Past Nations**: References the destruction of earlier communities as a lesson for those rejecting the message .  

—

– It critiques the disbelievers’ demand for immediate punishment, reminding them that the Day of Judgment is fixed by Allah’s wisdom.  

– The English translation of *Tafheem-ul-Quran* (Volume 13) covers this surah in detail, including its tafsir .  

Islamic knowledge

Chapter Al Ala

Please open the link to listen to recitation with translation: https://youtu.be/67gs-vCBaYI?si=db_I3DOCKZQoRyC6

Translation and Summary of Surah Al-A’la (Chapter 87) from Tafheem-ul-Quran

  1. Glorify the name of your Lord, the Most High,
  2. Who created and proportioned,
  3. And Who destined and guided,
  4. And Who brings forth the green pasture,
  5. Then makes it blackened stubble.
  6. We will make you recite, so you will not forget,
  7. Except what Allah wills; indeed, He knows what is declared and what is hidden.
  8. And We will ease you toward ease.
  9. So remind, if the reminder should benefit;
  10. He who fears [Allah] will be reminded.
  11. But the wretched one will avoid it,
  12. Who will burn in the greatest Fire,
  13. Wherein he will neither die nor live.
  14. He has certainly succeeded who purifies himself,
  15. And remembers the name of his Lord and prays.
  16. But you prefer the worldly life,
  17. While the Hereafter is better and more enduring.
  18. Indeed, this is in the former scriptures,
  19. The scriptures of Abraham and Moses.

Summary (Based on Tafheem-ul-Quran Explanation):

Surah Al-A’la, revealed in Makkah, is a concise yet profound chapter emphasizing Allah’s supreme power, guidance, and the human responsibility to heed divine reminders. The surah opens with a command to glorify Allah, the Most High, who is the Creator, Shaper, and Guide of all existence (verses 1-3). It highlights Allah’s ability to bring forth life (green pastures) and reduce it to decay, illustrating His control over creation (verses 4-5).

The surah then addresses the Prophet Muhammad (peace be upon him), assuring him that Allah will enable him to recite and retain the Quran, except what Allah wills, as He knows both the apparent and the hidden (verses 6-7). The Prophet is promised ease in his mission and encouraged to remind people of Allah’s message, which will benefit those who fear Him (verses 8-10). However, the wretched, who reject the reminder, will face the torment of Hell, where they will neither die nor live (verses 11-13).

The surah contrasts two paths: success lies in purifying oneself, remembering Allah, and praying, while failure comes from preferring the fleeting worldly life over the eternal Hereafter (verses 14-17). It concludes by affirming the universality of this message, noting its presence in earlier scriptures of Abraham and Moses (verses 18-19).

Key Themes:

  • Divine Power and Creation: Allah’s ability to create, proportion, guide, and control life and death.
  • Prophetic Mission: Assurance to the Prophet of divine support in conveying the Quran.
  • Human Responsibility: The choice between heeding Allah’s reminder for success or rejecting it for ruin.
  • Eternal Perspective: The Hereafter’s superiority over the temporary worldly life.
  • Continuity of Revelation: The message aligns with earlier divine scriptures.

A reminder of our humble creation from a drop of semen

Chapter Al Tariq

from holy Quran

The surah calls humanity to reflect on their creation, recognize Allah’s power, and prepare for the Day of Judgment.

Translation of Surah Al-Tariq (Chapter 86)

  1. By the sky and the night visitor,
  2. And what can make you know what the night visitor is?
  3. It is the piercing star,
  4. There is no soul but that it has over it a protector.
  5. So let man observe from what he was created.
  6. He was created from a fluid, ejected,
  7. Emerging from between the backbone and the ribs.
  8. Indeed, He [Allah] is Able to return him [to life].
  9. On the Day when secrets will be put on trial,
  10. Then he will have no power or any helper.
  11. By the sky which returns [rain],
  12. And [by] the earth which splits [with sprouts],
  13. Indeed, it [the Qur’an] is a decisive statement,
  14. And it is not amusement.
  15. Indeed, they are planning a plan,
  16. But I am planning a plan.
  17. So allow time for the disbelievers. Leave them awhile.

Summary from Tafheem-ul-Qur’an (by Maulana Maududi)

Context and Theme:
This chapter/ surah, emphasizing the power of Allah, the reality of human creation, and the inevitability of the Day of Judgment. It serves as a reminder to humanity of their origin, accountability, and the truth of the Qur’an, while warning disbelievers of their futile plans against Allah’s will.

Key Points from Tafheem-ul-Qur’an:

  1. Oaths and Their Significance (Verses 1-3):
    The surah begins with an oath by the sky and the “night visitor” (interpreted as a bright, piercing star). The star symbolizes light penetrating darkness, signifying divine guidance and the Qur’an’s role in illuminating hearts. The oath draws attention to the grandeur of Allah’s creation and His watchfulness.
  2. Divine Surveillance (Verse 4):
    Every soul has a guardian angel appointed by Allah, recording its deeds. This underscores human accountability and Allah’s omniscience, refuting the notion that actions go unnoticed.
  3. Human Creation (Verses 5-7):
    Man is urged to reflect on his humble origin—created from a mere drop of fluid emanating from between the backbone and ribs. This highlights Allah’s creative power and man’s dependence on Him, humbling human arrogance.
  4. Resurrection and Judgment (Verses 8-10):
    Allah, who created man from nothing, is fully capable of resurrecting him. On the Day of Judgment, hidden secrets will be exposed, and man will stand powerless, without allies, facing divine justice.
  5. Oaths of Natural Phenomena (Verses 11-12):
    The sky, with its cycle of rain, and the earth, which splits to produce vegetation, testify to Allah’s power and the truth of resurrection. These natural processes mirror the cycle of life, death, and revival.
  6. The Qur’an’s Authority (Verses 13-14):
    The Qur’an is described as a decisive word, not a source of entertainment. Its purpose is to guide, warn, and establish truth, demanding serious attention.
  7. Plots of Disbelievers vs. Allah’s Plan (Verses 15-17):
    Disbelievers scheme to undermine the truth, but Allah’s plan is supreme and unassailable. The surah advises patience, giving respite to disbelievers, as their efforts will ultimately fail.

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Prophet Musa AS who confronted tyrant of his time

Prophet Musa was asked by GOD to go on mission to face the tyrant pharaoh of his time with divine miracles, support for the endovour

Translation of Surah Taha (20:25-54)

25. [Moses] said: “My Lord! Open for me my chest (grant me self-confidence, courage, and contentment).”

26. “And ease my task for me;”

27. “And loosen the knot from my tongue,”

28. “That they may understand my speech.”

29. “And appoint for me a helper from my family,”

30. “Aaron, my brother;”

31. “Increase my strength with him,”

32. “And let him share my task,”

33. “That we may glorify You much,”

34. “And remember You much,”

35. “Indeed, You are ever seeing of us.”

36. [Allah] said: “You have been granted your request, O Moses.”

37. “And indeed, We conferred a favor on you another time [before],”

38. “When We inspired your mother with that which was inspired,”

39. “Saying: ‘Place him in a chest and cast it into the river, and the river will cast it onto the bank; there an enemy to Me and an enemy to him will take him.’ And I cast upon you love from Me that you may be brought up under My eye.”

40. “When your sister went and said: ‘Shall I direct you to someone who will take care of him?’ So We restored you to your mother that her eye might be cooled and she would not grieve. And you killed a man, but We saved you from distress, and We tried you with various trials. Then you stayed a number of years with the people of Midian. Then you came [here] according to a decree, O Moses.”

41. “And I have chosen you for Myself.”

42. “Go, you and your brother, with My signs, and do not slacken in My remembrance.”

43. “Go, both of you, to Pharaoh, for he has indeed transgressed all bounds;”

44. “But speak to him with gentle speech that perhaps he may be reminded or fear [Allah].”

45. They said: “Our Lord! Indeed, we fear that he may hasten [punishment] against us or that he may transgress.”

46. He said: “Fear not. Indeed, I am with you both; I hear and I see.”

47. “So go to him and say: ‘Indeed, we are messengers of your Lord, so send the Children of Israel with us and do not torment them. We have come to you with a sign from your Lord. And peace be upon him who follows the guidance.”

48. “Indeed, it has been revealed to us that the punishment will be upon whoever denies and turns away.’”

49. [Pharaoh] said: “Who then is the Lord of you two, O Moses?”

50. He said: “Our Lord is He who gave each thing its form and then guided [it].”

51. [Pharaoh] said: “Then what is the case of the former generations?”

52. He said: “The knowledge thereof is with my Lord in a record. My Lord neither errs nor forgets.”

53. [He is the One] who has made for you the earth as a cradle and threaded for you therein pathways and sent down water from the sky, and We brought forth thereby pairs of various plants—

54. Eat and pasture your cattle. Indeed, in this are signs for those of understanding.

Tafsir (Commentary) from Tafheem-ul-Quran

Verses 25-28: Moses’ Prayer for Courage, Ease, and Eloquence

  • Verse 25: Moses prays, “Open for me my chest,” meaning to fill his heart with courage and confidence to fulfill the great mission of prophethood. He recognized the immense responsibility of confronting Pharaoh, a powerful tyrant. This prayer reflects his humility and reliance on Allah.
  • Verse 26: “Ease my task for me” is a request for Allah to make his mission manageable, acknowledging the trials and opposition he would face.
  • Verses 27-28: Moses asks for the “knot” in his tongue to be loosened, referring to a speech impediment. The Quran confirms he was not initially fluent, and Pharaoh later taunted him for this (Surah Az-Zukhruf, 43:52). Moses sought clarity in speech to effectively convey Allah’s message to Pharaoh and his courtiers. Maududi refutes the Talmudic story that Moses burnt his tongue as a child, calling it absurd, and emphasizes that Allah would not appoint a stammerer as a messenger. Later, Moses’ speech became eloquent, as evidenced by his speeches in the Quran and Bible.

Verses 29-35: Request for Aaron’s Assistance

  • Moses requests Aaron, his older brother (by three years, per Exodus 7:7), as a helper to strengthen and share his mission. He notes Aaron’s fluency (Surah Al-Qasas, 28:34), which would complement his own efforts. The purpose is to glorify and remember Allah abundantly, showing their devotion. Maududi highlights that Moses’ request reflects his understanding of the mission’s magnitude and his need for support. Allah’s response, “You are ever seeing of us,” underscores divine oversight and care.

Verse 36: Allah Grants Moses’ Request

  • Allah accepts Moses’ prayers, granting courage, ease, eloquence, and Aaron’s assistance. This immediate divine response reassures Moses of Allah’s support.

Verses 37-41: Allah Reminds Moses of Past Favors

  • Allah recounts favors bestowed on Moses since birth to emphasize divine care:
  • Verses 37-39: Allah inspired Moses’ mother to place him in a chest and cast it into the river, ensuring his safety. Pharaoh, an enemy to both Allah and Moses, took him in, but Allah cast love upon Moses, ensuring he was raised under divine protection.
  • Verse 40: Moses’ sister facilitated his return to his mother, sparing her grief. Later, Moses unintentionally killed a man but was saved from distress. He spent years in Midian, facing various trials, before returning as per Allah’s decree.
  • Verse 41: Allah declares, “I have chosen you for Myself,” signifying Moses’ selection as a prophet, prepared through divine providence.

Verses 42-44: Mission to Confront Pharaoh

  • Allah commands Moses and Aaron to go to Pharaoh with His signs, urging them to remain steadfast in remembering Allah. They are instructed to speak gently to Pharaoh, despite his tyranny, in hopes he might heed or fear Allah. Maududi notes this reflects the prophetic approach of combining firmness with compassion.

Verses 45-46: Moses and Aaron’s Fear and Allah’s Reassurance

  • Moses and Aaron express fear of Pharaoh’s potential aggression or transgression. Allah reassures them, “I am with you both; I hear and I see,” guaranteeing divine protection and support. This strengthens their resolve to confront Pharaoh.

Verses 47-48: Message to Pharaoh

  • Moses and Aaron are to declare their prophethood, demand the release of the Children of Israel, and warn Pharaoh of punishment for denial. The phrase “peace be upon him who follows the guidance” emphasizes the universal offer of salvation to those who accept the truth.

Verses 49-52: Dialogue with Pharaoh

  • Verse 49: Pharaoh questions, “Who is the Lord of you two?” challenging their authority.
  • Verse 50: Moses responds that their Lord is the Creator who gave everything its form and guidance, a concise yet profound statement of tawhid (monotheism).
  • Verse 51: Pharaoh asks about the fate of past generations, likely to mock or test Moses.
  • Verse 52: Moses replies that such knowledge is with Allah, recorded perfectly, as Allah neither errs nor forgets. This underscores divine omniscience and justice.

Verses 53-54: Allah’s Signs in Creation

  • These verses are an addition by Allah to Moses’ response, serving as an admonition. They describe Allah’s creation: the earth as a cradle, pathways for travel, rain from the sky, and diverse plants for sustenance. These are signs for those with understanding, urging reflection on Allah’s power and provision. Maududi notes that such divine insertions in the Quran connect to the broader context of the speaker’s message, here reinforcing Moses’ call to recognize Allah’s sovereignty.

Notes on Maududi’s Approach

Maududi’s tafsir in Tafheem-ul-Quran emphasizes the historical and spiritual context of these verses, highlighting Moses’ humility, divine favor, and the universal relevance of the message. He contrasts the Quran’s dignified portrayal of prophets with the Bible and Talmud, which depict Moses as reluctant or argumentative. Maududi also addresses contemporary issues, making the tafsir relevant to modern readers by connecting Quranic guidance to personal and societal challenges.

If you need further details or specific aspects of the tafsir expanded, let me know!

Quranic guidance for Greed, Uncategorized

Al Takasur

Translation and Explanation of Surah Al-Takathur (Chapter 102) from Tafheem-ul-Quran

Translation of Surah Al-Takathur

  1. The mutual rivalry (for piling up worldly things) diverts you,
  2. Until you visit the graves.
  3. Nay! You shall soon know,
  4. Again, Nay! You shall soon know.
  5. Nay! If you knew with a sure knowledge,
  6. You shall certainly see the Hellfire.
  7. Then, you shall certainly see it with the eye of certainty.
  8. Then, on that Day, you shall surely be questioned about the blessings.

Explanation from Tafheem-ul-Quran

Context and Theme:
Surah Al-Takathur was revealed in the early Makkan period when the Quraysh were engrossed in tribal pride, wealth, and worldly achievements. The surah warns humanity about the futility of competing for material gains at the expense of spiritual purpose. It emphasizes accountability in the hereafter, reminding people that death is inevitable, and they will face judgment for how they used Allah’s blessings.

Verse-by-Verse Explanation:

  1. “The mutual rivalry (for piling up worldly things) diverts you,”
  • Translation Clarification: The word Al-Takathur comes from the root kathara, meaning “to increase” or “to multiply.” It refers to the obsessive competition to amass wealth, status, followers, or worldly possessions.
  • Explanation: Maududi notes that this verse highlights how people are consumed by rivalry in worldly matters—whether it’s wealth, power, lineage, or social prestige. This distraction prevents them from reflecting on their purpose in life and their relationship with Allah. The Quraysh, for example, boasted about their tribal numbers and wealth, but this applies universally to any society driven by materialism.
  1. “Until you visit the graves.”
  • Translation Clarification: The phrase hattā zurtumu al-maqābir implies death, as graves are the ultimate destination of every person. “Visit” is a euphemism for reaching the end of life.
  • Explanation: Maududi explains that this verse serves as a stark reminder of mortality. No matter how much one accumulates, death is inevitable, and worldly pursuits cannot delay it. The verse shocks the reader into realizing that life’s distractions end abruptly at the grave, where only one’s deeds matter.

3–4. “Nay! You shall soon know, Again, Nay! You shall soon know.”

  • Translation Clarification: The repetition of kallā sawfa ta‘lamūn (Nay! You shall soon know) emphasizes a warning and rebuke. Kallā is a term of admonishment, rejecting the heedless attitude.
  • Explanation: Maududi interprets these verses as a double warning. The repetition intensifies the message, indicating that the reality of the hereafter will soon become clear— – either at death or on the Day of Judgment. People will realize the futility of their worldly pursuits, but by then, it will be too late to change. Maududi stresses that this is a call to wake up before it’s too late.
  1. “Nay! If you knew with a sure knowledge,”
  • Translation Clarification: The phrase law kuntum ta‘lamūna ‘ilma al-yaqīn refers to “knowledge of certainty,” meaning absolute, undeniable truth.
  • Explanation: According to Maududi, this verse challenges humanity’s ignorance. If people truly understood the reality of the hereafter with certainty, they would not be so consumed by temporary worldly gains. This “sure knowledge” is the realization of Allah’s power, the certainty of death, and the reality of accountability.
  1. “You shall certainly see the Hellfire.”
  • Translation Clarification: Latara-wunna al-Jaḥīm refers to seeing Hellfire, the consequence of heedlessness.
  • Explanation: Maududi explains that this is a vivid warning that those who ignore the truth will face the reality of Hellfire. Seeing Hellfire implies experiencing its torment unless one repents and corrects their priorities. This verse underscores the Quran’s use of vivid imagery to awaken the conscience.
  1. “Then, you shall certainly see it with the eye of certainty.”
  • Translation Clarification: Thumma latara-wunnahā ‘ayna al-yaqīn refers to seeing Hellfire with absolute certainty, reinforcing the previous verse.
  • Explanation: Maududi notes that this repetition emphasizes inevitability. On the Day of Judgment, there will be no doubt about the consequences of one’s actions. The “eye of certainty” suggests a direct, undeniable experience of the truth, contrasting with the ignorance or denial people exhibit in this life.
  1. “Then, on that Day, you shall surely be questioned about the blessings.”
  • Translation Clarification: Thumma latus’alunna yawma’idhin ‘ani al-na‘īm refers to being questioned about na‘īm (blessings or pleasures) on the Day of Judgment.
  • Explanation: Maududi elaborates that na‘īm encompasses all blessings—wealth, health, time, knowledge, and opportunities—given by Allah. People will be asked how they used these gifts. Did they show gratitude through obedience to Allah, or did they squander them in pursuit of fleeting pleasures? This verse underscores accountability and gratitude (shukr) as central Islamic principles.

Key Themes and Lessons:

  • Distraction of Materialism: The surah critiques the human tendency to prioritize worldly competition over spiritual growth, a timeless message relevant to modern consumerist societies.
  • Reality of Death: By reminding people of the grave, it urges reflection on life’s purpose before it’s too late.
  • Accountability: Every blessing is a trust (amanah) from Allah, and humans will be questioned about their use.
  • Urgency of Repentance: The repeated warnings (kallā sawfa ta‘lamūn) call for immediate self-correction and alignment with divine guidance.

Application in Daily Life:
Maududi emphasizes that Surah Al-Takathur is a wake-up call to prioritize faith, gratitude, and preparation for the hereafter. Muslims should:

  • Reflect on their goals and ensure they align with pleasing Allah.
  • Practice gratitude by using blessings (time, wealth, health) in ways that benefit others and earn divine reward.
  • Avoid boastfulness and rivalry in worldly matters, focusing instead on humility and good deeds.

Depiction of power of our Creator

People have no grasp of GODs true measure

Audio summary of explanation of the verse by different scholars

https://notebooklm.google.com/notebook/9568d085-a7a9-48fa-a91c-34b9110f8868/audio

‫وَمَا قَدَرُوا۟ ٱللَّهَ حَقَّ قَدۡرِهِۦ وَٱلۡأَرۡضُ جَمِیعࣰا قَبۡضَتُهُۥ یَوۡمَ ٱلۡقِیَـٰمَةِ وَٱلسَّمَـٰوَ ٰ⁠تُ مَطۡوِیَّـٰتُۢ بِیَمِینِهِۦۚ سُبۡحَـٰنَهُۥ وَتَعَـٰلَىٰ عَمَّا یُشۡرِكُونَ﴿ ٦٧ ﴾‬

• Abdul Haleem:

These people have no grasp of God’s true measure. On the Day of Resurrection, the whole earth will be in His grip. The heavens will be rolled up in His right hand- Glory be to Him! He is far above the partners they ascribe to Him!-

• ابوالاعلی مودودی:

اِن لوگوں نے اللہ کی قدر ہی نہ کی جیسا کہ اس کی قدر کرنے کا حق ہے۔ [1] (اس کی قدرتِ کاملہ کا حال تو یہ ہے کہ)قیامت کے روز پُوری زمین اُس کی مٹھی میں ہوگی اور آسمان اس کے دستِ راست میں لپٹے ہوئے ہوں گے۔ [2] پاک اور بالاتر ہے وہ اس شرک سے جو یہ لوگ کرتے ہیں۔ [3]

Az-Zumar, Ayah 67

Proceed to know the the summary of the verse by different scholars

GROK compiled summary from available data

1. Tafsir Ibn Kathir (Imam Ibn Kathir, d. 1373 CE)

Ibn Kathir emphasizes Allah’s infinite greatness and the failure of disbelievers to recognize His true worth. He explains:

  • “They have not appraised Allah with true appraisal”: This refers to the polytheists’ and disbelievers’ lack of understanding of Allah’s majesty and power. They associate partners with Him, underestimating His sovereignty and attributing divine qualities to insignificant beings.
  • “The earth entirely will be [within] His grip”: On the Day of Resurrection, Allah will hold the entire earth in His grasp, demonstrating His absolute control over creation. The imagery of the earth being in His “grip” and the heavens “folded in His right hand” is figurative, illustrating Allah’s limitless power and authority.
  • Hadith Support: Ibn Kathir cites a hadith from Sahih al-Bukhari and Muslim, narrated by Ibn Umar, where the Prophet (ﷺ) recited this verse during a sermon and said: “Allah will grasp the earth with one finger, and the heavens will be in His Right Hand, then He will say, ‘I am the King.’” Another narration from Abu Hurairah states: “Allah will grasp the earth and roll up the heavens in His Right Hand, then He will say: ‘I am the King, where are the kings of the earth?’” These narrations underscore Allah’s dominion over all creation.
  • Rejection of Shirk: The phrase “Exalted is He and high above what they associate with Him” condemns shirk (polytheism), affirming Allah’s transcendence and uniqueness.

2. Tafsir al-Jalalayn (Imam Jalaluddin al-Mahalli and Jalaluddin as-Suyuti, 15th Century)

Tafsir al-Jalalayn provides a concise yet profound explanation:

  • Failure to Esteem Allah: The phrase “They have not appraised Allah with true appraisal” means the disbelievers do not exalt Allah as He deserves, particularly by associating partners with Him, which diminishes His oneness and glory.
  • Cosmic Imagery: The statement that the earth will be in Allah’s “grip” refers to the seven earths being under His complete possession and control on the Day of Resurrection. The heavens being “folded in His right hand” signifies Allah’s ability to gather and manage the vast heavens effortlessly, using His power alone.
  • Exaltation of Allah: The closing words, “Glory be to Him! And exalted be He above what they associate!”, emphasize Allah’s purity and transcendence over the false deities or partners ascribed to Him by polytheists.

3. Tafsir al-Tabari (Imam Muhammad ibn Jarir al-Tabari, d. 923 CE)

Al-Tabari’s tafsir focuses on the verse’s vivid imagery and theological implications:

  • Underestimation of Allah: The disbelievers fail to recognize Allah’s true greatness (“They have not appraised Allah with true appraisal”). Al-Tabari explains that this refers to their ignorance of Allah’s boundless power and their audacity to equate created beings with the Creator through shirk.
  • Figurative Language: The imagery of the earth in Allah’s “grip” and the heavens “folded in His right hand” is metaphorical, illustrating Allah’s absolute dominion. Al-Tabari cites narrations, such as those from Abdullah ibn Umar, where the Prophet (ﷺ) described Allah rolling the heavens and earth like a child rolls a ball, proclaiming His sole kingship.
  • Prophetic Narration: Al-Tabari references traditions from Musnad Ahmad, Bukhari, and Muslim, where the Prophet (ﷺ) explained that Allah will hold the heavens and earths (planets) in His grasp, demonstrating His sovereignty over all worldly rulers and false gods.
  • Rejection of Polytheism: The verse concludes by glorifying Allah and distancing Him from the partners ascribed to Him, reinforcing tawhid (monotheism).

4. Tafsir al-Qurtubi (Imam al-Qurtubi, d. 1273 CE)

Al-Qurtubi’s tafsir delves into the verse’s theological and eschatological dimensions:

  • Human Ignorance: The phrase “They have not appraised Allah with true appraisal” highlights the disbelievers’ failure to comprehend Allah’s infinite power and majesty. Al-Qurtubi notes that this ignorance leads them to worship idols or other beings, which are powerless compared to Allah.
  • Eschatological Power: The imagery of the earth in Allah’s grip and the heavens folded in His right hand signifies Allah’s ability to control the entire universe effortlessly. Al-Qurtubi explains that this is a figurative expression, as Allah is beyond physical attributes, but it conveys His supreme authority over creation.
  • Hadith Context: Like other mufassireen, al-Qurtubi references the hadith where the Prophet (ﷺ) recited this verse and described Allah grasping the earth and heavens, proclaiming, “I am the King.” This emphasizes that all worldly power is insignificant before Allah’s dominion.
  • Tawhid and Transcendence: The verse’s conclusion, “Exalted is He and high above what they associate with Him”, serves as a reminder of Allah’s oneness and His transcendence above all false deities.

5. Tafsir Tafheem-ul-Quran (Maulana Abul Ala Maududi, d. 1979)

Maududi’s tafsir provides a modern yet rooted explanation:

  • Ignorance of Allah’s Glory: The disbelievers’ failure to recognize Allah’s true worth (“They have not appraised Allah with true appraisal”) stems from their lack of reflection on His greatness. Maududi notes that they worship insignificant beings, ignoring the Lord of the Universe.
  • Metaphorical Imagery: The description of the earth in Allah’s grasp and the heavens folded in His right hand is a metaphor to emphasize Allah’s absolute control. Maududi compares this to a person effortlessly holding a small ball or rolling up a handkerchief, illustrating how the vast universe is insignificant before Allah’s power.
  • Prophetic Narration: Maududi cites the same hadith from Bukhari, Muslim, and others, where the Prophet (ﷺ) explained that Allah will hold the heavens and earths, proclaiming His sole kingship and challenging the worldly kings.
  • Condemnation of Shirk: The verse’s final statement glorifies Allah and rejects the partners ascribed to Him, reinforcing the centrality of tawhid in Islam.

6. An Enlightening Commentary into the Light of the Holy Qur’an (Contemporary Shia Tafsir, Al-Islam.org)

This tafsir, rooted in Shia scholarship, offers a theological perspective:

  • Failure to Know Allah: The phrase “They have not appraised Allah with true appraisal” indicates that polytheism and disbelief arise from a lack of true knowledge of Allah. The commentary explains that recognizing Allah’s boundless existence, as the Creator and Sustainer of all, prevents one from turning to false deities.
  • Monotheism and Gratitude: The verse is contextualized with the preceding verses, which urge worship of Allah alone and gratitude for His bounties. The imagery of the earth and heavens in Allah’s control underscores His omnipotence, making polytheism illogical.
  • Rejection of Duality: The tafsir notes that the verse implicitly rejects the possibility of multiple boundless beings, as only Allah possesses infinite power. The heavens and earth being in His “hand” is a metaphor for His complete authority.
  • Exaltation of Allah: The closing words affirm Allah’s purity and transcendence, distancing Him from the idols or partners ascribed by polytheists.

Common Themes Across Tafsirs

  1. Allah’s Infinite Power: All mufassireen emphasize that the verse illustrates Allah’s supreme authority over creation, using vivid imagery to convey the ease with which He controls the universe.
  2. Figurative Language: The expressions “grip” and “right hand” are universally understood as metaphors, as Allah is transcendent and free from physical attributes.
  3. Rejection of Shirk: The verse condemns polytheism, affirming tawhid and Allah’s exclusivity as the sole deity worthy of worship.
  4. Prophetic Narration: Most tafsirs cite hadiths from Bukhari, Muslim, and other sources, where the Prophet (ﷺ) described Allah grasping the earth and heavens, proclaiming His kingship.
  5. Eschatological Context: The verse is tied to the Day of Resurrection, where Allah’s dominion will be fully manifest, humbling those who underestimated Him.

Additional Notes

  • Context in Surah Az-Zumar: Verse 67 appears in a passage (verses 64–70) that emphasizes tawhid, the consequences of shirk, and the events of the Day of Resurrection. It serves as a powerful reminder of Allah’s greatness and a warning to those who associate partners with Him.
  • Cultural Relevance: The imagery of the earth and heavens in Allah’s grasp would have been particularly striking to the Arab audience, who were familiar with the vastness of the desert and sky, yet are told that these are insignificant before Allah.
  • Practical Application: Some sources, like Darul Iftaa New York, note that reciting this verse (along with others) is recommended for protection during travel, though this is not directly derived from the tafsir but from later scholarly practices.

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Summary Compiled by deepseek

Here is a detailed explanation of Surah Az-Zumar (39:67) from various renowned Mufassireen (Quranic commentators), synthesized from the provided search results:

1. General Meaning of the Verse

Arabic Text:
وَمَا قَدَرُواْ ٱللَّهَ حَقَّ قَدۡرِهِۦ وَٱلۡأَرۡضُ جَمِيعٗا قَبۡضَتُهُۥ يَوۡمَ ٱلۡقِيَٰمَةِ وَٱلسَّمَٰوَٰتُ مَطۡوِيَّـٰتُۢ بِيَمِينِهِۦۚ سُبۡحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يُشۡرِكُونَ

Translation:
“They have not appraised Allah with true appraisal, while the earth entirely will be [within] His grip on the Day of Resurrection, and the heavens will be folded in His right hand. Exalted is He and high above what they associate with Him.”

2. Tafsir by Ibn Kathir

  • Theme: The verse critiques the disbelievers’ failure to recognize Allah’s true majesty.
  • Key Points:
  • The idolators did not venerate Allah properly, attributing partners to Him despite His absolute power.
  • On Judgment Day, the earth and heavens will be under Allah’s complete control, symbolized by the imagery of the earth in His “grip” and heavens “folded” in His right hand. This demonstrates His unmatched sovereignty.
  • Ibn Kathir cites a Hadith where the Prophet (ﷺ) affirmed this imagery, saying Allah will “rotate the heavens and earths like a child plays with a ball” and declare His kingship .

3. Tafsir by Abul Ala Maududi

  • Theme: Figurative depiction of Allah’s dominance.
  • Key Points:
  • The verse uses metaphors to convey Allah’s absolute authority. Just as a person easily holds a ball or folds a cloth, Allah effortlessly controls the universe.
  • The disbelievers’ inability to grasp this reality stems from their spiritual blindness and polytheism.
  • Maududi references a Hadith where the Prophet (ﷺ) trembled while reciting this verse, emphasizing its gravity .

4. Tafsir by Al-Jalalayn

  • Theme: Literal vs. metaphorical interpretation.
  • Key Points:
  • The “grip” and “right hand” are not literal but signify Allah’s total possession and power over creation.
  • The phrase “Glory be to Him” negates any anthropomorphism, affirming His transcendence above human attributes .

5. Tafsir by Mufti Muhammad Shafi (Ma’arif-ul-Quran)

  • Theme: Rejection of shirk (associating partners with Allah).
  • Key Points:
  • The verse condemns polytheists who equate created beings with Allah.
  • The imagery of Judgment Day serves as a warning: Allah’s power will be fully manifest, humiliating those who denied His unity .

6. Additional Insights from Other Mufassireen

  • As-Suddi: The verse was revealed about Quraysh, who failed to honor Allah despite witnessing His signs .
  • Ibn Abbas: True “appraisal” of Allah means believing in His omnipotence; disbelievers rejected this .
  • Metaphorical View (Later Scholars): Some interpret “grip” and “right hand” as symbols of control, not physical attributes, to avoid anthropomorphism .

7. Practical Implications

  • Protection During Travel: Some scholars recommend reciting this verse (with Surah Hud 41) for safety, based on debated Hadiths .
  • Theological Lesson: The verse reinforces tawheed (monotheism) and warns against underestimating Allah’s grandeur .

Conclusion

This verse powerfully contrasts human limitations with Allah’s infinite power, using vivid imagery to humble disbelievers and affirm divine supremacy. The Mufassireen unanimously stress its themes of tawheed, divine justice, and the folly of shirk. For further study, refer to the cited sources .

Quran, listen ,read translation, understand & act

Truth has come and falsehood is bound to disappear

Translation (based on Maududi’s rendering):

Verse 81:
And say: “Truth has come, and falsehood has vanished. Indeed, falsehood is bound to vanish.”

Verse 82:
And We send down of the Qur’an that which is a healing and a mercy for the believers, but it increases the wrongdoers in nothing but loss.

Verse 83:
And when We bestow favor upon man, he turns away and distances himself; but when evil touches him, he is full of despair.

Verse 84:
Say: “Each one acts according to his own manner, but your Lord knows best who is most guided in the way.”

Explanation (summarized from Tafheem-ul-Qur’an):

  • Verse 81: This verse emphasizes the triumph of truth (Islam) over falsehood (disbelief and polytheism). The Prophet Muhammad (PBUH) is instructed to proclaim that truth has arrived with divine revelation, and falsehood, by its nature, is destined to perish. Maududi explains this as a declaration of the ultimate victory of Islam, as truth is eternal while falsehood is inherently weak and transient.
  • Verse 82: The Qur’an is described as a source of spiritual healing and mercy for believers, guiding them to righteousness and peace. However, for those who reject it, the Qur’an becomes a source of increased loss, as their denial hardens their hearts and leads them further astray. Maududi highlights that the Qur’an’s impact depends on the recipient’s disposition—guidance for the open-hearted, misguidance for the obstinate.
  • Verse 83: This verse reflects human nature’s inconsistency. When people receive blessings, they often become arrogant and forget God, but in times of hardship, they fall into despair, losing hope. Maududi notes this as a critique of those who lack steadfastness and fail to maintain gratitude or patience.
  • Verse 84: The verse instructs the Prophet (PBUH) to declare that everyone acts according to their own character or inclinations, but Allah knows best who is truly guided. Maududi explains that this underscores divine wisdom—humans may judge based on appearances, but Allah alone knows the true state of a person’s heart and their path.