Dawat ul Quran
Quran Translation and Commentary by Shams PirzadaTranslation in English by Abdul Karim Shaikh
Quran Translation
Word for Word by
Dr. Shehnaz Shaikh
& Kausar Khatri
Introduction
1. Al-Fatihah
2. Al-Baqarah
3. Al-Imran
4. Al-Nisa
5. Al-Maidah
6. Al-Anam
7. Al-Araf
8. Al-Anfal
9. Al-Taubah
10. Yunus
11. Hud
12. Yusuf
13. Al-Rad
14. Ibrahim
15. Al-Hijr
16. Al-Nahl
17. Bani Israil
18. Al-Kahf
19. Maryam
20. Ta-Ha
21. Al-Anbiya
22. Al-Hajj
23. Al-Muminun
24. An-Nur
25. Al-Furqan
26. Ash-Shuara
27. An-Naml
28. Al-Qasas
29. Al-Ankabut
30. Ar-Rum
31. Luqman
32. As-Sajdah
33. Al-Ahzab
34. Saba
35. Fatir
36. Yasin
37. As-Saffat
38. Saad
39. Az-Zumar
40. Al-Mumin
41. Ha-Meem-As-Sajdah
42. AShura
43. Az-Zukhruf
44. Ad-Dukhan
45. Al-Jathiyah
46. Al-Ahqaf
47. Muhammad
48. Al-Fath
49. Al-Hujurat
50. Al-Qaf
51. Adh-Dhariyat
52. At-Tur
53. An-Najm
54. Al-Qamar
55. Al-Rahman
56. Al-Waqiah
57. Al-Hadid
58. Al-Mujadalah
59. Al-Hashr
60. Al-Mumtahinah
61. As-Saff
62. Al-Jumuah
63. Al-Munafiqun
64. Al-Taghabun
65. At-Talaq
66. At-Tahrim
67. Al-Mulk
68. Al-Qalam
69. Al-Haqqah
70. Al-Maarij
71. Nuh
72. Al-Jinn
73. Al-Muzzammil
74. Al-Muddhththir
75. Al-Qiyamah
76. Ad-Dahr
77. Al-Mursalat
78. An-Naba
79. An-Naziat
80. Abas
81. At-Takwir
82. Al-Infitar
83. At-Tatfif
84. Al-Inshiqaq
85. Al-Buruj
86. At-Tariq
87. Al-Ala
88. Al-Ghashiyah
89. Al-Fajr
90. Al-Balad
91. Ash-Shams
92. Al-Lail
93. Ad-Duha
94. Al-Inshirah
95. At-Tin
96. Al-Alaq
97. Al-Qadr
98. Al-Bayyinah
99. Az-Zilzal
100. Al-Adiyat
101. Al-Qariah
102. At-Takathur
103. Al-Asr
104. Al-Humazah
105. Al-Fil
106. Al-Quraish
107. Al-Maun
108. Al-Kauthar
109. Al-Kafirun
110. An-Nasr
111. Al-Lahab
112. Al-Ikhlas
113. Al-Falaq
114. An-Nas
وَ یَسْتَفْتُوْنَكَ And they seek your ruling فِی concerning النِّسَآءِ ؕ the women قُلِ Say اللّٰهُ Allah یُفْتِیْكُمْ gives you the ruling فِیْهِنَّ ۙ about them وَ مَا and what یُتْلٰی is recited عَلَیْكُمْ to you فِی in الْكِتٰبِ the Book فِیْ concerning یَتٰمَی orphans النِّسَآءِ [the] girls الّٰتِیْ (to) whom لَا not تُؤْتُوْنَهُنَّ (do) you give them مَا what كُتِبَ is ordained لَهُنَّ for them وَ تَرْغَبُوْنَ and you desire اَنْ to تَنْكِحُوْهُنَّ marry them وَ الْمُسْتَضْعَفِیْنَ and the ones who are weak مِنَ of الْوِلْدَانِ ۙ the children وَ اَنْ and to تَقُوْمُوْا stand لِلْیَتٰمٰی for orphans بِالْقِسْطِ ؕ with justice وَ مَا And whatever تَفْعَلُوْا you do مِنْ of خَیْرٍ good فَاِنَّ then indeed اللّٰهَ Allah كَانَ is بِهٖ about it عَلِیْمًا All-Knowing 4. An-Nisa Page 99 وَ اِنِ And if امْرَاَةٌ a woman خَافَتْ fears مِنْۢ from بَعْلِهَا her husband نُشُوْزًا ill-conduct اَوْ or اِعْرَاضًا desertion فَلَا then (there is) no جُنَاحَ sin عَلَیْهِمَاۤ on both of them اَنْ that یُّصْلِحَا they make terms of peace بَیْنَهُمَا between themselves صُلْحًا ؕ a reconciliation وَ الصُّلْحُ and [the] reconciliation خَیْرٌ ؕ (is) best وَ اُحْضِرَتِ And are swayed الْاَنْفُسُ the souls الشُّحَّ ؕ (by) greed وَ اِنْ But if تُحْسِنُوْا you do good وَ تَتَّقُوْا and fear (Allah) فَاِنَّ then indeed اللّٰهَ Allah كَانَ is بِمَا of what تَعْمَلُوْنَ you do خَبِیْرًا All-Aware وَ لَنْ And never تَسْتَطِیْعُوْۤا will you be able اَنْ to تَعْدِلُوْا deal justly بَیْنَ between النِّسَآءِ [the] women وَ لَوْ even if حَرَصْتُمْ you desired فَلَا but (do) not تَمِیْلُوْا incline كُلَّ (with) all الْمَیْلِ the inclination فَتَذَرُوْهَا and leave her (the other) كَالْمُعَلَّقَةِ ؕ like the suspended one وَ اِنْ And if تُصْلِحُوْا you reconcile وَ تَتَّقُوْا and fear (Allah) فَاِنَّ then indeed اللّٰهَ Allah كَانَ is غَفُوْرًا Oft-Forgiving رَّحِیْمًا Most Merciful وَ اِنْ And if یَّتَفَرَّقَا they separate یُغْنِ will be enriched اللّٰهُ (by) Allah كُلًّا each (of them) مِّنْ from سَعَتِهٖ ؕ His abundance وَ كَانَ and is اللّٰهُ Allah وَاسِعًا All-Encompassing حَكِیْمًا All-Wise وَ لِلّٰهِ And for Allah مَا (is) whatever فِی (is) in السَّمٰوٰتِ the heavens وَ مَا and whatever فِی (is) in الْاَرْضِ ؕ the earth وَ لَقَدْ And surely وَصَّیْنَا We have instructed الَّذِیْنَ those who اُوْتُوا were given الْكِتٰبَ the Book مِنْ from قَبْلِكُمْ before you وَ اِیَّاكُمْ and yourselves اَنِ that اتَّقُوا you fear اللّٰهَ ؕ Allah وَ اِنْ But if تَكْفُرُوْا you disbelieve فَاِنَّ then indeed لِلّٰهِ for Allah مَا (is) whatever فِی (is) in السَّمٰوٰتِ the heavens وَ مَا and whatever فِی (is) in الْاَرْضِ ؕ the earth وَ كَانَ And is اللّٰهُ Allah غَنِیًّا Free of need حَمِیْدًا Praiseworthy وَ لِلّٰهِ And for Allah مَا (is) whatever فِی (is) in السَّمٰوٰتِ the heavens وَ مَا and whatever فِی (is) in الْاَرْضِ ؕ the earth وَ كَفٰی And is sufficient بِاللّٰهِ Allah وَكِیْلًا (as) a Disposer of affairs اِنْ If یَّشَاْ He wills یُذْهِبْكُمْ He can take you away اَیُّهَا O النَّاسُ people وَ یَاْتِ and bring بِاٰخَرِیْنَ ؕ others وَ كَانَ And is اللّٰهُ Allah عَلٰی over ذٰلِكَ that قَدِیْرًا All-Powerful مَنْ Whoever كَانَ [is] یُرِیْدُ desires ثَوَابَ reward الدُّنْیَا (of) the world فَعِنْدَ then with اللّٰهِ Allah ثَوَابُ (is the) reward الدُّنْیَا (of) the world وَ الْاٰخِرَةِ ؕ and the Hereafter وَ كَانَ And is اللّٰهُ Allah سَمِیْعًۢا All-Hearing بَصِیْرًا۠ All-Seeing
127. And people ask you for a decree208 concerning women. Say: “ Allah enjoins you about them, and (reminds you of the commands) that are being recited in the Book concerning the orphan girls209 – those orphan girls to whom you do not give their prescribed rights, and whom you desire to marry210. Similarly those commands which have been given concerning the helpless children211 ( reminds of that too); moreover of that command also - that you should deal justly212 with the orphans. And whatever good that you would do, Allah is aware of it”.
128. And if a woman fears indifference or excess from her husband, there is nothing wrong if they arrange an amicable settlement between themselves; and settlement is better213. Human natures tend to be narrow- minded214 but if you deal kindly215 and fear Him, then be sure that Allah is well aware of what you do.
129. And you can never be able to be just between women even if it is your ardent desire; but do not incline towards one altogether, so as to leave the other as if suspended. If you act in a peaceful way and fear Allah, then verily, Allah is Oft-Forgiving. Most Merciful216.
130. And if they separate from one another, Allah will, from His abundance, make both of them independent of one another217. And Allah is ever All-Embracing and Wise.
131. And to Allah belong all things in the heavens and on the earth. Verily, We had enjoined the people of the Book before you, and enjoin you too to fear Allah. And if you disbelieve, then (remember) to Allah belong all things in the heavens and on the earth. And Allah is free of all wants, Worthy of Praise.
132. And to Allah belong all things in the heavens and on the earth 218, and Allah is enough to carry through all affairs.
133. If He will, O people! He can remove you and bring others (in your stead). Allah is powerful to do this.
134. Whoever desires the reward of the world, (let him know that) with Allah is the reward both of the world and the Hereafter219. And Allah hears and sees all things.
208. In the beginning of the Surah permission is given to marry more than one wife with the condition of doing justice to all. In that connection certain questions had arisen which are being answered here. This answer appears in Verse No.128, and from this answer the nature of the question can be understood.
209. Before answering the main question of the people, they are reminded of the directions given concerning the rights of the orphans and particularly dealing justly with the orphan girls. It shows how much importance is given by Quran to the rights of the orphans. and how emphatically the people have been asked to take care of their rights.
210. Refers to verse no. 3 in which it was stated: “If you fear that you shall not be able to deal justly with the orphans, marry of women, who are’ lawful for you, two or three or four. Here in this verse it is stated: “Those orphan girls to whom you do not give their prescribed rights and whom you desire to marry.’’ It is clear that in Verse No.3, orphan means orphan girls, and not to deal justly with them means not to give them their dues. In this prescribed right is included their right of inheritance (the property left by their fathers), and also this point that if anyone is already having a wife marries an orphan girl, he will have to deal with her also justly, and equitably.
Although the address is general, but here specifically the guardians of the orphan girls are meant. From the narration of Ayesha (R) it is learnt that those orphan girls who were wealthy as well as beautiful their guardians generally used to marry them themselves and used to appropriate their properties. They avoided to marry them elsewhere for fear of giving them their inherited properties. -(Tafseer Ibn Katheer! Vol. I. page 561 ).
It should not be misconstrued that Quran discourages marrying of the orphan girls. To make an orphan girl as one’s better half is in itself a virtuous deed but if this act is performed with the ulterior motive of appropriating her property. or if one marries her inspite of already having a wife, considering her to be of no significance and throwing all the demands of justice and fairplay to the winds thus taking undue advantage of the permission to have more than one wife, then such an act does no more remains an act of virtue or righteousness.
It also throws light on the point that in Islam the real importance is attached to a person’s moral behaviour and attitude therefore this permission should be considered from this aspect only. and not as a means of ‘solving problems’.
211. Refers to those commands which were given in the beginning of the Surah concerning handing over of the properties of the orphans who were intellectually immature and inexperienced, and concerning the right of inheritance of the children.
212. Refers to those commands that have been given in the begininng verses of the Surah concerning orphans.
213. This is the answer to the main query. The condition of dealing justly with all if more than one wife is taken, put by Quran has created a problem. If a man after marrying a second wife does not deal justly with his first wife, and if the first one insists on having all her rights then she fears that he would divorce her, and she does not want to be divorced then in such a situation, the question arises whether the first wife can forgo some of her rights and placate her husband not to divorce her ? Allah has answered this query in the affirmative, that is: if the wife feels that her husband does not deal with her justly, and her insistence for justice would result in a divorce, then the better course is to reach an amicable settlement. In such a case, the wife can forgo some of her rights, because in the matter of divorce, compromise is better in all conditions.
214. That is: Narrow-mindedness plays a big part in vitiating the relationship, and this narrow- mindedness can be shown by the husband or by the wife. If both of them treat one another with broad-mindedness, then the rights of both of them can be taken care of, and the atmosphere in the home can also be pleasant.
215. Here man has been exhorted to adopt the attitude of kindness with his partner in life.
216. Binding the permission to have more than one wife with the condition of dealing justly with all the wives raises a point : there cannot be the same amount of love and consideration for all the wives. In such a circumstance, can the condition of dealing justly with all the wives be fulfilled’’? This question is answered thus: Total fulfilment of this condition that is equal justice to all in every respect is not within the powers of man because there is always a difference between the wives in many respects, e.g. beauty, temperament age, health and ability. etc. One of them may be better than the others in any one or more of these respects and therefore the attraction of man towards a particular wife would be greater than towards others. Therefore Shariah does not want to establish such relationship of equality among them as is not humanly possible but it demands that as far as possible deal justly with the wives, and do not be inclined towards one wife to such an extent that the other ones are left suspended; you have to safeguard the rights of both or all the wives. If any defect is noticed, it should be removed. If after adopting the attitude of righteousness, still some faults are committed, then man should seek and hope to get forgiveness from Allah.
217. That is: If after making efforts, it is considered that compromise would not be possible, then they should separate and put their trust in Allah that He would make them independent of one another, by His grace.
218. “To Allah belong all the things in the heavens and on the earth” has been repeated here three times (In Verse No.131 twice and In Verse No.132 once). This is not mere repetition, the idea is to bring home to the people from different aspects that the sole master is the One Almighty Being and they should hope to get the fulfilment of their desire from Him alone. only He should be feared and He should be the central point of efforts. In the first place this sentence is used with a view to stressing that the Being who is the Master of the heavens and earth cannot be narrow-minded and miserly and that He must be very broad-minded and very generous, therefore you (the spouses in the event of your separation) can hope that He, with His graciousness will make you independent of one another By repeating it the second time, it is intended to show that the social directions that have been given are for your own good and Allah is not going to benefit from it, for the entire universe is His and He is independent of everything and possesses every kind of perfection. And its third repetition is to instruct the slaves that they should have trust only in Him.
219. That is: With Allah are the benefits of this world as well as of the next world. Now it is up to you to decide what benefits you want to collect, merely of this world or of both the worlds. If you want to gain the benefits of this life and that of the life in the Hereafter, then adopt the line of obeying Allah.