Tafsir Ishraq al-Ma'ani
Quran Translation & Commentary by Syed Iqbal ZaheerBuy from Amazon
Quran Translation
Word for Word by
Dr. Shehnaz Shaikh
& Kausar Khatri
Introduction | Wiki
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 اِذْ And when تَاَذَّنَ proclaimed رَبُّكُمْ your Lord لَىِٕنْ If شَكَرْتُمْ you are thankful لَاَزِیْدَنَّكُمْ surely I will increase you وَ لَىِٕنْ but if كَفَرْتُمْ you are ungrateful اِنَّ indeed عَذَابِیْ My punishment لَشَدِیْدٌ (is) surely severe وَ قَالَ And said مُوْسٰۤی Musa اِنْ If تَكْفُرُوْۤا you disbelieve اَنْتُمْ you وَ مَنْ and whoever فِی (is) in الْاَرْضِ the earth جَمِیْعًا ۙ all فَاِنَّ then indeed اللّٰهَ Allah لَغَنِیٌّ certainly (is) Free of need حَمِیْدٌ Praiseworthy اَلَمْ Has not یَاْتِكُمْ come to you نَبَؤُا (the) news الَّذِیْنَ (of) those who مِنْ (were) before you قَبْلِكُمْ (were) before you قَوْمِ the people نُوْحٍ of Nuh وَّ عَادٍ and Aad وَّ ثَمُوْدَ ۛؕ۬ and Thamud وَ الَّذِیْنَ and those who مِنْۢ (were) after them بَعْدِهِمْ ۛؕ (were) after them لَا None یَعْلَمُهُمْ knows them اِلَّا except اللّٰهُ ؕ Allah جَآءَتْهُمْ Came to them رُسُلُهُمْ their Messengers بِالْبَیِّنٰتِ with clear proofs فَرَدُّوْۤا but they returned اَیْدِیَهُمْ their hands فِیْۤ in اَفْوَاهِهِمْ their mouths وَ قَالُوْۤا and they said اِنَّا indeed, we كَفَرْنَا [we] disbelieve بِمَاۤ in what اُرْسِلْتُمْ you have been sent بِهٖ with [it] وَ اِنَّا and indeed, we لَفِیْ (are) surely in شَكٍّ doubt مِّمَّا about what تَدْعُوْنَنَاۤ you invite us اِلَیْهِ to it مُرِیْبٍ suspicious قَالَتْ Said رُسُلُهُمْ their Messengers اَفِی Can (there) be about اللّٰهِ Allah شَكٌّ any doubt فَاطِرِ (the) Creator السَّمٰوٰتِ (of) the heavens وَ الْاَرْضِ ؕ and the earth یَدْعُوْكُمْ He invites you لِیَغْفِرَ so that He may forgive لَكُمْ for you مِّنْ [of] ذُنُوْبِكُمْ your sins وَ یُؤَخِّرَكُمْ and give you respite اِلٰۤی for اَجَلٍ a term مُّسَمًّی ؕ appointed قَالُوْۤا They said اِنْ Not اَنْتُمْ you اِلَّا (are) but بَشَرٌ a human مِّثْلُنَا ؕ like us تُرِیْدُوْنَ you wish اَنْ to تَصُدُّوْنَا hinder us عَمَّا from what كَانَ used to یَعْبُدُ worship اٰبَآؤُنَا our forefathers فَاْتُوْنَا So bring us بِسُلْطٰنٍ an authority مُّبِیْنٍ clear 14. Ibrahim Page 257 قَالَتْ Said لَهُمْ to them رُسُلُهُمْ their Messengers اِنْ Not نَّحْنُ we (are) اِلَّا but بَشَرٌ a human مِّثْلُكُمْ like you وَ لٰكِنَّ but اللّٰهَ Allah یَمُنُّ bestows His Grace عَلٰی on مَنْ whom یَّشَآءُ He wills مِنْ of عِبَادِهٖ ؕ His slaves وَ مَا And not كَانَ is لَنَاۤ for us اَنْ that نَّاْتِیَكُمْ we bring you بِسُلْطٰنٍ an authority اِلَّا except بِاِذْنِ by the permission of Allah اللّٰهِ ؕ by the permission of Allah وَ عَلَی And upon اللّٰهِ Allah فَلْیَتَوَكَّلِ so let put (their) trust الْمُؤْمِنُوْنَ the believers وَ مَا And what لَنَاۤ (is) for us اَلَّا that not نَتَوَكَّلَ we put our trust عَلَی upon اللّٰهِ Allah وَ قَدْ while certainly هَدٰىنَا He has guided us سُبُلَنَا ؕ to our ways وَ لَنَصْبِرَنَّ And surely we will bear with patience عَلٰی on مَاۤ what اٰذَیْتُمُوْنَا ؕ harm you may cause us وَ عَلَی And upon اللّٰهِ Allah فَلْیَتَوَكَّلِ so let put (their) trust الْمُتَوَكِّلُوْنَ۠ the ones who put (their) trust
(14:7) And when your Lord proclaimed, “If you are grateful,10 surely I will add (more favors) to you; but if you show ingratitude11 (then) surely, My chastisement is severe.”’12
(14:8| Musa also said, `If you should disbelieve, you and whoever is in the earth, altogether, then, surely, Allah is the All-sufficient the All-laudable.’
(14:9) Has not the news of those before you reached you? Of the people of Nuh13, `Aad14 and Thamood?15 And of those (that came) after them? No one knows them except Allah.16 Messengers came to them with clear signs. But they thrust their hands into their mouths17 and said, ‘We certainly disbelieve in what you have been sent with. Indeed we are in a doubt concerning that to which you invite us - in a disquieting suspicion.’18
(14:10) Their Messengers said, ‘Is there any doubt regarding Allah, the Originator of the heavens and the earth?19 He invites you so that He may forgive you of your sins, and allow you respite until an appointed term.’ They answered, ‘You are no more than mortals like us, wishing to prevent us from what our forefathers worshiped; then bring us a clear authority.’20
(14:11) Their Messengers said to them, ‘We are but mortals like yourselves. But Allah grants grace (of Messengership) unto whom of His slaves He will. (At all events) It is not for us to bring you an authority except by Allah’s leave. And in Allah should the believers place their trust.
(14:12) And what is with us that we should not trust in Allah seeing that He has guided us in our ways. And we shall surely endure in patience the hurt you cause us, and in Allah should those who trust, place their trust.’
10. When asked, some pious men answered that being grateful means ‘not to be encouraged to commit sins’ (Qurtubi).
Razi speaks the language of the Sufis: Allah’s blessings are many and come in various forms: material, moral, spiritual, etc. Someone grateful about them should keep reminding himself of them, as often as he can. If he does that over a period, he is bound to learn to keep less in view the bestowals, and more in view the Bestower Himself. As time passes, he might become totally unmindful of the bestowals, falling so deeply in love with the Bestower.
11. Ibn Kathir understands the “ingratitude” of the original as alluding to sins against Allah. He quotes the famous hadith,
إِنَّ الرَّجُلَ لَيُحْرَمُ الرِّزْقَ ، بِالذَّنْبِ يُصِيبُهُ
“Sometimes a man misses out on his providence because of a sin he commits.”
(The hadith is in Ibn Abi Hatim).
12. A hadith preserved by Muslim says,
يَا عِبادي لَو أنَّ أَولَكُم وآخِرَكُم وإِنسَكُم وجِنَّكُم كَانُوا عَلى قَلب أَتقَى عَبدٍ مِنكُم لَم يَزد ذَلك فِي مُلكِي شَيئاً ، ولَو كَانُوا عَلى أَفجَر قَلبِ رَجُلٍ لَم يَنقُص ذَلك مِن مُلكِي شَيئاً ، ولَو اجتَمَعُوا فِي صَعيدٍ واحدٍ فَسألُونِي فَأعطيتُ كُلَّ إِنسانٍ مِنهُم مَا سَألَ لَم يَنقُص ذَلك مِن مُلكِي شَيئاً إِلا كَما يَنقُصُ البَحرُ أَنْ يَغمِس فِيه المَخِيطُ غمسةً واحدةً
“O My slaves! If the first and the last, the men and the Jinn of you were to have hearts as pious as the most pious of you, that will not cause increase in My kingdom by the least. O My slaves! If the first and the last, the men and the Jinn of you were to have a heart as wicked as the most wicked of you, that will not diminish My kingdom by the least. O My slaves! If the first and the last, the men and the Jinn stood on a flat patch of land and asked, and I granted everyone what he asked, that will not decrease from My kingdom anything except by what a needle causes to decrease when it is dipped into the sea” - Ibn Kathir.
13. See Surah Hud, verses 25-48 for a detailed account.
14. See Surah Hud, verses 50-60 for a detailed account.
15. See Surah Hud, verses 61-68 for a detailed account.
16. In the light of this verse Ibn Mas`ud has said that all genealogists have lied. That is, adds Zamakhshari, they traced men’s genealogy right up to Adam while Allah said that “no one knows them except Allah.”
17. There have been several interpretations; but the closest to truth seems to be what is widely reported of `Abdullah ibn Mas`ud. He said that the reference is to the unbelievers placing the edges of their fingers into their mouths (between the teeth) out of rage at the Messengers (Ibn Jarir).
Another opinion is expressed by Asad in the following words, “An idiomatic phrase indicating one’s inability to refute a reasonable proposition by cogent, logical counter-arguments: for the out-of-hand rejection of the Prophet’s message by their recalcitrant compatriots cannot by any means be regarded as an ‘argument.’”
18. The textual words “shakk” and “rayb” draw the following comment from Yusuf Ali: “Shakk is intellectual doubt, a doubt as to fact: is it so, or is it not? Rayb is something more than intellectual doubt; a suspicion that there is fraud or deception; something that upsets your moral belief and causes kind of disquiet in your soul.”
19. That is, Allah’s oneness is such a natural, logical thing to recognize, that if the Divine message had not spoken of it, it would still be binding on the human beings to believe in it (Thanwi).
Imam Razi has a brilliant point: It is said that a single slap to a child suffices to prove that this world has a creator, that the Hereafter is a necessity and that there have to be Prophets. When a child is slapped, he knows that there is a person behind that slap who chose to slap him. The slap would not have happened by itself. Next, the child, if innocent, will not forgive the slap. He will demand retribution. And, since there is no retribution in this world, there has to be another world for it. Thirdly, when the child demands retribution, there has to be another, a third person, to judge the measure and quantity of retribution (shortened).
Yusuf Ali adds: “Infidelity is illogical and argues in a circle. If the Prophet speaks of Allah (swt), the unbeliever says, “You are only a man!” “But I speak from Allah!” “Oh well! Our ancestral ways of worship are good enough for us!” “What if they are wrong?” “What authority have you for saying so?” “The highest authority, is that from Allah!” And so we come back a full circle! Then the wicked rely on violence, but it recoils on them, and they perish.”
20. “Sultanum-mubin”: that is, an authoritative, irrefutable proof of Messengership (Au.).