Tafsir Maariful Quran
Quran Translation and Commentary by Maulana Mufti Mohammad Shafi. Translation by Prof. Muhammad Hasan Askari & Prof. Muhammad Shamim. Revised by Justice Mufti Muhammad Taqi UsmaniQuran Translation
Word for Word by
Dr. Shehnaz Shaikh
& Kausar Khatri
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
10. Yunus Page 211 وَ اِذَاۤ And when اَذَقْنَا We let [the] mankind taste النَّاسَ We let [the] mankind taste رَحْمَةً mercy مِّنْۢ after بَعْدِ after ضَرَّآءَ adversity مَسَّتْهُمْ has touched them اِذَا behold لَهُمْ They have مَّكْرٌ a plot فِیْۤ against اٰیَاتِنَا ؕ Our Verses قُلِ Say اللّٰهُ Allah اَسْرَعُ (is) more swift مَكْرًا ؕ (in) planning اِنَّ Indeed رُسُلَنَا Our Messengers یَكْتُبُوْنَ write down مَا what تَمْكُرُوْنَ you plot هُوَ He الَّذِیْ (is) the One Who یُسَیِّرُكُمْ enables you to travel فِی in الْبَرِّ the land وَ الْبَحْرِ ؕ and the sea حَتّٰۤی until اِذَا when كُنْتُمْ you are فِی in الْفُلْكِ ۚ the ships وَ جَرَیْنَ and they sail بِهِمْ with them بِرِیْحٍ with a wind طَیِّبَةٍ good وَّ فَرِحُوْا and they rejoice بِهَا therein جَآءَتْهَا comes to it رِیْحٌ a wind عَاصِفٌ stormy وَّ جَآءَهُمُ and comes to them الْمَوْجُ the waves مِنْ from كُلِّ every مَكَانٍ place وَّ ظَنُّوْۤا and they assume اَنَّهُمْ that they اُحِیْطَ are surrounded بِهِمْ ۙ with them دَعَوُا They call اللّٰهَ Allah مُخْلِصِیْنَ sincerely لَهُ to Him الدِّیْنَ ۚ۬ (in) the religion لَىِٕنْ (saying) If اَنْجَیْتَنَا You save us مِنْ from هٰذِهٖ this لَنَكُوْنَنَّ surely we will be مِنَ among الشّٰكِرِیْنَ the thankful فَلَمَّاۤ But when اَنْجٰىهُمْ He saved them اِذَا behold هُمْ They یَبْغُوْنَ rebel فِی in الْاَرْضِ the earth بِغَیْرِ without الْحَقِّ ؕ [the] right یٰۤاَیُّهَا O mankind النَّاسُ O mankind اِنَّمَا Only بَغْیُكُمْ your rebellion عَلٰۤی (is) against اَنْفُسِكُمْ ۙ yourselves مَّتَاعَ (the) enjoyment الْحَیٰوةِ (of) the life الدُّنْیَا ؗ (of) the world ثُمَّ Then اِلَیْنَا to Us مَرْجِعُكُمْ (is) your return فَنُنَبِّئُكُمْ and We will inform you بِمَا of what كُنْتُمْ you used (to) تَعْمَلُوْنَ do اِنَّمَا Only مَثَلُ (the) example الْحَیٰوةِ (of) the life الدُّنْیَا (of) the world كَمَآءٍ (is) like (the) water اَنْزَلْنٰهُ which We sent down مِنَ from السَّمَآءِ the sky فَاخْتَلَطَ so absorbs بِهٖ [with] it نَبَاتُ (the) plants الْاَرْضِ (of) the earth مِمَّا from which یَاْكُلُ eat النَّاسُ the men وَ الْاَنْعَامُ ؕ and the cattle حَتّٰۤی until اِذَاۤ when اَخَذَتِ takes الْاَرْضُ the earth زُخْرُفَهَا its adornment وَ ازَّیَّنَتْ and is beautified وَ ظَنَّ and think اَهْلُهَاۤ its people اَنَّهُمْ that they قٰدِرُوْنَ have the power عَلَیْهَاۤ ۙ over it اَتٰىهَاۤ comes (to) it اَمْرُنَا Our command لَیْلًا (by) night اَوْ or نَهَارًا (by) day فَجَعَلْنٰهَا and We make it حَصِیْدًا a harvest clean-mown كَاَنْ as if لَّمْ not تَغْنَ it had flourished بِالْاَمْسِ ؕ yesterday كَذٰلِكَ Thus نُفَصِّلُ We explain الْاٰیٰتِ the Signs لِقَوْمٍ for a people یَّتَفَكَّرُوْنَ who reflect وَ اللّٰهُ And Allah یَدْعُوْۤا calls اِلٰی to دَارِ (the) Home السَّلٰمِ ؕ (of) the Peace وَ یَهْدِیْ and guides مَنْ whom یَّشَآءُ He wills اِلٰی to صِرَاطٍ (the) straight path مُّسْتَقِیْمٍ (the) straight path 10. Yunus Page 212 لِلَّذِیْنَ For those who اَحْسَنُوا do good الْحُسْنٰی (is) the best وَ زِیَادَةٌ ؕ and more وَ لَا And not یَرْهَقُ (will) cover وُجُوْهَهُمْ their faces قَتَرٌ dust وَّ لَا and not ذِلَّةٌ ؕ humiliation اُولٰٓىِٕكَ Those اَصْحٰبُ (are the) companions الْجَنَّةِ ۚ (of) Paradise هُمْ they فِیْهَا in it خٰلِدُوْنَ (will) abide forever وَ الَّذِیْنَ And those who كَسَبُوا earned السَّیِّاٰتِ the evil deeds جَزَآءُ (the) recompense سَیِّئَةٍۭ (of) an evil deed بِمِثْلِهَا ۙ (is) like it وَ تَرْهَقُهُمْ and (will) cover them ذِلَّةٌ ؕ humiliation مَا They will not have لَهُمْ They will not have مِّنَ from اللّٰهِ Allah مِنْ any عَاصِمٍ ۚ defender كَاَنَّمَاۤ As if اُغْشِیَتْ had been covered وُجُوْهُهُمْ their faces قِطَعًا (with) pieces مِّنَ from الَّیْلِ the darkness (of) night مُظْلِمًا ؕ the darkness (of) night اُولٰٓىِٕكَ Those اَصْحٰبُ (are the) companions النَّارِ ۚ (of) the Fire هُمْ they فِیْهَا in it خٰلِدُوْنَ (will) abide forever وَ یَوْمَ And (the) Day نَحْشُرُهُمْ We will gather them جَمِیْعًا all together ثُمَّ then نَقُوْلُ We will say لِلَّذِیْنَ to those who اَشْرَكُوْا associate partners (with Allah) مَكَانَكُمْ (Remain in) your place اَنْتُمْ you وَ شُرَكَآؤُكُمْ ۚ and your partners فَزَیَّلْنَا Then We will separate بَیْنَهُمْ [between] them وَ قَالَ and (will) say شُرَكَآؤُهُمْ their partners مَّا Not كُنْتُمْ you used (to) اِیَّانَا worship us تَعْبُدُوْنَ worship us فَكَفٰی So sufficient بِاللّٰهِ (is) Allah شَهِیْدًۢا (as) a witness بَیْنَنَا between us وَ بَیْنَكُمْ and between you اِنْ that كُنَّا we were عَنْ of عِبَادَتِكُمْ your worship لَغٰفِلِیْنَ certainly unaware هُنَالِكَ There تَبْلُوْا will be put to trial كُلُّ every نَفْسٍ soul مَّاۤ (for) what اَسْلَفَتْ it did previously وَ رُدُّوْۤا and they will be returned اِلَی to اللّٰهِ Allah مَوْلٰىهُمُ their Lord الْحَقِّ the true وَ ضَلَّ and will be lost عَنْهُمْ from them مَّا what كَانُوْا they used (to) یَفْتَرُوْنَ۠ invent
(10:21) Once We cause people to taste a blessing after a hardship having afflicted them, they at once start devising plans against Our verses. Say, Allah is swifter in implementing His plan. Indeed, Our messengers (angels) record whatever you intrigue
(10:22) He is the One who enables you to travel on land and at sea, until when you are aboard the boats, and they sail with those on board, under a favorable wind, and they are pleased with it, there comes upon them a violent wind, and the wave comes upon them from every direction, and they think that they are surrounded from all sides, they pray to Allah, having faith in Him alone, (and say,) “If You deliver us from this, we shall be grateful indeed.”
(10:23) But when He delivers them, they at once start rebelling on the earth wrongfully. O people, your rebellion is, in fact, against your own selves. It is only worldly life that you are enjoying. Thereafter, it is to Us that you have to return; then We will tell you what you have been doing
(10:24) The example of worldly life is just like the water We sent down from the sky, then the vegetation of the earth grew with it, which is (meant to be) eaten by men and cattle, until when the earth took on its ornament and was fully adorned, and its people thought that they had control over it, Our command came to it at night or by day, and We turned it into a stubble, as if it had not been there a day earlier. This is how We elaborate the verses for a people who reflect
(10:25) Allah invites (people) to the Abode of Peace and brings whom He wills to a straight path
(10:26) For those who do good there is the best, and something more. Neither gloom shall cover their faces, nor disgrace. Those are the people of Paradise. Therein they shall live forever
(10:27) As for those who commit evils, the recompense of each evil shall be similar to that evil, and disgrace shall cover them. For them, there is none to save from Allah. Their faces will seem to be covered with layers of a dark night. Those are the people of the Fire. Therein they shall live forever
(10:28) And (be mindful of) the Day when We shall gather them together, then We shall say to those who associated partners with Allah, “Wait in your place, you and your associate-gods.” Then We will cause a split between them, and their associate-gods will say, “It was not us that you worshipped
(10:29) So, Allah is enough as witness between us and between you. We were totally unaware of your worship.”
(10:30) Thereupon, everyone shall assess what one had sent ahead, and they will be sent back to Allah, their true Lord, and whatever they used to fabricate will vanish from them
The word: مَک (رح) ر (makr) used in verse 21: قُلِ اللَّـهُ أَسْرَ‌عُ مَكْرًا (Say, "Allah is more swift in making plans" ) means secret plan or move that could be good or bad. Wherever this word has become a part of the local language, care should be taken that it is not rendered as ` deception'. For instance, in Urdu, the original language of this Commentary, it means just this. It is obvious that Allah Ta` ala is free from it. (1)
(1) The English language has no such problems as the open sense of makr can be transmitted through ` plan' or ` move' (Translator)
The Holy Prophet صلى الله عليه وسلم has said: ` Allah Ta` ala hastens to repay mercy shown to relatives and favour done to people (whereby its blessings start becoming visible in this world, much before the Hereafter). And He also hastens to repay injustices done and relationships severed (in that its consequences have to be faced within the life of this world).' (Reported by Tirmidhi and Ibn Majah with a hasan chain of narrators) In another Hadith narrated by Sayyidah ` A'ishah ؓ ، the Holy Prophet صلى الله عليه وسلم said, ` there are three sins the curse whereof falls on the sinner himself: Injustice, breach of trust and deception.' (Reported by Abu ash-Shaykh and Ibn Marduwayh in Tafsir) (See Mazhari)
In the previous verse (24), the transitory nature of worldly life was likened to a field. Water came from the heavens and it became verdant with flowers and fruits and crops. Growers were happy to presume that this will take care of everything they needed. But, because of their acts of disobedience, some unforeseen Divine punishment descended during the time of the night or day. Everything stood wiped off - as if nothing had existed there. This was the state of worldly life. After that comes a description of the life-to-come as it would be (25).
It was said: وَاللَّـهُ يَدْعُو إِلَىٰ دَارِ السَّلَامِ (And Allah invites [ people ] to the Abode of Peace). It means a Home where absolute and eternal peace reigns, a Home that has neither pain and sorrow, nor the danger of disease, nor the concern of adverse change or sudden extinction.
` Daru's-Salam' means the Jannah or Paradise. One reason why it has been called Daru 's-Salam is that everyone will have ideal peace and security there. The second reason appears in some reports from Hadith. They say that Jannah has been given the name of Daru 's-Salam also because its dwellers shall always be receiving Salam greetings from Allah Ta` ala, and from the angels as well. In fact, the word سلام :Salam would itself be a sort of technical keyword used by the people of Jannah to express their wishes which the angels would fulfill. For details, please see the commentary on verse 10.
While explaining this verse, Yahya ibn Mu` adh has given some man-to-man advice to whomsoever it may reach:
` O son of Adam! Allah Almighty invited you to the Home of Peace (Daru 's-Salam). When and from which country would you take that right step in response to this Divine call? Understand, and mark it well. If you have started making efforts to say yes to this invitation (from your Lord) while you are still here in this world, you will succeed. You will reach the Home of Peace. And if you wasted the years of your life here, then landed in your grave, and then thought of following this call, you will be stopped. You will not move from there, not even one step - because, the place where you are is no Home of Deeds (Daru 'l-Amal).'
Sayyidna ` Abdullah ibn ` Abbas ؓ عنہما said, ` Daru 's-Salam is one of the seven names of Jannah.' (Tafsir al-Qurtubi)
This tells us that it is not proper to name a house in this world as Daru 's-Salam. Similarly, it is also not correct to give it names like Jannah or Firdaus (Paradise).
After that, it was said in the cited verse: وَيَهْدِي مَن يَشَاءُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ (and He brings whom He wills to a straight path - 25).
Compared in the first two verses (24, 25) were the two Abodes of the present world and the world-to-come. Mention was also made of the states in which their dwellers were. The next four verses (26-29) de-scribe the reward and punishment of both. Taken up first were the people of Paradise. About them it was said that those who opted for good, the greatest good was that of 'Iman (belief and faith) supplemented by staunch adherence to al-'amalu 's-Salih (good deeds). They will have the best of returns for what they do, not simply what is coming to them as due, but much more than it.
The tafsir of this verse was given by the Holy Prophet صلى الله عليه وسلم himself. He explained it by saying, ` at this place, اَلحُسنیٰ :al-husna: the best [ of return ] means Jannah (Paradise) and (ziyadah: something more) means the visit to the most exalted Allah with which the people of Jannah shall be honored. (Tafsir al-Qurtubi on the authority of Sayyidna Anas ؓ .
As for the reality of Paradise, this much every Muslim knows that it is a place of bliss beyond human imagination now. And as for the visit to Allah Ta` ala, that is far superior to whatever blessings there are.
According to a narration of Sayyidna Suhayb ؓ appearing in the Sahih of Muslim, the Holy Prophet صلى الله عليه وسلم has been reported to have said, ` when the people of Jannah would have entered Jannah, Allah Ta` ala will address them: "Do you need anything? If so, tell Us. We shall fulfill it." The people of Jannah will submit: "You made our faces radiant with delight. You let us be in Jannah. You delivered us from Jahannam. What else can we ask for?" That will be the time when the hi jab obstructing the view in between will be removed. The people of Jannah, one and all, will be blessed with seeing their true Lord. They will then discover that this was a blessing far more sub-lime than all other blessings of Jannah, something they had not even thought about, something the Lord of all the worlds bestowed upon them without their having to ask for it simply out of His infinite affection and mercy!'
Then, the text describes the state of the same people of Jannah by saying that their faces will remain free of any effects of distaste, pain or sorrow, nor will they have to be worried about any disgrace. These are conditions everyone faces in the mortal world one or the other time - and those who go to Jahannam will face it in the Hereafter.
In contrast, the state of the people of Jahannam has been described by saying that those who came with evil deeds in their record will have an equal return for each evil without any increase in it. They will have disgrace all over them. There will be no one to save them from the punishment of Allah. Dark will be their faces, so dark as if layers upon layers of a night have covered them up.