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
قُلْ Say مَنْ Who یَّرْزُقُكُمْ provides for you مِّنَ from السَّمَآءِ the sky وَ الْاَرْضِ and the earth اَمَّنْ Or who یَّمْلِكُ controls السَّمْعَ the hearing وَ الْاَبْصَارَ and the sight وَ مَنْ And who یُّخْرِجُ brings out الْحَیَّ the living مِنَ from الْمَیِّتِ the dead وَ یُخْرِجُ and brings forth الْمَیِّتَ the dead مِنَ from الْحَیِّ the living وَ مَنْ And who یُّدَبِّرُ disposes الْاَمْرَ ؕ the affairs فَسَیَقُوْلُوْنَ Then they will say اللّٰهُ ۚ Allah فَقُلْ Then say اَفَلَا Then will not تَتَّقُوْنَ you fear (Him) فَذٰلِكُمُ For that اللّٰهُ (is) Allah رَبُّكُمُ your Lord الْحَقُّ ۚ the true فَمَا ذَا So what (can be) بَعْدَ after الْحَقِّ the truth اِلَّا except الضَّلٰلُ ۖۚ the error فَاَنّٰی So how تُصْرَفُوْنَ (are) you turned away كَذٰلِكَ Thus حَقَّتْ (is) proved true كَلِمَتُ (the) Word رَبِّكَ (of) your Lord عَلَی upon الَّذِیْنَ those who فَسَقُوْۤا defiantly disobeyed اَنَّهُمْ that they لَا (will) not یُؤْمِنُوْنَ believe 10. Yunus Page 213 قُلْ Say هَلْ Is (there) مِنْ of شُرَكَآىِٕكُمْ your partners مَّنْ (any) who یَّبْدَؤُا originates الْخَلْقَ the creation ثُمَّ then یُعِیْدُهٗ ؕ repeats it قُلِ Say اللّٰهُ Allah یَبْدَؤُا originates الْخَلْقَ the creation ثُمَّ then یُعِیْدُهٗ repeats it فَاَنّٰی So how تُؤْفَكُوْنَ you are deluded قُلْ Say هَلْ Is (there) مِنْ of شُرَكَآىِٕكُمْ your partners مَّنْ (any) who یَّهْدِیْۤ guides اِلَی to الْحَقِّ ؕ the truth قُلِ Say اللّٰهُ Allah یَهْدِیْ guides لِلْحَقِّ ؕ to the truth اَفَمَنْ Is then (he) who یَّهْدِیْۤ guides اِلَی to الْحَقِّ the truth اَحَقُّ more worthy اَنْ that یُّتَّبَعَ he should be followed اَمَّنْ or (he) who لَّا (does) not یَهِدِّیْۤ guide اِلَّاۤ unless اَنْ [that] یُّهْدٰی ۚ he is guided فَمَا Then what لَكُمْ ۫ (is) for you كَیْفَ how تَحْكُمُوْنَ you judge وَ مَا And not یَتَّبِعُ follow اَكْثَرُهُمْ most of them اِلَّا except ظَنًّا ؕ assumption اِنَّ Indeed الظَّنَّ the assumption لَا (does) not یُغْنِیْ avail مِنَ against الْحَقِّ the truth شَیْـًٔا ؕ anything اِنَّ Indeed اللّٰهَ Allah عَلِیْمٌۢ (is) All-Knower بِمَا of what یَفْعَلُوْنَ they do وَ مَا And not كَانَ is هٰذَا this الْقُرْاٰنُ the Quran اَنْ that یُّفْتَرٰی (it could be) produced مِنْ by دُوْنِ other than Allah اللّٰهِ other than Allah وَ لٰكِنْ but تَصْدِیْقَ (it is) a confirmation الَّذِیْ (of that) which بَیْنَ (was) before it یَدَیْهِ (was) before it وَ تَفْصِیْلَ and a detailed explanation الْكِتٰبِ (of) the Book لَا (there is) no رَیْبَ doubt فِیْهِ in it مِنْ from رَّبِّ (the) Lord الْعٰلَمِیْنَ۫ (of) the worlds اَمْ Or یَقُوْلُوْنَ (do) they say افْتَرٰىهُ ؕ He has invented it قُلْ Say فَاْتُوْا Then bring بِسُوْرَةٍ a Surah مِّثْلِهٖ like it وَ ادْعُوْا and call مَنِ whoever اسْتَطَعْتُمْ you can مِّنْ besides Allah دُوْنِ besides Allah اللّٰهِ besides Allah اِنْ if كُنْتُمْ you are صٰدِقِیْنَ truthful بَلْ Nay كَذَّبُوْا they denied بِمَا what لَمْ not یُحِیْطُوْا they could encompass بِعِلْمِهٖ (of) its knowledge وَ لَمَّا and not یَاْتِهِمْ has come (to) them تَاْوِیْلُهٗ ؕ its interpretation كَذٰلِكَ Thus كَذَّبَ denied الَّذِیْنَ those مِنْ before them قَبْلِهِمْ before them فَانْظُرْ then see كَیْفَ how كَانَ was عَاقِبَةُ (the) end الظّٰلِمِیْنَ (of) the wrongdoers وَ مِنْهُمْ And of them مَّنْ (is one) who یُّؤْمِنُ believes بِهٖ in it وَ مِنْهُمْ and of them مَّنْ (is one) who لَّا (does) not یُؤْمِنُ believe بِهٖ ؕ in it وَ رَبُّكَ And your Lord اَعْلَمُ (is) All-Knower بِالْمُفْسِدِیْنَ۠ of the corrupters
(10:31) Say, “Who gives you sustenance from the heavens and the earth? Or, who controls the (powers of) hearing and seeing? And who brings forth the living from the dead, and brings forth the dead from the living? And who manages everything?” They will say, “Allah.” Then, (you) say, “Would you not, then, fear Allah (by desisting from holding others as gods)?”
(10:32) So, that is Allah, your Lord in truth. And what is there after truth but error? To where, then, are you being diverted (by your whims)
(10:33) This is how the Word of your Lord has come true about the sinners that they will not believe
(10:34) Say, “Is there any one from your ‘associate-gods’ who originates the creation, then brings it again? To where then, are you being turned away (by your desires)?”
(10:35) Say, “Is there any one from your associate-gods who guides to the truth?” Say, “Allah guides to the truth. Is, then, He who guides to the truth more worthy of being obeyed, or he who has no guidance at all unless he is guided (by someone else)? So, what has happened to you? How do you judge things
(10:36) Most of them follow nothing but conjectures. Surely, conjectures are of no avail in the matter of truth at all. Certainly, Allah is fully aware of what they do
(10:37) And this Qur’ān is not such as could have been made up by someone without (having been revealed by) Allah, but it is a confirmation of that (discourse) which had been (revealed) before it, and an elaboration of what is prescribed. There is no doubt in it. It is from the Lord of all the worlds
(10:38) Or, do they say that he has made it up? Say, “Then, bring a Sūrah like this, and call whomsoever you can beside Allah, if you are true.”
(10:39) But they have rejected a thing they could not comprehend with knowledge, while its ultimate end has not appeared to them as yet. Similarly those who passed before them had rejected the truth. So, look how was the fate of the unjust
(10:40) And among them there are those who believe in it, and among them there are others who do not believe in it. And your Lord has the best knowledge about the mischief-makers
After that, it was said when these questions will be addressed to them, all of them would say that all these things were created by One Allah! Then, the Holy Prophet صلى الله عليه وسلم was to ask them: Why then, would you not fear Allah? When you know that it is Allah alone who creates, sustains and manages everything, why do you have to take someone else other than Him as deserving of your devotion and obedience?
important note
In relation to issues of religious beliefs embedded in this verse, it must be borne in mind that the statement: مَاذَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ (What is there, after truth, but error?) proves that there is no intermediary link between truth and error. What is not the truth will be included in error and straying. There can be no such thing that is neither truth nor error. And it is also not possible that two opposite things could be the truth. This is an established rule in the sight of the majority of scholars in the Muslim Ummah. However, difference exists among ` Ulama' regarding minor and subsidiary juristic issues. In the view of some of them, both sides would be considered as on truth in Ijtihad-based issues and, according to the majority of them, there is consensus on the view that the taking of contra-position in Ijtihad-based problems cannot be termed as error and straying.