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
وَ اِلٰی And to مَدْیَنَ Madyan اَخَاهُمْ their brother شُعَیْبًا ؕ Shuaib قَالَ He said یٰقَوْمِ O my people! اعْبُدُوا Worship اللّٰهَ Allah مَا not لَكُمْ (is) for you مِّنْ any اِلٰهٍ god غَیْرُهٗ ؕ other than Him وَ لَا And (do) not تَنْقُصُوا decrease الْمِكْیَالَ (from) the measure وَ الْمِیْزَانَ and the scale اِنِّیْۤ Indeed I اَرٰىكُمْ see you بِخَیْرٍ in prosperity وَّ اِنِّیْۤ but indeed I اَخَافُ fear عَلَیْكُمْ for you عَذَابَ punishment یَوْمٍ (of ) a Day مُّحِیْطٍ all-encompassing وَ یٰقَوْمِ And O my people! اَوْفُوا Give full الْمِكْیَالَ measure وَ الْمِیْزَانَ and weight بِالْقِسْطِ in justice وَ لَا and (do) not تَبْخَسُوا deprive النَّاسَ the people اَشْیَآءَهُمْ (of) their things وَ لَا and (do) not تَعْثَوْا act wickedly فِی in الْاَرْضِ the earth مُفْسِدِیْنَ spreading corruption بَقِیَّتُ (What) remains اللّٰهِ (from) Allah خَیْرٌ (is) best لَّكُمْ for you اِنْ if كُنْتُمْ you are مُّؤْمِنِیْنَ ۚ۬ believers وَ مَاۤ And not اَنَا I am عَلَیْكُمْ over you بِحَفِیْظٍ a guardian قَالُوْا They said یٰشُعَیْبُ O Shuaib! اَصَلٰوتُكَ Does your prayer تَاْمُرُكَ command you اَنْ that نَّتْرُكَ we leave مَا what یَعْبُدُ worship اٰبَآؤُنَاۤ our forefathers اَوْ or اَنْ that نَّفْعَلَ we do فِیْۤ concerning اَمْوَالِنَا our wealth مَا what نَشٰٓؤُا ؕ we will اِنَّكَ Indeed you لَاَنْتَ surely you الْحَلِیْمُ (are) the forbearing الرَّشِیْدُ the right-minded قَالَ He said یٰقَوْمِ O my people اَرَءَیْتُمْ Do you see اِنْ if كُنْتُ I am عَلٰی on بَیِّنَةٍ a clear evidence مِّنْ from رَّبِّیْ my Lord وَ رَزَقَنِیْ and He has provided me مِنْهُ from Himself رِزْقًا a good provision حَسَنًا ؕ a good provision وَ مَاۤ And not اُرِیْدُ I intend اَنْ that اُخَالِفَكُمْ I differ from you اِلٰی in مَاۤ what اَنْهٰىكُمْ I forbid you عَنْهُ ؕ from it اِنْ Not اُرِیْدُ I intend اِلَّا except الْاِصْلَاحَ the reform مَا as much as I am able اسْتَطَعْتُ ؕ as much as I am able وَ مَا And not تَوْفِیْقِیْۤ (is) my success اِلَّا except بِاللّٰهِ ؕ with Allah عَلَیْهِ Upon Him تَوَكَّلْتُ I trust وَ اِلَیْهِ and to Him اُنِیْبُ I turn 11. Hud Page 232 وَ یٰقَوْمِ And O my people لَا (Let) not cause you to sin یَجْرِمَنَّكُمْ (Let) not cause you to sin شِقَاقِیْۤ my dissension اَنْ lest یُّصِیْبَكُمْ befalls you مِّثْلُ similar مَاۤ (to) what اَصَابَ befell قَوْمَ (the) people of نُوْحٍ Nuh اَوْ or قَوْمَ (the) people of هُوْدٍ Hud اَوْ or قَوْمَ (the) people of صٰلِحٍ ؕ Salih وَ مَا And not قَوْمُ (are the) people of لُوْطٍ Lut مِّنْكُمْ from you بِبَعِیْدٍ far off وَ اسْتَغْفِرُوْا And ask forgiveness رَبَّكُمْ (of) your Lord ثُمَّ then تُوْبُوْۤا turn in repentance اِلَیْهِ ؕ to Him اِنَّ Indeed رَبِّیْ my Lord رَحِیْمٌ (is) Most Merciful وَّدُوْدٌ Most Loving قَالُوْا They said یٰشُعَیْبُ O Shuaib مَا Not نَفْقَهُ we understand كَثِیْرًا much مِّمَّا of what تَقُوْلُ you say وَ اِنَّا and indeed, we لَنَرٰىكَ surely [we] see you فِیْنَا among us ضَعِیْفًا ۚ weak وَ لَوْ لَا And if not رَهْطُكَ for your family لَرَجَمْنٰكَ ؗ surely we would have stoned you وَ مَاۤ and you are not اَنْتَ and you are not عَلَیْنَا against us بِعَزِیْزٍ mighty قَالَ He said یٰقَوْمِ O my people! اَرَهْطِیْۤ Is my family اَعَزُّ mightier عَلَیْكُمْ on you مِّنَ than اللّٰهِ ؕ Allah وَ اتَّخَذْتُمُوْهُ And you have taken Him وَرَآءَكُمْ behind your ظِهْرِیًّا ؕ backs اِنَّ Indeed رَبِّیْ my Lord بِمَا of what تَعْمَلُوْنَ you do مُحِیْطٌ (is) All-Encompassing وَ یٰقَوْمِ And O my people! اعْمَلُوْا Work عَلٰی (according) to مَكَانَتِكُمْ your position اِنِّیْ indeed I am عَامِلٌ ؕ working سَوْفَ Soon تَعْلَمُوْنَ ۙ you will know مَنْ (on) whom یَّاْتِیْهِ will come عَذَابٌ a punishment یُّخْزِیْهِ (that will) disgrace him وَ مَنْ and who هُوَ [he] كَاذِبٌ ؕ (is) a liar وَ ارْتَقِبُوْۤا And watch اِنِّیْ indeed I am مَعَكُمْ with you رَقِیْبٌ a watcher وَ لَمَّا And when جَآءَ came اَمْرُنَا Our Command نَجَّیْنَا We saved شُعَیْبًا Shuaib وَّ الَّذِیْنَ and those who اٰمَنُوْا believed مَعَهٗ with him بِرَحْمَةٍ by a Mercy مِّنَّا from Us وَ اَخَذَتِ And seized الَّذِیْنَ those who ظَلَمُوا wronged الصَّیْحَةُ the thunderous blast فَاَصْبَحُوْا then they became فِیْ in دِیَارِهِمْ their homes جٰثِمِیْنَۙ fallen prone كَاَنْ As if لَّمْ not یَغْنَوْا they (had) prospered فِیْهَا ؕ therein اَلَا So بُعْدًا away لِّمَدْیَنَ with Madyan كَمَا as بَعِدَتْ was taken away ثَمُوْدُ۠ the Thamud
(11:84) And to Madyan (We sent) their brother, Shu‘aib. He said, “O my people, worship Allah. You have no god other than Him. And do not curtail the measure and the weight. I see you quite well off, and I fear for you the punishment of an encircling day
(11:85) And O my people, perfect the measure and the balance with justice and do not make the people short of their things, and do not go about the earth spreading disorder
(11:86) Whatever is allowed by Allah to retain (lawfully) is better for you, if you are believers. And I am not a watchman over you
(11:87) They said, “O Shu‘aib, does your Salāh (prayer) command you that we should forsake what our fathers used to worship or that we should not deal with our wealth as we please? You pretend to be the only man of wisdom and guidance.”
(11:88) He said, “O my people, tell me, if I am on a clear path from my Lord and He has provided me with a good provision from Himself, (should I still leave you unguided?) I do not want to do in your absence what I forbid you from. I want nothing but to set things right as far as I can. My ability to do any thing comes from none but Allah. In Him alone I have placed my trust and to Him alone I turn in humbleness
(11:89) O my people, let not your hostility towards me cause you to suffer what was suffered by the people of NūH, or the people of Hūd, or the people of SāliH. And the people of LūT are not far from you
(11:90) Seek forgiveness from your Lord, then turn towards Him in repentance. Surely, my Lord is very merciful, most loving.”
(11:91) They said, “O Shu‘aib, we do not understand much of what you say, and, in fact, we see you are weak among us. But for your clan, we would have stoned you. And to us, you are not a man of respect.”
(11:92) He said, “O my people, is my clan more respectable to you than Allah, as you have taken Him as something thrown behind your backs? Surely, my Lord encompasses all that you do
(11:93) O my people, do what you can, I am to do (what I can). Soon you will know the one whom the punishment will visit, putting him to disgrace, and the one who is false. And wait. I am, with you, waiting.”
(11:94) And when Our command came, We saved Shu‘aib and those who believed along with him, out of mercy from Us; and those who transgressed were caught by the Cry, and they were found (dead) in their homes, fallen on their knees
(11:95) as though they never lived there. Lo! Ruined were Madyan, like Thamūd were ruined
An account of Sayyidna Shu'aib and his people appears in the verses cited above. Besides being kafirs and mushriks, his people used to give less in weights and measures. Sayyidna Shu'aib (علیہ السلام) carried his call to them, told them not to give less in weights and measures, and warned them of Divine punishment if they persisted with this way of life. But, they did persist with their denial and contumacy and, as a consequence, all those people were destroyed through a severe punishment, details of which appear as follows.
In the first verse (84), it was said: وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا (And to Madyan [ We sent ] their brother, Shu'aib Madyan was actually the name of a town settled by Madyan ibn Ibrahim. Its present location has been given as ` Ma` an' in Jordan. The people of this town are also called Madyan. Therefore, by calling Sayyidna Shu'aib (علیہ السلام) ` brother of Madyan,' it was hinted that Allah Ta` ala sent His messenger to those people from among them so that they feel familiar and find it easier to accept his teachings.
Then, it was said:
قَالَ يَا قَوْمِ اعْبُدُوا اللَّـهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُ ۖ وَلَا تَنقُصُوا الْمِكْيَالَ وَالْمِيزَانَ
0 my people, worship Allah. You have no god other than Him.
And do not lessen the measure and the weight.
Here, Sayyidna Shu'aib (علیہ السلام) has invited his people to believe in the Oneness of Allah (Tauhid) because they were Mushriks, those who associated partners in the divinity of Allah. They worshipped trees. That has been pointed to through the use of the word: الایکہ (al-'aikah: trees) in the Holy Qur'an and it is in this respect that the people of Madyan have also been given the sobriquet of اَصحَاب الاَیکہ (ashabu al--aikah: the people of aikah - 15:78, 26:176, 38:13, 50:14). Along with this kufr and shirk, they were also involved in the grave sin of cheating in commercial transactions when they would weigh short and give less in measure and thus deprive people of what was to come to them as their right. Sayyidna Shu'aib (علیہ السلام) told them not to do that.
Special Note
Here, it is useful to keep in mind that kufr and shirk are the roots of all sins. People soaked in these are usually the first to be invited to believe. Faith comes before consideration could be given to matters like social transactions and individual deeds. Whether they have deliverance in the present world or would deserve punishment are things that too are decided on the basis of this faith or denial. All events related to past prophets and their peoples mentioned in the Qur'an bear witness to this mode of action - with the exception of two communities. Punishment came upon them because of their disbelief as well as due to their evil deeds. The people of Sayyidna Lut (علیہ السلام) were one of them upon whom, as mentioned earlier, their entire habitation was overturned. It has been stated that their evil practice was the reason for it. The people of Sayyidna Shu'aib (علیہ السلام) were the other one. They were punished because of their kufr and shirk as well as because of their habit of weighing less and measuring short.
This tells us that both these things are most hated and grave, more than any other sin. Obviously, the reason is that they bring serious loss upon the entire human race leaving the world populated by it in a disorder of ominous proportions.
Turning to the verses cited above, we see that Sayyidna Shu'aib (علیہ السلام) has used his prophetic compassion to make his people stop their evil practice of giving short measure and less weight. The words he has used to say that are eloquent: إِنِّي أَرَاكُم بِخَيْرٍ وَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ مُّحِيطٍ (I see you quite well off, and I fear for you the punishment of an encircling day - 84). It means that Sayyidna Shu'aib (علیہ السلام) found them living comfortably. There were not poor, hungry and financially straitened which could be one of the reasons why they had to take recourse to such a cursed practice. Now that they were already blessed by Allah Ta` ala, it required that they should not subject His creation to injustice. Not leaving it at that, they were also told that, in the event they did not listen to their prophet and did not stop this evil practice, he apprehended that Divine punishment might encircle them. This punishment could mean the punishment of the Hereafter, and the punishment of the present world too. Then, the punishments due to come in this world may be of different kinds. The lowest punishment could be that they might lose the prosperity they had, or they may fall victims to famines and price hikes, as said by the Holy Prophet صلى الله عليه وسلم `
When a people start lessening weights and measures, Allah Ta` ala makes them suffer from the punishment of famine and price hikes.'
وَيَا قَوْمِ أَوْفُوا الْمِكْيَالَ وَالْمِيزَانَ بِالْقِسْطِ ۖ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ
And 0 my people, perfect the measure and the balance with justice and do not make the people short of their things, and do not go about the earth spreading disorder - 85.
بَقِيَّتُ اللَّـهِ خَيْرٌ لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ ۚ وَمَا أَنَا عَلَيْكُم بِحَفِيظٍ
Whatever is left { with you ] by Allah is better for you, if you are believers. And I am not a watchman over you - 86.
The Holy Prophet صلى الله عليه وسلم said about Sayyidna Shu'aib that he was an orator among prophets. His eloquence was exceptional. He went to its farthest limits in order to make his people understand his message and take to the right path. But, even after having listened to him, the response of his people was different from that given by ignorant diehards to their reformers. They threw taunts at him, made fun of him, and said:
أَصَلَاتُكَ تَأْمُرُكَ أَن نَّتْرُكَ مَا يَعْبُدُ آبَاؤُنَا أَوْ أَن نَّفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ ۖ إِنَّكَ لَأَنتَ الْحَلِيمُ الرَّشِيدُ
0 Shu'aib, does your salah (prayer) command you that we should give up what our fathers used to worship or that we give up doing with our wealth whatever we wish? You are provenly the man of wisdom and guidance - 87.
The salah (prayer) of Sayyidna Shu'aib (علیہ السلام) was well known among his people as he was constantly devoted to it. Therefore, they referred to it tauntingly in the sense that (God forbid) his salah taught him to say all those 'wild' things. From what they said we learn that they too thought that religion is restricted to acts of worship, and that it had nothing to do with material dealings. Let everyone earn and spend one's wealth at will. Placing any restriction on that is no job of religion - as many people, even in this time of ours, generally believe, in total ignorance of the real fact.
After that, he said: وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَا أَنْهَاكُمْ عَنْهُ (and I do not want to do in your absence what I prohibit for you). This tells us that the way a preacher of religion conducts his life has a major role in what he preaches. What a preacher does not himself practice produces no effect on others.
Then, he said: إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ (I want to do nothing but to set things right as far as I can). And since, this effort too was not by his personal choice and volition, he further said: وَمَا تَوْفِيقِي إِلَّا بِاللَّـهِ ۚ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ (And my ability to do things comes from none but Allah. In Him alone I have placed my trust, and to Him alone I turn in humbleness).
وَيَا قَوْمِ لَا يَجْرِمَنَّكُمْ شِقَاقِي أَن يُصِيبَكُم مِّثْلُ مَا أَصَابَ قَوْمَ نُوحٍ أَوْ قَوْمَ هُودٍ أَوْ قَوْمَ صَالِحٍ ۚ وَمَا قَوْمُ لُوطٍ مِّنكُم بِبَعِيدٍ
And 0 my people, let not your hostility towards me cause you to suffer what was suffered by the people of Nuh, or the people of Hud, or the people of Salih. And the people of Lut are not far from you.
The sense of the last sentence is that the overturned habitations of the people of Sayyidna Lut (علیہ السلام) were close to Madyan where they were. Then, in terms of time, the punishment that came upon them was very close. From this they could learn their lesson and leave their obstinacy.
Hearing this, his people were enraged. They said that had it not been for the support he had from his clan, they would have stoned him to death. Despite this threat, Sayyidna Shu'aib (علیہ السلام) true to his mettle as a prophet, did not hesitate to tell them that they feared his clan all right, but would have no fear of Allah who holds everything in His power.
Finally, when his people did not listen to anything said to them, Sayyidna Shu'aib (علیہ السلام) told them that they could now wait for the punishment. After that, Allah Ta ala took out Sayyidna Shu'aib (علیہ السلام) and those who had believed in him, as is the Divine practice, from that habitation and the rest of them were destroyed instantly at the harsh Cry of Sayyidna Jibra'il (علیہ السلام) .
Injunctions and Rulings:
Rules about Lessening of Weights and Measures
One of the reasons why punishment fell on the people of Sayyidna Shu'aib (علیہ السلام) was their practice of weighing and measuring less than due - called tatfif. The Holy Qur'an has described the severe punishment for those who do that in Surah al-Mutaffifin which opens with the verse: وَيْلٌ لِّلْمُطَفِّفِينَ (Woe to those who give less - 83:1). There is a consensus of the entire Muslim Ummah that doing so is strictly Haram (unlawful). Quoting a saying of Sayyidna ` Umar ؓ ، Imam Malik has said in Mu'atta' that weighing and measuring less essentially means that someone does not fulfill the right of another person due on him, fully and duly. In fact, makes it less, whether it happens to be something given by weight, or measure, or something of another kind. If an employee falls short in performing his or her assigned duty, or an office worker, or a laborer cuts his working hours short, or fails to fulfill his job assignment as due, then, they all will be counted in this cat-egory. Anyone who does not perform his or her Salah with due consideration of everything obligatory and mash En in it has also committed the crime of this ` tatfif.' May Allah keep all of us protected from it!
Ruling
It appears in Tafsir al-Qurtubi that the people of Sayyidna Shu'aib (علیہ السلام) would save gold and silver by trimming the edges of gold and silver coins, like dinar and dirham, circulating in the country as official currency, and which they would channel back into circulation at par value. Sayyidna Shu'aib (علیہ السلام) prohibited them from doing so.
In Hadith as well, the Holy Prophet صلى الله عليه وسلم has declared the chipping of the coins of an Islamic state to be Haram (unlawful). Tafsir authority, Zayd ibn Aslam has said exactly this while explaining the
verse of the Qur'an: تِسْعَةُ رَهْطٍ يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ ; (nine family heads spreading corruption in the land and not correcting [ their ways ] - 27:48). He says that these people of the city mentioned in the verse used to chip off gold and silver from dinar and dirham coins and ran a profitable business of their own through this source - something the Qur'an calls a great corruption.
During the Khilafah of Sayyidna ` Umar ibn ` Abd al-` Aziz (رح) ، someone was arrested while he was cutting a dirham coin. He was awarded a punishment of lashes and was paraded around head shaved. (Tafsir al Qurtubi)