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 یٰۤاَیُّهَا O mankind النَّاسُ O mankind اِنَّمَاۤ Only اَنَا I am لَكُمْ to you نَذِیْرٌ a warner مُّبِیْنٌۚ clear فَالَّذِیْنَ So those who اٰمَنُوْا believe وَ عَمِلُوا and do الصّٰلِحٰتِ righteous deeds لَهُمْ for them مَّغْفِرَةٌ (is) forgiveness وَّ رِزْقٌ and a provision كَرِیْمٌ noble وَ الَّذِیْنَ And those who سَعَوْا strove فِیْۤ against اٰیٰتِنَا Our Verses مُعٰجِزِیْنَ (to) cause failure اُولٰٓىِٕكَ those اَصْحٰبُ (are the) companions الْجَحِیْمِ (of) the Hellfire وَ مَاۤ And not اَرْسَلْنَا We sent مِنْ before you قَبْلِكَ before you مِنْ any رَّسُوْلٍ Messenger وَّ لَا and not نَبِیٍّ a Prophet اِلَّاۤ but اِذَا when تَمَنّٰۤی he recited اَلْقَی threw الشَّیْطٰنُ the Shaitaan فِیْۤ in اُمْنِیَّتِهٖ ۚ his recitation فَیَنْسَخُ But Allah abolishes اللّٰهُ But Allah abolishes مَا what یُلْقِی throws الشَّیْطٰنُ the Shaitaan ثُمَّ then یُحْكِمُ Allah will establish اللّٰهُ Allah will establish اٰیٰتِهٖ ؕ His Verses وَ اللّٰهُ And Allah عَلِیْمٌ (is) All-Knower حَكِیْمٌۙ All-Wise لِّیَجْعَلَ That He may make مَا what یُلْقِی the Shaitaan throws الشَّیْطٰنُ the Shaitaan throws فِتْنَةً a trial لِّلَّذِیْنَ for those فِیْ in قُلُوْبِهِمْ their hearts مَّرَضٌ (is) a disease وَّ الْقَاسِیَةِ and (are) hardened قُلُوْبُهُمْ ؕ their hearts وَ اِنَّ And indeed الظّٰلِمِیْنَ the wrongdoers لَفِیْ (are) surely, in شِقَاقٍۭ schism بَعِیْدٍۙ far وَّ لِیَعْلَمَ And that may know الَّذِیْنَ those who اُوْتُوا have been given الْعِلْمَ the knowledge اَنَّهُ that it الْحَقُّ (is) the truth مِنْ from رَّبِّكَ your Lord فَیُؤْمِنُوْا and they believe بِهٖ in it فَتُخْبِتَ and may humbly submit لَهٗ to it قُلُوْبُهُمْ ؕ their hearts وَ اِنَّ And indeed اللّٰهَ Allah لَهَادِ (is) surely (the) Guide الَّذِیْنَ (of) those who اٰمَنُوْۤا believe اِلٰی to صِرَاطٍ a Path مُّسْتَقِیْمٍ Straight وَ لَا And not یَزَالُ will cease الَّذِیْنَ those who كَفَرُوْا disbelieve فِیْ (to be) in مِرْیَةٍ doubt مِّنْهُ of it حَتّٰی until تَاْتِیَهُمُ comes to them السَّاعَةُ the Hour بَغْتَةً suddenly اَوْ or یَاْتِیَهُمْ comes to them عَذَابُ (the) punishment یَوْمٍ (of) a Day عَقِیْمٍ barren 22. Al-Haj Page 339 اَلْمُلْكُ The Sovereignty یَوْمَىِٕذٍ (on) that Day لِّلّٰهِ ؕ (will be) for Allah یَحْكُمُ He will judge بَیْنَهُمْ ؕ between them فَالَّذِیْنَ So those who اٰمَنُوْا believe وَ عَمِلُوا and did الصّٰلِحٰتِ righteous deeds فِیْ (will be) in جَنّٰتِ Gardens النَّعِیْمِ (of) Delight وَ الَّذِیْنَ And those who كَفَرُوْا disbelieved وَ كَذَّبُوْا and denied بِاٰیٰتِنَا Our Verses فَاُولٰٓىِٕكَ then those لَهُمْ for them عَذَابٌ (will be) a punishment مُّهِیْنٌ۠ humiliating
(22:49) Say, “O people, I am no more than a plain warner for you
(22:50) So those who come to believe and do good deeds, for them there is forgiveness and dignified provision
(22:51) As for those who strive against Our signs, trying to defeat (the prophet or the believers), they are the people of the Fire.”
(22:52) We did not send any messenger before you nor a prophet, but (he faced a situation that) when he recited (the revelation), the Satan cast (doubts in the hearts of his opponents) about what he recited. So, Allah nullifies what the Satan casts, then Allah makes His verses firm, and Allah is All-Knowing, All-Wise
(22:53) (All this is allowed to be done) so that He may make what Satan casts a trial for those in whose hearts there is a disease, and whose hearts are hard;-and surely the wrongdoers are in the utmost antagonism
(22:54) and so that those who have been given knowledge may know that it (i.e. the revelation recited by the prophet) is the truth from your Lord, and they may believe in it and their hearts may become humble towards it. Allah is the Guide of the believers to the straight path
(22:55) Those who disbelieve will remain in doubt about it (the Qur’ān) forever, until the Hour (of Judgment) comes upon them suddenly, or there comes to them the punishment of a barren day
(22:56) The kingdom, on that day, is for Allah. He will judge between them. So, those who believed and did good deeds shall be in gardens of bliss
(22:57) As for those who disbelieved and rejected Our signs, they are the ones for whom there is a humiliating punishment
مِن رَّ‌سُولٍ وَلَا نَبِيٍّ (any messenger and any prophet - 22:52) This shows that the words Rasul رَّ‌سُولٍ and Nabi carry different meanings, though there is no consensus as to the precise nature of the difference. For our purpose it is enough to understand that Nabi نَبِيٍّ is a person whom Allah Ta' ala designates with a mission to reform his people and who receives revelations from Him. He may receive a Scripture and a code of laws or he may be commanded to convey the message of an earlier Book and code of laws. Sayyidna Musa (علیہ السلام) and ` Isa' (علیہ السلام) belong to the first category, whereas Sayyidna Harun (علیہ السلام) ، who was directed to propagate the teachings of Torah and the Mosaic Laws, falls in the second category. On the other hand a Rasul رَّ‌سُولٍ is a person who receives from Allah Ta' ala a Scripture and a code of laws. Thus every رَّ‌سُولٍ Rasul is necessarily a Nabi also, but every Nabi is not a Rasul. These distinctions are applicable to human beings only. That an angel who carries wahy from Allah Ta' ala is also named as Rasul does not contradict this position. This subject has already been discussed in detail in Surah Maryam in the beginning of this volume.
أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ (The Shaitan cast (doubts) about what he recited - 22:52) In this verse the word تَمَنَّىٰ has been used as a synonym for قَرَأَ thus أُمْنِيَّتِهِ would mean قِرَأت (recitation). This verse explains that the disputes raised by the disbelievers in regard to Allah's message is not something new as similar doubts were raised by earlier people as well when their prophets presented to them the message of Truth, and the Shaitan cast doubts about it in the hearts of disbelievers. This explanation of the verse is quite clear and straight-forward, and has been adopted by many commentators including Abu Hayyan in his Bahr-ul-Muhit. However, some books of traditions have reported here an incident which is not proved by authentic sources. The incident is known as حَدِیث الٖغرانیق (hadith-ulgharaniq). Some scholars have held that it is invented by some heretics and enemies of Islam. But even those who believe this tradition to be worthwhile have taken pains to remove the doubts, which the words raise about the categorical and undisputed laws of Qur'an and Sunnah. The plain and simple meaning of the verse has been explained above and the alleged incident in no way affects this meaning. Making this incident as a part and parcel of the commentary on this verse, thereby creating unnecessary doubts, and then attempting to answer those doubts is an exercise in futility and absolutely undesirable وَاللہُ سبحانَہُ و تعالیٰ اَعلَم .