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 لَقَدْ And verily اٰتَیْنَا We gave مُوْسَی Musa الْكِتٰبَ the Scripture مِنْۢ after [what] بَعْدِ after [what] مَاۤ after [what] اَهْلَكْنَا We had destroyed الْقُرُوْنَ the generations الْاُوْلٰی former بَصَآىِٕرَ (as) an enlightenment لِلنَّاسِ for the mankind وَ هُدًی and a guidance وَّ رَحْمَةً and mercy لَّعَلَّهُمْ that they may یَتَذَكَّرُوْنَ remember 28. Al-Qasas Page 391 وَ مَا And not كُنْتَ you were بِجَانِبِ on (the) side الْغَرْبِیِّ western اِذْ when قَضَیْنَاۤ We decreed اِلٰی to مُوْسَی Musa الْاَمْرَ the Commandment وَ مَا and not كُنْتَ you were مِنَ among الشّٰهِدِیْنَۙ the witnesses وَ لٰكِنَّاۤ But We اَنْشَاْنَا [We] produced قُرُوْنًا generations فَتَطَاوَلَ and prolonged عَلَیْهِمُ for them الْعُمُرُ ۚ the life وَ مَا And not كُنْتَ you were ثَاوِیًا a dweller فِیْۤ among اَهْلِ (the) people مَدْیَنَ (of) Madyan تَتْلُوْا reciting عَلَیْهِمْ to them اٰیٰتِنَا ۙ Our Verses وَ لٰكِنَّا but We كُنَّا [We] were مُرْسِلِیْنَ the Senders وَ مَا And not كُنْتَ you were بِجَانِبِ at (the) side الطُّوْرِ (of) the Tur اِذْ when نَادَیْنَا We called وَ لٰكِنْ But رَّحْمَةً (as) a mercy مِّنْ from رَّبِّكَ your Lord لِتُنْذِرَ so that you warn قَوْمًا a people مَّاۤ not اَتٰىهُمْ (had) come to them مِّنْ any نَّذِیْرٍ warner مِّنْ before you قَبْلِكَ before you لَعَلَّهُمْ so that they may یَتَذَكَّرُوْنَ remember وَ لَوْ لَاۤ And if not اَنْ [that] تُصِیْبَهُمْ struck them مُّصِیْبَةٌۢ a disaster بِمَا for what قَدَّمَتْ had sent forth اَیْدِیْهِمْ their hands فَیَقُوْلُوْا and they would say رَبَّنَا Our Lord! لَوْ لَاۤ Why not اَرْسَلْتَ You sent اِلَیْنَا to us رَسُوْلًا a Messenger فَنَتَّبِعَ so we (could have) followed اٰیٰتِكَ Your Verses وَ نَكُوْنَ and we (would) have been مِنَ of الْمُؤْمِنِیْنَ the believers فَلَمَّا But when جَآءَهُمُ came to them الْحَقُّ the truth مِنْ from Us عِنْدِنَا from Us قَالُوْا they said لَوْ لَاۤ Why not اُوْتِیَ he was given مِثْلَ (the) like مَاۤ (of) what اُوْتِیَ was given مُوْسٰی ؕ (to) Musa اَوَ لَمْ Did not یَكْفُرُوْا they disbelieve بِمَاۤ in what اُوْتِیَ was given مُوْسٰی (to) Musa مِنْ before قَبْلُ ۚ before قَالُوْا They said سِحْرٰنِ Two magic (works) تَظٰهَرَا ۥ۫ supporting each other وَ قَالُوْۤا And they said اِنَّا Indeed, we بِكُلٍّ in all كٰفِرُوْنَ (are) disbelievers قُلْ Say فَاْتُوْا Then bring بِكِتٰبٍ a Book مِّنْ from Allah عِنْدِ from Allah اللّٰهِ from Allah هُوَ which اَهْدٰی (is) a better guide مِنْهُمَاۤ than both of them اَتَّبِعْهُ that I may follow it اِنْ if كُنْتُمْ you are صٰدِقِیْنَ truthful فَاِنْ But if لَّمْ not یَسْتَجِیْبُوْا they respond لَكَ to you فَاعْلَمْ then know اَنَّمَا that only یَتَّبِعُوْنَ they follow اَهْوَآءَهُمْ ؕ their desires وَ مَنْ And who اَضَلُّ (is) more astray مِمَّنِ than (one) who اتَّبَعَ follows هَوٰىهُ his own desire بِغَیْرِ without هُدًی guidance مِّنَ from اللّٰهِ ؕ Allah اِنَّ Indeed اللّٰهَ Allah لَا (does) not یَهْدِی guide الْقَوْمَ the people الظّٰلِمِیْنَ۠ the wrongdoers
(28:43) And We gave Mūsā, after We destroyed the earlier generations, the Book having insights for people and a guidance and mercy, so that they may receive the advice
(28:44) And (O prophet,) you were not there at the Western side (of the mount Tūr) when We delegated the matter to Mūsā, nor were you among those present
(28:45) but We created generations (after him) and a long time passed over them. And you were not dwelling among the people of Madyan, reciting Our verses to them, but it is We who do send messengers
(28:46) And you were not at the side of (the mount) Tūr when We called (Mūsā), but it (your prophet-hood through which you knew all this) is a mercy from your Lord, so that you warn a people to whom no warner has come before you, that they may receive the advice
(28:47) And (We have sent you as a messenger) lest, in case they suffered a calamity because of what their hands sent ahead, they should say, “Our Lord, why did You not send a messenger to us, so that we might have followed your verses and been among the believers?”
(28:48) But when the Truth came to them from Us, they said, “Why has he (the messenger) not been given (a book) similar to what Mūsā had been given?” Is it not that they denied what Mūsā had been given before? They said, “Both (Qur’ān and Torah) are works of magic that support each other.” And they said, “We disbelieve each one of them.”
(28:49) Say, “Then bring a book from Allah which is better than both, in guidance, and I shall follow it, if you are true.”
(28:50) So if they do not respond to you, be sure that they are only following their desires. And who is more astray than the one who follows his desire without guidance from Allah. Surely Allah does not take the wrongdoing people onto the right path
وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ مِن بَعْدِ مَا أَهْلَكْنَا الْقُرُ‌ونَ الْأُولَىٰ بَصَائِرَ لِلنَّاسِ (And We gave Musa, after We destroyed the earlier generations, the Book having insights for people - 28:43). The words "earlier generations" refer to the people of Nuh, Hud, Salilh, and Lut (علیہم السلام) ، who were destroyed before the time of Sayyidna Musa (علیہ السلام) because of their denial of truth. بَصَائِرَ Basair is the plural of Basirah بَصِیرَہ whose literal meaning is sagacity, insight and discernment. Here it is purported for that light or refulgence which Allah Ta' ala bestows in the hearts of people with which they find out the truth and discern the distinction between right and wrong. (Mazhari)
If the word Nas ناس (people) is used in the phrase بَصَائِرَ لِلنَّاسِ ( (28:43) (insights for people) for the people of Sayyidna Musa (علیہ السلام) then the meaning of the verse is quite clear. No doubt for the people of Sayyidna Musa (علیہ السلام) Torah was the book of wisdom. But if the word is used for all people in whom the Ummah of Muhammad صلى الله عليه وسلم is also included, then the question would arise that the Torah, which is available to the Ummah of Muhammad صلى الله عليه وسلم ، is not the original one. In this Torah many changes have taken place. So, how could this Torah be regarded as a book of wisdom for them? Moreover, it will mean that the Muslims too should benefit from the Torah, while there is a well-known hadith that Sayyidna ` Umar ؓ once sought permission from the Holy Prophet صلى الله عليه وسلم for reading Torah, so that he could improve his knowledge and benefit from the injunctions contained in it. On this the Holy Prophet صلى الله عليه وسلم got angry and said that if Sayyidna Musa (علیہ السلام) was alive, he too would have been required to follow him. (The essence of this retort is that he [ Sayyidna 'Umar ؓ ] should concentrate only on his teachings, and that he was not required to look into the teachings of Torah or Injil). It is worth reminding here that it was the time when revelation of Qur'an was still continuing, and in order to eliminate any possibility of mingling of hadith with the Qur'anic text, the Holy Prophet صلى الله عليه وسلم had advised some of his companions to stop writing even the hadith. Under such a situation it is obvious that reading of a cancelled divine book was not expedient. It, therefore, does not necessarily follow that reading of Torah and Injil is banned for all times. On the contrary, reading and quoting by the companions of that part of these books in which coming of the Holy Prophet صلى الله عليه وسلم was predicted is well established. Sayyidna ` Abdullah Ibn Salam and Ka'b Al-Ahbar ؓ are quite well known for this. Other companions also did not raise a finger against it. The bottom line of this discussion is that it is allowed to benefit from the unaltered part of these books, which no doubt contains wisdom. But only those could draw any benefit from this who can distinguish between the altered and unaltered parts of the books; and they are the expert scholars. A common man should avoid such an exercise, lest he gets entangled in a quandary. The same ruling is applicable to all those books that are a mixture of right and wrong.