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
یٰۤاَیُّهَا O you الَّذِیْنَ who اٰمَنُوْا believe[d]! لَا (Do) not تَقْرَبُوا go near الصَّلٰوةَ the prayer وَ اَنْتُمْ while you سُكٰرٰی (are) intoxicated حَتّٰی until تَعْلَمُوْا you know مَا what تَقُوْلُوْنَ you are saying وَ لَا and not جُنُبًا (when you are) impure اِلَّا except عَابِرِیْ (when) passing سَبِیْلٍ (through) a way حَتّٰی until تَغْتَسِلُوْا ؕ you have bathed وَ اِنْ And if كُنْتُمْ you are مَّرْضٰۤی ill اَوْ or عَلٰی on سَفَرٍ a journey اَوْ or جَآءَ came اَحَدٌ one مِّنْكُمْ of you مِّنَ from الْغَآىِٕطِ the toilet اَوْ or لٰمَسْتُمُ you have touched النِّسَآءَ the women فَلَمْ and not تَجِدُوْا you find مَآءً water فَتَیَمَّمُوْا then do tayammum صَعِیْدًا (with) earth طَیِّبًا clean فَامْسَحُوْا and wipe (with it) بِوُجُوْهِكُمْ your faces وَ اَیْدِیْكُمْ ؕ and your hands اِنَّ Indeed اللّٰهَ Allah كَانَ is عَفُوًّا Oft-Pardoning غَفُوْرًا Oft-Forgiving اَلَمْ Did not تَرَ you see اِلَی [towards] الَّذِیْنَ those who اُوْتُوْا were given نَصِیْبًا a portion مِّنَ of الْكِتٰبِ the Book یَشْتَرُوْنَ purchasing الضَّلٰلَةَ [the] error وَ یُرِیْدُوْنَ and wishing اَنْ that تَضِلُّوا you stray السَّبِیْلَؕ (from) the way 4. An-Nisa Page 86 وَ اللّٰهُ And Allah اَعْلَمُ knows better بِاَعْدَآىِٕكُمْ ؕ about your enemies وَ كَفٰی and (is) sufficient بِاللّٰهِ Allah وَلِیًّا ؗۗ (as) a Protector وَّ كَفٰی and sufficient بِاللّٰهِ (is) Allah نَصِیْرًا (as) a Helper مِنَ Of الَّذِیْنَ those who هَادُوْا are Jews یُحَرِّفُوْنَ they distort الْكَلِمَ the words عَنْ from مَّوَاضِعِهٖ their places وَ یَقُوْلُوْنَ and they say سَمِعْنَا We hear[d] وَ عَصَیْنَا and we disobey[ed] وَ اسْمَعْ and Hear غَیْرَ not مُسْمَعٍ to be heard وَّ رَاعِنَا and Raina لَیًّۢا twisting بِاَلْسِنَتِهِمْ [with] their tongues وَ طَعْنًا and defaming فِی [in] الدِّیْنِ ؕ the religion وَ لَوْ And if اَنَّهُمْ [that] they قَالُوْا (had) said سَمِعْنَا We hear[d] وَ اَطَعْنَا and we obey[ed] وَ اسْمَعْ and Hear وَ انْظُرْنَا and look (at) us لَكَانَ surely it (would) have been خَیْرًا better لَّهُمْ for them وَ اَقْوَمَ ۙ and more suitable وَ لٰكِنْ [And] but لَّعَنَهُمُ cursed them اللّٰهُ Allah بِكُفْرِهِمْ for their disbelief فَلَا so not یُؤْمِنُوْنَ they believe اِلَّا except قَلِیْلًا a few یٰۤاَیُّهَا O you الَّذِیْنَ who اُوْتُوا (have) been given الْكِتٰبَ the Book اٰمِنُوْا believe بِمَا in what نَزَّلْنَا We (have) revealed مُصَدِّقًا confirming لِّمَا what is مَعَكُمْ with you مِّنْ from قَبْلِ before اَنْ [that] نَّطْمِسَ We efface وُجُوْهًا faces فَنَرُدَّهَا and turn them عَلٰۤی on اَدْبَارِهَاۤ their backs اَوْ or نَلْعَنَهُمْ We curse them كَمَا as لَعَنَّاۤ We cursed اَصْحٰبَ companions السَّبْتِ ؕ (of) the Sabbath وَ كَانَ And is اَمْرُ (the) command اللّٰهِ (of) Allah مَفْعُوْلًا (always) executed اِنَّ Indeed اللّٰهَ Allah لَا (does) not یَغْفِرُ forgive اَنْ that یُّشْرَكَ partners be associated بِهٖ with Him وَ یَغْفِرُ but He forgives مَا from دُوْنَ other than ذٰلِكَ that لِمَنْ for whom یَّشَآءُ ۚ He wills وَ مَنْ And whoever یُّشْرِكْ associates partners بِاللّٰهِ with Allah فَقَدِ then surely افْتَرٰۤی he has fabricated اِثْمًا a sin عَظِیْمًا tremendous اَلَمْ Do not تَرَ you see اِلَی [towards] الَّذِیْنَ those who یُزَكُّوْنَ claim purity اَنْفُسَهُمْ ؕ (for) themselves بَلِ Nay اللّٰهُ (it is) Allah یُزَكِّیْ He purifies مَنْ whom یَّشَآءُ He wills وَ لَا and not یُظْلَمُوْنَ they will be wronged فَتِیْلًا (even as much as) a hair on a date-seed اُنْظُرْ See كَیْفَ how یَفْتَرُوْنَ they invent عَلَی about اللّٰهِ Allah الْكَذِبَ ؕ [the] lie وَ كَفٰی and sufficient بِهٖۤ is it اِثْمًا (as) a sin مُّبِیْنًا۠ manifest
(4:43) O you who believe! Do not go near Salāh when you are intoxicated, until you know what you say, nor in a state of ‘major impurity’.,-save when you are traversing a way-until you take a bath. If you are sick, or in travel, or if one of you has come after relieving himself, or you have had contact with women, and you find no water, go for some clean dust and wipe your faces and hands (with it). Surely, Allah is Most-Pardoning, Most-Forgiving
(4:44) Have you not observed those who have been given a share from the Book? They buy misguidance and wish that you (too) lose the way
(4:45) But Allah knows your enemies very well. Allah is enough as a friend, and Allah is enough as a supporter
(4:46) Among the Jews there are some who distort the words against their contexts, and say, “We hear and disobey,” and “Hear. May you not be made to hear,” and “Rā‘inā”, twisting their tongues and maligning the Faith.If they had said, “We hear and obey,” and “Hear,” and “Look after us,” it would have been better for them, and more proper, but Allah has cast His curse on them due to their disbelief. So, they do not believe except a few
(4:47) O you who have been given the Book, believe in what We have revealed confirming what is with you, before We rub off faces and turn them shaped like their backs, or lay a curse upon them, as We cursed the People of the Sabbath. Whatever Allah orders is destined to occur
(4:48) Surely, Allah does not forgive that a partner is ascribed to Him, and He forgives anything short of that for whomsoever He wills. Whoever ascribes a partner to Allah commits a terrible sin
(4:49) Have you not seen those who claim sanctity for themselves? In fact, Allah sanctifies whom He wills, and they shall not be wronged even to the measure of a thread of a date-stone
(4:50) See how they fabricate a lie against Allah, and it is enough to be an open sin
This is about an incident relating to Sayyidna Ali رضی اللہ تعالیٰ عنہ which has been mentioned in Tirmidhi. It was before liquor was forbidden that Sayyidna ` Abdul-Rahman ibn ` Awf ؓ had invited some Companions for dinner at this home. As customary, liquor was served before dinner. When everybody had finished eating, time came for the Maghrib salah. Sayyidna ` Ali ؓ was asked to lead the prayer. He made a grave error while reciting the well-known Surah al-Kafirun in the salah under the effect of intoxication. Thereupon, this verse was revealed in which warning was given that salah should not be performed in a state of intoxication.
1-Stands for Janabah which signifies a ritual impurity caused by sexual intercourse or seminal discharge, in passion or dream, after which it becomes obligatory to take a bath.
Commentary
Commands prohibiting liquor came gradually
Allah Almighty has blessed the Shari' ah of Islam with a particular distinction - its rules have been made easy. One such rule in this golden chain concerns drinking which was an old addiction in Arabia. This was a national habit, and pastime, involving everyone but a particular few who had a sort of God-given distaste and abhorrence for liquor all along. Naturally right-minded, they never went near this foul habit. One such example is that of the Holy Prophet صلى الله عليه وسلم . He never touched liquor even before he was called to prophethood. And everyone knows that habit, any habit, the urge and compulsion to have something, is really difficult to leave. This is all the more true about the habit of drinking or getting intoxicated by some other means. It so overpowers man in its clutches that he just cannot think otherwise. To him a farewell to drinking means a welcome to death.
Drinking has always been unlawful in the sight of Allah and when people entered the fold of Islam, saving Muslims from it was very much in order. But, had it been declared unlawful all of a sudden, people would have found obedience to this command extremely hard to carry out. So, the shift was gradual. First come partial prohibition. People were warned of the evil effects of drinking which aimed at motivating them to abandon the habit. As a result, the instruction initially given in this verse was limited to asking people not to go near salah while in a state of intoxication. The purpose here was to emphasize that salah is fard, an obligation - when the time for salah comes, one must rise, intend and offer it as due, and that one should not be drunk during salah timings. This approach helped Muslims realize that drinking is really something bad for it stops them from performing salah properly. There were many blessed souls among them who made a spot decision to abandon the habit once and for all. There were others who started thinking seriously about its evils. Finally, when the verse of Surah al-Ma'idah carrying the absolute command which declared liquor as impure and unlawful was revealed, drinking was forbidden under all conditions.
Ruling: Based on the rule that performing salah in a state of intoxication is forbidden, according to some commentators, it is also not correct to perform salah when one feels so sleepy that one cannot control what one says. This restriction appears in a hadith as follows:
اذا نعس احدکم فی الصلوٰۃ فلیرقد حتی یذھب عنہ النوم فانہ لا یدری لعلہ یستغفر فیسب نفسہ (قرطبی)
If one of you feels drowsy in salah, he should go to sleep for a little while so that the effect of sleep disappears, otherwise he would not know that, rather than seeking forgiveness (from Allah), he may (actually) be cursing himself.' (Qurtubi)
Editor's Notel
Although the verse was initially revealed to prohibit offering sal ah in a state of intoxication, however, some other situations have also been dealt with in which offering salah is not permitted. These are the states of impurity which are of two kinds. The first kind is the state of 'major impurity' or janabah' which is caused by sexual intercourse or by ejaculation with sexual desire by whatever means. This state of impurity has been referred to in the above verses by the word ' جُنُباً " which is derived from janabah and has been translated as 'major impurity'. In this state one cannot offer salah unless he purifies himself by having the prescribed bath (ghusl).
1. In the original book there was no explanation of other rules mentioned in the verse. The exteemed author has felt it sufficient that these rules are mentioned in the Urdu translation alongwith the خلاصۃ تفسیر . For the benefit of English readers, I have added this note - Muhammad Taqi Usmani.
The second kind of impurity is called 'minor impurity' ( اَلحدث الأصغر) which is caused by any act breaking the wudu', like easing oneself or passing a flatus etc. In this state also one is not allowed to offer salah, but the way of purifying oneself from this kind of impurity is much easier. Instead of having a bath one can release himself from it by making wudu (prescribed ablution). In both situations it is necessary to use water, either for having a bath or for making wudu. But there may be situations where the use of water is not possible due to its unavailability or is extremely difficult due to illness. In both these situations the above verses have provided an easier alternative for having a bath or making wudu'. The alternative is to strike the hands on a clean dust and then wipe the face and the wrists with it. This procedure is called 'Tayammum' and has been taken by the Shari'ah as a symbol of ritual purification where the actual act of purification through water is not possible or is extremely difficult. After making tayammum one is held to be purified for a temporary period until he is able to use water. The procedure of tayammum, being the same for both major and minor impurities, it has been prescribed in one sequence for both kinds. The words أَوْ جَاءَ أَحَدٌ مِّنكُم مِّنَ الْغَائِطِ ('i.e. or one of you has come after easing himself) refer to the 'minor impurity' while the words أَوْ لَامَسْتُمُ النِّسَاءَ (i.e. 'or you have touched women' ) stand for having sexual intercourse) causing major impurity. In both situations, it has been laid down that if someone is too sick to use water, or is on journey where he does not find water, he can have recourse to making tayammum.
The above discussion may explain the rules of impurities and their purification as laid down in the above verses. However, one point needs further elaboration:
While the Holy Qur'an has prohibited to 'go near salah' in a state of major impurity the rule has been made subject to one exception which is expressed in the words اِلَّا عَابِریِ سبیل (i.e. 'save when you are traversing a way' ). This exception has been interpreted by the Muslim Jurists in different ways. According to the most commentators, including the Hanafi jurists, this exception refers to the state of travelling when water is not available. It, therefore, means that one cannot go near salah in a state of major impurity without having taken a ritual bath (ghusl), however, if he is 'traversing a way' in the sense that he is on journey and does not find water, he can offer salah without taking bath after making tayammum as explained in the next sentence
1. This explanation is based on the Hanafi view.
Conversely Imam al-Shafi` (رح) interprets the exception in a totally different manner. He says that 'going near salah' means 'entering a mosque' and it is prohibited for a person to enter a mosque in a state of 'major impurity'. However, if he intends to go somewhere else, but passes through a mosque as a passer-by, he can do so. The Hanafi jurists do not accept this view. Based on the first interpretation, they say that the verse has no relevance with 'entering the mosque'. It refers to offering prayers, as is evident from the background in which it was revealed. The prohibition of entering a mosque in the state of impurity is based on some other sources, and it is not allowed, even for a passer-by, to enter a mosque with intention to go somewhere else. (Editor).
The rule of Tayammum is a blessing, and a distinction of the Muslim community
It is certainly a great favour granted by Allah Almighty that He, in His mercy, has made something else to take the place of water, something which is much more easily available than water. Obviously enough, land mass and dust are available everywhere. It appears in a hadith that this is a convenience bestowed upon the community of Muhammad صلى الله عليه وسلم exclusively. As for necessary rules governing the making of Tayammum (also referred to in English, and interestingly too, as the 'dry ablution' ), these are commonly available in books on salah, (in English as well). Standard juristic works can be consulted for further details.
In verses previous to this, the stress was on acting with Taqwa in mutual dealings. In between came some rules pertaining to 'Ibadah, Salah and their corollaries since they instill man with fear of Allah, promote concern for the life-to-come and help in seeing that dealings come out right and smooth.
In the previous verse (46), there was a description of the Jewish stance against Islam which ranged from flat denial to laboured falsification, something born out of the desire to misrepresent, alter and ridicule. The present verse addresses them directly and commands them to believe in the final revelation and demonstrate their confirmation. Should they continue ignoring the warning and remain hostile, they should really be concerned with the chilling prospects of what their fate would be as a consequence of their ill choice.
Note 1: The Qur' anic expression: فَنَرُدَّهَا عَلَىٰ أَدْبَارِ‌هَا (and turn them shaped like their backs) admits of two probabilities in this act of turning. It could either be that the features of the face are eliminated and the whole face is turned around towards the back; or, it may be that the face is flattened like the nape of the neck, devoid of all features, 'effaced.' (Mazhari, Ruh al-Ma` ani)
Note 2: When will this be is a question posed and answered by Commentators in great details. Discussing this deconfiguration (tams) and transmutation (maskh), some of them have said that this punishment will come upon the Jews before the Day of Doom, while others have said that this punishment did not come to pass because some of the Jews had entered the fold of Faith.
Maulana Ashraf Thanavi (رح) ، has said: In my opinion, that question simply does not arise because there is no single word in the Qur'an which would suggest the proposition: If you do not believe, the punishment of tams and maskh will definitely materialize. In fact, it suggests probability, that is, given their crime, they do deserve this punishment, and should He spare them from the punishment, that would be His mercy.'
Commentary
Shirk: A definition, and some forms
The words of the Qur'anic text in إِنَّ اللَّـهَ لَا يَغْفِرُ أَن يُشْرَ‌كَ بِهِ (Surely, Allah does not forgive the ascribing of a partner to Him) demonstrate that the set articles of faith relating to the Being and Attributes of Allah Almighty are the sine qua non of religion and holding any belief similar to these in favour of whoever and whatever He has created is shirk. Some of the forms it takes are as follows:
Shirk in Knowledge: This is the ascribing of a partner to Allah in matters of knowledge ( 'ilm), for example believing that a certain pious person or a spiritual master or the head of a mystical order knows about everything in this universe all the time. Other forms could be asking an astrologer or a fortune-teller or a diviner about things that are going to take place in a person's life, things which belong to the unseen world, an exclusive domain of Allah; or, to take omen (fal) فال from the words written by a pious person and believing that it has got to happen; or, calling someone from a considerable distance and believing that the person has become all aware of the call; or, keeping a fast dedicated to someone other than Allah.
Shirk in Power: This is ascribing to others the powers and rights which are the exclusive domain of Allah as for example, taking someone to have the power and authority to provide gain or inflict loss. It includes things like asking someone to grant wishes or to ask for sustenance, and children.
Shirk in ` Ibidah: This means the ascribing of a partner to Allah in acts of worship (` Ibadah) which is the sole due of Allah. Some of the forms it could take are to go down in sajdah (prostration) for anyone, to release an animal dedicated in the name of somebody, making cere-monious offering for a person or thing, living or dead, to make a vow (mannat, nadhr) in someone's name; to make tawaf (rounds, circumambulation) of someone's grave or house; to give preference to someone else's word, or custom, as against God's own command; to make bows before anyone in the manner of a ruku`, the bowing position peculiar to Muslim prayer; to slaughter an animal in the name of someone; to take the affairs of the mortal world as subservient to the effect and influence of stars; to regard some month as ill-omened, wretched; and things like that.
Let us now turn to the word of Allah in: أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُم (Have you not seen those who claim sanctity for themselves?) Since the Jews claimed sanctity for themselves, Allah Almighty censures them in this verse as a strange lot attributing sanctity to themselves and then having the audacity to tell others that this is so. Amazing indeed!
From here we learn that it is not permissible for anyone to claim and broadcast his or her sanctity, or that of others. This is forbidden on three counts:
1. The cause of self-praise is mostly pride and arrogance. So, in reality, what is forbidden is pride and arrogance.
2. As to the end of man, only Allah knows if it will come in a state of Taqwa and Taharah, that is, in a state when one is still God-fearing spiritually and free from major and minor impurities physically. Therefore, claiming sanctity for oneself is contrary to being God-fearing. As such, Sayyidah Zaynab ؓ daughter of Abi Salamah ؓ narrates that the Holy Prophet صلى الله عليه وسلم asked her: 'What is your name?' Since, at that time, her name was Barrah (which means pure from sins), so, that was what she told him. He, then, said: فلا تُزَکُّوا انفُسَکُم، اللہ اَعلَمُ بِاَھلِ البِرِّ منکُم، سَمُّوھَا زَینَب، (رواہ مسلم بحوالہ مشکوۃ) (Do not claim sanctity for yourselves (that is, do not claim purity and freedom from sins) because it is Allah alone who knows best as to who among you is of the righteous. He, then, named her Zaynab (instead of Barrah). (Mazhari)
3. The third reason for this prohibition is that such a claim gives people the false idea that the person making that claim is nearer to Allah because he is free of all faults, although this is a lie, for no mortal man is free of one or the other shortcoming. (Bayn al-Qur'an)
Ruling:
If impediments mentioned above do not exist, one can speak about one's trait of character as an expression of gratitude for Allah's blessing. (Bay an al-Qur'an)