Islamicstudies.info
Tafheem.net

Dawat ul Quran

Quran Translation and Commentary by Shams Pirzada
Translation in English by Abdul Karim Shaikh

Quran Translation
Word for Word by
Dr. Shehnaz Shaikh
& Kausar Khatri

Introduction
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
Surah 4. An-Nisa
Verses [Section]: 1-10[1], 11-14 [2], 15-22 [3], 23-25 [4], 26-33 [5], 34-42 [6], 43-50 [7], 51-56 [8], 57-70 [9], 71-76 [10], 77-87 [11], 88-91 [12], 92-96 [13], 97-100 [14], 101-104 [15], 105-112 [16], 113-115 [17], 116-126 [18], 127-134 [19], 135-141 [20], 142-152 [21], 153-162 [22], 163-171 [23], 172-176 [24]

Quran Text of Verse 77-87
اَلَمْHave notتَرَyou seenاِلَی[towards]الَّذِیْنَthose whoقِیْلَ(when) it was saidلَهُمْto themكُفُّوْۤاRestrainاَیْدِیَكُمْyour handsوَ اَقِیْمُواand establishالصَّلٰوةَthe prayerوَ اٰتُواand giveالزَّكٰوةَ ۚthe zakahفَلَمَّاThen whenكُتِبَwas ordainedعَلَیْهِمُon themالْقِتَالُthe fightingاِذَاthenفَرِیْقٌa groupمِّنْهُمْof themیَخْشَوْنَ[they] fearالنَّاسَthe peopleكَخَشْیَةِas (they) fearاللّٰهِAllahاَوْorاَشَدَّmore intenseخَشْیَةً ۚfearوَ قَالُوْاand they saidرَبَّنَاOur Lordلِمَwhyكَتَبْتَhave You ordainedعَلَیْنَاupon usالْقِتَالَ ۚ[the] fightingلَوْ لَاۤWhy notاَخَّرْتَنَاۤYou postpone (it for) usاِلٰۤیtoاَجَلٍa termقَرِیْبٍ ؕnearقُلْSayمَتَاعُEnjoymentالدُّنْیَا(of) the worldقَلِیْلٌ ۚ(is) littleوَ الْاٰخِرَةُand the Hereafterخَیْرٌ(is) betterلِّمَنِfor whoeverاتَّقٰی ۫fears (Allah)وَ لَاand notتُظْلَمُوْنَyou will be wrongedفَتِیْلًا (even as much as) a hair on a date-seed اَیْنَ مَاWhereverتَكُوْنُوْاyou beیُدْرِكْكُّمُwill overtake youالْمَوْتُ[the] deathوَ لَوْeven ifكُنْتُمْyou areفِیْinبُرُوْجٍtowersمُّشَیَّدَةٍ ؕloftyوَ اِنْAnd ifتُصِبْهُمْbefalls themحَسَنَةٌany goodیَّقُوْلُوْاthey sayهٰذِهٖThisمِنْ(is)عِنْدِfromاللّٰهِ ۚAllahوَ اِنْAnd ifتُصِبْهُمْbefalls themسَیِّئَةٌany evilیَّقُوْلُوْاthey sayهٰذِهٖThisمِنْ(is) fromعِنْدِكَ ؕyouقُلْSayكُلٌّAllمِّنْ(is)عِنْدِfromاللّٰهِ ؕAllahفَمَالِSo what (is wrong)هٰۤؤُلَآءِ(with) theseالْقَوْمِ[the] peopleلَاnotیَكَادُوْنَdo they seemیَفْقَهُوْنَ(to) understandحَدِیْثًا any statement مَاۤWhat(ever)اَصَابَكَbefalls youمِنْofحَسَنَةٍ(the) goodفَمِنَ(is) fromاللّٰهِ ؗAllahوَ مَاۤand whateverاَصَابَكَbefalls youمِنْofسَیِّئَةٍ(the) evilفَمِنْ(is) fromنَّفْسِكَ ؕyourselfوَ اَرْسَلْنٰكَAnd We have sent youلِلنَّاسِfor the peopleرَسُوْلًا ؕ(as) a Messengerوَ كَفٰیand is sufficientبِاللّٰهِAllahشَهِیْدًا (as) a Witness 4. An-Nisa Page 91مَنْ(He) whoیُّطِعِobeysالرَّسُوْلَthe Messengerفَقَدْthen surelyاَطَاعَhe obeyedاللّٰهَ ۚAllahوَ مَنْand whoeverتَوَلّٰیturns awayفَمَاۤthen notاَرْسَلْنٰكَWe (have) sent youعَلَیْهِمْover themحَفِیْظًاؕ(as) a guardian وَ یَقُوْلُوْنَAnd they sayطَاعَةٌ ؗ(We pledge) obedienceفَاِذَاThen whenبَرَزُوْاthey leaveمِنْfromعِنْدِكَyouبَیَّتَplan by nightطَآىِٕفَةٌa groupمِّنْهُمْof themغَیْرَother thanالَّذِیْthat whichتَقُوْلُ ؕyou sayوَ اللّٰهُBut Allahیَكْتُبُrecordsمَاwhatیُبَیِّتُوْنَ ۚthey plan by nightفَاَعْرِضْSo turn (away)عَنْهُمْfrom themوَ تَوَكَّلْand put (your) trustعَلَیinاللّٰهِ ؕAllahوَ كَفٰیAnd sufficientبِاللّٰهِis Allahوَكِیْلًا (as) a Trustee اَفَلَاThen (do) notیَتَدَبَّرُوْنَthey ponderالْقُرْاٰنَ ؕ(on) the Quranوَ لَوْAnd ifكَانَit had (been)مِنْ(of)عِنْدِfromغَیْرِother thanاللّٰهِAllahلَوَجَدُوْاsurely they (would have) foundفِیْهِin itاخْتِلَافًاcontradictionكَثِیْرًا much وَ اِذَاAnd whenجَآءَهُمْcomes to themاَمْرٌa matterمِّنَofالْاَمْنِthe securityاَوِorالْخَوْفِ[the] fearاَذَاعُوْاthey spreadبِهٖ ؕ[with] itوَ لَوْBut ifرَدُّوْهُthey (had) referred itاِلَیtoالرَّسُوْلِthe Messengerوَ اِلٰۤیand toاُولِیthoseالْاَمْرِ(having) authorityمِنْهُمْamong themلَعَلِمَهُsurely would have known itالَّذِیْنَthose whoیَسْتَنْۢبِطُوْنَهٗdraw correct conclusion (from) itمِنْهُمْ ؕamong themوَ لَوْ لَاAnd if notفَضْلُ(had been the) bountyاللّٰهِ(of) Allahعَلَیْكُمْon youوَ رَحْمَتُهٗand His Mercyلَاتَّبَعْتُمُsurely you (would have) followedالشَّیْطٰنَthe Shaitaanاِلَّاexceptقَلِیْلًا a few فَقَاتِلْSo fightفِیْinسَبِیْلِ(the) wayاللّٰهِ ۚ(of) Allahلَاnotتُكَلَّفُare you responsibleاِلَّاexceptنَفْسَكَ(for) yourselfوَ حَرِّضِAnd encourageالْمُؤْمِنِیْنَ ۚthe believersعَسَیperhapsاللّٰهُAllahاَنْwillیَّكُفَّrestrainبَاْسَ(the) mightالَّذِیْنَ(of) those whoكَفَرُوْا ؕdisbelievedوَ اللّٰهُAnd Allahاَشَدُّ(is) Strongerبَاْسًا(in) Mightوَّ اَشَدُّand Strongerتَنْكِیْلًا (in) punishment مَنْWhoeverیَّشْفَعْintercedesشَفَاعَةًan intercessionحَسَنَةًgoodیَّكُنْwill haveلَّهٗfor himنَصِیْبٌa shareمِّنْهَا ۚof itوَ مَنْand whoeverیَّشْفَعْintercedesشَفَاعَةًan intercessionسَیِّئَةًevilیَّكُنْwill haveلَّهٗfor himكِفْلٌa portionمِّنْهَا ؕof itوَ كَانَAnd isاللّٰهُAllahعَلٰیonكُلِّeveryشَیْءٍthingمُّقِیْتًا a Keeper وَ اِذَاAnd whenحُیِّیْتُمْyou are greetedبِتَحِیَّةٍwith a greetingفَحَیُّوْاthen greetبِاَحْسَنَwith betterمِنْهَاۤthan itاَوْorرُدُّوْهَا ؕreturn itاِنَّIndeedاللّٰهَAllahكَانَisعَلٰیofكُلِّeveryشَیْءٍthingحَسِیْبًا an Accountant 4. An-Nisa Page 92اَللّٰهُAllahلَاۤ(there is) noاِلٰهَgodاِلَّاexceptهُوَ ؕHimلَیَجْمَعَنَّكُمْsurely He will gather youاِلٰیtoیَوْمِ(the) Dayالْقِیٰمَةِ(of) Resurrectionلَاnoرَیْبَdoubtفِیْهِ ؕabout itوَ مَنْAnd whoاَصْدَقُ(is) more truthfulمِنَthanاللّٰهِAllahحَدِیْثًا۠(in) statement
Translation of Verse 77-87

77. Have you not seen those to whom it was said: “Withhold your hands, establish Salat (prayer) and pay Zakat;”145 but when fighting was prescribed for them, a group of them fear people as they should have feared Allah146 or even more than that. They said; “Our Lord! why have you ordained fighting for us? Why have you not given us a brief respite.” Say: “The provision of this world is little and the Hereafter is much better for him who fears Allah; and you 147 shall not be dealt with unjustly in the least .”

78. Wherever you are, death will overtake you, even if you are in strong fortresses.148 If some good befalls them, they say: “This is from Allah; “ and if some evil, they say: “This is because of you.” Say: “ All things are from Allah.” Then what has happened to these people that they fail to understand a single fact?149

79. (In reality) whatever good befalls you, it is from Allah, and whatever ill befalls you, it is because of yourself.150 And We have sent you as a messenger to mankind, and sufficient is Allah as a witness.151

80. He who obeys the messenger, obeys Allah152; and if anyone turns away, We have not sent you to keep watch over them.153

81. And they say (apparently) : “Obedience;” but when they leave you a party of them meets at night to plot against what you say.154 And Allah records their plotting at night. So do not heed their talk, and put your trust in Allah; and Allah is sufficient as a Trustee.

82. Do they not then ponder on the Quran? If it were from other than Allah, they would surely have found therein many contradictions.155

83. And when any news whether of peace or danger comes to them, they spread it around, whereas if they had referred it to the Messenger (of Allah ) and such of them as are in authority, those among them who are able to think out the matter would have found out the fact.156 Were it not for the grace of Allah upon you, all but a few of you would have followed Satan.

84. Then fight (O Prophet !) in Allah’s way. You are held responsible only for yourself and rouse the faithful. It may be that Allah will break the strength of the disbelievers and Allah is the strongest in might and in giving punishment.

85. Whoever recommends a good cause becomes a partner therein, and whoever recommends an evil cause shares in its burden.157 And Allah oversees all things.

86. And when a greeting of good wishes is offered you, meet it with a still more courteous greeting, or at least say the same words,158 in return. Allah takes account of all things.

87. Allah! There is no god, but He. Surely He will gather you together on the Day of Resurrection, about which there is no doubt, and whose word can be truer than Allah’s?


Commentary

145. From this verse, Imam Razi has concluded that salat (prayers) and zakat (compulsory charity) have precedence over Jihad. (Please see Tafseer Razi. Vol. lll. page 272).

There is no doubt that these two forms of worship have precedence and are desirable for themselves. As for Jihad, its importance and greatness are also not to be ignored. Jihad becomes a compulsory duty to be performed when the occasion demands and otherwise it is sufficient for a Muslim to have an intention of offering Jihad whenever called upon to do so. This is the reason why in Islam the importance of Jihad. though very great, has not been included in the fundamental pillars of Islam, which are five. However. it is a fact that when Jihad becomes an absolute duty and essential, to hesitate or to try to avoid it makes one’s faith doubtful and questionable, because it is the obvious demand of faith that man should strive for the supremacy of Islam and should be ready to offer his life for Allah.

146. That is : So far as the command for fighting was not given, great enthusiasm was being shown for it. But actually when the fighting was ordained, it became hard for them. It refers to those who were not sincere in their faith.

147. That is: Whatever sacrifices you would offer in the cause of Allah will not go waste, and that you will get full compensation and reward for them.

148. It does not mean that man may not try to plan out and take precautions, etc., but it means that he may not think that his planning and his precautions will keep him away from death for ever. Death will come at its appointed hour. Therefore, man should try to fulfil his responsibilities.

149. That is: If some misfortune befalls Muslims, these hypocrites attribute it to the faulty planning of the Prophet, even though the Prophet does not perform any act without the leave of Allah. Allah rules over the universe, therefore without Allah’s will no harm or benefit can be experienced by any person and to consider Prophet responsible for it is against reality and contrary to faith.

150. Though good and evil, both are caused by the will of Allah, the difference between the two is that occurrence of good is on account of Allah’s blessings while the occurrence of evil and unfavourable conditions is the result of man’s own faulty acts and it is caused by misusing the authority given by Allah. Therefore, the occurrence of evil and unfavourable conditions should be attributed to his own failings.

151. It means that if the hypocrites do not regard everything of the Prophet as coming from Allah, they may not do so for Muhammad’s (Peace be upon him) being the Prophet. Allah’s witness is sufficient, and this witness is given by Allah through the Quran.The mention of the Prophet’s having been sent as a messenger for mankind means that he has not been sent as a messenger only to the Arabs but to all the nations of the world.

152. This verse and other verses like this explain that the obedience to the messenger is in reality obedience to Allah, for whatever command is given by the Prophet is the command given from Allah. It also clarifies that obedience to the last Prophet is desired not only during his lifetime, but even after his death in the same manner. For us the right source of finding his teachings are his undisputed traditions and authentic ahadith. To follow them would mean obeying the Prophet and rejecting and ignoring them would amount to his disobedience.

153. That is: It is not the responsibility of the Prophet that he may forcefully compel the people to follow the right path but that his responsibility is to merely convey the message of Allah to the people.

154. There were some persons among the hypocrites who used to hold conspiratorial meetings during the night to plot against the Prophet, so that obstacles may be placed in the way of Islam and harm may be caused to the Prophet.

155. In this verse, people have been invited to ponder on the teachings of Quran, which throw light on the following points:

(1) The invitation to ponder is general for all the people including those who have not yet come into the fold of Islam, so that they may learn that the teachings of this book are mutually linked and harmonious while its subject matters are very vast, that is: perfect guidance for the human life. This is the perfect proof of the point that Quran is the word of Allah. Had it been the word of a human, it was inevitable that there should have been contradictions and incongruities in it when it dealt with such a wide range of subject matters as were concerned with not only observations but also metaphysical realities, and which discussed man’s nature, his psychology, his beginning and end, and all the aspects of his life. Since man’s knowledge is limited, he cannot lift the veil from the secrets of the universe, nor can he present such teachings as would help men to lead a right kind of life and as would be necessary for establishing a correct relationship with his Creator.

(2) By continuing to ponder on Quran, the gates of wisdom keep up opening for man, and his faith and belief get enriched.

(3) It is not correct to think that Quran is to be understood by the learned men only, but that it is meant to be understood by all persons. If it had been meant only for the learned men then this invitation for general pondering would not have been given.

(4) All the points in the Quran are mutually linked and are harmonious. Therefore, it would not be proper to attribute any such meaning to any of its verse that may be contradictory or opposed to the meaning and sense of other verses.

(5) To believe in the Quran as the Book from Allah and then to object to its teachings is an intellectual contradiction, and this is the result of not pondering on Quran.

156. At that time war conditions prevailed in Madina. In such conditions rumour mongering would have been very dangerous. But the hypocrites were bent on harming Muslims by spreading all sorts of false rumours. This activity of theirs is criticized here, and directions are given to refer to this kind of rumours to the Prophet and other responsible companions of the Prophet.

From this a principle can be derived that the rumours and the news items which may exercise some influence on the political life of the Ummah should be brought to the notice of the responsible persons before spreading them among the general public. Incidentally, this point is also derived from it that for the office of authority in the Ummah only such persons can be considered suitable as are intelligent, wise and shrewd.

157. That is: whoever will support and plead for Truth will be rewarded therefore and whoever oppose it will be punished therefore.

158. The instructions about keeping away from the hypocrites given to Muslims in Verse No. 81 do not signify that Muslims should not treat them politely and should not try to reform them. Here instructions are being given in this very connection that whoever declares himself to be a Muslim and salutes you or greets you, you should not meet his salutation with indifference, instead you should return his greetings in a better way or at least equally courteously.

It is an important aspect of Islamic civilization that whenever Muslims meet, they should greet one another with the words of good wishes As-Salamu-Alaikum’ (Peace be on you), and in reply the Muslim so addressed should answer ‘Wa Alaikumus-Salam’ (Peace be on you too). This is the shortest form, and it would be better if these words are also added to it:‘Wa Rahmatullahi wa Barakatuhu’ (and Allah’s grace and blessings on you). These words have been mentioned in the hadith.