PREFACE

بِسم الله الرحمنِ الرحيم

الحمد لله رب العالمين
والصلاة والسلام على سيدنا محمد وعلى آله وصحبه أجمعين

The Quran is the word of Allah (عَزَّ وَجَلَّ) addressed to Apostle Mohammad (صلى الله عليه و آله وسلم). Allah (عَزَّ وَجَلَّ) has invited all human beings and Jinns through His Apostle (صلى الله عليه و آله وسلم) to accept the guidance and submit to Him and His Apostle (صلى الله عليه و آله وسلم).

The verses of Quran are relevant for all times and places as these were relevant at the time, place and the circumstances in which they were revealed during the span of of 23 years.

The Quran testifies that Prophet Mohammad (صلى الله عليه و آله وسلم) is the Apostle and guide of entire humankind and his advent is for the mercy upon all worlds.

It is in Quran – وَأَرْسَلْنَاكَ لِلنَّاسِ رَسُولًا ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا [ And We have sent you (O’ Mohammad ﷺ) as an Apostle for the entire mankind, and Allah is Sufficient as a Witness.] (An-Nisa – 79).

It is in Quran – وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ [ (O’ Prophet ﷺ) ‘We have not sent you except for the Mercy upon all worlds.] (Al-Anbiya – 107).

The Quran is a wonder from whichever way you look at it. It is the book which has been memorized by hundreds of millions of people all over the world for the past 1400 years. No other books equals it in this context. It is the book which has not been altered a bit ever since it was revealed. It is the book of guidance which covers all facets of human life, and it is the greatest literary masterpiece in the world that cannot be imitated by any human or Jinn. These and hundreds of other facts are accepted even by non-Muslims and they are completely overwhelmed and intrigued by its majestic power. These undeniable facts compel them to accept Quran's origin to be the word of Allah (عَزَّ وَجَلَّ).

TAFSEER-E-ASEDI

Quran has been translated into almost every known language in the world. There are many English translations and some Tafaseer available online and in print.

Before I started writing Tafseer-e-Asedi in English, I read over 50-60 English translations, and some Urdu translations and a few Tafaseer and realized that some translations are better in their linguistic quality, while others have tried to be exact with the literal meanings. But they could not maintain the accuracy in describing the true meaning all along. In addition, many inaccurate, and some misleading translations are also available. Some Quranic translations and Tafaseer are done by the scholars of different sects who have tried to interpret the meanings of the Quranic verses as per the wrongful beliefs of their sects.

In view of the above, a comprehensive Tafseer in English highlighting Sahih Iman requirements was essential for people to come back to the correct Islamic faith. In-Sha-Allah (إِنْ شَاءَ ٱللَّهُ‏) Tafseer-e-Asedi will fulfill this requirement.

Among all my works, the Tafseer of the Quran was a monumental undertaking. It was the most challenging work I have ever done. In the process of this Tafseer, the impact of the word of Allah (عَزَّ وَجَلَّ) has changed my perspective in ways that can’t be defined in words.

When I look back now, I realize that my whole life has been leading to this Tafseer. All the training and guidance that I received under my shuyookh has played an extremely vital role in this work. I am forever grateful to them for all their priceless teachings.

WHAT MAKES TAFSEER-E-ASEDI UNIQUE

(i) As the Quran possesses an external appearance and a hidden depth, an exoteric (direct) as well as an esoteric (indirect) meaning, the issues in Tafseer-e-Asedi are explained in such a way that the esoteric meanings are understood by the reader; at the same time it does not contradict with the exoteric sense.

(ii) The English language used in the Tafseer is very simple and understandable even for the first time readers.

(iii) Sometimes, a verse of Quran looks ambiguous but the same issue is explained in detail at another place in the Quran. Similarly, a few Quranic verses appearing at different places need to be read complementing each other in order to understand an issue fully. Some times the explanations from the Prophet's (صلى الله عليه و آله وسلم) Ahadith or sayings of the companions need to be read to understand a verse. Sometimes, a taweel is necessary to reach to the correct meanings. But the taweel (interpretation) essentially depends upon other Quranic verses and Ahadith in related issues. All these and many other required issues have been kept in mind while writing Tafseer-e-Asedi.

(iv) In plenty of translations of Quran and also in Tafaseer, it is observed that the writers wrongly relate human weaknesses with the person of Prophet Mohammad (صلى الله عليه و آله وسلم) or his close associates based on certain incidents in their lives. They should know that an incident or a statement used for a Prophet (صلى الله عليه و آله وسلم) carries different meaning than when it is used for a common man. Understanding Quran is not an easy task. Only with the mercy of Allah (عَزَّ وَجَلَّ) and His Apostle Mohammad (صلى الله عليه و آله وسلم), one can comprehend the meanings of the Quranic verses in their proper perspective.

(v) The most important aspect of Tafseer-e-Asedi is the identification of the requirement of Sahih Iman. The Muslim Umma is disintegrated into innumerable sects and subgroups. Many new sects are emerging by the day and everyone claims they are on the right path of Islam. It is about time that Muslim Ummah gets rid of all these sects and come back to Sahih Iman because Sahih Iman is the basic and essential requirement for salvation in Hereafter. Tafseer-e-Asedi identifies the deviations in beliefs and leaves no room for doubt in the mind of the people about Sahih Iman. And it will In-Sha-Allah (إِنْ شَاءَ ٱللَّهُ‏) create courage in people to eradicate evil ways and implement Islamic morals in their lives.

In the process of writing this Tafseer, I had to completely give up all aspects of my public life and go into seclusion to give justice to this work. This couldn’t have been achieved without the unflinching and absolute support of my family, especially my son Shaikh Mir Habeebullah Shah Quadri who remained so active throughout this work. My wife and other son and daughters have also been a constant source of encouragement and assistance to me and I am grateful to Allah (عَزَّ وَجَلَّ) and his Apostle (صلى الله عليه و آله وسلم) for giving me the family that are a great help to me and an asset for the Deen.

- Shaikh Mir Asedullah Quadri

TAJWEED AL-QURAN

It is a well-known fact that the colloquial/spoken Arabic language is different from the Arabic language of the Quran. There are certain rules that must be followed in reading and recitation of the Quran. Therefore, Arabs and non-Arabs, both need to learn how to read the Quran correctly.

The subject of correct reading/recitation of the Quran is known as 'Tajweed'. The Arabic word ‘Tajweed’ (تجويد) is derived from its root word Jawd (جَود), meaning to 'adorn' or 'decorate' something.

The Quran is the word of Allah (عَزَّ وَجَلَّ) in the reading/recitation of which care has to be taken.

It is in Quran - وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا [ and recite the Quran slowly and distinctly.] (Al-Muzzammil - 4).

It is in Quran - الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَتْلُونَهُ حَقَّ تِلَاوَتِهِ أُولَٰئِكَ يُؤْمِنُونَ بِهِ [ Those to whom We have given the book , (they recite and) follow it, as it ought to be (recited and) followed - they have faith in it.] (Al-Baqara - 121).

It is in Quran - فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ [ When you read Quran, seek protection of Allah from the evil reprobated Satan.] (An-Nahl - 98).

The Quran was revealed in seven Ahruf (أَحْرُف) or letters belonging to 7 tribes. The letters are not only in writing, but also in pronunciation, vowel signs, and brevity. This was in view of the different accents, pronunciation, spelling and dialects of the seven tribes of Arabs to whom the Quran was revealed. These tribes consisted of (i) Quraish, (ii) Hudhail, (iii) Thaqif, (iv) Hawazin, (v) Kinanah, (vi) Tamim, and (vii) Yemen. The revelation of the Qur'an in seven different Ahruf made its recitation and memorization much easier for these tribes.

When Uthman bin Affan (رضئ اللہ تعالی عنہ) was compiling the Quran, he had Zaib bin Thabit (رضئ اللہ تعالی عنہ) record it without the vowels and consonants to accommodate the different Ahruf. At some points where the Ahruf differed greatly, they recorded it as per the Quraish dialect.

There are various reasons in revealing the Quran in seven Ahruf, like, (i) it helped Arabs in memorizing and preserving the Quran, (ii) it proved the miraculous nature of the Quran as despite the differences of Ahruf, the meanings of the Ahruf were complimentary to each other and not contradictory, (iv) it proved the truthfulness of the Prophet (صلى الله عليه و آله وسلم), and the fact that he was not taught by anyone, other than Allah (عَزَّ وَجَلَّ).

The seven recitations based on 7 Ahruf are, (i) Nafi’ al-Madani, (ii) Ibn Kathir al-Makki, (iii) Abu Amr Basri, (iv) Ibn Amir Ash-Shami, (v) Asim ibn Abi al-Najud, (vi) Hamzah Az-Zaiyyat, (vii) Al-Kisa'i.

Shaikh Al-Jazari (1350-1429 CE), who was a well-known scholar in the field of the Qira'at of the Quran, added three complementary recitations to the above seven, viz., (i) Abu Jaafar al-Madani, (ii) Yaqoub al-Hadrami, and (iii) Khalaf ibn Hisham.

Each Qira'at is named after the Qari who was famous for reciting in that manner. Thus, it is considered that there are ten authentic recitations of the Quran, as follows.

(i) Nafi' Al-Madani (Madinah) - It is reported that Imam Malik recited in this manner and Imam Ibn Hanbal also recited it occasionally. Two Qaris, (a) Qaloon, and (b) Warsh preserved this recitation.

(ii) Ibn Katheer al-Makki (Makkah) - It is reported that Imam Shafii recited the Quran in this manner. Two Qaris, (a) Al-Buzzee, and (b) Qumbul preserved this recitation.

(iii) Abu Amr al-Basri (Basra) - Two Qaris (a) Ad-Doori, and (b) As-Soosi preserved this recitation.

(iv) Ibn Aamir Ash-Shami (Syria) - Two Qaris, (a) Hisham, and (b) Ibn Thakwan preserved this recitation.

(v) Asim ibn Abi An-Najud (Koofah) - It is reported that Imam Abu Hanifah recited in this manner. Also, Imam Ahmad bin Hanbal often recited it in this manner. Two Qaris, (a) Hafs, and (b) Shuba preserved this recitation.

(vi) Hamzah Az-Zaiyyat (Koofah) - Two Qaris, (a) Khalaf Ibn Hisham (who also has his own Qir’at at # 10 below), and (b) Khallad, preserved this recitation.

(vii) Al-Kisa'i - Two Qaris, (a) Al-Laith, and (b) Ad-Doori preserved this recitation.

(viii) Abu Ja'far Al-Madani (Madinah) - Two Qaris, (a) Isa, and (b) Sulaiman preserved this recitation.

(ix) Yaqub Al-Hadrami ibn Al-Basri (Basra) - It is reported that Imam Bukhari recited it in this manner. Two Qaris, (a) Ruyais, and (b) Rooh preserved this recitation.

(x) Khalaf Ibn Hisham. Two Qaris, (a) Is-haq, and (b) Idris preserved this recitation.

However, today, 95% of the Muslims of the world recite Hafs’ (Mus-haf) and Asim’s Qira’t.

In the beginning of the recitation of the Quran, recitation of Bismillah (بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ) is necessary.

The verse (بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ) has come 114 times in the Quran, 113 times at the beginning of every Surah, except Sura At-Tauba, and once in Sura An-Naml (verse 30).

The Quran testifies that it can be understood correctly only by the people of Sahih Iman.

It is in Quran - ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ∴ فِيهِ ∴ هُدًى لِلْمُتَّقِينَ [ This is the book in which there is no doubt; it is guidance to those who are righteous (Muttaqeen - مُتَّقِينَ)] (Al-Baqara - 2).

Who are righteous (مُتَّقِينَ) people? They are the people of Sahih Iman. If your Iman is not correct, all your deeds go in vain. Therefore, if you are unaware of the truthful teachings of Islam, avoid reading the Quran translated, printed, and published by deviant sects. Read more in Tafseer-e-Asedi (in the Tafseer) of this verse.

Mistakes in the recitation of Quran

There are two types of mistakes in the recitation of Quran, namely, (i) visible, and (ii) invisible. As visible mistakes sometimes change the meaning of the word, it is important that these mistakes are avoided at all costs. Scholars agree that avoiding visible mistakes in reading/reciting the Quran is obligatory (فرضِ عين) for every Muslim, while avoiding invisible mistakes is a collective responsibility (فرضِ كِفاية).

Fard Ayn (فرضِ عين) is an obligation on every single Muslim, but in Fard-e-Kifaya (فرضِ كِفاية), if a few people are expert in Tajweed-al-Quran in a community, its responsibility is taken off from the rest. Imam Shafii said : 'Fard Kifaya is a command directed towards everyone, but seeking response from a few' (not all). This definition is agreed upon by the majority of Islamic scholars.

I. Visible Mistakes

Correct pronunciation of Arabic letters fall into this category, as follows.

a. Changing one letter into another is a visible mistake. Reading (ق) as (ك) or (ح) as (ه), or (ع) as (ا), etc., must be avoided. If you do not pronounce the alphabets of the Quran correctly, the meanings of the words and verses of the Quran become different. For instance, in place of (الحمدُ لِلّهِ), if (الهمدُ لِلّهِ) is read, means if (ح) is pronounced as (ه), the meaning will be "to extinguish fire is the work of Allah (عَزَّ وَجَلَّ). Similarly, if the word (عَالمينَ) is read as (آلمينَ), means, if (ع) is read as (ء), then the meaning will be grief and pain. The words (رهمان) and (رهيم) have no meaning whatsoever. The correct words are (رحمان) and (رحيم). If the word (نَعْبُدُ) is read as (نَابُدُ), the meaning will be 'run and abhorrence'. If we read (نَستَعين) as (نستاين), then the meaning will be anguish and agony. If (ضَالِّين) is read with (د), the meaning will be "those who show the right path". It will mean - O' God, do not show us the path of those who show the right path to the people.

Similarly, changing a short vowel (Harakah) into another, like changing Fat-hah into Dhammah must be avoided.

b. Not observing the elongations (Madd) at all, reciting it quickly as if there is no Madd so that it turns into the length of a vowel is a visible mistake.

c. Stopping or starting at an incorrect place, like stopping at لا إله (there is no God), without completing إلا الله (except Allah) is also a big mistake.

II. Invisible Mistakes

The invisible mistakes are those which are not obvious and are known only to the expert in Tajweed al-Quran. General Muslims are unable to perceive them. These mistakes include (i) Making the Madd slightly shorter or longer. (ii) Not observing the attributes of each letter fully, like slightly rolling the Raa', or exaggerating 'N' sound in Noon. (iii) Not observing the rules to pronounce letters when they are next to each other, like not merging certain letters that should be merged (اِدغام) and not clearly pronouncing those which should be clearly pronounced (اِظهار).

Correct pronunciation of Arabic letters

The pronunciation of Arabic letters is indeed a simple task. With a little practice, this can be achieved.

There are five main areas that make 17 articulation points (مخارج الحروف) from where Arabic letters are pronounced.

Picture shows five areas and their 17 articulation points from where the sounds of different Arabic letters originate. These are : (i) The empty space in the mouth and throat known as Al-Jauf (الجوف), (ii) The throat known as al-Halq (الحلق), (iii) The Tongue known as al-Lisaan (اللّسان), (iv) The lips known as ash-Shafatan (الشّفَتَان), and (v) The nasal area known as al-Khyshoom (الخَيشُوم).

I. Characteristics of Arabic letters (صِفاتِ الحروف)

The manner in which Arabic letters are to be articulated/pronounced is known as the Characteristics of letters or attributes of letters (صِفاتِ الحروف).

a. The Noon 'Sakin', and 'Tanween' (نون ساکن و تنوین)

The Noon Sakin and Tanween (vowels that produces a "nnn" sound immediately after it) can be pronounced in different ways.

b. The Meem Sakin (ميم ساكن)

The Meem Sakin can also be pronounced in different ways.

c. The Muddud (مُدود)

These relate to the number of beats that are pronounced when a vowel letter is followed by a Mudd (مَد) letter.

d. Laam Qamariyya and Shamsiyya (اللام الشمسية و اللام القمرية)

The Arabic alphabets consist of 28 letters that are written from right to left. Sometimes the letter ء is regarded as a separate letter. If you include ء as a separate letter, the total number of Arabic alphabets become 29.

Arabic alphabets are equally divided into two categories; Shamsiya (solar) and Qamariya (Lunar) letters. This categorization refers to the shape of the Arabic letters The shamsīyah letters are (ت ث د ذ ر ز س ش ص ض ط ظ ل ن), and the Qamariyya letters are (أ ب ج ح خ ع غ ف ق ك م ه و ي).

The Arabic word for "the" is ‘al’ (ال). The Laam in ‘al’ is pronounced if the following letter is 'Qamariyya', but becomes silent if the following letter is "Shamsiyya".

Since ش is a Shamsi letter, 'Ash-Shams' (أَلْشَمْس) is read as ash-shams and not al-shams – the ل in أَلْشَمْس is not pronounced. Similarly ق is a Qamari letter, Al-Qamar (أَلْقَمرْ) is read as al-qamar and not aqqmar – meaning the ل in أَلْقَمرْ is pronounced.

e. Thickness and Thinness (التفخيم والترقيق )

Some Arabic letters are pronounced thick with a heavy accent (التفخيم), while others are pronounced with a thin, light accent (الترقيق).

We will not go into details here as the subject of 'Tajweed' has been covered by Islamic scholars in detail and there are books available in print and online. There are online videos freely available that can be followed to learn this subject.

PUNCTUATION MARKS (علامات الوقف) IN THE QURAN

In order to avoid mistakes in recitation, various punctuation marks in the shape of abbreviated signs are provided in the Quran. It is mandatory to follow these signs.

There are some slight difference in the punctuation marks in the Quran published in the Arab world and the Othmani script published in other Muslim countries, particularly in Indian Sub Continent. A brief account of these marks is provided below.

The Quran published in the Arab world

⃝ – The perfect stop (الوقف التام)

'Waqf-e-Taam' represents the end of a verse. It is indicated by a circle at the conclusion of a Quranic verse. The reciter has to stop here and take a breath before reading further. It marks completion of the message of that sentence.

(م) Compulsory stop (الوقف اللازم)

When the sign of (م) is, seen, you must stop, it is a mandatory stop. If you do not stop here, the meanings of the verse get distorted.

However, if (م) sign appears above the alphabet (ن) which is followed by the alphabet (ب), like in مِنْ بَعْدِ, the the alphabet (ن) should be read as (م). This rule is known as Idghaam in Tajweed.

(ج) The Permissible Stop (الوقف الجائز)

It points toward completion of the issue in that part of the verse. Thus you can stop here, although it is not obligatory to do so.

(لا) Stopping Prohibited (الوقف الممنوع)

If لا appear in between the verse, it is mandatory not to stop recitation as it would change the meaning of Quranic verse. However, you can stop when it is used at the end of the verse above the circle mark (الوقف التام) Waqf at-Taam.

(قلے) The Permissible Stop (الوقف الجائز)

It means that one can stop or move on, but stopping is preferred.

(صلے) The Permissible Stop (الوقف الجائز) ۖ

It means that one can stop or continue, but continuing is preferred.

(∴) Three Triangular dots (النقط المثلثة)

This means you can stop at one of them, not on both. In the verse (ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ∴ فِيهِ ∴ هُدًى لِلْمُتَّقِينَ), if you are stopping at (ريب) then you should not stop at (فيه) or vice versa. Remember, you can not stop at (ريب) and (فيه) both.

The Quran printed and published in Muslim countries

In addition to the above punctuation marks, there are some more signs used in the Othmani script of Quran published in Muslim countries, particularly in Indian Subcontinent. These are as follows.

(ط) The Recommended stop (الوقف المطلق)

The sign shows the end of a sentence, but not of an argument. It indicates that the reader should discontinue the recitation for an instant by taking breath. It is better to stop here.

(ص) The Licensed Pause (الوقف المُرَخّص)

Waqf-e-Murakh-khas is a symbol that permits the reader to take a break and take a breath, but it is advisable to carry on reading.

(ز) Continue Reading (الوقف المجوّز)

It means one does not need to take a pause and continue the recital process, although there is no prohibition on stopping here.

(س) Small Pause (سكتة لطيفة)

At this sign the reader should take a soft/short pause without breaking the breath. Sometime this sign is seen above the alphabet (ص). It means that the (ص) should be pronounced as (س). But if this sign is under the (ص), then the letter (ص) should be pronounced as (ص) only.

(ق) Better not to Stop (قيل عليهِ الوقف)

It is a sign that shows not to stop recitation. However, there are differences of opinions among scholars in this context.

(صل) The Permissible Pause (قد يوصل)

This specifies about the permission to continue reading although one can stop here.

(قِف ) The Anticipation Mark

'Qif' is inserted on the stop sign when a reader might expect the pause sign was not necessary.

(وقفہ) The Longer Pause

Waqfah indicates the longer pause than Saktah (س) with the same gist of not breaking one`s breath while taking the break.

(ك) Similar Meaning (كذالِك)

'Kadhaalik means 'like that'. This sign carries the same connotation of action as suggested for (لا) symbol.

(وقف النبی) The Pause of Prophet (صلى الله عليه و آله وسلم)

This sign shows the places of Quran where the Apostle of Allah (صلى الله عليه و آله وسلم) took a pause.

(وقف غفران) The Sign of Supplication

'Waqf e Ghufraan'” is a symbol indicating a place where the reciter and the listener should stop for momentary supplication.

(وقف منزل) The Pause of Jibreel (عليه السلام)

'Waqf-e-Manzil' is the sign indicating Hadhrat Jibrael`s (عليه السلام) stopping and taking pause at the time of revealing the Quranic verses to the Apostle of Allah (صلى الله عليه و آله وسلم).

(ع) – Ruku

It denotes a paragraph or passage or section of the Quran. It is a mark (ع) placed at the end of a thematic shift in the subject matter. It is called Ruku because Muslims usually recite this much of the Quran in each Raka of Salah before going into the Ruku.