List Of Sura's

An-Nisa’ (The Women)


In the name of Allah, the Beneficent, the Merciful

Our Prophet (PBH), through the very first revelation of the Quran, was ordered:
“Recite in the name of your Fosterer…” (Chapter 96: Verse 1) and the name of his and our Fosterer is Allah (SWT), as is evident from the very first verse of the first chapter of the Quran:
“Praise is due only for Allah (SWT), the Fosterer of the worlds”. (Chapter 1: Verse 1)
In view of this order of Allah (SWT), we should recite/read before starting the recitation or reading of the Holy Quran which is a part of the Quran, occurring at the beginning of 113 out of 114 chapters of the Quran and also as part of Chapter 27: Verse 30 of the Quran. Through Chapter 16: Verse 98, Allah Taala further orders:
“So when you recite/read the Quran, seek the protection of Allah from the accursed devil”.
This means that we are required to pray; (Aoozu Billahi min Ash shaitaanir Rajeem) meaning: “I seek the protection of Allah from the accursed devil”, even before reciting or reading: (Bismillahir Rahmaanir Raheem)

Shuru Allah ke naam se jo hum per taras kha ker faida pahunchane wala hai


O mankind! fear your Fosterer Who created you from a single soul and created from it, its mate, and spread from these two, many men and women. And fear Allah due to Whom you (are in a position to) ask one another (regarding your necessities) and (be careful of) the ties of relationship, Allah is certainly Vigilant over you.

“This verse is recited at the wedding ceremony of Muslims. Nafs: The word ‘Nafs’derived from the same root alphabets and a very important item of human life is defined in the following verse of the Holy Quran: “Allah takes the Anfus (plural of Nafs) at the time of their death, and (He takes the Nafs) of the person who does not die, during his sleep, then He withholds that on which He has decreed death and sends (back) the others till an appointed time. Certainly, there are signs in that for a people who reflect”. Chapter: 39 Verse 42.

We are biologically alive during our sleep but unconscious. ‘Nafs’ (normally translated as self, soul, mind etc.) is therefore our state of consciousness which is taken away when we are dead or asleep and which is present in us when we are alive and awake and which is responsible for all our deliberate actions. Nafs, with respect to us is the unseen soul, the conscious inner self, our psychic personality named ‘Ins’ meaning ‘the man’ inside the biological man. Nafs is mobile, being present in us when we are alive and awake and going away from us when we are dead or asleep. Nafs is not material in the sense that we cannot recognize it through our physical senses, it is abstract like belief, certainly, happiness, sorrow, knowledge, wisdom etc. and it is not immortal 3:185. A person who is alive and awake is of importance to the society because he is responsible for all his intentions, mental plans, physical actions and their consequences. In this sense the word ‘Nafs’ is also used for the conscious man. ‘The Ins’ or ‘The self’ both in this life 2:233, and the life hereafter 2:48. Nafs in this sense is the driver and the physical body a vehicle 75:14. Nafs is associated with

(1) remembrance of Allah (SWT) 7:205.
(2) Belief 10:100.
(3) Guidance 27:92.
(4) Gratitude 27:40.
(5) Purification 35:18.
(6) Patience 18:28
(7) Earning good and evil 2:281
(8) Fear 20:67
(9) Liking 5:30
(10) Manifesting and hiding 2:284
(11) Secrets 12:77, 33:37
(12) Reflection and pondering 30:8
(13) Action 16:111
(14) Striving 29:6
(15) Taking account 17:14
(16) Examining 10:30
(17) Negligence 39:56
(18) Evil desire 79:40, 20:96
(19) Pride 25:21
(20) Injustice 35:32
(21) Whispering 50:16
(22) Niggardliness 47:38
(23) Selfishness 59:9
(24) Infidelity 9:17
(25) Reward and Punishment 20:15
(26) It has no knowledge of the future 31:34
(27) It has a custodian over it 86:4 probably angelic. There are three types of psychic personalities of ‘Ins’.

(1) Those who obey only their Nafs‘An – Nafs – al – ammaarah’12:53
(2) Those whose Nafs can distinguish between right and wrong, the pricking conscience An – Nafs – il – lawwaamah 75:2 and
(3) Those whose Nafs is peaceful because Allah (SWT) is pleased with them and they are pleased with Him ‘An – Nafs-ul-mutma-innah’ 89:27-30.

This may be due to the total surrender of the psychic and the physical personalities to Allah (SWT). The first category may be of those human beings who are in the animal or biological stage as ‘Insan’ the second may be of those who are elevated to the social stage as ‘An-naas’ and the third and the highest stage of ‘Bashar’ or ‘Basheer’ may be of the prophets and messengers of Allah (SWT). see word no.42. Nafs suggests evil things. 5:30, 12:53, 50:16 It is stated in the Holy Quran that all human beings were created from ‘Nafs-i-waahidah’meaning a single soul, conscious self, psychic personality or Ins meaning man i.e. Adam (PBH) 4:1, 39:6. The word ‘Waahidah’ means a single whole consisting of many units like ‘Maaa-in wwaahid’meaning one water 13: 4 and ‘ummatanw-waahidah’ meaning one or a single community 2:213. A glass of water contains billion of water molecules and the human community billions of human beings. In view of this ‘Nafs-i-waahidah’ refered to Adam (PBH) would mean his psychic personality containing the psychic personalities of all the human beings to come 7:172 – 174. Nafs or the psychic personality being an abstract entity finds expression in the material or the biological body created from clay, soil, sperm etc. This expression of Nafs, which we have identified as ‘Ins’, through the biological body as ‘Insaan’ is probably indicated in the following verse of the Holy Quran: – “In whatever form (body) He willed He constituted you (Nafs)” 82:7-8 The psychical personalities made to occupy biological bodies are identified by names. When a human being Mr. X dies in a hospital we normally ask, “Has the body of Mr. X been brought home, we don’t normally ask, “Has Mr. X been brought home” because we know for certain that Mr.X is no longer occupying his body. The name of a person is actually the name of the psychic personality residing inside his body whereas the name on the epitaph on a grave indicates the location of the physical body which Mr. X once occupied. On the day of resurrection, the physical or the biological body will be recreated 17:49-52. The entry of the psychic personalities into their respective biological bodies on the day of resurrection seems to be the subject of the following Verses:-
“And when the souls (Nufuus) are paired (probably with their respective bodies)” 81:7
“What! when we are, dead and become (part of the) soil, (will we then be raised to life again)? That is a return far (from probable). (The answer) “We indeed know that which the earth reduces from them and with us is a protected record”. 50:3-4. The Nafs of Allah (SWT) 5:116, 6:12 is different from that of ours 58:7. Attention is defined as ‘Concentration of Consciousness’ i.e. Nafs. The Person, Face i.e. the Attention of Allah (SWT) is everywhere, on everything all time 2:115. Allah (SWT) is everywhere, on everything, all the time 2:115, Allah (SWT) is Immortal, Ever living 28:88, 55:27, 25:58, He never sleeps and does not get tired 2:255, whereas we human beings get tired, sleep and die 39:42, 3:185. The Nafs or consciousness of Allah (SWT) is universal 4:126, 65:12. Consciousness and the universal force of gravitation:

It is stated in the Holy Quran: “Allah certainly holds together the skies and the earth lest they get separated ….” 35:41. According to science this holding together of the heavenly bodies is due to the natural force of gravitation acting between them. It is further stated in the Holy Quran: – “……and certainly in them (i.e.the rocks) are those which fall down due to the fear of Allah (Khash yat-i-llaah) 2:74. We know that rocks fall down due to the force of gravity of the earth. In view of this, is the universal force of gravitation due to the universal fear of Allah (SWT)? Consciousness counter acts the force of gravity. We are able to stand or walk against the force of gravity of the earth only when we are alive and awak i.e. conscious, the moment we lose consciousness we succumb to the force of gravity of the earth and fall down. The force of gravity is implosive, centripetal acting towards a common center, therefore consciousness which counter acts gravity might be explosive, centrifugal, acting in directions away from a common center. Is this common center the ‘Arsh’
‘The Throne’ 21:22? Is the fear of Allah (SWT) in the form of the universal force of gravitation counter acted by His own universal consciousness maintaining the observed balance in the universe? Will the universe come to an end the moment this balance is disturbed by Allah (SWT) Himself? Gravity and sleep: Gravity is associated with mass and consciousness with life. At night, which is made for our rest i.e. sleep 6:60, 25:47, the forces of gravity of the earth and the sun get added up and act in the same direction with respect to us 91:4, 92:1 whereas during the day these forces act in the opposite directions with respect to us. Do we, in general, fall asleep at night due to the added forces of gravity of the earth and the sun which reduces the degree of our consciousness and do we keep awake when the forces of gravity of the earth and the sun act in opposite directions during the day thereby reducing the combined force of gravity and increasing the degree of consciousness? This deserves consideration in view of the fact that both gravity and consciousness are associated with Allah (SWT) and His taking away our Nafs during sleep may mean His making the arrangement described above which would not hold good in the case of death which is not restricted to day or night and which is caused by the angel of death 32:11 who returns us to Allah (SWT).”


“Strict instructions to protect the wealth of orphans are given.”


And if you fear that you cannot do justice to orphans, then marry from among the women who seem good to you, two and three and four, but if you fear that you cannot show equality (between them) then (marry) only one or (a slave girl) whom your right hands possess. Thus it is more likely that you may not do injustice.

“Religious battles like those at Badr and Uhad had increased the number of widows and orphans whose husbands and fathers respectively were slain in the way of Allah (SWT). Muslims were told that if they could not do justice to them they might marry such of these women whom they liked and thereby make them their family members, solving their social and financial problems. The maximum number of wives was not to exceed four and the condition for having more than one wife was equal treatment, because widows and orphans married for the sake of sympathy could have been ill treated due to their poverty and helplessness. At the same time the difficulty of treating all wives equally was pointed out 4:129. It may be noted that it is not an order to have more than one wife, it is only a permission. Before this verse was revealed many people had an unrestricted number of wives, therefore it was not that the number of wives was raised from one to four, actually it was restricted to four.”


And give their dowries to the women as a free gift, but if they of themselves (voluntarily) give up anything from it to you, then absorb it (in your wealth) enjoying the result (of this increase).

“The dowry or the Mehar is to be given to a wife as a gift which she could spend according to her will, she also has the liberty to forgo it, in which case the husband can use it as he likes.”


And do not give your wealth, which Allah has made a means of support for you, to the insane, but give them provisions (of life) from it and clothe them and speak to them in words recognised (as good).

“Further instructions regarding the orphans are given.”


And test the orphans till the time they reach the age of marriage, then if you find in them, the capacity for correct judgment, then hand over their wealth to them, and do not consume it extravagantly and hastily (fearing) that they will grow up (and then claim their wealth), and if the (guardian) is rich then let him abstain (from using the wealth of the orphans) and if the (guardian) is poor, then let him consume in a recognised (good manner). And when you hand over to the (orphans) their wealth, have witnesses on them though Allah is sufficient as One Who takes account.

“Same to Verse No.5”


For men is a share from that which the parents and near relatives leave behind and for women is a share from that which the parents and near relatives leave behind, whether there is little or much of the (wealth left behind), an allotted share.

“Instructions regarding inheritance are given in detail. Male members are to be given more than the females because they have to maintain their families. Parents are provided less because normally they reach an age when they are free from obligations. The shares of various close relatives are fixed (Verses: 11 and 12) but orders are also given to provide to other relatives, orphans and the poor (Verse: 8) without specifying any share. Who could be closer in relationship than the orphans of a dead brother or sister? Therefore, providing such deserving relatives and the poor any amount would be a very good act which is supported by the warning given through Verses: 9 and 10.”


And when at the time of division, people having relationship and the orphans and the poor are present, then provide them from the (wealth left behind) and speak to them in words recognised (as good).

“Same to Verse No.7”


And let those be afraid (of being unjust to orphans) who, if they (had themselves) left behind them weak offspring, would be afraid (of injustice) to their (own offspring), so let them fear Allah and speak to them the right (consoling) words.

“Same to Verse No.7”


“Same to Verse No.7”


Allah directs you concerning your children: For the male a portion equivalent of two females. And if there are more than two females then theirs is two thirds of what is left (to be inherited) and if there is only one, then for her half. And for his parents, for each of them the sixth of what is left behind if he has a child but if he does not have a child and (only) his parents inherit him, then for the mother a third, but if he has brothers then to his mother one sixth after fulfilling the directions of the deceased with which he had directed or (payment of) loan (which he left unpaid); (between) your parents and your children, you do not know which of them is nearer to you in usefulness, (this is an) ordinance from Allah and Allah is certainly Knowing, Wise.

“Same to Verse No.7”


And for you half of what your wives leave behind if they have no child, but if they have a child then for you is one fourth of what they leave behind, after fulfilling the directions of the deceased with which they had directed or (payment of) loan (which they left unpaid); and for the (wives) one fourth of what you leave behind if you have no child, but if you have a child then for them is one eighth of what you leave behind after fulfilling the directions with which you had directed or (payment of) loan (which you left unpaid). And if a man or a woman whose (property) is to be inherited, has neither ascendants nor descendants and he/she has a brother or sister then to each one of the two one sixth, but if there are more than that then they are sharers in one third after fulfilling the directions of the deceased with which he had directed or (payment of) loan (which he/she left unpaid) without harming; (this is a) direction from Allah and Allah is Knowing, Clement (Kind).

“Same to Verse No.7”


“Same to Verse No.7”


And whoever disobeys Allah and His messenger and exceeds His limits, He will make him to enter the fire to stay therein, and for him is a disgraceful punishment. (R 2)

“Same to Verse No.7”


And as for those of your women who are guilty of indecency, produce four witnesses against them from among you, then if they bear witness (by testifying the truth of the allegation) then withhold them inside the houses until death takes them away or Allah opens out for them (some) way.

“The punishment for illegal sexual intercourse is to flog each partner with hundred stripes 24:2 the punishment for women guilty of indecency (Al Faahishah i.e. shameful acts associated with sex) is not to allow them to go out of the houses to keep the society free from evil but even for such an indecency four witnesses have to be produced for establishing the guilt.”


And as for the two men who are guilty of the (indecency) from among you, punish them both, but if they repent and amend then turn away from them, Allah is certainly the Accepter of repentance, Merciful.

“Homosexuals are to be punished but if they repent and amend they should be let free. Conditions for the acceptance of repentance are given.”


“Same to Verse No.16”


“Same to Verse No.16”


“After the death of father, marrying step – mothers is prohibited. 4:22”