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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 7. Al-A'raf
Verses [Section]: 1-10[1], 11-25 [2], 26-31 [3], 32-39 [4], 40-47 [5], 48-53 [6], 54-58 [7], 59-64 [8], 65-72 [9], 73-84 [10], 85-93 [11], 94-99 [12], 100-108 [13], 109-126 [14], 127-129 [15], 130-141 [16], 142-147 [17], 148-151 [18], 152-157 [19], 158-162 [20], 163-171 [21], 172-181 [22], 182-188 [23], 189-206 [24]

Quran Text of Verse 54-58
اِنَّIndeedرَبَّكُمُyour Lordاللّٰهُ(is) Allahالَّذِیْthe One Whoخَلَقَcreatedالسَّمٰوٰتِthe heavensوَ الْاَرْضَand the earthفِیْinسِتَّةِsixاَیَّامٍepochsثُمَّthenاسْتَوٰیHe ascendedعَلَیonالْعَرْشِ ۫the ThroneیُغْشِیHe coversالَّیْلَthe nightالنَّهَارَ(with) the dayیَطْلُبُهٗseeking itحَثِیْثًا ۙrapidlyوَّ الشَّمْسَand the sunوَ الْقَمَرَand the moonوَ النُّجُوْمَand the starsمُسَخَّرٰتٍۭsubjectedبِاَمْرِهٖ ؕby His commandاَلَاUnquestionablyلَهُfor Himالْخَلْقُ(is) the creationوَ الْاَمْرُ ؕand the commandتَبٰرَكَblessedاللّٰهُ(is) AllahرَبُّLordالْعٰلَمِیْنَ (of) the worlds اُدْعُوْاCall uponرَبَّكُمْyour Lordتَضَرُّعًاhumblyوَّ خُفْیَةً ؕand privatelyاِنَّهٗIndeed Heلَا(does) notیُحِبُّloveالْمُعْتَدِیْنَۚthe transgressors وَ لَاAnd (do) notتُفْسِدُوْاcause corruptionفِیinالْاَرْضِthe earthبَعْدَafterاِصْلَاحِهَاits reformationوَ ادْعُوْهُAnd call Himخَوْفًا(in) fearوَّ طَمَعًا ؕand hopeاِنَّIndeedرَحْمَتَ(the) Mercyاللّٰهِ(of) Allahقَرِیْبٌ(is) nearمِّنَforالْمُحْسِنِیْنَ the good-doers وَ هُوَAnd Heالَّذِیْ(is) the One Whoیُرْسِلُsendsالرِّیٰحَthe windsبُشْرًۢا(as) glad tidingsبَیْنَfromیَدَیْbeforeرَحْمَتِهٖ ؕHis Mercyحَتّٰۤیuntilاِذَاۤwhenاَقَلَّتْthey have carriedسَحَابًاcloudsثِقَالًاheavyسُقْنٰهُWe drive themلِبَلَدٍto a landمَّیِّتٍdeadفَاَنْزَلْنَاthen We send downبِهِfrom itالْمَآءَthe waterفَاَخْرَجْنَاthen We bring forthبِهٖfrom itمِنْ(of)كُلِّall (kinds)الثَّمَرٰتِ ؕ(of) fruitsكَذٰلِكَThusنُخْرِجُWe will bring forthالْمَوْتٰیthe deadلَعَلَّكُمْso that you mayتَذَكَّرُوْنَ take heed 7. Al-A'raf Page 158وَ الْبَلَدُAnd the landالطَّیِّبُ[the] pureیَخْرُجُcomes forthنَبَاتُهٗits vegetationبِاِذْنِby (the) permissionرَبِّهٖ ۚ(of) its Lordوَ الَّذِیْbut whichخَبُثَis badلَا(does) notیَخْرُجُcome forthاِلَّاexceptنَكِدًا ؕ(with) difficultyكَذٰلِكَThusنُصَرِّفُWe explainالْاٰیٰتِthe Signsلِقَوْمٍfor a peopleیَّشْكُرُوْنَ۠who are grateful
Translation of Verse 54-58

54. Verily, your Lord is Allah Who created the heavens and the earth in six days.82 Then He ascended the Throne.83 He covers the night with the day, which chases it in haste, and He created the sun, and the moon and the stars, and made them subservient by His command.84 Lo ! To create; is for Him alone and to command is for Him alone.85 Blessed is Allah.86 Lord of the Worlds.

55. Invoke your Lord with humility and in secret.87 Verily, Allah does not like those who trespass beyond limits.88

56. And do not act corruptly in the earth after it has been set in good order,89 and invoke Him with fear and hope.90 The mercy of Allah is, indeed, near to the righteous.

57. It is He who sends forth the winds as harbingers of His mercy.91 Then, when they bear a heavy cloud, we drive it to a dead land, then cause water to descend thereon, and thereby bring forth fruits of every kind. Thus do We bring forth the dead to life so that you may be reminded.92

58. And the vegetation of a good land comes forth (easily) by the permission of its Lord, and that which is bad, brings forth nothing but a little produce.93 Thus do We explain our signs differently to those who are grateful.


Commentary

82. Means the Divine Days and not the worldly days, because our usual days of twenty-four hours did not exist before the creation of the heavens and the earth. Besides. in the holy Quran at another place it has been stated that for Allah one day is equivalent to one thousand years ( Al-Hajj—47). At another place one day is stated to be equivalent to fifty thousand years, which means that in Quran on such occasions the word day is used to denote period. Therefore, here six days means six periods. the exact duration of which is known to Allah alone.

83. The manner of Allah’s ascension to ‘Arsh’ (Throne) is beyond our knowledge and comprehension’ therefore, in accordance with the practice of our righteous predecessors, to avoid indulging on a discussion on this issue or to try to explain it is necessary in the interest of safeguarding our faith. When Imam Malik was asked about this he replied: “Allah’s ascending the Throne is known, but its manner cannot be comprehended by the Intellect, and believing in it is essential. and to query about it is innovation (bida’t).” –(Roohul Ma’ani-Vol. VIII, page 134)

As for the question, what is the purpose of its mention in the Quran: the answer is that its purpose can be understood from the context. Here it should be kept in mind that after creating the heavens and the earth, Allah did not remain unconcerned with them, the entire creation was declared as His kingdom, and He took the administration of the entire universe in His hands after ascending the Throne. His rule is established on the entire universe and He is exercising control over it. Nobody has anything to do in the administration of this universe; only the commands of one God rule supreme and are in force in every nook and cranny of the entire universe. At different places in Quran mention is made of Allah ascending the Divine Throne, but immediately thereafter there is the mention of administering or managing, etc., e.g. in Surah Yunus, Verse No.3 it is stated:

“Then He ascended the Divine Throne and is directing all things.”

That is: the reins of control are in His hands only and He alone is managing all the matters. In this way, from the context the meaning of ascending the Divine Throne becomes quite clear.

84. That is: they are performing the duties which have been assigned to them.

85. To bring something into existence from non-existence is only His attribute, and His commands alone are enforced on His creations. No one else’s commands can be enforced in His kingdom.

86. That is: He has excellent attributes, and all His acts are means of blessings and good. Do not think that by creating this universe He has created evil. Nay, He has created a very great virtue. In other words, the purpose behind the creation of this universe is very sublime and totally virtuous.

87. That is: When Allah is your Lord, then He will be the one who will meet your needs. Therefore, invoke Him, and bow down before Him in humility and pray for His help.

The method which fully indicates man’s state of obedience in invoking Allah is to beg and pray to Him in the humblest way. Another important point is to beg of Him with sincerity, that is, our praying to Him for something should be free from pretence and show. By invoking Allah in secret man remains free from the evil of pretence, therefore, to invoke Him in low and gentle tones and in secret, is preferable.

88. That is: Those people who invoke other gods along with Allah, or those who do not believe in God and do not invoke Him at all. The first practice is ‘shirk’ (polytheism) and the other thing is ‘kufr’ or infidelity. Both the forms are transgression from the state of obedience.

89. The land or earth here means the people of the earth or the human society, and not to corrupt it after it has been set in good order means: Allah has created the human society in a right and healthy condition. Accordingly, man is by nature monotheist and prefers good to evil. Allah sends down His Messengers to the earth to keep it in the right and healthy condition, which His Messengers attempt by propagating His teachings and enforcing His system of justice. After this, to spread polytheism and evil in the human society is to disturb its healthy and right condition and to corrupt it. The idolaters and the infidels are guilty of this sin.

90. To invoke Allah with fear and hope means that man should have, in his heart, fear of Allah only and should hope to get his desired object from Him only, and when he may invoke Allah, he should do it with the feelings of fear and hope.

91. By mercy is meant the rain.

92. This phenomenon is observed by you daily that the dead piece of land has become live and crop-yielding with the rainfall, and it gave plentiful , produce. The God who accomplishes such a phenomenon, why should it be difficult for Him to revive the dead humans? Then. why do not you accept the information about the Day of Resurrection that Quran is giving as correct?

93. After presenting the argument of the revival of the land after rainfall in support of the belief of the life after death, another aspect with a moral is brought to our notice. The usefulness of the merciful rain is general, but only that piece of land yields crops and fruits which is itself good. bad soil cannot get any benefit from the rain. Similarly, the blessing and mercy of God which come down in the form of revelation provide benefit to only those who have the ability to accept the truth, and those who have lost the faculty of accepting truth cannot benefit from it. This very fact has been mentioned by the prophet (peace be upon him) in a hadith as under:

“The example of the knowledge and guidance with which Allah has sent me is like that of the rainfall. when it fell on the ground, it absorbed the water and plenty of grass and greenery grew on it; and the part of its land, which was deep, retained water; thus Allah benefited the people through it. so the people drank the water themselves and gave it to others to drink. But the part of the land, which was a flat ground, did not retain any water when rain fell on it, nor did the grass grow on it. So this first example is of those people who received the knowledge of Allah’s religion, and Allah benefited them with the knowledge and guidance with which I have been sent down. Accordingly, they themselves received the knowledge of the religion and taught it to others. And this second example is of those people who did not pay any attention to this knowledge, and did not accept the guidance with which I have been sent down.” –-(Muslim --Kitabul Fazail)