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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 19. Maryam
Verses [Section]: 1-15[1], 16-40 [2], 41-50 [3], 51-65 [4], 66-82 [5], 83-98 [6]

Quran Text of Verse 51-65
وَ اذْكُرْAnd mentionفِیinالْكِتٰبِthe Bookمُوْسٰۤی ؗMusaاِنَّهٗIndeed heكَانَwasمُخْلَصًاchosenوَّ كَانَand wasرَسُوْلًاa Messengerنَّبِیًّا a Prophet 19. Maryam Page 309وَ نَادَیْنٰهُAnd We called himمِنْfromجَانِبِ(the) sideالطُّوْرِ(of) the Mountالْاَیْمَنِthe rightوَ قَرَّبْنٰهُand brought him nearنَجِیًّا (for) conversation وَ وَهَبْنَاAnd We bestowedلَهٗ[to] himمِنْfromرَّحْمَتِنَاۤOur Mercyاَخَاهُhis brotherهٰرُوْنَHarunنَبِیًّا a Prophet وَ اذْكُرْAnd mentionفِیinالْكِتٰبِthe Bookاِسْمٰعِیْلَ ؗIsmailاِنَّهٗIndeed heكَانَwasصَادِقَtrueالْوَعْدِ(to his) promiseوَ كَانَand wasرَسُوْلًاa Messengerنَّبِیًّاۚa Prophet وَ كَانَAnd he usedیَاْمُرُ(to) enjoinاَهْلَهٗ(on) his peopleبِالصَّلٰوةِthe prayerوَ الزَّكٰوةِ ۪and zakahوَ كَانَand wasعِنْدَnearرَبِّهٖhis Lordمَرْضِیًّا pleasing وَ اذْكُرْAnd mentionفِیinالْكِتٰبِthe Bookاِدْرِیْسَ ؗIdrisاِنَّهٗIndeed heكَانَwasصِدِّیْقًاtruthfulنَّبِیًّاۗۙa Prophet وَّ رَفَعْنٰهُAnd We raised himمَكَانًا(to) a positionعَلِیًّا high اُولٰٓىِٕكَThoseالَّذِیْنَ(were) the ones whomاَنْعَمَAllah bestowed favorاللّٰهُAllah bestowed favorعَلَیْهِمْupon themمِّنَfrom (among)النَّبِیّٖنَthe Prophetsمِنْofذُرِّیَّةِ(the) offspringاٰدَمَ ۗ(of) Adamوَ مِمَّنْand of thoseحَمَلْنَاWe carriedمَعَwithنُوْحٍ ؗNuhوَّ مِنْand ofذُرِّیَّةِ(the) offspringاِبْرٰهِیْمَ(of) Ibrahimوَ اِسْرَآءِیْلَ ؗand Israelوَ مِمَّنْand of (those) whomهَدَیْنَاWe guidedوَ اجْتَبَیْنَا ؕand We choseاِذَاWhenتُتْلٰیwere recitedعَلَیْهِمْto themاٰیٰتُ(the) Versesالرَّحْمٰنِ(of) the Most Graciousخَرُّوْاthey fellسُجَّدًاprostratingوَّ بُكِیًّا۩and weeping فَخَلَفَThen succeededمِنْۢafter themبَعْدِهِمْafter themخَلْفٌsuccessorsاَضَاعُواwho neglectedالصَّلٰوةَthe prayerوَ اتَّبَعُواand they followedالشَّهَوٰتِthe lustsفَسَوْفَso soonیَلْقَوْنَthey will meetغَیًّاۙevil اِلَّاExceptمَنْ(one) whoتَابَrepentedوَ اٰمَنَand believedوَ عَمِلَand didصَالِحًاgood (deeds)فَاُولٰٓىِٕكَThen thoseیَدْخُلُوْنَwill enterالْجَنَّةَParadiseوَ لَاand notیُظْلَمُوْنَthey will be wrongedشَیْـًٔاۙ(in) anything جَنّٰتِGardensعَدْنِ(of) Edenلَّتِیْwhichوَعَدَpromisedالرَّحْمٰنُthe Most Graciousعِبَادَهٗ(to) His slavesبِالْغَیْبِ ؕin the unseenاِنَّهٗIndeed [it]كَانَisوَعْدُهٗHis promiseمَاْتِیًّا sure to come لَاNotیَسْمَعُوْنَthey will hearفِیْهَاthereinلَغْوًاvain talkاِلَّاbutسَلٰمًا ؕpeaceوَ لَهُمْAnd for themرِزْقُهُمْ(is) their provisionفِیْهَاthereinبُكْرَةًmorningوَّ عَشِیًّا and evening تِلْكَThisالْجَنَّةُ(is) ParadiseالَّتِیْwhichنُوْرِثُWe give (as) inheritanceمِنْ[of] (to)عِبَادِنَاOur slavesمَنْ(the one) whoكَانَisتَقِیًّا righteous وَ مَاAnd notنَتَنَزَّلُwe descendاِلَّاexceptبِاَمْرِby (the) Commandرَبِّكَ ۚ(of) your LordلَهٗTo Him (belongs)مَاwhatبَیْنَ(is) before usاَیْدِیْنَا(is) before usوَ مَاand whatخَلْفَنَا(is) behind usوَ مَاand whatبَیْنَ(is) betweenذٰلِكَ ۚthatوَ مَاAnd notكَانَisرَبُّكَyour Lordنَسِیًّاۚforgetful 19. Maryam Page 310رَبُّLordالسَّمٰوٰتِ(of) the heavensوَ الْاَرْضِand the earthوَ مَاand whateverبَیْنَهُمَا(is) between both of themفَاعْبُدْهُso worship Himوَ اصْطَبِرْand be constantلِعِبَادَتِهٖ ؕin His worshipهَلْDoتَعْلَمُyou knowلَهٗfor Himسَمِیًّا۠any similarity
Translation of Verse 51-65

51. And make a mention of Moosa in the Book. Verily he was chosen,70 and he was a divine messenger, a prophet.71

52. We called to him from the right side of the Mount Tur,72 and drew’ him near for secret communion.73

53. And We bestowed him from our mercy his brother, Haroon, (Aaron) a Prophet.74

54. And make a mention of Ismail (Ishmael) in the Book; verily he was a keeper of his promise,75 and he was a divine messenger, a prophet.

55. He enjoined on his household salat (prayer) and zakat 76 (compulsory charity), and his Lord was pleased with him.

56. And make a mention of Idris in the Book.77 Verily he was a man of truth, a prophet.78

57. And We had raised him to a lofty position.

58. These are the men to whom Allah has been gracious79 from among the prophets, from among the descendents of Adam,80 whom We had carried (in the Ark) with Nooh, and of the descendents of Ibrahim and Israil,81 and from among those whom We guided and chose. When the ayat (revelations) of Rahman (Most Gracious) were recited to them, they fell down prostrating themselves, and weeping.82

59. Then after them there followed a later generation who neglected salat and followed lusts.83 So assuredly they will soon be met84 with perdition,

60. Except those, who repent and believe and act righteously,—such will enter the Paradise and they will not be wronged at all,—85

61. Gardens of Eternity, which Rahman (Most Gracious) has promised to His slaves in the Unseen. Verily His promise is sure to be fulfilled.86

62. They will not hear therein any idle talk,87 but only that of Peace. And there they will be given their sustenance morning and evening.88

63. Such is the Paradise which We cause those of Our slaves, to inherit, who fear Allah.89

64. (The angels say : “O Prophet!) We do not descend save by the commandment of your Lord.90 To Him belong what is before us and What is behind us and what is in between, and your Lord is not forgetful.91

65. “Lord of the heavens and the earth and what is between them. So worship Him and be steadfast in His worship. Do you know any one who is worthy of a name like His (is like Him)?92


Commentary

70. That is: Allah had chosen Prophet Moosa for nearness to Him.

71. ‘Rasool’ (Messenger) means ‘one that is sent,’ messenger, and ‘Nabi’ (Prophet) means ‘one who gives information,’ that is one that may give information to the people from God. In Qur’an both these words have been used terminologically for those special slaves of Allah who received revelation (wahi) from Allah. However, the word Rasool has been used for denoting particular angels also. The sense of Nabi and Rasool is the same, but the use of both these terminologies simultaneously is purposefully made to clarify their prophetic position in relation to their followers. Accordingly in the ayat Nos. 41 to 57 different prophets have been mentioned, but the mention of Prophet Moosa and Prophet Ismail is made in such a way that they were prophets as well as messengers. Since the descendents of Prophet Ibrahim branched into two branches, Bani Israil and Bani Ismail, and Bani Israil were termed as the Ummah of Prophet Moosa and Bani Ismail the Ummah of Prophet Ismail. Therefore their position as Allah’s messengers has been given prominence. In sum it means that presently the two great communities that you see belong to these two grand prophets of Allah.

72. The word ‘Aiman’ (right) is used in Arabic to also connote auspicious. By the right side of Mount Tur means that auspicious side of Mount Tur from where Allah had called Prophet Moosa and had bestowed on him prophethood. At another place in Qur’an this piece of land has been called as the sacred valley of ‘Tuwa’: “When His Lord called to him in the sacred valley of Tuwa.” (Nazia’t -16) If the literal meaning of the right side is taken then it would mean that when Prophet Moosa proceeded from Madyan towards Egypt, then from that part of the Mount Tur which was on his right side, the Almighty Allah called to him.

73. That is: Allah spoke to Prophet Moosa in seclusion, and for bestowing on him the honour of talking to Him He called him very close.

74. That is: By making Haroon a prophet, Allah made him his helper.

75. Refers to the event of Sacrifice when he had said to his father: “You will find me God willing, patient.” - (Saffat-102). So he kept this promise and for being sacrificed for the sake of Allah, he lay down. Can any one find a better example of promise keeping ?

76. This quality of Prophet Ismail has been mentioned specifically that he was enjoining on his family to offer salat and pay zakat, so that the Arabs who are of his race should ponder as to what work they have to do and what they are doing. Besides it is also an example for the people of faith. They should think about reforming their kinsmen and particularly they should try to establish salat and insist on their paying Zakat.

77. Prophet Idris (Enoch) has been mentioned in the Qur’an only briefly. Once here and at another time in Surah Anbiya, ayah 85. His biographical details are not mentioned in any authentic hadith, except in the hadith which narrates the events of the Prophet’s Me’raj (Ascension), in which he is mentioned to have been dwelling in the fourth heaven. In the Bible no personality bearing this name is mentioned. The narratives which the commentators have related have been taken from the Israil traditions, therefore, we should be content with what is stated in the Qur’an. As stated in the Qur’an Prophet Idris was a great man of truth and loyal to God. Though history has forgotten him, Qur’an has bestowed perpetuity on his name.

78. That is: His position was exalted.

79. It is clear from the foregoing ayat in what manner Allah had bestowed His blessings on these prophets. This is the very favour which has been mentioned in Surah Fatiha, viz. “...those whom you have blessed.”

80. That is: All these Prophets were from among the descendents of Prophet Adam, the first man. None of them was either god, nor the son of God nor a reincarnation of God.

81. Prophets Moosa, Haroon, Zakaria, Yahya, and Eesa (peace be upon them) are the descendents of Prophet Yaqub.

82. Here the exemplary act of the prophets has been mentioned that when the verses from the Divine Scriptures were recited to them, they used to be moved to tears and used to prostrate themselves before God. The effect of the Divine words manifests in tears, sincere emotions and extreme humility, but the qaris (reciters) of the present day strive for mere lyrical beauty and lilting effects. Their recitation is generally devoid of any sincere emotions, with the result that the listeners applaud the lyrical or singing recital of the qaries without receiving the due influence of the Divine words. This is the ayah of sajda, therefore, on reciting it or hearing it a Muslim must prostrate himself, i.e. perform a sajda.

83. Points at the Jews and the Christians who did not emulate the example of the prophets and only remained as their nominal followers. The emphasis that they had laid on establishing salat was forgotten by them, with the result that they became the slaves of their lusts. The condition of the Bani Ismail (Arabs) had come down to be the same. Prophet Ismail had emphatically enjoined upon them to establish salat, but his descendents took to idolatry instead. The mentioning together of neglecting the salat and becoming slaves of the carnal desires at one and the same time makes it clear that after neglecting prayers, following of the shariah scrupulously and leading a righteous life become impossible. Such a person merely becomes a victim of his lusts and his life takes a wrong direction. There is a great lesson for Muslims in this ayah. On the manifestation of the instructive consequences of the previous communities on account of neglecting the prayers, the Muslims should have very strictly adhered to the command of establishing salat. But it is a great pity that a very large number of Muslims has neglected this most important pillar of Islamic belief, as a result of which their moral condition has gone down and practical worth has become nil. Their lives have become subservient to their carnal desires.

84.It signifies that neglecting salat is waywardness or misguidance.

85. That is: Those who neglected the prayers and followed their carnal desires, for them there is an opportunity to reform if they give up their conduct, seek Allah’s forgiveness, believe in Qur’an and the Prophet, and act righteously, then they will deserve to be admitted to Paradise and no injustice will be done them.

86. Although the gardens of the Paradise are hidden from the eyes of these slaves of Allah, but their entering them is certain, as it is the promise of Allah, which is bound to be fulfilled.

87. For explanation, see Surah Ghashiah, Note No.13.

88. They will not have to work for their sustenance in the Paradise. It will be provided to them permanently without working.

89. The occupiers of Paradise will be those who led their lives fearing Allah. From the foregoing narrative the sense of what is meant by ‘taqwa’ is clear. He who develops such a character in himself (righteousness) is in reality ‘muttaqi’ (God-fearing).

90. This is a parenthetical sentence, uttered by the angels bringing the revelations, and Allah has included it in His Book. When the succession of revelations used to stop for some days, the Prophet used to feel restless, for the trying time through which the Prophet was passing called for the comfort which the divine revelations provided. Besides, he used to be keenly waiting for the revelations for guidance. In view of this keen waiting Jibril and his companion angels explained their position that it was not in their power that they might come whenever they liked, but that they descended from heaven whenever Allah commanded them to do so. Although it is a parenthetical sentence, it also has some connection with the foregoing narrative. In the foregoing ayat the position of the prophets was clarified, here the position of the angels is explained: all are His obedient servants.

91. Allah is the master of all times and places. Future, present and past, all He is in the know of. There is no possibility of any kind of error from Him. Therefore, O Prophet! the circumstances which you are facing are not unknown to Him, and whenever His wisdom demands He sends down His revelations, which We (angels) bring down to you. Here the statement of the angels ends.

92. Allah has no peers. He is unique in His person and in His attributes too. Besides, His name ‘Allah’ is specific for Him alone. There is no other being with that name. Then who else can be worthy of worship besides Him ?

“And Allah increases the guidance of those who follow the right path, and the good deeds that endure are better in the sight of your Lord for reward and better for eventual returns.”(Al-Quran)