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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 127-129
وَ قَالَAnd saidالْمَلَاُthe chiefsمِنْofقَوْمِ(the) peopleفِرْعَوْنَ(of) FiraunاَتَذَرُWill you leaveمُوْسٰیMusaوَ قَوْمَهٗand his peopleلِیُفْسِدُوْاso that they cause corruptionفِیinالْاَرْضِthe earthوَ یَذَرَكَand forsake youوَ اٰلِهَتَكَ ؕand your godsقَالَHe saidسَنُقَتِّلُWe will killاَبْنَآءَهُمْtheir sonsوَ نَسْتَحْیٖand we will let liveنِسَآءَهُمْ ۚtheir womenوَ اِنَّاand indeed weفَوْقَهُمْover themقٰهِرُوْنَ (are) subjugators قَالَSaidمُوْسٰیMusaلِقَوْمِهِto his peopleاسْتَعِیْنُوْاSeek helpبِاللّٰهِfrom Allahوَ اصْبِرُوْا ۚand be patientاِنَّIndeedالْاَرْضَthe earthلِلّٰهِ ۙ۫(belongs) to AllahیُوْرِثُهَاHe causes to inherit itمَنْwhomیَّشَآءُHe willsمِنْofعِبَادِهٖ ؕHis servantsوَ الْعَاقِبَةُAnd the endلِلْمُتَّقِیْنَ (is) for the righteous قَالُوْۤاThey saidاُوْذِیْنَاWe have been harmedمِنْfromقَبْلِbeforeاَنْ[that]تَاْتِیَنَاyou came to usوَ مِنْۢfromبَعْدِand afterمَا[what]جِئْتَنَا ؕyou have come to usقَالَHe saidعَسٰیPerhapsرَبُّكُمْyour Lordاَنْ[that]یُّهْلِكَwill destroyعَدُوَّكُمْyour enemyوَ یَسْتَخْلِفَكُمْand make you successorsفِیinالْاَرْضِthe earthفَیَنْظُرَthen seeكَیْفَhowتَعْمَلُوْنَ۠you will do
Translation of Verse 127-129

127. And the nobles of Firaun’s people said to him : “Will you leave Moosa and his people to spread mischief in the land179 and to renounce you and your gods?”180 He said: “We will slay their sons181 and let live their daughters. Surely, we have overwhelming power over them.”

128. And Moosa said to his people: “Seek help in Allah and be patient.182 The earth is Allah’s, He makes those of His slaves its inheritors whom He chooses. And the (best) end is for those who fear Him.

129. “183 They said: “We were oppressed before you came to us, and are oppressed after your coming.” He said: “Soon your Lord may destroy your enemy and make you ruler in the land,184 so that He may see how you conduct yourselves.”185


Commentary

179. Who can perform a greater work of reform than a prophet? But in the eyes of the infidels this work appears as mischief, although they themselves are great mischief-makers.

180. It is clear that Firaun himself had become a deity and also had established other idols as deities. In the ancient days. kings used to ‘make their subjects worship them. and so far as Firaun was concerned he had claimed to be a reincarnation of the Sun god. Besides, the Egyptian nation was the worshipper of stars and idols.

In Egypt in the ancient times of first Samaritan star worship of this kind was being practiced. The biggest god was sun. which in their language was called Ra, their capital was called ‘the City of the’ sun.’ which the Egyptians called ‘Un’. Here was situated the temple of the sun god. The king was thought to be the son of the sun god. For this reason his title was ‘Rameses,’ that is: son of the sun. This is why the kings of Egypt claimed to be gods – (Arazul Quran (Urdu) by Sayed Sulaiman Nadvi, Vol. II. Page 160.)

And from the following excerpts from the Encyclopaedia of Religion and Ethics it will be clear that Ra, the sun god, was being worshipped in Egypt and the Pharaohs used to claim themselves to be descendents of god, Ra:

“Ra, the sun god, was specially worshipped at Heliopolis –Every king of Egypt afterwards had a Ra –name Ra was thus move constantly: recognised than any other god.” (Ency. of Religion & Ethics Vol. V. P. 248).

“Thenceforward the Pharaos regularly designated themselves as sons of Ra.” (Vol. VI. P. 278).

Moreover. the Egyptians also worshipped cow.

As regards the claim of Firaun:

“I am your Lord, Most High”– (An-Nazi’at 24), it was merely to disconcert prophet Moosa, because Moosa had stated that he was the messenger of the Lord of the worlds. it is the same kind of logic which Namrood (Nimrod) had employed in reply to prophet Ibrahim’s dawah of monotheism when prophet Ibrahim said:

“My Lord is He who gives life and death,” Namrood immediately said:

“I give life and death.” (Al-Baqarah – 258).

It is obvious that this reply was merely to disconcert prophet Ibrahim, otherwise how could he be expected to utter such foolish words when he had no power to control his own life and death. Firaun had not prohibited the worship of other gods and goddesses in the country, because this worship did not come in the way of his being worshipped as a god. But in accepting prophet Moosa‘s God as the True God, the godhood of all including Firaun was nullified, as it required the acceptance of only one God. It also envisaged the acceptance of all His commands, especially His command of letting Bani Israil leave Egypt with prophet Moosa. Therefore, he was neither prepared to accept Moosa’s God as the True God, nor did he allow his subjects to accept Him as ‘such. According to him, the greatest god of the time was the king of the country, who deserved to be worshipped as well as obeyed. This declaration of his:

“I do not know that you have any other god besides me” meant the same thing. Therefore, it is not correct to think that Firaun was an athiest or that he had claimed to be god because he considered himself as the creator of the heavens and the earth and that he ruled over them, but that his claim was that he ruled over Egypt, therefore, he deserved to be worshipped and also to be obeyed:

“And Firaun called to his people, and said: O my people ! Have I no power over Egypt. and are not these rivers flowing underneath me? Do you not see?” – (Az-Zukhruf - 51)

(For further explanation, please see Surah Nazi’at Notes Nos. 13 and 18).

181. For restricting the population growth of Bani Israil, Firaun had used this weapon earlier also, but he did not achieve the desired success. Now, he again expressed his desire to wield the same weapon. In the Bible it is stated:

“Then pharaoh commanded all his people, ‘Every son that is born to the Hebrews you shall cast into the Nile, but you shall let every daughter live.” (Exodus 1: 22)

182. If Muslims have to live under a tyrannical ruler, the most important work to be done by them is to strengthen their tie with Allah and to seek His help. The best way of achieving this is to establish prayers (salat), and then they should not be influenced by their environmental conditions and remain firm on their belief.

183. It is Allah who grants power and government, and He grants them according to His wisdom, to whomsoever He wills. If He has granted power to a tyrant, it does not mean that He is pleased with him, but that the purpose is to provide occasions for trial in this life, and after this is done the tyrants be brought to book finally, and the oppressed who have proved themselves to be His loyal slaves even after passing through all the trials and tribulations, be duly rewarded with everlasting bliss.

184. Means the land of Palestine.

185. If the people of faith are granted power, there is also an element of their trial in it, that whether with that power they become the grateful slaves of their Creator or not, and whether they use this power to enforce the commands and laws of Allah or whether they use it to work against His wishes and against His slaves.