In The Name Of Allah, The All-Merciful, The Ever-Merciful

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In The Name of Allah, The All-Merciful, The Ever-MercifulINDEXIntroduction:Preface to the third Edition:Transliteration Symbols:1- Al-Fatihah2- Al-Baqarah3- Al Imran4- An-Nisa5- Al-Ma’idah6- Al- Anaam7- Al- Aaraf8- Al- Anfal9- At-Tawbah10- Yû nus11- Hû d12- Yû suf13- Ar-Raad14- Ibrahîm15- Al-Hijr16- Al-Nahl17- AlIsrae18- Al-Kahf19- Maryam20- Ta-Ha21- Al- Anbiya22- Al-Hajj23- Al-Mu’min ûn24- An-Nû r25- Al-Furqan26- Ash-Shuaara27- An-Naml28- Al-Qasas29- Al-Ankabû t30- Ar-Rû m31- Luqman32- As-Sajdah33- Al-‘Ahzab34- Saba35- Fatir36- Ya-Sîn37- As-Saffat38- Sad39- Az-Zumar40- Ghafir41- Fussilat42- Ash-Shû ra43- Az-Zukhruf44- Ad-Dukhan45- Al-Jathiyah46- Al-‘Ahqaf47- Muhammad48- Al-Fateh49- Al-Hujurat50- Qaf51- Ath-Thariyat52- At-Tûr53- An-Najm54- Al-Qamar55- Ar-Rahman56- Al-Waqiah57- Al-Hadîd58- Al-Mujadalah59- Al-Hashr60- Al-Mumtahanah61- As-Saff62- Al-Jumuah63- Al-Munafiqûn64- At-Taghabun65- At-Talaq66- At-Tahrîm67- Al-Mulk68- Al-Qalam69- Al-Haqqah70- Al-Maarij71- Nû h72- Al-Jinn73- Al-Muzzammil74- Al-Muddaththir75- Al-Qiyamah76- Al-Insan77- Al-Mursalat78- An-Naba79- An-Naziaat80- Abasa81- At-Takwîr82- Al-Infitar83- Al-Mutaffifîn84- Al-Inshiqaq85- Al-Bur ûj86- At-Tariq87- Al-Aala88- Al-Ghashiyah89- Al-Fajr90- Al-Balad91- Ash-Shams92- Al-Layl93- Ad-Duha94- Ash-Sharh95- At-Tîn96- Al Alaq97- Al-Qadr98- Al-Bayyinah99- Az-Zalzalah100- Al-adiyat101- Al-Qariaah102- At-Takathur103- Al-Asr104- Al-Humazah105- Al-Fîl106- Quraysh107- Al-Maûn108- Al-Kawthar109- Al-Kafir ûn110- An-Nasr111- Al-Masad112- Al-Ikhlas113- Al-Falaq114- An-Nas

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3Towards Understanding The Ever-Glorious Qur'anIntroductionTranslation may be defined as a bilinguistic medium for human communication. Asdistinct from other forms of interpretation, simultaneous or otherwise, translation is anattempt at conveying the content of a text from one language into another. Such an abilityon the part of the translator is essential for the correct understatnding of the text in theoriginal and reasonable proficiency in the target language.The word translate comes from Latin trans "across" and –lat, the suppletive pastparticiple of Latin ferre "to bear, carry". In carrying the content of a text across intoanother language, the message must inevitably suffer some deficiencies, or even loss, dueto limitations of time and place along with many other limitations from Aristotle's timehonored categories down to the modern concept of constraints. An additonal requirementon the part of any translator of the Qur'an is a sense of dedication transcending personalopinions and mundane aspirations.This is why the translator who took upon himself the honorable burden of translatingthe Qur'an under the title The Meaning of the Glorious Qur'an, M.M. Pickthall, believesthat "the Qur'an cannot be translated," although he was a Muslim and a native speaker ofEnglish. But because he was also moved by "that inimitable symphony, the very soundsof which move men to tears and ecstasy," his marvellous translation has become a classicof accuracy and enlightenment.A.J. Arberry's first translation (1953) and its later dedition (1964) convey a feeling ofadmiration for the message of the Qur'an, "being of the eternal, it is one message ineternity." He ends up the Introduction hoping that "this interpretation, poor echo though itis of the glorious original, may instruct, please, and in some degree inspire those whoread it." His admiration for the Glorious Qur'an has given his translation an inspiringbeauty that no other translation could achieve. Abdullah Yûsuf Ali's voluminous translation is a scholarly work of great value andstands as an unprecedented work of high literary and religious scholarship.The present translation has been undertaken as a modest attempt at an accuratelinguistic rendering and, with all its deficiencies, it tries to clear some of the vaguewording of previous translations, especially as regards synonymy as well as the glorious

4and elaborate morphological and syntactic system of the Arabic of the Qur'an.The original Arabic Qur'an has been incorporated in this (published book) volumesince no translation can ever be a substitute for Divine Revelation, with all its truth andglory. It is clear that any translation of the Qur'an is time-bound, and this one is addressedmainly to those who are unable to read the Arabic original, hoping that the time will sooncome when more and more Muslims will be motivated to master the Divine language andthe message of the Glorious Qur'an. Failure o understand the teachings of the Qur'an willinevitably lead all humanity, Muslims and non-Muslims alike, into instability, turmoil,tribulation and universal tragedy.Muhammad Mahmûd GhâliFaculty of Languages and TranslationAl-Azhar University, Cairo1417 A.H. - 1996 A.C.Learn more about Dr. Mahmoud Ghali:http://www.islamonline.net/Arabic/In Depth/Translation Bridges/Pioneer/2005/01/04.shtml

5Preface to the Third EditionIt is undoubtedly a huge task to try to translate the meanings of any religious text; andit seems a more perilous undertaking when the decision is to translate the Words of theEver-Glorious Qur'an. Previous translations of religious Scriptures ended up withvariations and different interpretations that led to versions and schisms.But the Qur'an has the unique characteristic of being revealed in Arabic, memorized inArabic, and published in Arabic during all succeeding generations for fourteen centuriesthroughout the whole world.The first attempts at "translating" the Qur'an were undertaken by missionaries whotried to understand some of the glorious aspects of the Divine Revelation and also, partly,in some cases at least, to justify to the West their faithful adherence to their own religiousobservances.It is only at the end of the nineteenth and the first half of the twentieth centuries thatMuslims had to undertake renderings of the Ever-Glorious Qur'an, for such "translations"are needed by the greatest part of the Muslim nation, to whom Arabic has become aforeign language, although many of them, all through the ages, have memorized theDivine Revelation in Arabic.Some of the main difficulties in a translation of the meanings of the Qur'an intoEnglish are the differences between the two languages, most important of which is thefact that Arabic has a wealth of basic vocabulary and a rich morphological and syntacticstructure. So much of the Arabic vocabulary has no counterpart in English such as thecommon verbs adala "he did justice" and thalama "he did injustice", which have no verbequivalent in English.Again, a translation of the meanings of the Qur'an should be based on a clear-cutmethodology such as the one adopted here: the differentiation between synonyms. Such adistinction between synonyms has not been strictly observed before, although its adoptioncan reveal many areas where shades of meaning should be kept distinct.A clear example is the distinction between shakk "doubt" and rayb "suspicion", whereignoring such a distinction would lead to the problem of translating shakk in murib"doubt causing suspicion". Again sirât "path" is different from sabîl "way", for sirât is

6masculine and sabîl is usually feminine, while tarîq has the appropriate English word"road".Here, one has to acknowledge my debt to previous Qur'anic translations; and also toemphasize the strict adherence to the Arabic text, and the obvious avoidance of irrelevantinterpretations and explications.In this third edition, more effort has been made to correct more mistakes resultingfrom modest mastery of both English and Arabic, with the hope that this translation, aswell as others, could help towards understanding the teachings of the Qur'an, withoutwhich all humanity, Muslim and non-Muslims alike, will face instability, tribulation anduniversal tragedy.Here, I have to express my appreciation and gratitude to the "Dar An-Nashr forUniversities, Egypt" for their generous help, support and preseverance all through thedifferent stages and editions of this work.Debt is also to the great number of colleagues who have given generous aid during thefirst stages of dealing with different translations in Jiddah and Riyadh in Saudi Arabia,and in Cairo. Special thanks are addressed to Professors Ali Sha bân and Ahmad ShafîqAl-Khatîb for their indispensable revision of the present edition.The tireless effort and generous help offered by Mrs. Ǽlfwine Acelas Mischler, inrevising this translation is highly appreciated, and can only be rewarded by Divine Gracefrom Allah.Meanwhile, let us all pray for Divine expiation of our sinful deviations andmisinterpretations, as well as for forgiveness for my own burdensome foly of fatefulpitfalls.Muhammad Mahmûd Ghâli1424 A.H. – 2003 A.C.

7Transliteration SymbolsSymbol' âîûDescriptionVoiceless glottal stopVoiced pharyngeal fricativeLong vowel aaLong vowel iiLong vowel uuArabic ء ع )ا )مد )يـ )مد )و )مد

81. Surat Al-Fatihah (The Opening)1.2.3.4.5.6.7.In The Name of Allah, The All-Merciful, The Ever-Merciful.Praise be to Allah, The Lord of the worlds.The All-Merciful, The Ever-Merciful.The Possessor of the Day of Doom.You only do we worship, and You only do we beseech for help.Guide us in the straight Path.The Path of the ones whom You have favored, other than that of the ones against whom You areangered, and not (that of) the erring. (It is customary to say “amîn” “amen” at the end of this Surah).Back to INDEX2. Surat Al-Baqarah (The Cow)In The Name of Allah, The All-Merciful, The Ever-Merciful.1. Alif, Lam, Mîm. (These are the names of three letters from the Arabic alphabet, probably indicating thatthis inimitable Revelation, the Qur’an, is made of this Arabic alphabet. Only Allah Knows theirmeaning here).2. That is the Book, there is no suspicion about it, a guidance to the pious.3. Who believe in the Unseen, and keep up the prayer, and expend of what We have provided them,4. And who believe in what has been sent down to you, and what has been sent down (even) before you,and they constantly have certitude in the Hereafter.5. Those are upon guidance from their, and those are they who are the prosperers.6. Surely, the ones who have disbelieved, it is equal to them whether you have warned them or have notwarned them, they do not believe.7. Allah has set a seal on their hearts and on their hearing; and on their be-holdings (i.e. eyesights) is anenvelopment. And for them is a tremendous torment.8. And of mankind (there) are some who say, “We have believed in Allah and in the Last Day.” And in noway are they believers.9. They try to deceive Allah and (the ones) who have believed, and in no way do they deceive (anyone)except themselves, and in no way are they aware.10. In their hearts is a sickness. So Allah has increased them in sickness, and for them is a painfultorment for (that) they used to lie.11. And when it is said to them, “Do not corrupt in the earth, ” they say, “Surely we are only doers ofrighteousness.” (i.e. reformers, peacemakers)12. Verily, they, (only) they, are surely the corruptors, but they are not aware.13. And when it is said to them, “Believe just as mankind has believed, ” they say, “Shall we believejust as the fools have believed?” Verily, they, (only) they, are surely the fools, but they do not know.14. And when they meet the ones who have believed they say, “We have believed, ” and when they goapart to their shayatîn, (The all-vicious (ones), i.e. devils) they say, “Surely we are with you; surelywe are only mocking.15.Allah mocks them and grants them extension in blundering in their inordinance.16. Those are they who have traded errancy (at the price of) guidance; so, in no way has their commercegained (anything) and in no way have they been rightly-guided.17. The likeness of them is as the likeness of one who set to kindle a fire; so, as soon as it illuminatedwhatever is around him, Allah went away with their light, (i.e., took away their light)and left themin darkness (es) (where) they do not behold (anything).

eaf, dumb, blind, so they will not return.Or as a cloudburst from the heaven in which are darknesses, and thunder, and lightning. They settheir fingers in their ears against stunning (thunderbolts), wary of death, and Allah is SupremelyEncompassing the disbelievers.The lightning almost snatches their beholdings (Literally: eyesights); whenever it illuminates forthem they walk in it, and when it darkens over them, they keep stationed; and if Allah had sodecided, He would indeed have gone away with (i.e., taken away) their hearing and their beholdings.(Literally: eyesights) Surely Allah is Ever Determiner over everything.O you mankind, worship your Lord Who created you and the ones (that were) even before you, thatpossibly you would be pious;Who has made the earth for you (as) a bedding, and the heaven an edifice, (Literally: a building) andhas sent down out of the heaven water so He has brought out with it (all kinds of) products asprovision for you. So do not set up compeers to Allah and you know (He has no compeers).And in case you are suspicious (Literally: in suspicion) about what We have been sending downupon Our bondman, (i.e., the prophet. A bondman or slave is the highest title conferred by Allahupon his chosen men) then come up with a s rah of like (manner), and invoke your witnesses, apartfrom Allah, in case you are sincere.So, in case you shall not perform that-and you will never perform it-then protect yourselves againstthe Fire whose fuel is mankind and stones, prepared for the disbelievers.And give good tidings to the ones who have believed and done deeds of righteousness that for themare Gardens from beneath which Rivers run. Whenever they are provided with any producetherefrom (once) as a provision, they will say, “This is the (same) as we were provided earlier.”Andthey are brought (them) in (perfect) resemblance; and therein they will have purified spouses andthey are therein eternally (abiding).Surely Allah does not shy from striking a likeness even of a gnat, or anything above it. So for theones who have believed, (then) they know that it is the Truth from their Lord, and as for the oneswho have disbelieved, then they say, “What is it that Allah would (teach) by this for asimilitude?”Thereby He leads many into error, and thereby He guides many; and thereby in no waydoes He lead into error anyone except the immoral. (The ungodly, the depraved)The ones who break the covenant of Allah even after its (binding) compact and cut (off) what Allahhas commanded to be held together and corrupt in the earth, those are they (who are) the losers.How do you disbelieve in Allah and you were dead, then He gave you life, thereafter He (causes)you to die, (and) thereafter He gives you life (again), (and) thereafter to Him you will be returned?He is (The One) Who created for you whatever is in the earth altogether. Thereafter He leveledHimself (How He did so is beyond human understanding stauling) to the heaven; so He leveledthem seven heavens, and He is Ever-Knowing of everything.And (remember) as your Lord said to the Angels, “Surely I am making in the earth a successor.”They said, “Will You make therein one who will corrupt in it and shed blood (Literally: bloods)while we (are the ones who) extol (with) Your praise and call You Holy? Literally: hallow for you)”He said, “Surely I know whatever you do not know.”And He taught Adam all the names; Thereafter He set them before the Angels; so He said, “Informme of the names of these, in case you are sincere.”They said, All Extolment be to You! We have no knowledge except that which You have taught us.Surely, You, Ever You, are The Ever-Knowing, The Ever-Wise.”He said, “O Adam, inform them of their names.” So, when he (Adam) informed them of their

50.51.52.53.names, He said, “Did I not say to you (that) surely I know the Unseen of the heavens and the earthand I know whatever you display and whatever you used to keep back?”And (remember) as We said to the Angels, “Prostrate (yourselves) to Adam”, so they prostrated(themselves) except Iblîs: He refused and waxed proud, and he was (one) of the disbelievers.And We said, “O Adam, dwell, you and your spouse in the Garden, and eat (Both of you) thereofopulently where you decide to, and (both of) you should not draw near this tree, (or) then you (both)would be of the unjust.”Then Ash-Shaytan (The all-vicious, i.e., the devil) caused them to slide back therefrom, so he drovethem out of what they (both) were in; and We said, “Get down, each of you is an enemy of theother; (Literally: some of you an enemy of some) and in the earth you (The pronoun is plural, notdual, i.e., more than two) will have a repository and an enjoyment for a while.”Then Adam received (some) Words from his Lord; so He relented towards him; surely He, Ever He,is The Superbly Relenting, The Ever-Merciful.We said, “Get down out of it altogether, then, if ever there should definitely (The verb has anemphatic ending, thereby saying that guidance will come) come up to you guidance from Me, thenwhoever follows My guidance, then no fear will be on them, neither will they grieve.”And (the ones) who have disbelieved and cried lies to Our signs, those are the companions (i.e. theinhabitants) of the Fire; they are therein eternally (abiding).O Seeds (Or: sons) of Israel) remember My favor wherewith I favored you, and fulfil My covenant(and) I will fulfil your covenant, and do have awe of Me (only).And believe in what I have sent down, sincerely (verifying) that which is with you, and do not bethe first disbelievers of it, and do not trade My signs for a little price, and be pious towards Me(only).And do not confound the Truth with the untruth and do not keep back the Truth and you know (it).And keep up the prayer and bring the Zakat (i.e., pay the obligatory poor-dues) and bow down withthe ones bowing down.Do you command mankind to benignancy and forget yourselves, and you recite the Book? Do youthen not consider?And seek help in patience and prayer; and surely it is indeed great (i.e., formidable, hard) except forthe submissive.Who expect that they are meeting their Lord and that to Him they are returning.O Seeds (Or: sons) of Israel remember My favor wherewith I favored you, and that I graced youover the worlds.And protect yourselves against a Day (when) no self will recompense for another self in anythingand no intercession will be accepted from it, nor any justice (i.e. compensation) be taken from it,neither will they be vindicated. (Or: granted victory)And (remember) as We safely delivered you from the House of Firaawn (Pharaoh) (who were)marking you out for odious torment, constantly slaying your sons, and sparing alive your women;and in that (Literally: these “atrocious acts”) was a tremendous trial from your Lord.And (remember) as We separated the sea for you. So We delivered you and drowned the house ofFiraawn (pharaoh) (while) you were looking (at them).And (remember) as We appointed with M ûsa (Moses) forty nights; thereafter you took to yourselvesthe Calf even after him and you were unjust.Thereafter We were clement towards you even after that, that possibly you would thank (Us).And (remember) as We brought M ûsa (Moses) the Book and the all-distinctive Furqan, (Literally:

1154.55.56.57.58.59.60.61.62.63.64.65.66.67.the Criterion for right and wrong) that possibly you would be guided.And (remember) as M ûsa (Moses) said to his people, “O my people, surely you have done injusticeto yourselves by taking the Calf to yourselves. So repent to your Initiator (and) so kill yourselves.(i.e., the unburdening of their sins; forgiveness) That (Literally: these “killings”) is most charitablefor you in the Providence of your Initiator; so He relented towards you. Surely He, Ever He, is TheSuperbly Relenting, The Ever-Merciful”.And (remember) as you said, “O M ûsa (Moses) we will

and in Cairo. Special thanks are addressed to Professors Ali Sha bân and Ahmad Shafîq Al-Khatîb for their indispensable revision of the present edition. The tireless effort and generous help offered by Mrs. Ǽlfw ine Acelas Mischler, in revising this translation is highly appreciated, and can only be rewarded by Divine Grace from Allah.

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