In The Name of Allah, The All-Merciful, The Ever-Merciful INDEX Introduction: Preface to the third Edition: Transliteration Symbols: 1- Al-Fatihah 30- Ar-Rû‍m 59- Al-Hashr 88- Al-Ghashiyah 2- Al-Baqarah 31- Luqman 60- Al-Mumtahanah 89- Al-Fajr 3- Al Imran 32- As-Sajdah 61- As-Saff 90- Al-Balad 4- An-Nisa 33- Al-‘Ahzab 62- Al-Jumuah 91- Ash-Shams 5- Al-Ma’idah 34- Saba 63- Al-Munafiqûn 92- Al-Layl 6- Al- Anaam 35- Fatir 64- At-Taghabun 93- Ad-Duha 7- Al- Aaraf 36- Ya-Sîn 65- At-Talaq 94- Ash-Sharh 8- Al- Anfal 37- As-Saffat 66- At-Tahrîm 95- At-Tîn 9- At-Tawbah 38- Sad 67- Al-Mulk 96- Al Alaq 10- Yû‍nus 39- Az-Zumar 68- Al-Qalam 97- Al-Qadr 11- Hû‍d 40- Ghafir 69- Al-Haqqah 98- Al-Bayyinah 12- Yû‍suf 41- Fussilat 70- Al-Maarij 99- Az-Zalzalah 13- Ar-Raad 42- Ash-Shû‍ra 71- Nû‍h 100- Al-adiyat 14- Ibrahîm 43- Az-Zukhruf 72- Al-Jinn 101- Al-Qariaah 15- Al-Hijr 44- Ad-Dukhan 73- Al-Muzzammil 102- At-Takathur 16- Al-Nahl 45- Al-Jathiyah 74- Al-Muddaththir 103- Al-Asr 17- AlIsrae 46- Al-‘Ahqaf 75- Al-Qiyamah 104- Al-Humazah 18- Al-Kahf 47- Muhammad 76- Al-Insan 105- Al-Fîl 19- Maryam 48- Al-Fateh 77- Al-Mursalat 106- Quraysh 20- Ta-Ha 49- Al-Hujurat 78- An-Naba 107- Al-Maûn 21- Al- Anbiya 50- Qaf 79- An-Naziaat 108- Al-Kawthar 22- Al-Hajj 51- Ath-Thariyat 80- Abasa 109- Al-Kafir‍ûn 23- Al-Mu’min‍ûn 52- At-Tûr 81- At-Takwîr 110- An-Nasr 24- An-Nû‍r 53- An-Najm 82- Al-Infitar 111- Al-Masad 25- Al-Furqan 54- Al-Qamar 83- Al-Mutaffifîn 112- Al-Ikhlas 26- Ash-Shuaara 55- Ar-Rahman 84- Al-Inshiqaq 113- Al-Falaq 27- An-Naml 56- Al-Waqiah 85- Al-Bur‍ûj 114- An-Nas 28- Al-Qasas 57- Al-Hadîd 86- At-Tariq 29- Al-Ankabû‍t 58- Al-Mujadalah 87- Al-Aala 2 3 Towards Understanding The Ever-Glorious Qur'an Introduction Translation may be defined as a bilinguistic medium for human communication. As distinct from other forms of interpretation, simultaneous or otherwise, translation is an attempt at conveying the content of a text from one language into another. Such an ability on the part of the translator is essential for the correct understatnding of the text in the original and reasonable proficiency in the target language. The word translate comes from Latin trans "across" and –lat, the suppletive past participle of Latin ferre "to bear, carry". In carrying the content of a text across into another language, the message must inevitably suffer some deficiencies, or even loss, due to limitations of time and place along with many other limitations from Aristotle's time- honored categories down to the modern concept of constraints. An additonal requirement on the part of any translator of the Qur'an is a sense of dedication transcending personal opinions and mundane aspirations. This is why the translator who took upon himself the honorable burden of translating the Qur'an under the title The Meaning of the Glorious Qur'an, M.M. Pickthall, believes that "the Qur'an cannot be translated," although he was a Muslim and a native speaker of English. But because he was also moved by "that inimitable symphony, the very sounds of which move men to tears and ecstasy," his marvellous translation has become a classic of accuracy and enlightenment. A.J. Arberry's first translation (1953) and its later dedition (1964) convey a feeling of admiration for the message of the Qur'an, "being of the eternal, it is one message in eternity." He ends up the Introduction hoping that "this interpretation, poor echo though it is of the glorious original, may instruct, please, and in some degree inspire those who read it." His admiration for the Glorious Qur'an has given his translation an inspiring beauty that no other translation could achieve. `Abdullah Yûsuf `Ali's voluminous translation is a scholarly work of great value and stands as an unprecedented work of high literary and religious scholarship. The present translation has been undertaken as a modest attempt at an accurate linguistic rendering and, with all its deficiencies, it tries to clear some of the vague wording of previous translations, especially as regards synonymy as well as the glorious 4 and elaborate morphological and syntactic system of the Arabic of the Qur'an. The original Arabic Qur'an has been incorporated in this (published book) volume since no translation can ever be a substitute for Divine Revelation, with all its truth and glory. It is clear that any translation of the Qur'an is time-bound, and this one is addressed mainly to those who are unable to read the Arabic original, hoping that the time will soon come when more and more Muslims will be motivated to master the Divine language and the message of the Glorious Qur'an. Failure o understand the teachings of the Qur'an will inevitably lead all humanity, Muslims and non-Muslims alike, into instability, turmoil, tribulation and universal tragedy. Muhammad Mahmûd Ghâli Faculty of Languages and Translation Al-Azhar University, Cairo 1417 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 5 Preface to the Third Edition It is undoubtedly a huge task to try to translate the meanings of any religious text; and it seems a more perilous undertaking when the decision is to translate the Words of the Ever-Glorious Qur'an. Previous translations of religious Scriptures ended up with variations and different interpretations that led to versions and schisms. But the Qur'an has the unique characteristic of being revealed in Arabic, memorized in Arabic, and published in Arabic during all succeeding generations for fourteen centuries throughout the whole world. The first attempts at "translating" the Qur'an were undertaken by missionaries who tried 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 religious observances. It is only at the end of the nineteenth and the first half of the twentieth centuries that Muslims 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 a foreign language, although many of them, all through the ages, have memorized the Divine Revelation in Arabic. Some of the main difficulties in a translation of the meanings of the Qur'an into English are the differences between the two languages, most important of which is the fact that Arabic has a wealth of basic vocabulary and a rich morphological and syntactic structure. So much of the Arabic vocabulary has no counterpart in English such as the common verbs `adala "he did justice" and thalama "he did injustice", which have no verb equivalent in English. Again, a translation of the meanings of the Qur'an should be based on a clear-cut methodology such as the one adopted here: the differentiation between synonyms. Such a distinction between synonyms has not been strictly observed before, although its adoption can reveal many areas where shades of meaning should be kept distinct. A clear example is the distinction between shakk "doubt" and rayb "suspicion", where ignoring 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 6 masculine 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 to emphasize the strict adherence to the Arabic text, and the obvious avoidance of irrelevant interpretations and explications. In this third edition, more effort has been made to correct more mistakes resulting from modest mastery of both English and Arabic, with the hope that this translation, as well as others, could help towards understanding the teachings of the Qur'an, without which all humanity, Muslim and non-Muslims alike, will face instability, tribulation and universal tragedy. Here, I have to express my appreciation and gratitude to the "Dar An-Nashr for Universities, Egypt" for their generous help, support and preseverance all through the different stages and editions of this work. Debt is also to the great number of colleagues who have given generous aid during the first 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 Shafîq Al-Khatîb for their indispensable revision of the present edition. The tireless effort and generous help offered by Mrs. Ǽlfwine Acelas Mischler, in revising this translation is highly appreciated, and can only be rewarded by Divine Grace from Allah. Meanwhile, let us all pray for Divine expiation of our sinful deviations and misinterpretations, as well as for forgiveness for my own burdensome foly of fateful pitfalls. Muhammad Mahmûd Ghâli 1424 A.H. – 2003 A.C. 7 Transliteration Symbols Symbol Description Arabic ' Voiceless glottal stop ء ` Voiced pharyngeal fricative ع â Long vowel = aa دم) ا) î Long vowel = ii دم) ـي) û Long vowel = uu دم) و) 8 1. Surat Al-Fatihah (The Opening) 1. In The Name of Allah, The All-Merciful, The Ever-Merciful. 2. Praise be to Allah, The Lord of the worlds. 3. The All-Merciful, The Ever-Merciful. 4. The Possessor of the Day of Doom. 5. You only do we worship, and You only do we beseech for help. 6. Guide us in the straight Path. 7. The Path of the ones whom You have favored, other than that of the ones against whom You are angered, and not (that of) the erring. (It is customary to say “amîn” “amen” at the end of this Surah). Back to INDEX 2. 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 that this inimitable Revelation, the Qur’an, is made of this Arabic alphabet. Only Allah Knows their meaning 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 not warned 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 an envelopment. 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 no way 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 painful torment 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 of righteousness.” (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 believe just 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 go apart to their shayatîn, (The all-vicious (ones), i.e. devils) they say, “Surely we are with you; surely we 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 commerce gained (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 illuminated whatever is around him, Allah went away with their light, (i.e., took away their light)and left them in darkness (es) (where) they do not behold (anything). 9 18. Deaf, dumb, blind, so they will not return. 19. Or as a cloudburst from the heaven in which are darknesses, and thunder, and lightning. They set their fingers in their ears against stunning (thunderbolts), wary of death, and Allah is Supremely Encompassing the disbelievers. 20. The lightning almost snatches their beholdings (Literally: eyesights); whenever it illuminates for them they walk in it, and when it darkens over them, they keep stationed; and if Allah had so decided, 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. 21. O you mankind, worship your Lord Who created you and the ones (that were) even before you, that possibly you would be pious; 22. Who has made the earth for you (as) a bedding, and the heaven an edifice, (Literally: a building) and has sent down out of the heaven water so He has brought out with it (all kinds of) products as provision for you. So do not set up compeers to Allah and you know (He has no compeers). 23. And in case you are suspicious (Literally: in suspicion)about what We have been sending down upon Our bondman, (i.e., the prophet. A bondman or slave is the highest title conferred by Allah upon his chosen men) then come up with a s‍rah of like (manner), and invoke your witnesses, apart from Allah, in case you are sincere. 24. So, in case you shall not perform that-and you will never perform it-then protect yourselves against the Fire whose fuel is mankind and stones, prepared for the disbelievers. 25. And give good tidings to the ones who have believed and done deeds of righteousness that for them are Gardens from beneath which Rivers run. Whenever they are provided with any produce therefrom (once) as a provision, they will say, “This is the (same) as we were provided earlier.”And they are brought (them) in (perfect) resemblance; and therein they will have purified spouses and they are therein eternally (abiding). 26. Surely Allah does not shy from striking a likeness even of a gnat, or anything above it. So for the ones who have believed, (then) they know that it is the Truth from their Lord, and as for the ones who have disbelieved, then they say, “What is it that Allah would (teach) by this for a similitude?”Thereby He leads many into error, and thereby He guides many; and thereby in no way does He lead into error anyone except the immoral. (The ungodly, the depraved) 27. The ones who break the covenant of Allah even after its (binding) compact and cut (off) what Allah has commanded to be held together and corrupt in the earth, those are they (who are) the losers. 28. 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? 29. He is (The One) Who created for you whatever is in the earth altogether. Thereafter He leveled Himself (How He did so is beyond human understanding stauling) to the heaven; so He leveled them seven heavens, and He is Ever-Knowing of everything. 30. 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.” 31. And He taught Adam all the names; Thereafter He set them before the Angels; so He said, “Inform me of the names of these, in case you are sincere.” 32. 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.” 33. He said, “O Adam, inform them of their names.” So, when he (Adam) informed them of their 10 names, He said, “Did I not say to you (that) surely I know the Unseen of the heavens and the earth and I know whatever you display and whatever you used to keep back?” 34. 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. 35. And We said, “O Adam, dwell, you and your spouse in the Garden, and eat (Both of you) thereof opulently where you decide to, and (both of) you should not draw near this tree, (or) then you (both) would be of the unjust.” 36. Then Ash-Shaytan (The all-vicious, i.e., the devil) caused them to slide back therefrom, so he drove them out of what they (both) were in; and We said, “Get down, each of you is an enemy of the other; (Literally: some of you an enemy of some) and in the earth you (The pronoun is plural, not dual, i.e., more than two) will have a repository and an enjoyment for a while.” 37. Then Adam received (some) Words from his Lord; so He relented towards him; surely He, Ever He, is The Superbly Relenting, The Ever-Merciful. 38. We said, “Get down out of it altogether, then, if ever there should definitely (The verb has an emphatic ending, thereby saying that guidance will come) come up to you guidance from Me, then whoever follows My guidance, then no fear will be on them, neither will they grieve.” 39. And (the ones) who have disbelieved and cried lies to Our signs, those are the companions (i.e. the inhabitants) of the Fire; they are therein eternally (abiding). 40. 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). 41. And believe in what I have sent down, sincerely (verifying) that which is with you, and do not be the first disbelievers of it, and do not trade My signs for a little price, and be pious towards Me (only). 42. And do not confound the Truth with the untruth and do not keep back the Truth and you know (it). 43. And keep up the prayer and bring the Zakat (i.e., pay the obligatory poor-dues) and bow down with the ones bowing down. 44. Do you command mankind to benignancy and forget yourselves, and you recite the Book? Do you then not consider? 45. And seek help in patience and prayer; and surely it is indeed great (i.e., formidable, hard) except for the submissive. 46. Who expect that they are meeting their Lord and that to Him they are returning. 47. O Seeds (Or: sons) of Israel remember My favor wherewith I favored you, and that I graced you over the worlds. 48. And protect yourselves against a Day (when) no self will recompense for another self in anything and 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) 49. 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. 50. And (remember) as We separated the sea for you. So We delivered you and drowned the house of Firaawn (pharaoh) (while) you were looking (at them). 51. And (remember) as We appointed with M‍ûsa (Moses) forty nights; thereafter you took to yourselves the Calf even after him and you were unjust. 52. Thereafter We were clement towards you even after that, that possibly you would thank (Us). 53. And (remember) as We brought M‍ûsa (Moses) the Book and the all-distinctive Furqan, (Literally: