The holy quran, transliteration in roman script with original arabic text. english translation by abdullah yusuf ali

THE HOLY
I & n
' ■ IJ
4
Transliteration in Roman Script
with Original Arabic text
English Translation by
Abdullah YusufAll

S. No.
•• Introduction
3. List of 114 Suras (Chapters)
4. Key to Transliteration
5. 114 Suras (Chapters) Pages
6. Index
Holy Quran H-13 2017
CONTENTS
Pages
V—XVII
XVIII—XX
XXI—XXIII
XXIV—XXVI
1—603
604-623
KITAB BHAVAN
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i

INTRODUCTION
PART I
(At Makkah)
»MaThMZ?hr:°n « •» »< AMu,
and, after his grandfather's death, by his uncle AbQ tS L godfather, Abdul Muttalib,
h<s uncle in the merchants’ caravan to Syria and some vS y°Ung b°y he travelled with
journey m the service of a wealthy widow namZri kS- years afta™zards made the same
widow’s business, and so excellent was the^port ofS heb U"y did he transact the
her old servant who had accompanied him tha? she Wtl‘Ch She received from
agent; and the marriage proved a very happy’one thounh «°h« married her young
was. Throughout the twenty-six yearn of their life tooXrhp ®" yearS olderthan he
reverence. This marriage gave him rank SoneXnr£b? ‘TL'Tthe greatest love and
earned for him the surname Al-Amfn, the “trustworthy” of Makkah’ while his conduct
Th= f?Jtehre number of idols which were called daughters of Allah and intercessors
The few who felt disgust at this idolatry, which had prevailed for centuries, longed for the
religion of Abraham and tried to find out what had been its teaching. Such seekers of the truth
were known as Hunafa (sing. Hanif), a word originally meaning “those who turn away” (from
the existing idol-worship), but coming in the end to have the sense of “upright’ or “by nature
upright, because such persons held the way of truth to be right conduct. These Hunafa did
not form a community. They were the agnostics of their day, each seeking truth by the light of
his own inner consciousness. Muhammad son of Abdullah became one of these. It was his
practice to retire with his family for a month of every year to a cave in the desert for meditation.
His place of retreat was Hira, a desert hill pot far from Makkah, and his chosen month was
Ramadan, the month of heat. It was there one night toward the end of his quiet month that the
first revelation came to him when he was forty years old. He was asleep or in a trance when he
heard a voice say : “Read!” He said: “I cannot Read.” The voice again said: “Read!” He said: “I
cannot read.” A third time the voice, more terrible, commanded: “Read!” He said: ‘What can I
read?” The vioce said:
“Read: In the name of thy Lord Who createth.
“Createth man from a clot.
“Read: And it is thy Lord the Most Bountiful
“Who teacheth by the pen,

Khadijah, the second his first cousin Ali, whom he had adopted, the third his servant Zeyd, a
former slave. His old friend AbO Bakr also was among those early converts with some of his
slaves and dependents.
Beginning of Persecution: At the end of third year the Prophet received the command to
“arise and warn,"4 whereupon he began to preach in public, pointing out the wretched folly of
idolatry in face of the tremendous laws of day and night, of life and death, of growth and
decay, which manifest the power of Allah and attest His Sovereignty. It was then, when he
began to speak against their gods, that Qureysh became actively hostile, persecuting his
poorer disciples, mocking and insulting him. The one consideration which prevented them
from killing him was fear of the blood-vengeance of the clan to which his family belonged.
Strong in his inspiration, the Prophet went on warning, pleading, threatening, while Qureysh
did all they could to ridicule his teaching, and deject his followers.
1. Surah 96:1—5. •
2. Surah 81:24
3. Or ‘The Lecture,” as it is here translated in passages where the term will bear translation, on the
analogy of “Scripture,” used for sacred “writing^
“Teacheth man that which he knew not.”1
The Flight to Abyssinia, Conversion of Umar and The Sahifah or Deed of Ostracism:
The converts of the first four years were mostly humble folk unable to defend themselves
against oppression. So cruel was the persecution they endured that the Prophet advised all
who could possibly contrive to do so to emigrate to a Christian country, Abyssinia.5 And still in
spite of persecution and emigration the little company of Muslims grew in number. Qureysh
were seriously alarmed. The idol-worship at the Ka‘bah, the holy place to which all Arabia
made pilgrimage, ranked for them, as guardians of the Ka’bah, as first among their vested
interests. At the season of the pilgrimage they posted men on all the roads to warn the tribes
against the madman who was preaching in their midst. They tried to bring the Prophet to a
compromise, offering to accept his religion if he would so modify it as to make room for their
gods as intercessors with Allah, offering to make him their king if he would give up attacking
idolatry; and, when their efforts at negotiation failed, they went to his uncle Abu Talib, offering
to give him the best of their young men in place of Muhammad, to give him all that he desired,
if only he would let them kill Muhammad and have done with him. Abu Talib refused. The
exasperation of the idolaters was increased by the conversion of Umar,6 one of their stalwarts.
They grew more and more embittered, till things came to such a pass that they decided to
ostracise the Prophet's whole clan, idolaters who protected him as well as Muslims who
believed in him. Their chief men caused a document to be drawn up to the effect that none of
them or those belonging to them would hold any intercourse with that clan or sell to them or
buy from them. This they all signed, and it was deposited in the Ka'bah. Then, for three years,
the Prophet was shut up with all his kinsfolk in their stronghold which was situated in one of
the gorges which run down to Makkah. Only at the time of pilgrimage could he go out and
preach, or did any of his kinsfolk dare to go into the city.
Destruction of the Sahifah and the Men from Yathrib: At length some kinder hearts
among Qureysh grew weary of the boycott of old friends and neighbours. They managed to
have the document which had been placed in the Ka'bah brought out for reconsideration;
when it was found that all the writing had been destroyed by white ants, except the words
Bismika Allahumma (“In Thy name, O Allah”). When the elders saw that marvel the ban was
The Vision of Mount Hira: When he awoke the words remained “as if inscribed upon his
heart.” He went out of the cave on to the hillside and heard the same awe-inspiring voice say:
*0 Muhammad! Thou art Allah’s messenger, and I am Gabriel.” Then he raised his eyes and
saw the angel, in the likeness of a man, standing in the sky above the horizon. And again the
dreadful voice said:, “O Muhammad! Thou art Allah’s messenger, and I am Gabriel.” Muhammad
(God bless and keep him!) stood quite still, turning away his face from the brightness of the
vision, but whithersoever he might turn his face, there always stood the angel confronting him.
He remained thus a long while till at length the angel vanished, when he returned in great
distress of mind to his wife Khadijah. She did her best to reassure him, saying that his conduct
had been such that Allah would not let a harmful spirit come to him and that it was her hope that
he was to become the Prophet of his people. On their return to Makkah she took him to her
O)
cousin Waraqa ibn Naufal, a very old man, “who knew the Scriptures of the Jews and
Christians,” who declared his belief that the heavenly messenger who came to Moses of old
had come to Muhammad, and that he was chosen as the Prophet of his people.
His Distress of Mind: To understand the reason of the Prophet’s diffidence and his
extreme distress of mind after the vision of Mt. Hira, it must be remembered that the Hunafa,
of whom he had been one, sought true religion in the natural and regarded with distrust the
intercourse with spirits of which men “avid of the Unseen,”2 sorcerers and sooth-sayers and
even poets, boasted in those days. Moreover, he was a man of humble and devout intelligence,
a lover of quiet and solitude, and the very thought of being chosen out of all mankind to face
I mankind, alone, with such a Message, appalled him at the first. Recognition of the Divine
nature of the call he had received involved a change in his whole mental outlook sufficiently
disturbing to a sensitive and honest mind, and also the forsaking of his quiet,
honoured way of life. The early biographers tell how his wife Khadijah “tried the spirit” which
came to him and proved it to be good, and how, with the continuance of the revelations and
the conviction that they brought, he at length accepted the tremendous task imposed on him,
becoming filled with an enthusiasm, of obedience which justifies his proudest title of “The
Slave of Allah.”
The Qur’an or “Reading”: The words which came to him when in a state of trance are held
sacred by the Muslims and are never confounded with those which he uttered when no
physical change was apparent in him. The former are the Sacred Book; the latter the Hadith or
Sunnah of the Prophet. And because the angel on Mt. Hira bade him “Read!”—insisted on his
“Reading” though he was illiterate—the Sacred Book is known as Al-Qur'an, “The Reading,” 3
the Reading of the man who knew not how to read.
First Converts: For the first three years, or rather less, of his Mission, the Prophet
preached only to bis family and his intimate friends, while the people of Makkah as a whole
regarded him as one who had become a little mad. The first of alt his converts was his wife
4. Surah 74:2.
5. See surah 19, introductory note.
6. See surah 20, introductory note.

called to him, and they two went together to a cavern in the desert hills and hid there till the
hue and cry was past, AbO Bakr’s son and daughter and his herdsman bringing them food and
tidings after nightfall. Once a search-party came quite near them in their hiding-place, and
AbO Bakr was afraid; but the Prophet said: “Fear not! Allah is with us.”8 Then, when the coast
was clear, Abu Bakr had the riding-camels and the guide brought to the cave one night, and
they set out on the long ride to Yathrib.
8. Surah 9:40.
7. Surah 8:39.
After travelling for many days by unfrequented paths, the fugitives reached a suburb of
Yathrib, whither, for weeks past, the people of the city had been going every morning,
watching for the Prophet till the heat drove them to shelter. The travellers arrived in the heat of
the day, after the watchers had retired. It was a Jew who called out to the Muslims in derisive
tones that he whom they expected had at last arrived.
Such was the Hijrah, the Flight from Makkah to Yathrib, which counts as the beginning of
the Muslim era. The thirteen years of humiliation, of persecution, of seeming failure, of
prophecy still unfulfilled, were over. The ten years of success, the fullest that has ever
crowned one man’s endeavour, had begun. The Hijrah makes a clear division in the story of
the Prophet’s Mission, which is evident in the Qur’an. Till then he had been a preacher only.
Thenceforth he was the ruler of a State, at first a very small one, which grew in ten years to the
empire of Arabia. The kind of guidance which he and his people needed after the Hijrah was
not the same as that which they had before needed. The Madinah surahs differ, therefore,
from the Makkan surahs. The latter give guidance to the individual soul and to the Prophet as
wamer; the former give guidance to a growing social and political community and to the
Prophet as example, lawgiver and reformer.
Classification of Makkan Surahs: For classification the Makkan surahs are here
subdivided into four groups: Very Early, Early, Middle and Late. Though the historical data
and traditions are insufficient for a strict chronological grouping, the very early surahs are,
roughly speaking, those revealed before the beginning of the persecution; the early surahs
those revealed between the beginning of the persecution and the conversion of Umar; the
middle surahs those revealed between the conversion of Umar and the destruction of the
deed of ostracism; and the late surahs those revealed between the raising of the ban of
ostracism and the Hijrah.
Part II
At Al-Madinah
(emoved, and the Prophet was again free to go about the city. But meanwhile the opposition
to his preaching had grown rigid. He had little success among the Makkans, and any attempt
which he made to preach in the city of Ta’if was a failure. His Mission was a failure, judged by
worldly standards, when, at the season of the yearly pilgrimage, he came upon a little group of
men who heard him gladly.
First Pact of AI-‘Aqabah: They came from Yathrib, a city more than two hundred miles
away, which has since become world-famous as Al-Madjnah, “the City” par excellence. At
Yathrib there were Jewish tribes with learned rabbis, who had often spoken to the pagans of a
Prophet soon to come among the Arabs, with whom, when he came, the Jews would destroy
the pagans as the tribes of A‘ad and Thamud had been destroyed of old for their idolatry.
When the men from Yathrib saw Muhammad they recognised him as the Prophet whom the
Jewish rabbis had described to them. On their return to Yathrib they told what they had seen
and heard, with the result that at the next season of pilgrimage a deputation came from
Yathrib.purposely to meet the Prophet. These swore allegiance to him in the first pact of Al-
‘Aqabah, the oath they took being that which was afterwards exacted from women converts,
with no mention of fighting. They then returned to Yathrib with a Muslim teacher in their
company, and soon “there was not a house in Yathrib wherein there was not mention of the
Imessenger of Allah.”
Second Pact of Al-Aqabah: In the following year, at the time of pilgrimage, seventy-three
Muslims from Yathrib came to Makkah to vow allegiance to the Prophet and invite him to their
city. At Al-‘Aqabah, by night, they swore to defend him as they would defend their own wives
and children. It was then that the Hijrah, the Flight to Yathrib, was decided.
I Plot to Murder the Prophet: Soon the Muslims who were in a position to do so began to
sell their property and to leave Makkah unobtrusively. Qureysh had wind of what was going
on. They hated Muhammad in their midst, but dreaded what he might become if he escaped
from them. It would be better, they considered, to destroy him now. The death of Abu Talib
I had removed his chief protector; but still they had to reckon with the vengeance of his clan
upon the clan of the murderer. They cast lots and chose a slayer out of every clan. All those
I were to attack the Prophet simultaneously and strike together, as one man. Thus hrs blood
I would be on all Qureysh. It was at this time (Ibn Khaldun asserts, and it is the only satisfactory
I explanation of what happened afterwards) that the Prophet received the first revelation
I ordering him to make war upon his persecutors “until persecution is no more and religion is for
| Allah only.” 7 3333^33
The Jews and Hypocrites: In the first year of his reign at Yathrib the Prophet made a
solemn treaty with the Jewish tribes, which secured to them equal rights of citizenship and full
religious liberty in return for their support of the new State. But their idea of a prophet was one
who would give them dominion, not one who made the Jews who followed hinrbrothers of
every Arab who might happen to believe as they did. When they found that they could not use
the Prophet for their own ends, they tried to shake his faith in his Mission and to seduce his
followers; behaviour in which they were encouraged secretly by some professing Muslims
The Hijrah (June 20th 622 A.D.): The last of the able Muslims to remain In Makkah were
Abu Bakr, All and the Prophet himself. Abu Bakr, a man of wealth, had bought two riding
camels and retained a guide In readiness for the Flight. The Prophet only waited God’s
command. It came at length. It was the night appointed for his murder. The slayers were
before his house. He gave his cloak to All, bidding him lie down on the bed so that anyone
looking In might think Muhammad lay there. The slayers were to strike him as he came out of
the house, whether In the night or early morning. He knew they would not Injure All. Then he
left the house and, It Is said, a blindness fell upon the would-be murderers so that he put dust
on their heads as he pased by—without their knowing It. He went to Abu Bakr’s house and

X
The army of Qureysh had advanced more than half way to Yathrib before the Prophet set
out. All three parties—the army of Qureysh, the Muslim army and the caravan—were heading
for the water of Badr. AbO Sufyan, the leader of the caravan, heard from one of his scouts that
the Muslims were near the water, and turned back to the coast-plain. And the Muslims met the
army of Qureysh by the water of Badr. Before the battle the Prophet was prepared still further
to increase the odds against him. He gave leave to all the Ansar (natives of Yathrib) to return
to their homes unreproached, since their oath did not include the duty of fighting in the field;
but the Ansar were only hurt by the suggestion that they could possibly desert him at a time of
danger. The battle went at first against the Muslims, but ended in a signal victory for them.11
9. Surah 2:144,149,150.
10. e.g. surah 2:216.
The victory of Badr gave the Prophet new prestige among the Arab tribes; but thenceforth
there was the feud of blood between Qureysh and the Islamic State at addition to the old
religious hatred. Those passages of the Qur’an which refer to the battle of Badr give warning
of much greater struggles yet to come.
The Battle on Mt. Uhud: In fact in the following year, an army of three thousand came
from Makkah to destroy Yathrib. The Prophet’s first idea was merely to defend the city, a plan
of which Abdullah ibn Ubeyy, the leader of "Hypocrites” (or lukewarm Muslims), strongly
approved. But the men who had fought at Badr and believed that God would help them
against any odds thought It a shame that they should linger behind walls. The Prophet,
approving of their faith and zeal, gave way to them, and set out with an army of one thousand
men toward Mt. Uhud, where the enemy were encamped. Abdullah ibn Ubeyy was much
offended by the change of plan. He thought it unlikely that the Prophet really meant to give
battle in conditions so adverse to the Muslims, and was unwilling to take part in a mere
demonstration designed to flatter the fanatical extremists. So he withdrew with his men, a
fourth of the army.
Despite the heavy odds, the battle on Mt. Uhud would have been an even greater victory
than that at Badr for the Muslims but for the disobedience of a band of fifty archers whom the
Prophet set to guard a pass against the enemy cavalry. Seeing their comrades victorious,
these men left their post, fearing to lose their share of the spoils. The cavalry of Qureysh rode
through the gap and fell on the exultant Muslims. The Prophet himself was wounded and the
cry arose that he was slain, till someone recognised him and shouted that he was still living, a
shout to which the Muslims rallied. Gathering round the Prophet, they retreated, leaving many
dead on the hillside.12
On the following day the Prophet again sallied forth with what remained of the army, that
Qureysh might hear that he was in the field and so might perhaps be deterred from attacking
the city. The stratagem succeeded, thanks to the behaviour of a friendly Bedawi, who met the
Muslims and conversed with them and afterwards met the army of Qureysh. Questioned by
AbO Sufyan, he said that Muhammad was in the field, stronger than ever, and thirsting for
revenge for yesterday’s affair. On that information, Abu Sufyan decided to return to Makkah.
Massacre of Muslims and Expulsion of the Bani Nutfir: The reverse which thqy had
suffered on Mt. Uhud lowered the prestige of the Muslims with the Arab tribes and also with
the Jews of Yathrib. Tribes which had inclined toward the Muslims now inclined toward
^considered they had reason to resent the Prophet’s coming, since it robbed them of their
^influence. In the Madinah surahs there is frequent mention of these Jews and Hypocrites.
The Qiblah: Till then the Qiblah (the place toward which the Muslims turn their faces in
prayer) had been Jerusalem. The Jews imagined that the choice implied a leaning toward
Judaism and that the Prophet stood in need of their instruction. He received command to
change the Qiblah9 from Jerusalem to the Ka’bah at Makkah. The whole first part of surah 2
plates to this Jewish controversy.
The First Expeditions: The Prophet’s first concern as ruler was to establish public
worship and lay down the constitution of the State; but he did not forget that Qureysh had
sworn to make an end of his religion, nor that he had received command to fight against them
8they ceased from persecution. After he had been twelve months in Yathrib several small
expeditions went out, led either by the Prophet himself or some other of the fugitives from
Makkah, for the purpose of reconnoitring and of dissuading other tribes from siding with
QureystvThese are generally represented as warlike but, considering their weakness and the
fact that they did not result in fighting, they can hardly have been that, though it is certain that
they went out ready to resist attack. It is noteworthy that in those expeditions only fugitives
from Makkah were employed, never natives of Yathrib; the reason being (if we accept Ibn
Khaldun’s theory, and there is no other explanation) that the command to wage war had been
revealed to the Prophet at Makah after the Yathrib men had sworn their oath of allegiance at
APAqabah, and in their absence. Their oath foresaw fighting in mere defence, not fighting in
the field. Blood was shed and booty taken in only one of those early expeditions, and then it
was against the Prophet’s orders. One purpose of those expeditions may have been to
I accustom the Makkan Muslims to going out in warlike trim. For thirteen years they had been
strict pacifists, and it is clear, from several passages of the Qur’an,10 that many of them,
including, it may be, the Prophet himself, hated the idea of fighting even in self-defence and
had to be inured to it.
The Compaign of Badr: In the second year of the Hijrah the Makkan merchants’ caravan
I was returning from Syria as usual by a road which passed not far from Yathrib. As its leader
Abu Sufyan approached the territory of Yathrib he heard of the Prophet’s design to capture the
caravan. At once he sent a camel-rider on to Makkah, who arrived in a worn-out state and
I shouted frantically from the valley to Qureysh to hasten to the rescue unless they wished to
I lose both wealth and honour. A force a thousand strong was soon on its way to Yathrib; less,
it would seem, with the hope of saving the caravan than with the idea of punishing the raiders,
since the Prophet might have taken the caravan before the relief force started from Makkah.
I Did the Prophet ever intend to raid the caravan? In Ibn Hisham, in the account of the Tabuk
expedition, it is stated that the Prophet on that one occasion did not hide his real objective as
I had been his custom in other campaigns. The caravan was the pretext in the campaign of Badr,
I the real objective was the Makkan army. He had received command to fight his persecutors,
I and promise of victory; he was prepared to venture against any odds, as was well seen at Badr.
I But the Muslims, disinclined and ill-equipped for war, would have despaired if they had known
| from the first that they were to face a well-armed force three times their number.
11. See also sGrah 8, introductory note.
12. See also sQrah 3, introductory note.

Al-Hudeybiyah : In the same year the Prophet had a vision18 in which he found himself
entering the holy place at Makkah unopposed; therefore he determined to attempt the
pilgrimage. Besides a number of Muslims from Yathrib (which we shall henceforth call Al-
Madinah) he called upon the friendly Arabs, whose numbers had increased since the
miraculous (as it was considered) discomfiture of the clans, to a company him, but most of
them did not respond.19 Attired as pilgrims, and taking with them the customary’offerings, a
company of fourteen hundred men journeyed to Makkah. As they drew near the holy valley
they were met by a friend from the city, who warned the Prophet that Qureysh had put on their
leopard-skins (the badge of valour) and had sworn to preyent his entering the sanctuaty; their
cavalry was on the road before him. On that, the Prophet ordered a detour through mountain
gorges and the Muslims were tired out when they came down at last into the valley of Makkah
and encamped at a spot called Al-Hudeybiyah; from whence he tried to open negotiations
with Qureysh, explaining that he came only as a pilgrim. The first messenger he sent towards
the city was maltreated and his camel hamstrung. He returned without delivering his message.
Qureysh on their side sent an envoy who was threatening in tone, and very arrogant. Another
of their envoys was too familiar and had to be reminded sternly of the respect due to the
Prophet It was he who, on his return to the city, said: “I have seen Caesar and Chosroes in
their pomp, but never have I seen a man honoured as Muhammad is honoured by his
comrades."
Truce of Al-Hudeybiyah: The Prophet sought some messenger who would impose
respect. Uthman was finally chosen because of his kinship with the powerful Umayyad family.
While the Muslims were awaiting his return the news came that he had been murdered. It was
then that the Prophet, sitting under a tree20 in Al-Hudeybiyah, took an oath from all his
comrades that they would stand or fall together. After a while, however, it became known that
Uthman had not been murdered. A troop which capie out from the city to molest the Muslims
in their camp were captured before they could do any hurt21 and brought before the Prophet,
who forgave them on their promise to renounce hostility. Then proper envoys came from
Qureysh. After some negotiation, the truce of Al-Hudeybiyah was signed. For ten years there
were to be no hostilities between the parties. The Prophet was to return to Al-Madinah without
visiting the Ka‘bah, but in the following year he might perform the pilgrimage with his
comrades, Qureysh promising to evacuate'Makkah for three days to allow of his doing so.
Deserters from Qureysh to the Muslims during the period of the truce were to be returned; not
so deserters from the Muslims to Qureysh. Any tribe or clan who wished to share in the treaty
as allies of the Prophet might do so, and any tribe or clan who wished to share in the treaty as
allies of Qureysh might do so.
There was dismay among the Muslims at these terms. They asked one another: “Where is
the victory that we were promised?” It was during the return journey from Al-Hudeybiyah that
the sOrah entitled “Victory”22 was revealed. This truce proved, in fact, to be the greatest
18. SOrah 48:27.
19. SOrah 48:11 ff.
20. SOrah 48:18.
21. SOrah 48:24.
22. SGrah 48.
Qureysh. The Prophet’s followers were attacked and murdered when they went abroad in little
companies. Khubeyb, one of his envoys, was captured by a desert tribe and sold to Qureysh,
who tortured him to death in Makkah publicly. And the Jews, despite their treaty, now hardly
concealed their hostility. They even went so far in flattery of Qureysh as to declare the religion
of the pagan Arabs superior to Al-lslam.13 The Prophet was obliged to take punitive action
against some of them. The tribe of Bani Nudir were besieged in their strong towers, subdued
and forced to emigrate. The Hypocrites had sympathised with the Jews and secretly egged
them on.14
The War of the Trench: In the fifth year of the Hijrah the idolaters made a great effort to
destroy Al-lslam in the War of the Clans or War of the Trench, as it is variously called; when
Qureysh with all their clans and the great desert tribe of Ghatafan with all their clans, an army
of ten thousand men, rode against Al-Madinah (Yathrib). The Prophet (by the advice of
Salman the f ersian, it is said) caused a deep trench to be dug before the city, and himself led
the work of digging it. The army of the clans was stopped by the trench, a novelty in Arab
warfare. It seemed impassable for cavairy, which formed their strength. They camped in sight
of| it and daily showered their arrows on its defenders. While the Muslims were awaiting the
assault, news came that Bani Qureyzah, a Jewish tribe of Yathrib which had till then been
loyal, had gone over to the enemy. The case seemed desperate. But the delay caused by the
trench had damped the ardour of the clans, and one who was secretly a Muslim managed to
sow distrust between Qureysh and their Jewish allies, so that both hesitated to act. Then
i came a bitter wind from the sea, which blew for three days and nights so terribly that not a tent
could be kept standing, not a fire lighted, not a pot boiled. The tribesmen were in utter misery.
I At length, one night the leader of Qureysh decided that the torment could be borne no longer
I and gave the order to retire.15 When Ghatafan awoke next morning they found Qureysh had ,
I gone and they took up their baggage and retreated.
Punishment of Ban? Qireyzah: On the day of the return from the trench the Prophet
I ordered war on the treacherous Bani Qureyzah, who, conscious of their guilt, had already
I taken to their towers of refuge. After a siege of nearly a month they had to surrender
I unconditionally. They only begged that they might be judged by a member of the Arab tribe of
I which they were adherents. The Prophet granted their request. But the judge, upon whose
I favour they had counted, condemned their men to death, their women and children to slavery.
I The Salander Against Ayeshah: Early in the sixth year of the Hijrah the Prophet led a
I campaign against the Bani’l- Mustaliq, a tribe who were preparing to attack the Muslims. It
I was during the return from that campaign that Ayeshah, his young wife, was left behind and
I -brought back to camp by a young soldier, anJincident which gave rise to the scandal
I denounced in surah 24J6 It was on this campaign also that Abdullah ibn Ubeyy, the “Hypocrite*
I chief, said: “When we return to the city the mightier will soon expel the weaker”17 at sight of a
I quarrel between Muhajirin (immigrants from Makkah) and Ansar (natives of Yathrib).
I 13. SOrah 4: 51. |
I 14. Surah 59. «
I 15. See also 32, introductory note.
| 16. Surah 24:11 ff.
I 17. Surah 63:8. *

XV XIV
most of those were in the end forgiven. In their relief and surprise, the whole population of
Makkah hastened to swear allegiance. The Prophet caused all the idols which were in the
sanctuary to be destroyed, saying: ‘Truth hath come; darkness hath vanished away;”23 and
the Muslim call to prayer was heard in Makkah.
24. SOrah 9:38—99
25. Surah 9:1—12.
26. Surah 49.
Battle of {funeyn: In the same year there was an angry gathering of pagan tribes eager
to regain the Ka'bah. The Prophet led twelve thousand men against them. At Huneyn, in a
deep ravine, his troops were ambushed by the enemy and almost put to flight. It was with
difficulty that they were rallied to the Prophet and his bodyguard of faithful comrades who
alone stood firm. But the victory, when it came, was complete and the booty enormous, for
many of the hostile tribes had brought out with them everything that they possessed.
Conquest of TaTf: The tribe of Thaqif were among the enemy at Huneyn. After that
victory their city of Ta’if was besieged by the Muslims, and finally reduced. Then the Prophet
appointed a governor of Makkah, and himself returned to Al-Madinah to the boundless joy of
the Ansar, who had feared lest, now that he had regained his native city, he might forsake
them and make Makkah the capital.
The Tabuk Expedition: In the ninth year of the Hijrah, hearing that an army was again
being mustered in Syria, the Prophet called on all the Muslims to support him in a great
campaign. The far distance, the hot season, the fact that it was harvest time and the prestige
of the enemy caused many to excuse themselves and many more to stay behind without
excuse. Those defaulters are denounced in the Qur’an.24 But the campaign ended peacefully.
The army advanced to Tabuk, on the confines of Syria, and there leamt that the enemy had
not yet gathered.
Declaration of Immunity: Although Makkah had been conquered and its people were
now Muslims, the official order of the pilgrimage had not been changed; the pagan Arabs
performing it in their manner, and the Muslims in their manner. It was only after the pilgrims'
caravan had left Al-Madinah in the ninth year of the Hijrah, when Al-lslam was dominant in
North Arabia, that the Declaration of Immunity25 as it is called, was revealed. The Prophet
sent a copy of it by messenger to Abu Bakr, leader of the pilgrimage, with the instruction that
AJi was to read it to the multitudes at Makkah. Its purport was that after that year Muslims only
were to make the pilgrimage, exception being made for such of the idolaters as had a treaty
with the Muslims an had never broken their treaty nor supported anyone against them. Such
were to enjoy the privileges of their treaty for the term thereof, but when their treaty expired
they would be as other idolaters. That proclamation marks the end of idol-worship in Arabia.
The Year of Deputations: The ninth year of the Hijrah is called the Year of Deputations,
because from all parts of Arabia deputations came to Al-Madinah26 to swear allegiance to the
Prophet and to hear the Qur’an. The Prophet had become, in fact, the emperor of Arabia, but
his way of life remained as simple as before.
23. Surah
victory that the Muslims had till then achieved. War had been a barrier between them and the
Idolaters, but now both parties met and talked together, and the new religion spread more
rapidly. In the two years which elapsed between the signing of the truce and the fall of Makkah
the number of converts was greater than the total number of all previous converts. The
Prophet travelled to Al-Hudeybiyah with 14,00 men. Two years later, when the Makkans
broke the truce, he marched against them with an army of 10,000.
The Campaign of Kheybar: In the seventh year of the Hijrah the Prophet led a campaign
against Kheybar, the stronghold of the Jewish tribes in North Arabia, which had become a
hornet’s nest of his enemies. The forts of Kheybar were reduced one by one, and the Jews of
Kheybar became thenceforth tenants of the Muslims until the expulsion of the Jews from
Arabia in the Caliphate of Umar. On the day when the last fort surrendered Ja'far son of Abu
Talib, the F rophet’s first cousin, arrived with all whc remained of the Muslims who had fled to
Abyssinia to escape from persecution in the early days. They had been absent from Arabia
fifteen years. It was at Kheybar that a Jewess prepared for the Prophet poisoned meat, of
which he only tasted a morsel without swallowing it, then warned his comrades that it was
poisoned. One Muslim, who had already swallowed a mouthful, died immediately, and the
Prophet himself, from the mere taste of it, derived the illness which eventually caused his
death. The woman who cooked the meat was brought before him. When she said that she had
done it on account of humiliation of her people, he forgave her.
Pilgrimage to Makkah: In the same year the Prophet’s vision was fulfilled; he visited the
holy place at Makkah unopposed. In accordance with the terms of the truce the idolaters
evacuated the city, and from the surrounding heights watched the procedure of the Muslims.
At the end of the stipulated three days the chiefs of Qureysh sent to remind the Prophet that,
the time was up. He then withdrew, and the idolaters reoccupied the city.
Mu tah Expedition: In the eighth year of the Hijrah, hearing that the Byzantine emperof
was gathering a force in Syria for the destruction of Al-lslam, the Prophet sent three thousand
men to Syria under the command of his freedman Zeyd. The campaign was unsuccessful
except that it impressed the Syrian^ with a notion of the reckless valour of the Muslims. The
I three thousand did not hesitate to join battle with a hundred thousand. When all the three
I leaders appointed by the Prophet had been killed, the survivors obeyed Khalid ibn al-Walid,
I who, by his strategy and courage, managed to preserve a remnant and return with them to Al-
Madinah. •
Truce Broken by Qureysh: In the same year Qurey^h broke the truce' by attacking a tribe
that was in alliance with the Prophet and massacring thm even in the sanctuary at Makkah.
Afterwards they were afraid because of what they had done. They sent Abu Sufyan to Al-
Madinah to ask for the existing treaty to be renewed and its term prolonged. They hoped that
he would arrive before the tidings of the massacre. But a messenger from the injured tribe had
been before him, and his embassy was fruitless.
I Conquest of Makkah: Then the Prophet summoned all the Muslims capable of bearing
arms and marched to Makkah. Qureysh were overawed. Their cavalry put up a showvof
defence before the town, but were routed without bloodshed; and the Prophet entered his
native city as conqueror. The inhabitants expected vengeance for their past misdeeds. The
Prophet proclaimed a general amnesty. Only a few known criminals were proscribed, and

XVI
XVII
"And/ says the narrator, an eye-witness, "it was as if the people had not known that sucn
a verse had been revealed till AbO Bakr recited it." And another witness tells how Umar used
to say: "Directly I heard AbO Bakr recite that verse my feet were cut from beneath me and I fell
to the ground, for I knew that Allah’s messenger was dead. May Allah bless and keep him!”
All the sOrahs of the Qur’an had been recorded in writing before the Prophet’s death, and
many Muslims had committed the whole Qur’an to memory. But the written sOrahs were
dispersed among the people; and when, in a battle which took place during the Caliphate of
AbO Bakr—that is to say, within two years of the Prophet’s death—a large number of those
who knew the whole Qur’an by heart were killed, a collection of the whole Qur’an was made
and put in writing. In the Caliphate of Uthman, all existing copies of sOrahs were called in, and
an authoritative version, based on AbO Bakr’s collection and the testimony of those who had
the whole Qur’an by heart, was compiled exactly in the present form and order, which is
regarded as traditional and as the arrangement of the Prophet himself, the Caliph Uthman
and his helpers being Comrades of the Prophet and the most devout students of the
revelation. The Qur’an has thus been very carefully preser/ed.
The arrangement is not easy to understand. Revelations of various dates and on different
subjects are to be found together in one surah; verses of Madinah revelation are found in
Makkan surahs; some of the Madinah surahs, though of late revelation, are placed first and
the very early Makkan surahs at the end. But the arrangement is not haphazard, as some
have hastily supposed. Closer study will reveal a sequence and significance—as, for instance,
with regard to the placing of the very early Makkan surahs at the end. The inspiration of the
Prophet progressed from inmost things to outward things, whereas most people find their way
through outward things to things within.
There is another peculiarity which is disconcerting in translation though it proceeds from
one of the beauties of the original, and is unavoidable without abolishing the verse-division of
great importance for reference. In the Arabic the verses are divided according to the rhythm of
the language. When a certain sound which marks the rhythm recurs there is a strong pause
and the verse ends naturally, although the sentence may go on to the next verse or to several
subsequent verses. That is of the spirit of the Arabic language; but attempts to reproduce
such rhythm in English have the opposite effect to that produced by the Arabic. Here only the
division is preserved, the verses being divided as in the Qur’an, and numbered.
The number of the campaigns which he led in person during the last years of his life is
wenty-seven, in nine of which there was hard fighting. The number of the expeditions which
he planned and sent out under other leaders is thirty-eight. He personally controlled every
detail of organisation, judged every case and was accessible to every suppliant. In those ten
years he destroyed idolatry in Arabia; raised woman from the status of a chattel to complete
legal equality with man; effectually stopped the drunkenness and immorality which had till
then disgraced the Arabs; made men to love with faith, sincerity and honest dealing; transformed
tribes who had been for centuries content with ignorance into a people with the greatest thirst
lor knowledge; and for the first time in history made universal human brotherhood a fact and
principle of common law. And his support and guide in all that work was the Qur’an.
j The Farewell Pilgrimage: In the tenth year of the Hijrah he went to Makkah as a pilgrim
lor the last time—his “pilgrimage of farewell,” it is called—when from Mt. ‘Arafat he preached
loan enormous throng of pilgrims. He reminded them of al! the duties Al-lslam enjoined upon
them, and that they would one day have to meet their Lord, who would judge each one of them
according to his work. At the end of the discourse, he asked: “Have I not conveyed the
Message?” And from that great multitude of men who a few months or years before had all
been conscienceless idolaters the shout went up: “O Allah! Yesl” The Prophet said: “O Allah!
Be Thou witness!” -
Illness and Death of the Prophet: It was during that last pilgrimage that the surah
entitled “Succour”27 was revealed, which he received as an announcement of approaching
death. Soon after his return to Al-Madinah he fell ill. The tidings of his illness caused dismay
llhroughout Arabia and anguish to the folk of Al-Madinah, Makkah and Ta’if, the home-towns.
M early dawn on the last day of his earthly life he came out from his room beside the mosque
at Al-Madinah and joined the public prayer, which Abu Bakr had been leading since his
Illness. And there was great relief among the people, who supposed him well again. When,
later in the day, the rumour grew that he was dead, Umar threatened those who spread the
|iumour with dire punishment, declaring it a crime to think that the messenger of God could die.
’He was storming at the people in that strain when Abu Bakr came into the mosque and
(overheard him. Abu Bakr went to the chamber of his daughter Ayeshah, where the Prophet
llay. Having ascertained the fact, and kissed the dead man’s forehead, he went back into the
mosque. The people were still listening to Umar, who was saying that the rumour was a
wicked lie, that the Prophet who was all in all to them could not be dead. Abu Bakr went up to
(Umar and tried to stop him by a whispered word. Then, finding he would pay no heed, Abu
I Bakr called to the people, who, recognising his voice, left Umar and came crowding round
|him. He first gave praise to Allah, and then said: “O people! Lo! as for him who used to worship
27. Surah 110.
28. Surah 3:144
Muhammad, Muhammad is dead. But as for him who’used to worship Allah, Allah is Alive and
I dieth not.” He then recited the verse of the Qur’an:
“And Muhammad is but a messenger, messengers the like of whom have passed away
before him. Will it be that, when he dieth or is slain, ye will turn back on your heels? He who
I lumeth back doth no hurt to Allah, and Allah will reward the thankful ”28

FROM THE PREFACE TO FIRST EDITION,
1934
— It may be asked: Is there any need for a fresh English translation? To those who ask this
question I commend a careful consideration ofthefacts which I have set out in my Note on Translation.
Afterthey have read it, I would invite them to take any particular passage, say ii. 74 or ii. 102, or ii. 164
and compare it with any previous version they choose. If they find that I have helped them even the
least bit further in understanding its meanings, or appreciating its beauty or catching something of the
grandeur of the original, I would claim that my humble attempt is justified.
Itistheduty ofeveryMuslim, man, woman, orchild, to read the Qur-an and understand it according
to his own capacity. If any one of us attains to some knowledge or understanding of it by study,
contemplation, and the test of life, both outward and inward, it is his duty, according to his capacity,
to instruct others, and share with them the joy and peace which result from contact with the spiritual
worlds The Qur-an—indeed every religious book—has to be read, not only with the tongue and voice
and eyes, butwith the best light that our intellect can supply, and even more, with the truest and purest *
light which our heart and conscience can give us. It is in this spirit that I would have my readers
approach the Qur-an.
It was between the age of four and five that I first learned to read its Arabic words, to revel in its
rhythm and music and wonder at its meaning. I have a dim recollection of the Khatmceremony which
closed that stage. It was called “completion”: it really just began a spiritual awakening that has gone
on ever since. My revered father taught me Arabic, but I must have imbibed from into my innermost
being something more,—something which told me that all the world’s thoughts, all the world’s most
beautiful languages and literatures, are but vehicles for that ineffable message which comes to the
heart in rare moments of ecstasy. The soul of mysticism and ecstasy is in the Qur-an, as well as that
plain guidance for the plain man which a world in a hurry affects to consider as sufficient. It is good to
make this personal confession, to an age in which it is in the highest degree unfashionable to speak
of religion or spiritual peace or consolation, an age in which words like these draw forth only derision,
pity, or contempt.
I have explored Western lands, Western manners, and the depths of Western thought and
Western learning to an extent which has rarely fallen to the lot of an Eastern mortal. But I have never
losttouch with my Eastern heritage. Through all my successes and failures I have learned to rely more
andmore upon the onetrue thing in all life—the voice that speaks in atongue above that of mortal man.
For me the embodiment of that voice has been in the noble words of the Arabic Qur-an, which I have
tried to translate for myself and apply to my experience again and again. The service of the Qur-an
has been the pride and the privilege of many Muslims. I felt that with such life-experience as has fallen
to my lot, my service to the Qur-an should be to present it in a fitting garb in English. That ambition I
have cherished in my mind for more than forty years. I have collected books and materials for it. I have
visited places, undertaken journeys, taken notes, sought the society of men, and tried to explore their
thoughts and hearts in order to equip myself for the task. Sometimes I have considered it too
stupendous for me,—the double task of understanding the original, and reproducing its nobility, its
beauty, its poetry, its grandeur, and its sweet, practical, reasonable application to everyday experi
ence. Then I have blamed myself for lack of courage,—the spiritual courage of men who dared all in
the Cause which was so dear to them.

XXI
How much greateris the joy and sense of wonderand miracle when the Qur-an opens our spiritual
eyes I The meaning which we thought we had grasped expands. New words are ppened out. As we
progress, still newer, and again newerworlds “swim into our ken”. The miracle deepens and deepens,
and almost completely absorbs us. And yet we know that the “face of God”—our final goal—has not
yet been reached. We are in the mulkof Sulaiman (Q. ii. 102), which the evil ones denied, belied, and
even turned into blasphemy. But we can ignore blasphemy, ridicule and contempt, for we are in the
threshold of Realities and a little perfume from the garden of the Holy One has already gladdened our
nostrils...
The Arabic Text I have had printed from photographic blocks, made for me by Master Muhammad
Sharif. The calligraphy is from the pen of Pir ‘Abdul Hamid, with whom I have been in touch and who
has complied with my desire fora bold round hand, with the words clearly separated, the vowel points
accurately placed over or under the letter to which they relate, and the verses duly numbered and
placed in juxtaposition with their English equivalents. Calligraphy occupies an important place in
Muslim Art, and it is my desire that my version should not in any way be deficient in this respect.
I have been fortunate in securing the co-operation of Professor Zafar Iqbal in looking over the
proofs ofthe ArabicText. In connectionwith the Anjuman’s edition ofthe Arabic Qur-an he has devoted
much time and thought to the correct punctuation of the Text, and he has also investigated its history
and problems. I hope he will some day publish these valuable notes. I have been privileged to see the
Anjuman’s Text before its formal publication. I consider it the most carefully prepared Text of any
produced in India and I have generally followed it in punctuation and the numbering of verses,—the
only points on which my difficulties are likely to arise on the Qurianic Text....
One final word to my readers. Read, study and digest the Holy Book. Read slowly, and let it sink
intoyourheartand soul. Such studywill, like virtue, be its own reward. Ifyou find anything in this volume
to criticise, please let it not spoil your enjoyment of the rest. If you write to me, quoting chapter and
verse, I shall be glad to consider your criticism, but let it not vex you if I exercise my own judgment in
deciding for myself. Any corrections accepted will be gratefully acknowledged. On the other hand, if
there is something that specially pleases you or helps you, please do not hesitate to write to me. I have
given up other interests to help you. It will be a pleasure to know that my labour has not been in vain.
Ifyou address me care of my Publisherat his Lahore address, he will always forward the letters to me.
LAHORE A. YUSUF ‘ALI
4th April, 1934
= 18th of the month of Pilgrimage 1352 H.
Two sets of apparently accidental circumstances at last decided me A man's life is subject to inner
jins far more devastating than those in the physical world around him. In such a storm, in the bitter
yish of a personal sorrow which nearly unseated my reason and made life seem meaningless, a
(hope was born out of a systematic pursuit of my long-cherished project. Watered by tears, my
yscript began to grow in depth and earnestness if not in bulk. I guarded it like a secret treasure,
dererthat I am, I carried it about, thousands of miles, to all sorts of countries and among all sorts
ople. At length, in the city of Lahore, I happened to mention the matter to some young people who
nein respect and affection. They showed an enthusiasm and an eagerness which surprised me.
almost took the matter out of my hands. They asked for immediate publication. I had various bits
, but not even one complete Sipara. They made me promise to complete at least one Sipara
j I left Lahore. As if by magic, a publisher, a katib (calligraphist, to write the Arabic Text), an
ver of blocks for such text, and a printer were found, all equally anxious to push forward the
le. Blessed be youth, for its energy and determination! “Where others flinch, rash youth will dare!”
uentle and discerning reader! what I wish to present to you is an English Interpretation, side by
ide with the Arabic Text. The English shall be, not a mere substitution of one word for another, but
»best expression I can give to the fullest meaning which I can understand from the Arabic Text. The
hylhm, music, and exalted tone of the original should be reflected in the English Interpretation. It may
e but a faint reflection, but such beauty and power as my pen commands shall be brought to its
ervice. I want to make English itself an Islamic language, if such a person as I can do it. And I must
veyou all the necessary aid which I can....
The Text in English is printed... in parallel columns with the Arabic Text. Each Sura and the verse
leach Sura is separately numbered, and the numbers are shown page by page. The system of
hmbering the verses has not been uniform in previous translations. European editors and translators
lave allowed their numbering to diverge considerably from that accepted in the East. This causes
wnfusion in giving and verifying references. The different Qiraats sometimes differ as to the
lunctuation stops and the numbering of the verses. This is not a vital matter, but it causes confusion
In references. It is important that at least in Islamic countries one system of numbering should be
adopted. I have adopted mainly that of the Egyptian edition published under the authority of the King
PiEgypt. This will probably be accepted in Egypt and in Arabic-speaking countries, as those countries
generally look up to Egypt in matters of literature. I am glad to see that the text... published by the
ttnjuman-i-Himayat-i-lslam of Lahore is following the same system of numbering. I recommend to
other publishers... the same good example. If once this is done, we shall have a uniform system of
numbering. I have retained the numbering of Sections as it is universally used in the Arabic copies,
'and marks a logical division of the Suras. I have supplied a further aid to the reader in indicating sub
division of the Sections into paragraphs. They are not numbered, but are distinguished by the use of
aflowery initial letter....
■ ... Every earnest and reverent student of the Qur-an, as he proceeds with his study, will find, with
an inward joy difficult to describe, how this general meaning also enlarges as his own capacity for
understanding increases. It is like a traveller climbing a mountain; the higher he goes, the farther he
sees. From a literary point of view the poet Keats has described his feeling when he discovered
Chapman’s Homer:
Then felt I like some watcher of the skies
When a new planet swims into his ken,
Or like stout Cortez when with eagle eyes.
He stared at the Pacific,
Looked at each other with a wild surmise,—
Silent, upon a peak in Darien.
and all his men

XXIII
Page
Sflrat Title
Part
LIST OF SURAS (CHAPTERS)
As-Saffat.
Sadt ..
Az-Zumar
fiafir
Fussilat
Ash-Shura
Az-Zukbruf
Ad-DuRhan
Al-Jafiiya
Al-Ahqaf
Muhammad
AI-Fat-h
Al-Hujurat
Qaf
Az-Zariyat
At-Tur• •
An-Najm
Al-Qamar’
Ar-Rahman
Al-Waqi'a
Al-Hadid
Al-Mujadila
Al-Hashr
Al-Mumtahana
As-Saff• •
Al-Jumu'a
Ai-Munafiqun
At-Tagabun
At-Talaq
At-Tabrim
Al-Mulk
Al-Qalam
Al-Haqqa
Al-Ma’arij
Nub
Al-Jinn
Al-Muzzammil
Al-Muddajhthir
Al-Qiyamat
u*
&
^i
Mi
• V
□Ml
d
otjljji
Bl'
X4>jl
ih&l
/kJI
UuoJI
*
uyilll
jdi
^i
Ml
Ml
•z
23
23
23
24
24
25
25
25
26
26
26
26
26
26
26
27
27
27
27
27
27
28
28
28
28
28
28
28
28
28
29
29
29
29
29
29
29
29
29
437
444
450
459
468
474
480
487
490
493
498
502
506
509
512
515
518
521
524
527
531
535
538
541
544
546
547
548
550
552
554
557
559
562
564
566
568
569
572
I
Page
1 w
1,2,3
3,4
4,5,6
1
2
52
81
&U!I
Ji
»CJz
I
Al-Maidah ttCJI 6,7 109
Al-An’am 7,8 129
Al-A'ral ul'/Yl 8,9 151
Al-Anlal jwyi 9,10 176
At-Tauba 10,11 185
Yunus
. >
11 203
Hud V 11,12 215
Yusuf
.> •
12,13 229
Ar-Ra’d 13 242
Ibrahim 13,14 248
Al-Hijr jwjl 14 255
Al-Nabl 14 260
Al-lsraa •w 15 274
Al-Kahf J4S3I 15,16 286
Maryam
z ✓
r-r 16 298
Ta-Ha
Al-Anbiyaa
Al-Hajj
Al-Muminun
An-Nur
Al-Furqan
Ash-Shu’araa
jli/i
.1^1
An-Naml JJ
Al-Qasas• •
^.11
AI-'Ankabut
Ar-Rum
Luqman OU
As-Sajda
iJ^JI1
/ 4
1 k 11
Al-Ahzab1
J/H
Saba
La*
••
Lil
FatirAf
Ya-Sin
uTi
16
17
17
18
18
18
19
19
20
20
21
21
21
21,22
22
22
22,23
306
316
326
335
344
353
360
371
379
389
397
403
407
410
419
425
431
I

XXIV
Title
. thfe lransMera"on Signs of Interrogation. Interjection. Quotation Marks and
h-ve t^n rntroduced for clarification of intonation and meaning Gunna = nTnasal soundi
S5 =buu<J
= buuu
16.
n.
18.
19-
80.
81.
82.
183.
84.
Al-lnsan
Al-Mursalat
An-Nabaa
An-Nazi‘at
‘Abasa
At-TakwTr
Al-lnfitar
Al-Mutaffifeen
Al-lnshiqaq
o o C>
r
Jo
r
o!
= h
112.
113.
114.
85. Al-Buruj
86. At-lanq
87. Al-A’la
188. Al-Gashiya
i89. Al-Fajr
90. Al-Balad
91. Ash-Shams
192.
Al-Lail
193. Adh-Dhuha
194. Al-sharh
95. At-TTn
196. AI-‘Alaq
97. Al-Qadr
98. Al-Baiyina
I 99. Al-Zalzalah
100. AI-‘Aadiyat
101. Al-Qari‘a
102. At-Takathur
103. AI-‘Asr
104. Al-Humaza
105. AI-F1I
106. Quraish
I 107. Al-Ma’un
108 Al-Kauthar
I 109 Al-Kafirun
I 110| An-Nasr
111 Al-Masad
Al-lkhlas
Al-Falaq
An-Nas
Part
oC-JMI• 29 573
'•Jit-Jin 29 576
30 578
30 579
30 581
30 583
30 564
30 585
3UiiY» 30 586
30 588
30 589
LkS/i 30 589
04*51
W‘
Cai*'
J=#»!
30

XXVI
XXVII
But when silent q ® n is followed by v-> = b, q is pronounced like p
tS* 'ambaa.
When there is silent > » m followed by another * = m, or silent n followed by another n, there
is automatically a gunna (nasal sound) between the two and it is genereally pronounced.
Therefore we have avoided gunna, e.g. Up = 'amma ^1 = 'anna qI = 'inna = laysa =
pa =Qaw-muriy-ya'-qiluun3^='alaa<5JI
J-
j = ra-'aa
= samaaa-‘u
I _ * _ co
a- uuzu• II
= m with a gunna: e.g.
i
j = zuyyina = Sawm
itU = 'alayka^-3 J,b 3
Sayyi-dinaa Muhammadinw-wa baarik wa sallim. Ij
Vantumji =Qul J(3 =qaala^jJI = ’allazii
Yaa-Baniii-'Is-raaa-'iila 3^_pI =
• *w i V*
Bismillaa-hir-Rahmaanir-Ra|)iim.
UU ‘ana <1)1 ^11 <JI = Laaa ’ilaaha 'iHal-laah <Ll = Muhammadur-Rasuu-lullaah
□4^1 = ‘ash-hadu = kayfa
= ‘is = 'us = yas = 'ara-'ay-tum Li
bay-na
= ‘ilaa
i
0 J
54JLII =’Allaahumma salli ‘ alaa
Via. = jaaa-'a t _
Jiil = 'ahlal Q-ua = dayn
3-uX*JI 4il J* ** I * * ”' ’ ’ ™
pj = yamu J-/J = 'arsala = hayy = hady
= hay-§u 2JLI = ‘iyyaaka = Qiyaamah ’ |
x ••
r j = ru'-yaa = yaday-hi °
• XT
gay-ra tyjA ='aamanuu jJIyb = Hu-wallazii yjb = haaa-'ulaaa-'i = ma'-waa »k Ji
hLJ = yas-'aluuna • <- -
= kayfa
A
__ o <
as
= 'ulaaa-'ika Lj£l L = yaaa-’ayuu-han-nabiyyu = liya
ma-akum = 'Ibraa - hiimu a^Lo = Salaatun
(1) j. (#>A) «• • (2) O
i = ? o3 =?
i or I = ‘a
or jl = ‘uu jl *
= buuu = a Ip or = 'aa Ip = 'aaa = 'i
uuu Jb or o = ha li = haa li = haaa Jb or a = hi0
X x I
• >
C s b (4) (J- = S(J" » I = % (5) 5 « z
= n <lp (gunna)- = h
or I ss
t
b
»»a X
ill
JI
hiii Jb or d
The seven groups of Arabic letters which closely resemble in pronunciation are given below
where the first letter is basic.
= tL = t (3) -A = h
J® “ ? (6) = k j - q £• = kh (7) q
or I = 'aa T V or T = ‘aaa $. or I = *i or
'uuu o = ba L = baa L = baaa = foj
gjl
I -rx
o
= huuu = ya L =yaau = yaaa.$ = yj - _ ~
■ " r , =y||<5 or^-e
»- bay (as In by). I -'.y ='ay J =ka^ .kayj. = shay^
= baw (as in now) » = ma = maw ”' . .< . «i
1 , ->*■ = aw ,1 = awji
I
I = ’«
o ** e
=b"
% ••
=
• • ••
III u
= yiii and
I
= ba 3S ;
=biyk5- =biyy'Ls' ='ay^ = 'ayyu
= 'an,-1l or I ='in.-,l or I ='un 33 = ban’.
= bu’3i =yu‘3i =rTlu,»
’qra‘J. i- •
b , ^1 hills
= yaa-qawmi ^111 Jjj = Qulilla-hUrT)
o
• >
01 or 1
II = 'a'
33°r j = wuu J = ,a = laa = laaa V33I =
lol =
Jy-ji = Fir- awnu i/jj = qatta J qI = 'alia 3
'aaal-laahu q_J iLaJhlj = wa lazzaaal-liiin <jJ
**
way-luny-Yawma-'izin jUUl = 'a'-lamu ^xJI = 'ilay.^ *
^j^wuuriya =Qayyuumu p'ol =‘Aadarnu *
= fil-'ummiy-yiina
Gunna occurs before
. o- <>•
btsjdzzssh^zt^fqkmnwy, e.g. ^1 = 'anta
I j 'anwwa J O* = ifiwwa J O1 = ‘Uhwwa •
Jlj 3. = minw-waal VljLXls = many-yashaaa'.
• r
= yay and so
= ’iw ji = 'uwwa
" buyyu _ waw _ biyyu = buwwa
CH = bin ’• A =bunl> L =ba‘ k» =ba'
° > • - (7
*^*1 -'abba <xJl = 'Allaahu U orL » maa
= yaaa-'ayyu-hal-'insaanu
= Hajj <i = lillahi
X
ma = hattaa
- ^irra = lukka □ IzJ = ladda <il =
o
= Nuuhu-nibnahuu jjLe =
'< * e> '
JSJ = 'Aakhi-ratu = Qur-’aanu
~ Kitaabu cj IJL2>I = *az-gaa§u
ur= Jo Ji 3 J p q j <5 =
anza = *anka and so on.
o *
<5 qI = 'anyya j S- = manyya

I
TteCo*-ll
AhBtqtrah,
or the Helfer (The Cow)
In the name ot Allah, Most
Gracious. Most Merciful.
1. ALM.
2. This is the Book; in it Is
guidance sure, without doubt, to
those who tear Allah;
3. Who believe in the Unseen,
are steadfast in prayer, and spend
out ot what We have provided for
them;
4. And who believe in the
Revelation sent to thee, and sent
before thy time, and (in their
hearts) have the assurance ot the
Hereafter.
5. They are on (true guidance),
from their Lord, and it is these who
will prosper.
6. As to those who reject Faith,
itisthe same to them whetherthou
warn them or do not wam them;
they will not believe.
7. Allah hath set a seal on their
hearts and on their hearing. And
on their eyes is a veil; great is the
chastisement they (incur).
Of the people there are some
who say: *We believe in Allah and
the Last dayf but they do not
(really) believe.
9. Fain wouldthey deceiveAllah
and those who believe, but they
only deceive themselves, and
realize (it) not I
10. In their hearts Is a disease;
and Allah has increased their
disease: and grievous is the
chastisement they (incur), because
they lied (to themselves).
Parti 2
BAQARAH-2
Verses 286-Sections 40
Bismlllaahir-Ratjmaanir-
Rahiim.
1. ’ALIF-LAAAM-MIIIM.
2. Zaalikal-Kitaabu laa rayba
flih. Hudal-lil-Muttaqiin;
3. 'Allaziina yu’-minuuna bil-
Gaybi wa yuqiimuunas-Salaata
wa mimmaa razaqnaahum
yunfiquun;
4. Wallaziina yu’-minuuna
bimaaa ’unzila ’ilayka wa maaa
’unzila min-qablik, wa bil-
’Aakhirati hum yuuqinuun.
9 »
5. ’Ulaaa-'ika ‘alaa
Hudammir-Rabbihimwa'ulaaa-
’ika humul-Muf-lihuun.
6. ’Innal-laziina kafaruu
sawaaa-’un ‘alay-him 'a-
’anzartahum’am lamtunzirhum
laa yu’-minuun.
7. Khatamallaahu ‘alaa
quluubihim wa ‘aiaa sam-lhim,
wa alaaa ’absaarihim
gishaawah; wa lahum ‘azaabun
‘aziim. (Section 2)
8. I Wa minan-naasi many ya-
quulu 'aamannaabillaahi wa bil-
Yawmil-’Aa-khiri wa maa hum-
bi-mu’-miniin.
9. Yukhaadi-’uunallaaha
wallaziina ‘aamanuu: wa maar
yakhda-’uuna ’illaaa ’an-
fusahum wa maa yash-‘uruun.
10. Fii quluubihim-marazun
fazaada-humullaahu marazaa.
Wa lahum ’azaabun*
’aliimumbimaa kaanuu
yakzibuun.
I.
£ 2.
f/^TIHAH^ I
Al-Fatiha, or the
Opening Chapter
In the name of Allah,
Gracious, Most
Merciful.
Praise be to Allah, the
Cherisher and Sustainer of
the Worlds:
3. Most Gracious, Most
Merciful;
4. Master of the Day of
Judgment.
5. Thee do we worship,
and Thine aid we seek.
6. Show us the straight
way, z
7. The way of those on
whom Thou has bestowed
Thy Grace, those whose
(portion) is not wrath. And
who go not astray.
Jost
X
z,a
FAATIHAH—1
Verses 7 — Section 1.
1. Bismillaahir-
Rahmaanir-Rahiim.
2. 'Al-Hamdu lillaahi
Rabbil- ‘Aalamiin;
3. ’ Ar-Rahmaanir-
Rahiim;
4. Maaliki Yawmid-Diin!
5. ’Iyyaaka na‘-budu wa
’iyyaaka nasta-'iin.
6. 'Ihdinas-Siraatal -
Musta-qiim—
7. Siraatal-laziina 'an -
'amta ‘alay-him—
Gayril-magzuubi ‘alay-
him wa laz-zaaalliin.

Cow—// Parti
ut Allah is ever round the
rejecters of FaithI
20. The lightning all but snatches
away their sight: every time the
light (helps) them, they walk
therein, and when the darkness
grows on them, they stand still, and
if Allah willed, He could take
away their faculty of hearing and
seeing; for Allah hath power over
aH things.
Muhiitum-bil-kaafiriin.
20. Yakaadul-barqu yakhtafu
’absaarahum: kuliamaaa
'a?aaa-’a lahum-mashaw fiihi
wa 'izaaa 'aglama ‘alayhim
qaamuu. Wa lawshaaa- ’allaahu
lazahaba bisam-’ihim wa
'absaarihim; ’innallaaha ‘alaa
kulli shay-'in-Qadiir. (Section 3)
fhe Cow—II
11. When it is said to them: “Make
not mischief on the earth,” they say:
'We are only ones that put things
right.”
12. Of a surety, they are the ones
who make mischief, but they realize
(it) not.
13. When it is said to them:
'Believe as the others believe:”
they say: “Shall we believe as the
fools believe?”hi Nay, of a surety
21. O ye people I worship your
Guardian Lord, Who created you
and those who came before you,
that ye may become righteous,
22. Who has made the earth your
couch, and the heavens your
canopy; and sent down rain from
the heavens; and brought forth
therewith fruits foryour sustenance;
then set not up rivals unto Allah
when ye know (the truth).
23. And if ye are in doubt as to
what We have revealed from time
to time to Our servant, then produce
a Sura like thereunto; and call your
witnesses or helpers (if there are
any) besides Allah, if ye are truthful.
24. But if ye cannot— and of a
surety ye cannot—then fearthe Fire
whose fuel is Men and Stones,—
which is prepared for those who
reject Faith.
25. But give glad tidings to those
who believe and work
righteousness, that their portion is
Gardens, beneath which rivers flow.
Every time they are fed with fruits
therefrom, they say: "Why, this is
what we were fed with before,” for
they are given things in similitude;
and they have therein spouses
purified; and they abide therein (for
ever).
21. Yaaa-’ayyu-han-naasu‘-
buduu Rabba-kumulla?ii
khalaqakum wallaziina min-
qablikum la-‘allakum tattaquun.
22. ’Allaziija-‘ala lakumul-’arza
firaa-shanw-wassamaaa-’a bi-
naaa-’aa: wa ’anzala minas-sa-
maaa-’i maaa-anfa-’akh-raja bi-
hii minas-samaraati rizqal-lakum:
falaa taj-‘aluu lil-laahi ’andaa-
danw-wa 'antum ta‘-lamuun.
23. Wa ’in-kuntum fii ray-bim-
mimmaa nazzal-naa ‘alaa ‘Ab-
dinaa fa’-tuu bi-Si jratimmim-
mis-lih; wad-‘uu shuhadaaa-
’akum-min-duunillaahi ’in-kun-
tum saadi-qiin.
24. Fa-’illam-taf-'aluu wa
lantaf-'aluu fattaqun-Naaral-latii
waquudu-han-naasu wal-
hijaaratu ’u-’iddat lil-Kaafiriin.
25. Wa bashshi-rillaziina
’aamanuu wa ‘amilus-Saali-• •
haati ’annalahumjannaatin-tajrii
min-tahtihal-’anhaar. Kullamaafl
ruziquu minhaa min-samaratir-
rizqan-qaaluu haa^allazii
ruziqnaa min-qablu wa ’utuubihii
mutashaabihaa. Wa lahum
fiihaaa ’azwaajum-mu-tah-
harah; wa hum fiihaa
khaaliduun.
they are the fools, but they do not
know.
14. When they meec those who
believe, they say: “We believe;” but
when they are alone with their evil
ones, they say: “We are really with
you; we (were) only jesting.”
Part I . 3
11. Wa ’izaa qiila lahum laa
tuf-siduu fil-’arzi qaaluuu
’innamaa nahnu muslihuun.• fl 0
12. ’Alaaa ’innahum
humulmuf-siduuna wa laakil-laa
yash-’uruun.
13. Wa ’i?aa qiila lahum
’aaminuu kamaaa ’aamanan-
naasu qaaluuu ’a-nu’-minu
kamaaa ’aa-manas-sufahaaa’?
’Alaaa ’innahum humus-
sufahaaa-’u wa laakil-laa ya‘-
lamuun.
14. Wa ’izaa laqul-laziina
’aamanuu qaaluuu ’aama-nnaa,
wa ’izaa khalaw ’ilaa shayaatiini-
him qaaluuu ’innaa ma-‘akum
’innamaa nahnu mus-tahzi-’uun.
r5f
15. Allah will throw back their
mockery on them, and give them
rope in their trespasses; so they will
wander like blind ones (to and fro).
16. These are they who have
bartered guidance tor error: but
their traffic is profitless, and they
have lost true direction,
17. Their similitude is that of a
man who kindled a fire; when it
lighted all around him, Allah took
I away their light and left them in
utter darkness, so they could not
see.
18. Deaf, dumb, and blind, they
will not return (to the path).
15. ’Allaahu yas-tahzi-’ubihim
wa yamuddu-hum fii
tugyaanihim ya‘-mahuun.
16. ’Ulaaa-’ikallazii-
nashtarawuz-zalaalata
bilhudaa: famaa rabihat-
tijaaratuhum wa maa kaanuu
muhtadiin.
17. Masaluhum kamasa-
lillazistawqada naaraa;
falammaaa ’azaaa-’at maa
hawlahuu zahaballaahu bi-
nuurihim wa tarakahum fii
zulumaatil-laa yubsiruun.
18. Summum-bukmun ‘urn-
yun fahum laa yarii-‘uun.
9. Or (another similitude) is that
ot a rain-laden cloud from'the sky:
in it are zones of darkness, and
thunder and lightning: they press
their fingers in their ears to keep
out the stunning thunder-clap, the
While they are in terror of death.
19. ’Aw kasayyi-bim-minas-
samaaa-'ifiihi zulumaatunw-wa
ra’-dunw-wa barq: yaj-‘aluuna
’asaabi-‘ahum fiii ‘aazaani-
< •
him-minas-sawaa-‘iql-
hazaral-mawt. Wallaahu bimaa

Part I 5
The Cow—W
what Thou hast taught us: in truth
it is Thou Who art perfect in
knowledge and wisdom/
33. He said: *O Adam I tell them
their names/ When he had told
them their names, Allah said: “Did
I not tell you that I know the
secrets of heaven and earth, and I
know what ye reveal and what ye
conceal?"
Part I 6
'allamtanaa : ’innaka 'antal-
'Aliimul-Hakilm/
34. And behold, We said to the
angels: “Bow down to Adam/ and
they bowed down: not so Iblis: he
refused and was haughty: he was
of those who reject Faith.
35. And We said: “O Adam! dwell
thou and thy wife in the Garden;
and eat of the bountiful things
therein as (where and when) ye
will; but approach not this tree, or
ye run into harm and
transgression/
36. Then did Satan make them
slipfrom the (Garden), and getthem
out of the state (of felicity) in which
they had been. And We said: "Get
ye down, all (ye people), with enmity
between yourselves. On earth will
be your dwelling place and your
means of livelihood— for a time".
37. Then learnt Adam from his
Lord certain words and his Lord
turned towards him; for He is Oft-
Returning, Most Merciful.
38. We said: “Get ye down all
from here; and if, as is sure, there
comes to you guidance from Me,
whosoever follows My guidance,
on them shall be no fear, nor shall
they grieve.
33. Qaala “Yaaa- Aadamu
'ambi’-hum-bi-’asmaaa-’ihim/
Falammaaa ’amba-’ahum-bi-
'asmaaa-’ihim qaala 'alam ’aqul-
lakum ’inniii ’a'-lamu gay-bas-
samaawaati wal-’arzi wa ’a’-•a
iamu maa tubduuna wa maa
kuntum taktu-muun.
34. Wa ’iz qulnaa lil-malaaa-
’ikatis-juduu li-’Aadama
fasajaduuu ’illaaa ’Ibliis: 'abaa
was-takbara wa kaana minal-
Kaafiriin.
35. Wa qulnaa yaaa-
’Aadamus-kun ’anta wa zaw-
jukal-Jannata wa kulaa minhaa
ragadan hay-su shi’-tumaa; wa
laa taqrabaa haazihish-
shajarata fata-kuunaa minaz-
zaalimiin.
36. Fa-’azalla-humash-
Shaytaanu ‘anhaa fa-’akh-
rajahumaa mimmaa kaanaa fiih.
Wa qulnab-bitun bi zukum liba-
'zin ‘aduww Wa lakum fil’arzi
musta-qarrunw-wa mataa-‘un
’ilaa hiim.0
37. Fata-laqqaaa ’Aadamu
mir-Rabbihii Kalimaa-tin fataaba
‘alayh: ’innahuu Huwat-
Tawwaa-bur-Rahiim.
38. Qulnah-bituu minhaa
jamii-’aa; fa-’immaa ya’-ti-
yannakum-minnii Hudan-faman
tabi-‘a Hudaa-ya falaa khawfun
‘alayhimwa laa hum yahzanuun.
Allah disdains not to use the
agjde of things, even of a gnat
*ell as anything above it. Those
Aobelieve know that it is the truth
their Lord; butthose who reject
th say: “What means Allah by
similitude?” By it He causes
yto stray, and many He leads
rthe right path; but He causes
stray, except those who
w (ill® P®th),—
I Those who break Allah’s
tenant after it is ratified, and
f^Jôsunder what has ordered
xi be joined, and do mischief on
1 jarth: these cause loss (only) to
How can ye reject the faith in
•j-^ylah?—seeing that ye were
JI./jMlhoutlife, and He gave you life;
I_ ______________ __________________
lien will He cause you to die, and
mil again bring you to life; and
jgainto Him will ye return.
. It is He Who hath created for
liemselves.
39. “But those who reject Faith
and belie Our Signs, they shall be
Companions of the Fire; they shall
abide therein/
40. O Children of Israel! call to
mind the (special) favour which I
bestowed upon you, and fulfil your
26. ’Innallaaha laa yastah-yiii
'any-yaz;riba ma$alam-maa ba-
‘uuzatan-famaa fawqahaa. Fa-
’ammallaziina ’aamanuu fa-ya‘-
lamuuna ’annahul-Haqqu mir-
Rabbihim: wa ’ammallaziina’0T
kafaruu fayaquuluuna maa ?aaa
’araadallaahu bihaazaa••
masalaa? Yuzillubihii kasiiranw-
wa yahdii bihii kasiiraa: wa maa
yu-îllu bihiii ’illal-Faasi-qiin;
. Mfw all things that are on earth;
x Îthen He turned to the heaven and
® êm ’n*° seven firmaments;
39. Wallaziina kafaruu wa ka-
zzabuu bi-’Aayaatinaaa 'ulaaa-
'ika ’As-haabun-Naar; hum fii-
haa khaaliduun. (Section 5)
40. Yaa-Baniii-’Israaa-
’iilazkuruu ni’-matiyallatiii 'an-
‘amtu ‘alaykum wa 'awfuu
27. ’Allaziina yanqu-guuna
‘Ah-dallaahi mim-ba‘-di
miisaaqihii, wa yaqta-’uuna
maaa ’amarallaahu bihiii ’any-
yuu-sala wa yufsiduuna fil-’arz:
’ulaaa-’ika humul-khaa-siruun.
Ind of all things He hath perfect
knowledge.
30. Behold, thy Lord said to the
angels; “I will create a vicegerent
on earth.” They said: “Wilt Thou
place therein one who will make
mischief therein and shed
Wood?—whilst we do celebrate
praises and glorify Thy holy
(name)?” He said: “I know what
is know not’.
28. Kayfa takfuruuna
billaahi wa kuntum ’am-waatan-
fa-’ahyaakum; summa
yumiitukurn summa yuhyiikum
summa ’ilayhi turja-‘uun.
29. Huwal-lazii khalaqa lakum-
maa fil-’arzi jamii-‘aa; summas-
tawaaa ’ilas-Samaaa-’i fasaw-
waa-hunna sab-‘a samaawaat;
wa Huwa bi-kulli shay-’in ‘aliim.
(Section 4)
30. Wa ’iz qaala Rabbuka lil-
Malaaa-’ikati “’Innii jaa-'ilunfil-
’arzi KHALIIFAH”. Qaaluuu ’ataj-
‘alu fiihaa many-yufsidu fiihaa
wa yasfi-kud-dimaaa’? wa
nahnu nusabbihu bi-Hamdika• • •
wa nu-qaddisu lak. Qaala “’Inniii
’a‘-lamu maa laa ta‘-lamuun/
31. And He taught Adam the
names of all things; then He placed
them before the angels, and said:
Tell Me the names of these if ye
are right.”
32. They said: “Glory to Thee: of
knowledge we have none, save
sty&JiS3S
31. Wa‘allama Aadamal-as-
maaa-’akullahaas,urfima‘araza-
hum ‘alal-malaaa-’ikati faqaala
’ambi-’uunii bi-’asmaaa-’i haaa-
’u-laaa-’i ’in-kuntum saadiqiin.
32. Qaaluu “Subhaanaka laa
‘ilma lanaaa maa&:

4
Parti
The Cow—//
But Allah is ever round the
rejecters of Faith !
20. The lightning all but snatches
away their sight: every time the
light (helps) them, they walk
therein, and when the darkness
grows on them, they stand still, and
if Allah willed, He could take
away their faculty of hearing and
seeing; for Allah hath power over
all things.
Part I
Muhiitum-bil-kaafiriin.
20. Yakaadul-barqu yakhtafu
'absaarahum: kullamaaa
’azaaa-’a lahum-mashaw fiihi••
wa ’izaaa ’azlama ‘alayhim
qaamuu. Wa lawshaaa-’allaahu
lazahaba bisam-’ihim wa
’absaarihim; ’innallaaha ‘alaa
kuHi shay-’in-Qadiir. (Section 3)
21. O ye people ! worship your
Guardian Lord, Who created you
and those who came before you,
that ye may become righteous,
22. Who has made the earth your
couch, and the heavens your
canopy; and sent down rain from
the heavens; and brought forth
therewith fruits for your sustenance;
then set not up rivals unto Allah
when ye know (the truth).
23. And if ye are in doubt as to
what We have revealed from time
to time to Our servant, then produce
a Sura like thereunto; and call your
witnesses or helpers (if there are
any) besides Allah, if ye are truthful.
21. Yaaa-’ayyu-han-naasu‘-
buduu Rabba-kumullaziia
khalaqakum wallaziina min-
qablikum la-‘allakum tattaquun.
22. ’Allaziija-‘alalakumul-’arza
firaa-shanw-wassamaaa-’a bi-
naaa-’aa: wa 'anzala minas-sa-•• ••
maaa-’i maaa-anfa-’akh-raja bi-
hii minas-samaraati rizqal-lakum:
falaa taj-’aluu lil-laahi 'andaa-
danw-wa ’antum ta‘-lamuun.
23. Wa 'in-kuntum fii ray-bim-
mimmaa nazzal-naa ‘alaa ‘Ab-
dinaa fa’-tuu bi-Si jratimmim-
mis-lih; wad-‘uu shuhadaaa-
'akum-min-duunillaahi 'in-kun-
tum saadi-qiin.
24. But if ye cannot— and of a
surety ye cannot—then fear the Fire
whose fuel is Men and Stones,—
which is prepared for those who
reject Faith.
24. Fa-’illam-taf- aluu wa
lantaf-’aluu fattaqun-Naaral-latii
waquudu-han-naasu wal-
hijaaratu ’u-‘iddat lil-Kaafiriin.
25. But give glad tidings to those
who believe and work
righteousness, that their portion is
Gardens, beneath which rivers flow.
Every time they are fed with fruits
therefrom, they say: “Why, this is
what we were fed with before,” for
they are given things in similitude;
and they have therein spouses
purified; and they abide therein (for
ever).
25. Wa bashshi-rillaziina
’aamanuu wa ‘amilus-Saali-
haati ’anna lahumjannaatin-tajrii
min-tahtihal-’anhaar. Kullamaa*
ruziquu minhaa min-samaratir-
rizqan-qaaluu haa?allazii
ruziqnaa min-qablu wa ’utuubihii
mutashaabihaa. Wa lahum
fiihaaa ’azwaajum-mu-tah-
harah; wa hum fiihaa
khaaliduun.
rhe Cow—II
11. When it is said to them: “Make
not mischief on the earth,” they say:
“We are only ones that put things
right.”
12. Of a surety, they are the ones
who make mischief, but they realize
(it) not.
13. When it is said to them:
“Believe as the others believe:”
they say: “Shall we believe as the
fools believe?”—Nay, of a surety
they are the fools, but they do not
know.
14. When they meet those who
believe, they say: “We believe;” but
when they are alone with their evil
ones, they say: “We are really with
you; we (were) only jesting."
15. Allah will throw back their
mockery on them, and give them
rope in their trespasses; so they will
wander like blind ones (to and fro).
16. These are they who have
bartered guidance for error: but
their traffic is profitless, and they
have lost true direction,
17. Their similitude is that of a 17. Masaluhum
man who kindled a fire; when it
lighted all around him, Allah took
away their light and left them in
utter darkness, so they could not
see.
18. Deaf, dumb, and blind, they
will not return (to the path).
9. Or (another similitude) is that
of a rain-laden cloud from'the sky:
in It are zones of darkness, and
thunder and lightning: they press
their fingers in their ears to keep
out the stunning thunder-clap, the
while they are in terror of death.
3
11. Wa ’izaa qiila lahum laa
tuf-siduu fil-’arzi qaaiuuu
’innamaa nahnu muslihuun.• • r
12. ’Alaaa ’innahum
humulmuf-siduunawa laakil-laa
yash-’uruun.
13. Wa *i?aa qiila lahum
'aaminuu kamaaa ’aamanan-
naasu qaaiuuu 'a-nu’-minu
kamaaa 'aa-manas-sufahaaa'?
’Alaaa ’innahum humus-
sufahaaa-’u wa laakil-laa ya‘-
lamuun.
14. Wa 'izaa laqul-laziina
'aamanuu qaaiuuu 'aama-nnaa,
wa ’izaa khalaw ’ilaashayaatiini-
him qaaiuuu 'innaa ma-‘akum
’innamaa nahnu mus-tahzi-’uun.
15. 'Allaahu yas-tahzi- u bihim
wa yamuddu-hum fii
tugyaanihim ya‘-mahuun.
16. ’Ulaaa-’ikallazii-
nashtarawuz-zalaalata
bilhudaa: famaa rabihat-
tijaaratuhum wa maa kaanuu
muhtadiin.
kamasa-Ml
lillazistawqada naaraa;
falammaaa 'azaaa-'at maa
hawlahuu zahaballaahu bi-
nuurihim wa tarakahum fii
zulumaatil-laa yubsiruun.
18. Summum-bukmun ‘urn-♦
yun fahum laa yarji-‘uun.
19. ’Aw kasayyi-bim-minas-
samaaa-'i fiihizulumaaturiw-wa
ra‘-dunw-wa barq: yaj-‘aluuna
'asaabi-*ahum fiii 'aazaani-
him-minas-sawaa-‘iql-
hazaral-mawt. Wallaahu bimaa

The Cow—//
what Thou hast taught us: in truth
it is Thou Who art perfect in
knowledge and wisdom.”
33. He said: “O Adam ! tell them
their names.” When he had told
them their names, Allah said: "Did
I not tell you that I know the
secrets of heaven and earth, and I
know what ye reveal and what ye
conceal?”
Parti
34. And behold, We said to the
angels: “Bow down to Adam:” and
they bowed down: not so Iblis: he
refused and was haughty: he was
of those who reject Faith.
35. And We said: “O Adam! dwell
thou and thy wife in the Garden;
and eat of the bountiful things
therein as (where and when) ye
will; but approach not this tree, or
ye run into harm and
transgression.”
36. Then did Satan make them
slip from the (Garden), and getthem
out of the state (of felicity) in which
they had been. And We said: “Get
ye down, all (ye people), with enmity
between yourselves. On earth will
be your dwelling place and your
means of livelihood— for a time”.
37. Then learnt Adam from his
Lord certain words and his Lord
turned towards him; for He is Oft-
Returning, Most Merciful.
38. We said: “Get ye down all
from here; and if, as is sure, there
comes to you guidance from Me,
whosoever follows My guidance,
they grieve.
33. Qaala "Yaaa-’Aadamu
’ambi’-hum-bi-’asmaaa-’ihim.”
Falammaaa ’amba-’ahum-bi-
'asmaaa-’ihim qaala ’alam ’aqul-
lakum ’inniii ’a‘-lamu gay-bas-
samaawaati wal-’arzi wa 'a'-••
lamu maa tubduuna wa maa
kuntum taktu-muun.
34. Wa ’iz qulnaa lil-malaaa-
'ikatis-juduu li-’Aadama
fasajaduuu ’illaaa ’Ibliis: 'abaa
was-takbara wa kaana minal-
Kaafiriin.
35. Wa qulnaa yaaa-
’Aadamus-kun ’anta wa zaw-
jukal-Jannata wa kulaa minhaa
ragadan hay-su shi’-tumaa; wa
laa taqrabaa haazihish-
shajarata fata-kuunaa minaz-IB
zaalimiin.
36. Fa-’azalla-humash-
Shaytaanu ‘anhaa fa-’akh-
rajahumaa mimmaa kaanaafiih.
Waqulnab-bitunbc zukumliba-
‘zin ‘aduww Wa lakum fil’arziX <•
musta-qarrunw-wa mataa-‘un
’ilaa hiim.
37. Fata-laqqaaa 'Aadamu
mir-Rabbihii Kalimaa-tin fataaba
‘alayh: ’innahuu Huwat-
Tawwaa-bur-Rahiim.
38. Qulnah-bituu minhaa
jamii-‘aa; fa-’immaa ya’-ti-
yannakum-minnii Hudan-faman
tabi-‘a Hudaa-ya falaa khawfun
‘alayhim wa laa hum yahzanuun.
I •
6
‘allamtanaa : ’innaka ’antal-
‘Aliimul-Hakiim.”
„ . 1 I ft*
39. “But those who reject Faith
and belie Our Signs, they shall be
Companions of the Fire; they shall
abide therein."
40. O Children of Israel! call to
bestowed upon you, and fulfil your
39. Wallaziina kafaruu wa ka-
zzabuu bi-’Aayaatinaaa ’ulaaa-
’ika ’As-haabun-Naar; hum fii-
haa khaaliduun. (Section 5)
40. Yaa-Baniii-’Israaa-
’iilazkuruu ni’-matiyallatiii ’an-
‘amtu ‘alaykum wa ’awfuu
f:
z
The Cow—II
26. Allah disdains not to use the
similitude of things, even of a gnat
as well as anything above it. Those
who believe know that it is the truth
from their Lord; but those who reject
Faith say: “What means Allah by
this similitude?" By it He causes
many to stray, and many He leads
into the right path; but He causes
not to stray, except those who
forsake (the path),—
27. Those who break Allah’s
Covenant after it is ratified, and
who sunder what Allah has ordered
to be joined, and do mischief on
earth: these cause loss (only) to
themselves.
28. How can ye reject the faith in
Allah?—seeing that ye were
without life, and He gave you life;
then will He cause you to die, and
will again bring you to life; and
again to Him will ye return.
29. It is He Who hath created for
you all things that are on earth;
then He turned to the heaven and
made them into seven firmaments;
and of all things He hath perfect
knowledge.
30. Behold, thy Lord said to the
angels; “I will create a vicegerent
on earth." They said: “Wilt Thou
place therein one who will make
mischief therein and shed
blood?—whilst we do celebrate
Thy praises and glorify Thy holy
(name)?” He said: “I know what
ye know not’.
Parti 5
26. ’Innallaaha laa yastah-yiii
’any-yazriba ma§alam-maa ba-
‘uuzatan-famaa fawqahaa. Fa-
’ammallaziina ’aamanuu fa-ya'-
lamuuna ’annahul-Haqqu mir-
Rabbihim: wa ’ammallaziina
kafaruu fayaquuluunamaazaaa
’araadallaahu bihaazaa
masalaa? Yuzillubihiikasiiranw-•a aa ae
wa yahdii bihii kasiiraa: wa maa
yu-?illu bihiji ’illal-Faasi-qiin;
i •
27. Allaznna yanqu-guuna
'Ah-dallaahi mim-ba’-di
miisaaqihii, wa yaqta-’uuna
maaa ’amarallaahu bihiii ’any-
yuu-sala wa yufsiduuna fil-’arz:
’ulaaa-’ika humul-khaa-siruun.
28. Kayfa takfuruuna
billaahi wa kuntum ’am-waatan-
fa-’ahyaakum; summa
yumiitukurn summa yuhyiikum
summa ’ilayhi turja-‘uun.
29. Huwal-lazii khalaqa lakum-
maa fil-’arzijamii-‘aa; summas-
tawaaa ’ilas-Samaaa-’i fasaw-
waa-hunna sab-’a samaawaat;
wa Huwa bi-kulli shay-’in ‘aliim.
(Section 4)
30. Wa ’iz qaala Rabbuka lil-
Malaaa-’ikati “ ’Innii jaa-'ilunfil-
’arzi KHALIIFAH". Qaaluuu’ataj-
'alu fiihaa many-yufsidu fiihaa
wa yasfi-kud-dimaaa’? wa
nahnu nusabbihu bi-Hamdika• • •
wa nu-qaddisu lak. Qaala“’Inniii
’a‘-lamu maa laa ta‘-lamuun."
31. And He taught Adam the
names of all things; then He placed
them before the angels, and said:
'Tell Me the names of these if ye
are right."
32. They said: “Glory to Thee: of
knowledge we have none, save
31. Wa ‘allama ‘Aadamal-’as-
maaa-’akullahaa§umma‘ara^a-
hum ‘alal-malaaa-’ikati faqaala
’ambi-'uunii bi-’asmaaa-‘i haaa-
'u-laaa-’i ’in-kuntum saadiqiin.
32. Qaaluu “Subhaanaka laa
‘ilma lanaaa ‘illaa maa
z
1

Parti
The Cow—//
therein was a tremendous trial from
your Lord.
Part I 8
wa fii zaalikum balaaa-’um-mir-IB
Rabbikum ’aziim.
50. And remember We divided
the Sea for you and saved you and
drowned Pharaoh’s people within
your very sight.
51. And remember We
appointed forty nights for Moses,
and in his absence ye took the
calf (for worship), and ye did
grievous wrong.
52. Even then We did forgive you,
there was a chance for you to be
grateful.
53. And remember We gave
Moses the Scripture and the
Criterion (between right and
wrong), there was a chance for you
to be guided aright.
54. And remember Moses said to
his people: “O my people! ye have
indeed wronged yourselves by your
worship of the calf: so turn (in
repentance) to your Maker, and
slay yourselves (the wrong-doers);
that will be better for you in the
sight of your Maker.” Then He
turned towards you (in forgiveness):
for He is Oft-Returning, Most
Merciful.
55. And remember ye said: “O
Moses ! we shall never believe in
thee until we see Allah manifestly,”
thereupon thunderbolt seized you.
56. Then We raised you up after
your death; ye had the chance to
be grateful.
50. Wa iz faraqnaa
bikumulbahrafa-’anjay-naakum
wa’agraq-naaa’Aala-Fir-‘awna
wa ’antum tanzuruun.M
51. Wa ’iz waa-'adnaa
Muusaaa ’arba-’iina lay-latan-
summat-takhaztu-mul-‘ijla mim-
ba‘-dihii wa ’antum ^aalimuun.
52. Summa *afawnaa‘ankum-
mim-ba‘-di zaalika la-‘allakum
tash-kuruun.
53. Wa ’iz ’aataynaa Muusal-
Kitaaba wal-Furqaana la-‘al-la-
kum tahtaduun.
54. Wa ’iz qaala Muusaa li-
Qawmihii yaa-qawmi ’innakum
zalamtum ’anfusakum
bittikhaazikumul-'ijla fatuubuuu
’ilaa Baari-’ikum faqtuluuu
’anfusakum; zaalikum khayrul-
lakum ‘inda Baari-’ikum.
Fataaba ‘alaykum: ’innahuu
Huwat-Tawwaa-bur-Rahiim.
55. Wa’izqultumyaa-Muusaa
lan-nu’-mina laka hattaa naral-
laaha jahratan-fa-’akhazat-
kumus-saa-'iqatu wa ’antum
tanzuruun.
56. Summa ba-‘asnaakum-
mim-ba‘-di mawtikum la-‘al-
lakum tash-kuruun.
57. And We gave you the shade
of clouds and sent down to you
Manna and quails, saying: “Eat of
the good things We have, provided
for you:” (but they rebelled); to Us
they did no harm, but they harmed
their own selves.
58. And remember We said:
“Enter this town, and eat of the
57. Wa zallalnaa ‘alaykumul-
gamaama wa ’anzalnaa ‘alay-
kurriul-Manaa was-Salwaa:
Kuluu min-tayyi-baati maa raza-
qnaa-kum-wa maa zala-
muunaa wa laakin-kaanuuu ’an-
fusahum yazlimuun.
58. Wa ’iz qulnad-khuluu
haazihil-qaryata
V.
The Cow—II
Covenant with Me and I shall fulfil
My Covenant with you, and fear
none but Me.
7
bi-'Ahdiii ’uufi bi-*Ahdikum wa
’iyyaa-ya farhabuun.
41. And believe in what I reveal,
confirming the revelation which is
with you, and be not the first to
reject Faith therein, nor sell My
Signs for a small price; and fear
Me, and Me alone.
41. Wa ’aaminuu bimaaa
’anzaltu musaddiqal-limaa ma*
'a-kum wa laa takuunuuu
'awwala kaafirim-bih. Wa laa
tash-taruubi-’Aayaatiisamanan
qaliilaa; wa ’iyyaaya fattaquun.
42. And cover not Truth withB
falsehood, nor conceal the Truth
when ye know (what it is).
43. And be steadfast in prayer:
give Zakat, and bow down your
heads with those who bow down
(in worship).
44. Do ye enjoin right conduct on
the people, and forget (to practise
it) yourselves, and yet ye study the
Scripture? Will ye not understand?
42. Wa laa talbisul-Haqqa
brlbaatiliwataktumul-Haqqawa
’antum ta‘-lamuun.
43. Wa ’aqiimus-Salaata wa
'aatuz-Zakaata warka-’uu
ma'ar-raaki-‘iin.
44. ’Ata’-muruunan-naasa
bilbirriwataiisawna’anfusakum
wa ’antum tatluunal- Kitaab?
’Afalaa ta'-qiluun?
45. Nay, seek (Allah’s) help with
patient perseverance and
prayer: it is indeed hard, except
to those who are humble.
46. Who bear in mind the
certainty that they.are to meet their
Lord, and that they are to return to
Him.
47. 0 Children of Israel! call to
bestowed upon you, and that I
preferred you to all others.
a
48. Then guard yourselves
against a day when one soul shall
not avail another nor shall
intercession be accepted for her,
nor shall compensation be taken
from her, nor shall anyone be
helped (from outside).
49. And remember, We delivered
you from the people of Pharaoh:
they set you hard tasks and
chastisement, slaughtered your
sons and let your women-folk live;
45. Wasta-‘iinuubis-Sabriwas-» • •
Salaah: wa ’innahaalakabiiratun
'illaa ‘alal-Khaashi-'iin—
46. 'Allaziina yazun-nuuna
’annahum-mulaaquu Rabbihim
wa ’annahum ’ilayhi raaji-'uun.
(Part One-Fourth) (Section 6)
47. Yaa-Baniii-’Israaa-’iilaz-
kuruu ni’-mati-yal-latiii'an-'amtu
‘alaykum wa ’annii fazzaltukum
‘alal-‘aalamiin.
48. Wattaquu Yawmal-laa
tajzii nafsun ‘an-nafsin-shay-
'anw-wa laa yuqbalu minhaa
shafaa-‘atunw-walaayu'-khazu
minhaa ‘ad-lunw-wa laa hum
yun-saruun.
49. Wa 'iz najjay-naakum-min
’Aali-Fir-‘awna yasuum-uuna*
kum suuu-’al-‘azaabi yuz-
abbihuuna 'abnaaa-'akum wa
yas*tahyuuna nisaaa-'akum;

The Cow—// Part!
Jewish (scriptures), and the
Christians and the Sabians,— any
who believe in Allah and the Last
Day, and work righteousness, shall
have their reward with their Lord
they grieve.
63. And remember We took your
Covenant and We raised above you
the Mount (Sinai) (saying): "Hold
firmly to what We have given you
and bring (ever) to remembrance
what is therein: perchance ye may
fear Allah.”
64. But ye turned back thereafter:
had it not been for the Grace and
Mercy of Allah to you, ye had surely
been among the lost.
65. And well ye knew those
amongst you who transgressed in
the matter of the Sabbath: We said
to them: "Be ye apes, despised
and rejected.”
66. So We made it an example to
their own time and to their posterity,
and a lesson to those who fear
Allah.
67. And remember Moses said to
his people: "Allah commands that
ye sacrifice a heifer.” They said:
“Makest thou a laughing-stock of
us?” He said: “Allah save me from
being an ignorant (fool)!”
68. They said: “Beseech on our
behalf thy Lord to make plain to us
What (heifer) it is!” He said: “He
says: the heifer should be neither
too old nor too young, but of
middling age: now do what ye are
commanded !”
her colour.” He said: “He says: a
fawn-coloured heifer, pure and
rich in tone, the admiration of
10
wan-Nasaaraa wa$-Saabi-’iina
man ’aamana billaahi wal-
Yawmil-’Aakhiri wa ‘amila
saalihan-falahum ’ajruhum 'inda
Rabbihim: wa laa khawfun
‘alayhim wa laa hum yahzanuun.
63. Wa ’i? ’akha?naa
Miisaaqakum wa rafa‘-naa
fawqakumut-Tuur: Khuzuu
maaa ’aatay-naakum-bi-
quwwatinw-wa?-kuruu maaflihl
la-‘allakum tattaquun.
64. Summa tawal-laytum-
mim-ba'-di zaalik: Falaw-laa'••ft
fa^lullaahi 'alaykum wa
rahmatuhuu la-kuntum-minal-
khaasiriin.
65. Wa laqad 'alim-tumul
la?iina‘-tadaw minkum fis-Sabti
fa-qulnaa lahum kuunuu qira-
datan khaasi-’iin!
66. Faja-‘alnaahaa nakaalal-
limaa bayna yadayhaa wa maa
khal-fahaa wa maw-‘i?atal-
lil Muttaqiin.
67. Wa ’iz qaala Muusaa
liqawmihiii ’innallaaha ya’-
murukum ’an-tazbafouu
BAQARAH. Qaaluuu ’a-tattakhi-
zunaa huzuwaa? Qaala ’a-‘uuzu
bil-laahi ’an ’akuuna minal-
jaahiliin!
68. Qaalud-'u ianaa Rabbaka
yubayyil-lanaa maa hii! Qaala
’innahuu yaquulu ’innahaa
baqaratul-laa faarizunw-wa laa
bikr; ‘awaanum-bayna zaalik:
faf-‘aluu maa tu’-maruun.
69. Qaalud-’u lanaa Rabbaka
yubayyil-lanaa maa law-nuhaa.
Qaala ’innahuu yaquulu ’in
nahaa baqaratun safraaa-’u
faaqi-'ul-lawnuhaa
fite Cow—II Parti
plenty therein as ye wish; and enter fakdluu minhaa haysu shi'-tum
the gate prostrating, and say: ragadanw-wad-khulul-baaba
Forgive (us) We shall forgive you sujjadanw-wa quuluu hittatun-
your faults and increase (the nagfirlakum khataa-yaakum: wa
portion of) those who do good.” sanaziidul-Muh-sinlln.
59. But the transgressors
changed the word from that which
had been given them; so We sent
on the transgressors a plague from
heaven, for that they Infringed (Our
command) repeatedly. (Section 7)
jjalamuu rijzam-mlnas-samaaa-
'i bimaa kaanuu yaf-suquun.
59. Fabadda-lallazima ?a-
lamuu qaw-lan gay-rallazli qllla
lahum fa-'anzalnaa 'alallazlina
60. And remember Moses prayed
for water for his people; We said:
'Strike the rock with thy staff.” Then
gushed forth therefrom twelve
springs. Each group knew its own
place for water. So eat and drink of
the sustenance provided by Allah,
and do no evil nor mischief on the
(lace of the) earth.
it And remember ye said: “O
Moses! we cannot endure one kind
of food (always); so beseech thy
lord for us to produce for us of
*hat the earth groweth—its pot
herbs, and cucumbers, its garlic,
lentils, and onions." He said: “Will
ye exchange the better for the
Norse ? Go ye down to any town,
and ye shall find what ye want!”
foey were covered with humiliation
and misery: they drew on
themselves the wrath of Allah. This
because they went on rejecting the
Signs of Allah and slaying His
Messengers without just cause,
mis because they rebelled and
*ent on transgressing.
$2. Those who believe (in the
^r’an), and those who follow the
60. Wa *i?is-tasqaa Muusaa li-
qawmihii faqulnazrib-bi-
'Asaakal-hajar. Fan-fajarat min-
husnataa 'ashrata ‘aynaa. Qad
‘alima kullu 'unaasim-
mashrabahum. Kuluu washra-
buu mir-rizqillaahi wa laa ta’-
saw fil-’arzi mufsidiin.
61. Wa ’iz qultum yaa-Muusaa
lan-nasbira ‘alaa ta-‘aa-minw-
waahidin-fad-'u lanaa Rabbaka
yukh-rij lanaa mim-maatumbitul-
’arzu mim-baqlihaawaqissaaa-
’ihaa wafuumihaawa 'adasihaa
wa basalihaa. Qaala *atas-
tabdiluunal-lazii huwa 'adnaa
billazii huwa khayr? 'Ih-bituu
misran-fa-’inna lakum-maa
sa-’altum. Wa zuribat
‘alayhimuz-zillatu wal-mas-
kanah; wabaaa-’uu bi-gazabim-
minallaah. Zaalika bi-’annahum
kaanuu yakfu-ruuna bi-
’aayaatillaahi wa yaqtuluunan-
nabiy-yiina bi-gayrilhaqq.
Zaalika bimaa 'asaw-wakaanuu• •
ya'-taduun. (Section 8)
62. ‘Innal-laziina ’aamanuu
wallaziina haaduu%

The Cow—II
revealed to you, that they may
engage you in argument about it
before your Lord?”—Do ye not
understand (their aim)?
77. Know they not that Allah
knoweth what they conceal and
what they reveal ?
Part I 12
li-yuhaaaj-juukum-bn.’i ‘irida
Rabbikum? ’Afalaa ta‘-qiluun?
78. And there are among them
illiterates, who know not the Book,
but (see therein their own) desires,
and they do nothing but conjecture.
79. Then woe to those who write
the Book with their own hands, and
then say: ‘This is from Allah,” to
traffic with it for a miserable
price I— Woe to them for what
their hands do write, and for the
gain they make thereby.
80. And they say: ‘The Fire shall
not touch us but for a few numbered
days:” say: “Have ye taken a
promise from Allah, for He never
breaks His promise? Or is it that ye
say of Allah what ye do not know?”
81. Nay, those who seek gain in
Evil, and are girt round by their
sins,—they are Companions of the
Fire: therein shall they abide (for
ever).
82. But those who have faith and
work righteousness, they are
Companions of the Garden: therein
shall they abide (for ever).
83. And remember We took a
Covenant from the Children of
Israel (to this effect): worship none
but Allah; treat with kindness your
parents and kindred, and orphans
and those in need; speak fair to
the people; be steadfast in prayer;
and give Zakat, then did ye turn
back, except a few among you,
and ye backslide (even now).
77. ’Awalaa ya -lamuuna ’an-
nallaaha ya‘-lamu maa
yusirruuna wa maa yu‘-linuun?
78. Wa minhum 'Um-
miyyuuna laa ya‘-lamuunal-
Kitaaba, ’illaaa ’amaaniyya wa
’in hum ’i 11 a a yazunnuun.
(Part One-Half)
79. Fa-waylul-lillaziina yaktu-
buunal-Kitaaba bi-’aydiihim
§umma yaquuluuna haazaa min
‘indillaahi li-yashtaruu bihii sa-
manan - qaliilaa! Fa-waylul-
lahum - mimmaa katabat ’aydi-
ihim wa waylul-lahum-mimmaa
yaksibuun!
80. Wa qaaluu lari-
tamassanan-Naaru ’illaaa
’ayyaamam-ma‘-duudah. Qul
’attakhaztum ‘indallaahi ‘ahdari-*
falany-yukhlifallaahu ‘ahdahuuu
’am taquuluuna ‘alaliaahi maa
laa ta‘-lamuun?
81. Balaa man-kasaba sayyi-
’atanw-wa ’ahaatat bihii khatiii-• • •
’atuhuu fa-’ulaaa-’ika ’As-
haabun - Naar: hum fiihaa
khaaliduun.
82. Wallaziina ’aamanuu wa
‘amilus-saalihaati ’ulaaa-’ika ’As-• • • •
haabul-Jannah: hum fiihaa
khaaliduun. (Section 10)
83. Wa ’iz ’akhaznaa Miisaaqa• • •• ■
Baniii-’lsraaa-’iila laa ta‘-bu-
duuna ’illallaah wa bil-waalidayni
’ihsaananw-wa zil-qur-baa wal-
yataamaa wal-masaa-kiini wa
quuluu linnaasi husnanw-wa
’aqiimus-Salaata wa ’aatuz-
Zakaah. Summa tawallaytum
’illaa qaliilam - m i n k u m wa
’antum-mu‘-rizuun.ti
The Cow—II
beholders!”
what she is: to us are all heifers
alike: we wish indeed for guidance,
if Allah wills."
71. He said: “He says: a heifer
not trained to till the soil or water
the fields; sound and without
blemish." They said: “Now hast thou
brought -the truth." Then they
offered her in sacrifice, and they
scarcely did it.
72. Remember ye slew a man
and fell into a dispute among
yourselves as to the crime: but Allah
was to bring forth what ye did hide.
73. So We said: “Strike the (body)
with a piece of the (heifer) ” Thus
Allah bringeth the dead to life and
showeth you His Signs: perchance
ye may understand.
74. Thenceforth were your hearts
hardened: they became like a rock
and even worse in hardness. For
among rocks there are some from
which rivers gush forth; others there
are which when split asunder send
forth water; and others which sink
for fear of Allah, and Allah is not
unmindful of what ye do.
75. Can ye (O ye men of Faith)
entertain the hope that they will
believe in you ?—seeing that a
party of them heard the Word of
Allah, and perverted it knowingly
after they understood it.
76. Behold! when they meet the
men of Faith, they saw “We
believe": but when they med^ each
other in private, they say: “Shall
you tell them what Allah hath
Part I 11
tasurrun-naaziriin.
70. Qaalud-‘u lanaa Rabba-
ka yubayyil-lanaa maa hiya
'innal-baqara tashaabaha
‘alaynaa: wa ’innaaa ’in-shaaa-
’al-laahu la-muhtaduun.
71. Qaala ’innahuu yaquulu
’innahaa baqaratul-laa-zaluu-
lun-tusiirul-’ar?a wa laa tasqil-
hars; musallamatul-laa shiyata
fiihaa. Qaalul-’aana ji’-ta bil-
haqq. Fa?abahuuhaa wa maa
kaaduu yaf-‘aluun. (Section 9)
72. Wa ’iz qataltum nafsan-
faddaara’-tum fiihaa: wallaahu
mukhrijum-maa kuntum tak-
tumuun.
73. Faqul-nazribuuhu bi-ba‘-
zi-haa. Kazaalika yuhyil-laahul-
mawtaa wa yuriikum ’Aayaati-
hii la-‘allakum ta‘-qiluun.
74. Summa qasatq
uluubukum-mim-ba-‘di zaalika
fahiya kalhijaarati ’aw ’ashaddu
qaswah. Wa ’inna minal-hijaarati
lamaa yatafajjaru minhul-
’anhaar; wa ’inna minhaa lamaa
yash-shaqqaqu-fa-yakhruju
minhul-maaa’. Wa ’inna minhaa
lamaa yahbitu min khash-yatil-
laah. Wa mallaahu bi-gaafilin
‘ammaa ta‘-maluun.
75. ’Afa-tatma-'uuna ’any-yu’-
minuu lakum wa qad kaana
fariiqum-minhum yasma-‘uuna
Kalaamallaahi summa yuharri-
fuunahuu mim-ba‘-di maa
‘aqaluuhu wa hum ya‘-lamuun?
76. Wa ’izaa laqullaziina ’aa
manuu qaaluuu 'aamannaa: wa
’izaa khalaa ba‘-zuhum ’ilaa ba‘-
zin-qaaluuu’atuhad-di-suunahum-
bimaa fatahaliaahu‘‘alaykum

The holy quran, transliteration in roman script with original arabic text. english translation by abdullah yusuf ali

The holy quran, transliteration in roman script with original arabic text. english translation by abdullah yusuf ali

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The holy quran, transliteration in roman script with original arabic text. english translation by abdullah yusuf ali