QURAN

(roman numeral, L=50, C=100)


[[ From Yuksel translation ---Al-Quran is used only for a particular book given to Muhammad. So, the Quran is unique. There is no other quran besides the Quran. Some may suggest translating the word Quran as "reading," but the word "reading" is not unique, but the Quran is. Note that the Quran refers to itself more than sixty times, and mostly as a single word. In Arabic, a "reading" is Qiraa; Arabic textbooks, or reading books are called al-Qiraa, not al-Quran.

A complete study has shown that the scripture uses the unique name of 'Quran' when speaking about certain aspects of itself or properties that are conveyed:


Though a majority of the followers of Sunni and Shiite sects show apparent respect to the physical papers where the 114 chapters of the Quran is recorded or listen to its recitation with utmost respect, for centuries they have adopted sectarian teachings contradictory to the Quran. They read it without understanding; they listen to it without hearing. Even if they understand its message, they prefer following the teachings of their scholars or hearsay narratives falsely attributed to Muhammad.


Since its revelation, tens of thousands of books have been written to analyze, to study, to understand, to distort, to praise, or to criticize the Quran. Here, I would like to quote from Harold Bloom's description of the Quran's literary aspect:


"The Koran, unlike its parent Scriptures, seems to have no context… Strangely as the other Scriptures are ordered, they seem models of coherence when first contrasted to the Koran. The Koran has one hundred and fourteen chapters or sections (called suras) which have no continuity with one another, and mostly possess no internal continuity either. Their length varies enormously, their order has no chronology, and indeed the only principle of organization appears to be that, except for the first sura, we descend downwards from the longest to the shortest. No other book seems so oddly and arbitrarily arranged as this one, which may be appropriate because the voice that speaks the Koran is God's alone, and who would dare to shape his utterances?


"Sometimes I reflect that the baffling arrangement (or lack of it) of the Koran actually enhances Muhammad's eloquence; the eradication of context, narrative, and formal unity forces the reader to concentrate upon the immediate, overwhelming authority of the voice, which, however molded by the Messenger's lips, has a massive, persuasive authority to it, recalling but expanding upon the direct speeches of God in the Bible." (Herold Bloom, Genius, A Mosaic of One Hundred Exemplary Creative Minds, Warner Books, 2002, pp. 145-146) ]]




3: 7 [ al-i-Imran, Medina 89 ]

Ali He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding

.

Pickthall He it is Who hath revealed unto thee (Muhammad) the Scripture wherein are clear revelations--They are the substance of the Book--and others (which are) allegorical. But those in whose hearts is doubt pursue, forsooth, that which is allegorical seeking (to cause) dissension by seeking to explain it. None knoweth its explanation save Allah. And those who are of sound instruction say: We believe therein; the whole is from our Lord; but only men of understanding really heed.

Transliteration Huwal lazi anzala 'alaikal kita_ba minhu a_ya_tum muhkama_tun hunna ummul kita_bi wa ukharu mutasya_biha_t(un), fa ammal lazina fi qulu_bihim zaigun fa yattabi'u_na ma_ tasya_baha minhubtiga_'a ta'wilih(i), wa ma_ ya'lamu ta'wilahu_ illalla_h(u), war ra_sikhu_na fil 'ilmi yaqu_lu_na a_manna_ bih(i), kullum min'indi rabbina_, wa ma_ yazzakaru illa_ ulul alba_b(i).

[ Ali’s notes - 347 This passage gives us an important clue to the interpretation of the Holy Qur-an. Broadly speaking it may be divided into two portions, not given separately, but intermingled: viz. (1) the nucleus or foundation of the Book, literally "the mother of the Book"; (2) the part which is not entirely clear. It is very fascinating to take up the latter, and exercise our ingenuity about its meaning, but it refers to such profound matters that are beyond human language and though people of wisdom may get some light from it, no one should be dogmatic, as the final meaning is known to Allah alone. The Commentators usually understand the verses "of established meaning" (muhkam) to refer to the categorical orders of the Shariat (or the Law), which are plain to everyone's understanding. But perhaps the meaning is wider: the "mother of the Book" must include the very foundation on which all Law rests, the essence of Allah's Message, as distinguished from the various illustrative parables, allegories, and ordinances. (3.7)

348 One reading, rejected by the majority of Commentators, but accepted by Mujahid and others, would not make a break at the point here marked Waq Lazim, but would run the two sentences together. In that case the construction would run: "No one knows its hidden meanings except Allah and those who are firm in knowledge. They say", etc. (3.7) ]



3: 44

Yusuf Ali This is part of the tidings of the things unseen which We reveal unto thee (O Apostle!) by inspiration; thou wast not with them when they cast lots with arrows as to which of them should be charged with the care of Mary; nor wast thou with them when they disputed (the point).

Pickthall This is of the tidings of things hidden. We reveal it unto thee (Mohammad). Thou wast not present with them when they threw their pens (to know) which of them should be the guardian of Mary, nor wast thou present with them when they quarrelled (thereupon).

Transliteration Za_lika min amba_'il gaibi nu_hihi ilaik(a), wa ma_ kunta ladaihim iz yulqu_na aqla_mahum ayyuhum yakfulu maryam(a), wa ma_ kunta ladaihim iz yakhtasimu_n(a).





4: 82 …………Had it issued form any but God, they would surely have found in it many an inner contradiction!


4:105 Behold, We have bestowed upon you from on high this divine writ, setting forth the truth, so that you may judge between people in accordance what God has taught thee. Hence do not contend with those who are false to their trust.


4: 113.......since God has bestowed upon thee from on high this divine writ and [given thee] wisdom, and has imparted unto thee the knowledge of what thou didst not know. And God’s favor upon thee is tremendous indeed.


4: 166 However it be, God [Himself] bears witness to the truth of what He has bestowed from on high upon thee: out of His own wisdom has He bestowed it from on high, with the angels bearing witness thereto – although none can bear witness as God does. Asad


4:166 But Allah beareth witness that what He hath sent unto thee He hath sent from His (own) knowledge, and the angels bear witness : but enough is Allah for a witness. Ali

4:170 O mankind! The Apostle has now come unto you with the truth from your Sustainer; believe, then, for your own good! And if you deny the truth – behold, unto God belongs all that is in the heavens and all that is on earth, and God is indeed all knowing, wise.


4: 174 O mankind! A manifestation of the truth has now come unto you from your sustainer, and We have sent down unto you a clear light.

4: 175 As for those who have attained to faith in God and hold fast unto Him – He will enfold them within His grace and bounty, and guide them unto Himself by a straight way.



5: 15, 5:16 : O followers of the Bible! Now there has come unto you Our Apostle, to make clear unto you much of what you have been concealing [from yourselves] of the Bible, and to pardon much. (See Asad note 28 )


Now there has come unto you from God a light, and a clear divine writ, through which God shows unto all that seek His goodly acceptance the paths leading to salvation and, by His grace, brings them out of the depths of darkness into the light and guides them onto a straight way.


5:48 “ To each among you have We prescribed a Law and an Open Way. If God had so willed, he would have made you a single People, but (His plan is ) to test you in what he hath given you. So strive as in a race in all virtues, the goal of you all is to God ; it is he that will show you the truth of the matters in which you dispute.”


Yes, we need to take the whole Quran into account as well as individual injuctions. However ,it is dangerous to assume God has abrogated some of his injunctions.

The confusion regarding the verse that says that - 2:106 “Any message which We annul or consign to oblivion We replace with a better or a similar one .” – stems

from erroneous idea about God and Religion. Besides, no such declared annulment is there in the Quran regarding any of the existing Quranic verses , and if God had consigned any verses to oblivion then those must not be the existing verses that we know. Therefore, in the context of the existing Quranic verses the above injunction cannot be applicable. The above verse then must me related to the era of the preceeding Prophets.


In that context a scholar of our time Assad said : ‘The principal laid down in this passage – relating to the supersession of the Biblical dispensation by that of the Quran – has given rise to an erroneous interpretation by many Muslim theologians. The word ‘ayah’

(“message”) occurring in this context is also used to denote a “ verse” of the Quran

( because every one of these verses contains a message). Taking this restricted meaning

of the term ‘ayah’ , some scholars conclude from the above passage that certain verses of the Quran have been ‘abrogated’ by God’s command before the revelation of the Quran

was completed. Apart from the fancifulness of this assertion – which calls to mind the image of a human auther correcting, on second thought , the proofs of his manuscript,

deleting one passage and replacing it with aonther - there does not exist a single reliable

Tradition to the effect that the Prophet ever declared a verse of the Quran to have been

‘abrogated’. At the root of the so-called ‘doctrine of abrogation’ may lie the inability of some of the early commentators to reconcile one Quranic passage with another …..”






As far as the fundamentals of Religion is concerned, God with His absolute knowledge

and Wisdom, has never changed his stand and God has made it absolutely clear in the Quran : 41:43 & 3:144 “(As for thee, O Prophet ) nothing is being said to thee but what was said to all (of God’s ) Apostles before thy time. “ With that understanding any individual who truly submits and complys with the True Nature of himself / herself is a muslim no matter what one calls himself / herself . By the same token Adam, Abraham, Moses, Jesus, and all other known and unknown messengers of God were muslims and followers of Islam .

And they lived long before Prophet Mohammed , five times prayer, fasting, and all the detail ways of doing things.


The Quran clearly lays down the definition of that eternal True religion : 30:30

“ And so, set thy face steadfastly towards the [ one ever-true ] faith, turning away

from all that is false, in accordance with the natural disposition which God has instilled

into man : [for] not to allow any change to corrupt what God has thus created - this is the

[purpose of the one] ever-true faith; but most people know it not. “


Again, here I would like to mention the fundamental verses related to these :

2:62 Verily, those who have attained to faith (in this divine writ), as well as those who follow the Jewish faith, and the Christians, and the Sabians – all who believe in God

and the Last Day and do righteous deeds – shall have their reward with their Sustainer

and no fear need they have, and neither shall they grieve.”


Mohammad Assad’s comment on these will further clarify the issue : ‘ The above passage – which recurs in the Quran several times – lays down a fundamental doctrine of Islam. With a breath of vision unparalleled in any other religious faith, the idea of

“ salvation” is here made conditional upon three elements only : belief in God, belief

in the Day of Judgment , and righteous action in life. …’.


In these fundamental matters, many muslims have misunderstood the Universal message of the Quran. And throughout the history these misunderstandings had caused much unnecessary bloodshed, injustice, and corruption in the world.

We need to have the courage and sincerity to address these fundamental issues ,

otherwise we may be responsible for changing God’s words and the spirit with which the Quran came.






3: 75 And among the followers of earlier revelation there is many a one who , if you entrust him with a treasure, will (faithfully) restore it to thee;

3: 110 – 113 …among the followers of earlier revelation there are upright people.. (Righteous among them).


3: 199 And, behold, among the followers of earlier revelation there are indeed such as [truly] believe in God, and in that which has been bestowed from on high upon you as well as in that which has been bestowed upon them. Standing in awe of God, they do not barter away God's messages for a trifling gain.


They shall have their reward with their Sustainer - for, behold, God is swift in reckoning!



4: 93 But whoever deliberately slays another believer, his requital shall be hell, therein to abide; and God will condemn him, and will reject him, and will prepare for him awesome suffering.


4: 94 [Hence,]….when you go forth [to war] in God's cause, use your discernment, and do not out of a desire for the fleeting gains of this worldly life - say unto anyone who offers you the greeting of peace, "You are not a believer": for with God gains abundant. You too were once in the same condition - but God has been gracious unto you. God is always aware of what you do. Asad see Ali, etc. & notes


, they do not barter away God's messages for a trifling gain.



5: 48 To you We sent the Scripture in truth, confirming the scripture that came before it, and guarding it (Ali note 759) in safety: so judge between them by what Allah has revealed, and follow not their vain desires, diverging from the Truth that has come to you. To each among you have We prescribed a Law and Open Way.

If Allah had so willed, He would have made you a single People, but (His Plan) to test you in what He has given you; so strive as in a race in all virtues. The goal of all is God; it is He that will show you the truth of the matters in which you dispute; Ali


5: 48 And unto the [O Prophet] have We vouchsafed this divine writ, setting forth the truth, confirming the truth of whatever there still remains of earlier revelations and determining what is true therein (note 64). Judge, then, between the followers of earlier revelation in accordance with what God has bestowed from on high (note 65), and do not follow their errant views, forsaking the truth that has come unto thee.

Unto every one of you have We appoint a [different] law and way of life (note 66). And if God has so willed, He could surely have made you all one single community: but [He willed it otherwise} in order to test you by means of what He has vouchsafed unto you. Vie, then, with one another in doing good works! Unto God you all must return; and then He will make you truly understand all that on which you were wont to differ. Asad


Asad note 66: The expression “every one of you” denotes the various communities of which mankind is composed. The term ‘shirah’ signifies, literally, “ the way to a watering-place” (from which men and animals derive the element indispensable to their life), and is used in the Quran to denote a system of law necessary for a community’s social and spiritual welfare. The term ‘minhaj’, on the other hand, denotes an “ open road”, usually in an abstract sense: that is, “ a way of life”, The term ‘shirah’ and ‘minhaj’ are more restricted in their meaning than the term ‘din’ , which comprises not merely the laws relating to a particular religion but also the basic, unchanging spiritual truths which, according to the Quran, have been preached by every one of God’s apostles, while the particular body of laws (Shirah or shariah) promulgated through them, and the way of life (minhaj) recommended by them, varied in accordance with the exigencies of the time and of each community’s cultural development. This “unity in diversity” is frequently stressed in the Quran. Because of the universal applicability and textual incorruptibility of its teachings – as well as of the fact that the Prophet Muhammad is “the seal of all prophets” , i.e., the last of them – the Quran represents the culminating point of all revelation and offers the final, perfect way to spiritual fulfillment.

This uniqueness of the Quranic message does not, however, preclude all adherents of earlier faiths from attaining to God’s grace: for – as the Quran so often points out – those among them who believe uncompromisingly in One God and the Day of Judgment and live righteously “need have no fear, and neither shall they grieve”.



Asad Note 64: The participle ‘muhaymin’ is derived from the verb haymana, “he watched [over a thing] or ‘controlled’ [it]” , and is used here to describe the Quran as the determinant factor in deciding what is genuine and what is false in the earlier scriptures.


Asad note 65: Lit., ‘judge’, then between them......”, etc. This apparently applies not merely to judicial cases but also to opinion as to what is right or wrong in the ethical sense. As is evident from the mention of the ‘followers of the Gospel’ in the preceding verse, and of the Torah in the earlier passages, the people spoken of here are both the Jews and the Christians.


5:48 And unto you [O Prophet] have We vouchsafed this divine writ, setting forth the truth, confirming the truth of whatever there still remains of earlier revelations and determining what is true therein. Judge, then, between the followers of earlier revelation in accordance with what God has bestowed from on high, and do not follow their errant views, forsaking the truth that has come unto you.

Unto every one of you have We appointed a [different] law and way of life. And if God had so willed, He could surely have made you all one single community: but [He willed it otherwise] in order to test you by means of what He has vouchsafed unto you.


Vie, then. With one another in doing good works! Unto God you all must return; and then He will make you truly understand all that on which you were wont to differ. Asad


Asad note 68 “inform you of that wherein you used to differ” (sura 2 note 94) Thus, the Quran impresses upon all who believe in God – Muslims and non-Muslims alike – that the differences in their religious practices should make that “vie with one another in doing good works” rather than lose themselves in mutual hostility.


6:19 Say: “What could most weightily bear witness to the truth? Say: “ God is witness between me and you; and this Quran has been revealed unto me so that on the strength thereof I might warn you and all whom it may reach.”


6: 37 “...........But most of them understand not.”

6: 38 There is not an animal [that lives] ...............but [forms part of ] communities like you. Nothing have We omitted from the Book, and they [all] shall be gathered to their Lord in the end.


6: 51 And warn hereby those who fear lest they be gathered unto their Sustainer with none to protect them from Him or to intercede with Him, so that they might become conscious of Him. See Asad note 40.


6: 65 Say: “It is He alone who has the power to let loose upon you suffering from above you or from beneath your feet, or to confound you with mutual discord and let you taste the fear of one another.”

Behold how many facets We give to these messages, so that they might understand the truth;

6: 66 and yet , to all this thy people have given the lie, although it is the truth. Say [then]: “ I am not responsible for your conduct.



6: 92 And this [the Quran], too, is a divine writ which We have bestowed from on high – blessed, confirming the truth of whatever there still remains [of earlier revelations] – and [this] in order that you may warn the foremost of all cities and all who dwell around it. And those who believe in the life to come do believe in this ; and it is they who are ever-mindful of their prayers.


6: 104 Means of insight have now come unto you from your Sustainer [through this divine writ]. Whoever, therefore, chooses to see, does so for his own good; and whoever chooses to remain blind, does so to his own hurt. And [say unto the blind of heart]: “I am not your keeper.”


6: 105, 106 and thus do We give many facets to Our messages. And to the end that they might say, “ You have taken well to heart,” and that We might make it clear unto people of [innate] knowledge, follow you what has been revealed unto you by your Sustainer – save whom there is no deity – and turn your back upon all who ascribe divinity to aught beside Him.

------------------

6: 113 Yet, to the end that the hearts of those who do not believe in the life to come might incline towards Him, and that in him they might find contentment, and that they might earn whatever they can earn [of merit] –

6: 114 [Say you] “ Am I, then, to look unto anyone but God for judgment [as to what is right and wrong], when it is He who has bestowed upon you from on high this divine writ, clearly spelling out the truth?” And those unto whom We have vouchsafed revelation aforetime know that this one, too, has been bestowed from on high, step by step, by your Sustainer. Be not then among the doubters.

6: 115 for, truly and justly has your Sustainer’s promise been fulfilled. There is no power that could alter His promises: and He alone is all hearing, all-knowing. Asad


6: 113 To such let the hearts of those incline, who have no faith in the Hereafter: let them delight in it, and let them earn from it what they may. Ali

6: 114 Say: “Shall I seek for judge other than God ? When He it is who has sent unto you the Book, explaining in detail. They know full well, to whom We have given the Book, that it has been send down from your Lord in truth. Never be them of those who doubt.



6: 155 and this, too, is a divine writ which We have bestowed from on high, a blessed one: follow it, then, and be conscious of God, so that you might be graced with His mercy.

6: 156 [It has been given to you] lest you say, “Only unto two groups of people, [both of them ] before out time, has divine writ been bestowed from on high – and we were indeed unaware of their teachings” ; or lest you say, “If a divine writ had been bestowed from on high upon us, we would surely have followed its guidance better than they did.”


And a clear evidence of the truth has now come unto you from your Sustainer, and guidance, and grace. Who, then, could be more wicked then he who gives the lie to God’s messages, and turns away from them in disdain? We shall requite those wh oturn away from Our messages in disdain with evil suffering for having thus turned away!


7: 1 – 2 Alif. Lam. Mim. Sad. A Divine writ has been bestowed from on high upon thee – and let there be no doubt about this in thy heart – in order that you may warn thereby, and admonish the believers;


7: 3 Follow what has been sent down unto you by your Sustainer, and follow no masters other than Him.


7: 58 As for the good land, its vegetation comes forth [in abundance] by its Sustainer’s leave, whereas from the bad it comes forth but poorly. Thus do We give many facets to Our messages for people who are grateful!


7; 196 Verily, my protector is God, who has bestowed this divine writ from on high: for it is He who protects the righteous, …………


10: 1 Alif Lam Ra

These are Messages of the divine writ, full of wisdom.

10: 2 Do people deem it strange that We should have inspired a man from their own midst : “Warn all mankind, and give unto those who have attained to faith the glad tiding that in their Sustainer’s sight they surpass all others in that they are completely sincere”? They who deny the truth say, “Behold, he is clearly but a spellbinder!” [asad]


10: 2 Is it a wonder for mankind that We have inspired a man among them, saying: warn mankind and bring unto those who believe the good tiding with their Lord? The disbelievers say: Lo! This is a mere wizard. [pickthatll]


10: 2 Is it a matter of wonderment to men that We have sent Our inspiration to a man form among themselves? – That he should warn mankind, and give the good news to the Believers that they have before their Lord the lofty rank of Truth. Say the Unbelievers: “This is indeed an evident sorcerer!” [ali]


10: 61

Asad And in whatever condition you may find yourself, [O Prophet] and what ever

Discourse of this [divine writ] you may be reciting, and whatever work you [all, O men] may do – We are your witness when you enter upon it: for, not even an atom’s weight [of whatever there is] on earth or in heaven escapes your Sustainer’s Knowledge; and neither is there anything smaller than that, or larger, but is recorded in [His] clear decree.


[note 83: ……The specific reference to the Prophet and his recitation of the Quran is meant to stress the supreme importance of divine revelation in the context of human life.]

10: 94

Yusuf Ali If thou wert in doubt as to what We have revealed unto thee then ask those who have been reading the Book from before thee: the Truth hath indeed come to thee from thy Lord: so be in nowise of those in doubt.

Pickthall And if thou (Muhammad) art in doubt concerning that which We reveal unto thee, then question those who read the Scripture (that was) before thee. Verily the Truth from thy Lord hath come unto thee. So be not thou of the waverers.

Transliteration Fa in kunta fi syakkim mimma_ anzalna_ ilaika fas'alil lazina yaqra'u_nal kita_ba min qablik(a), laqad ja_'akal haqqu mir rabbika fala_ taku_nanna minal mumtarin(a).



11: 1

Yusuf Ali Alif Lam Ra. (This is) a Book with verses basic or fundamental (of established meaning) further explained in detail from One Who is Wise and Well-Acquainted (with all things):

Pickthall Alif. Lam. Ra. (This is) a Scripture the revelations whereof are perfected and then expounded. (It cometh ) from One Wise, Informed,

Transliteration Alif La_m Ra_, kita_bun uhkimat a_ya_tuhu_ summa fussilat mil ladun hakimin khabir(in).

11: 2

Yusuf Ali (It teacheth) that ye should worship none but Allah. (Say:) "Verily I am (sent) unto you from Him to warn and to bring glad tidings:

Pickthall (Saying): Serve none but Allah. Lo! I am Unto you from Him a warner and a bringer of good tidings.

Transliteration Alla_ ta'budu_ illalla_h(a), innani lakum minhu naziruw wa basyir(uw),-



11: 14

Yusuf Ali "If then they (your false gods) answer not your (call) know ye that this Revelation is sent down (replete) with the knowledge of Allah and that there is no god but He! Will ye even then submit (to Islam)?"

Pickthall And if they answer not your prayer, then know that it is revealed only in the knowledge of Allah; and that there is no God save Him. Will ye then be (of) those who surrender?

Transliteration Fa illam yastajibu_ lakum fa'lamu_ annama_ unzila bi 'ilmilla_hi wa alla_ ila_ha illa_ huw(a), fahal antum muslimu_n(a).



11: 17

Yusuf Ali Can they be (like) those who accept a Clear (Sign) from their Lord and whom a witness from Himself doth teach as did the Book of Moses before it a guide and a mercy? They believe therein; but those of the Sects that reject it the Fire will be their promised meeting place. Be not then in doubt thereon: for it is the Truth from thy Lord: yet many among men do not believe!

Pickthall Is he (to be counted equal with them) who relieth on a clear proof from his Lord, and a witness from Him reciteth it, and before it was the Book of Moses, an example and a mercy? Such believe therein, and Whoso disbelieveth therein of the clans, the Fire is his appointed place. So be not thou in doubt concerning it. Lo! it is the Truth from thy Lord; but most of mankind believe not.

Transliteration Afaman ka_na 'ala_ bayyinatim mir rabbihi wa yatlu_hu sya_hidum minhu wa min qablihi kita_bu mu_sa_ ima_maw wa rahmah(tan), ula_'ika yu'minu_na bih(i), wa may yakfur bihi minal ahza_bi fan na_ru mau'iduhu_ fala_ taku fi miryatim minhu innahul haqqu mir rabbika wa la_kinna aksaran na_si la_ yu'minu_n(a).


11: 49

Yusuf Ali Such are some of the stories of the Unseen which We have revealed unto thee: before this neither thou nor thy People knew them. So persevere patiently: for the End is for those who are righteous.

Pickthall This is of the tidings of the Unseen which We inspire in thee (Muhammad). Thou thyself knewest it not, nor did thy folk (know it) before this. Then have patience. Lo! the sequel is for those who ward off (evil).

Transliteration Tilka min amba_'il gaibi nu_hiha_ ilaik(a), ma_ kunta ta'lamuha_ anta wa la_ qaumuka min qabli ha_za_, fa-sbir, innal 'a_qibata lil muttaqin(a).



12: 1

Asad ……These are messages of a revelation clear in itself and clearly showing the truth:

Asad These are Messages of a revelation clear in itself and clearly showing the truth:

Yusuf Ali Alif Lam Ra. These are the Symbols (or Verses) of the Perspicuous Book.

Pickthall Alif. Lam. Ra. These are verses of the Scripture that maketh plain.

Transliteration Alif La_m Ra_, tilka a_ya_tul kita_bil mubin(i).

12: 2

Asad Behold, We have bestowed it from on high as a discourse in the Arabic tongue, so that you might encompass it with your reason. [SEE NOTE 5, 6]

Yusuf Ali We have sent it down as an Arabic Qur'an in order that ye may learn wisdom.

Pickthall Lo! We have revealed it, a Lecture in Arabic, that ye may understand.

Transliteration Inna_ anzalna_hu qur'a_nan 'arabiyyal la'allakum ta'qila_n(a).

12: 3 [ The Quran confirms that the Prophet did not know the events of other Prophets of the Past]

Asad [ see note 6: 42:52 ]

Asad In the measure that We reveal this Quran unto thee, [O Prophet] We explain it to thee in the best possible way, seeing that ere this thou wert indeed among those who are unware.

Yusuf Ali We do relate unto thee the most beautiful of stories in that We reveal to thee this (portion of the) Qur'an: before this thou too wast among those who knew it not.

Pickthall We narrate unto thee (Muhammad) the best of narratives in that We have inspired in thee this Quran, though aforetime thou wast of the heedless.

Transliteration Nahnu naqussu 'alaika ahsanal qasasi bima_ auhaina_ ilaika ha_zal qur'a_n(a), wa in kunta min qablihi laminal ga_filin(a).



12: 102

Transliteration Za_lika min amba_'il gaibi nu_hihi ilaik(a), wa ma_ kunta ladaihim iz ajma'u_ amrahum wa hum yamkuru_n(a).


Yusuf Ali Such is one of the stories of what happened unseen which We reveal by inspiration unto thee: nor wast thou (present) with them when they concerted their plans together in the process of weaving their plots.

Pickthall This is of the tidings of the Unseen which We inspire in thee (Muhammad). Thou wast not present with them when they fixed their plan and they were scheming.

12: 104

Transliteration Wa ma_ tas'aluhum 'alaihi min ajr(in), in huwa illa_ zikrul lil 'a_lamin(a).


Asad although you do not ask of them any reward for it, it is but reminder unto all mankind.

Yusuf Ali And no reward dost thou ask of them for this: it is no less than a Message for all creatures.

Pickthall Thou askest them no fee for it. It is naught else than a reminder unto the peoples.



13: 36

Asad …….but among the followers of other creeds there are such as deny the validity of some of it. Say: “I have only been bidden to worship God, and not to ascribe divine powers to aught beside Him: unto Him do I call [all mankind], and He is my goal!”

Yusuf Ali Those to whom We have given the Book rejoice at what hath been revealed unto thee: but there are among the clans those who reject a part thereof. Say: "I am commanded to worship Allah and not to join partners with Him. Unto Him do I call and unto Him is my return."

Pickthall Those unto whom We gave the Scripture rejoice in that which is revealed unto thee. And of the clans there are who deny some of it. Say: I am commanded only that I serve Allah and ascribe unto Him no partner. Unto Him I cry, and unto Him is my return.

Transliteration Wallazina a_taina_humul kita_ba yafrahu_na bima_ unzila ilaika wa minal ahza_bi may yunkiru ba'dah(u_), qul innama_ umirtu an a'budalla_ha wa la_ usyrika bih(i), ilaihi ad'u_ wa ilaihi ma'a_b(i).


[Asad note 71: The particle “only” [innama] at the beginning of this sentence “clearly shows that there is [in Islam] no obligation, no ordinance and no prohibition that is not connected with this [principle]” [Razi].



15: 9

Asad Behold, it is We Ourselves who have bestowed from on high, step by step, this reminder: and, behold, it is We who shall truly guard it [from all corruption].

Yusuf Ali We have without doubt sent down the Message; and We will assuredly guard it (from corruption).

Pickthall Lo! We, even We, reveal the Reminder, and lo! We verily are its Guardian.

Transliteration Inna_ nahnu nazzalnaz zikra wa inna_ lahu_ laha_fizu_n(a).


15: 87

Asad And, indeed, We have bestowed upon thee seven of the oft-repeated [verses], and this sublime Quran:

Yusuf Ali And We have bestowed upon thee the Seven Oft-Repeated (verses) and the Grand Qur'an.

Pickthall We have given thee seven of the oft repeated (verses) and the great Quran.

Transliteration Wa laqad a_taina_ka sab'am minal masa_ni wal qur'a_nal 'azim(a).


[ Asad note 62: With these words, the discourse returns to the theme enunciated at the beginning of this surah and indirectly alluded to in verse 85 as well: namely, the revelation of the divine writ, destined to serve as a moral guidance to man, who cannot, as yet discern the meaning and purpose God’s creation.


“The seven oft-repeated [verses]” is a designation given by Muhammad himself to the first surah of the Quran, which has also been described by him

as “The Essence of the Divine Writ” (Umm al-Kitab) ……”]


[Ali’s note: 2008 The Seven Oft-repeated Verses are usually understood to be the Opening Sura, the Fatiha. They sum up the whole teaching of the Qur-an.]


16: 101

Asad And now that We replace one message by another – since God is fully aware of what He bestows from on high, step by step – they [who deny the truth] are wont to say, “You but invent it!” Nay, but most of them do not understand it!

Yusuf Ali When We substitute one revelation for another and Allah knows best what He reveals (in stages) they say "Thou art but a forger": but most of them understand not.

Pickthall And when We put a revelation in place of (another) revelation,--and Allah knoweth best what He revealeth--they say: Lo! thou art but inventing. Most of them know not.

Transliteration Wa iza_ baddalna_ a_yatam maka_na a_yah(tin), walla_hu a'lamu bima_ yunazzilu qa_lu_ innama_ anta muftar(in), bal aksaruhum la_ ya'lamu_n(a).


[Ali’s note 2140: See ii. 106, and n. 107. The doctrine of progressive revelation from age to age and time to time does not mean that Allah's fundamental Law changes. It is not fair to charge a Prophet of Allah with forgery because the Message as revealed to him is in a different form from that revealed before, when the core of the Truth is the same, for it comes from Allah. (16.101)]


[Asad’s note 125: I.e., by substituting the message of the Quran for the earlier dispensations- and not, as some Muslim scholars maintain, “abrogating” one Quranic verse for replacing it by another. (Regarding the untenable “doctrine of abrogation”, in the latter sense, see 2:106 and the corresponding note 87; see also note 35 on 41:42) ]


16: 102

Asad Say: “Holy Inspiration has brought it down from your sustainer by stages, setting forth the truth, so that it might give firmness unto those who have attained to faith, and provide guidance and a glad tiding unto all who have surrendered themselves to God.”

Yusuf Ali Say the Holy Spirit has brought the revelation from thy Lord in truth in order to strengthen those who believe and as a guide and Glad Tidings to Muslims.

Pickthall Say: The holy Spirit hath revealed it from thy Lord with truth, that it may confirm (the faith of) those who believe, and as guidance and good tidings for those who have surrendered (to Allah).

Transliteration Qul nazzalahu_ ru_hul qudusi mir rabbika bil haqqi liyusabbital lazina a_manu_ wa hudaw wa busyra_ lil muslimin(a).


[Asad note 128: As in the three other places in which the expression ruh al-qudus occurs…………….”spirit of holiness” – is also possible……..]


16: 103

Asad And, indeed, full well do We know that they say, “it is but a human being that imparts [all] this to him! The tongue of him to whom they so maliciously point is wholly outlandish, whereas this is Arabic speech, clear and clearly showing the truth.

Yusuf Ali We know indeed that they say "It is a man that teaches him." The tongue of him they wickedly point to is notable foreign while this is Arabic pure and clear.

Pickthall And We know well that they say: Only a man teacheth him. The speech of him at whom they falsely hint is outlandish, and this is clear Arabic speech.

Transliteration Wa laqad na'lamu annahum yaqu_lu_na innama_ yu'allimuhu_ basyar(un), lisa_nul lazi yulhidu_na ilaihi a'jamiyyuw wa ha_za_ lisa_nun 'arabiyyum mubin(un).

[see Asad note 131:…….see surah 12, note 2.]



17: 9 [al-Israa, Mecca 50 ]

Yusuf Ali Verily this Qur'an doth guide to that which is most right (or stable) and giveth the glad tidings to the Believers who work deeds of righteousness that they shall have a magnificent reward;

Pickthall Lo! this Quran guideth unto that which is straightest, and giveth tidings unto the believers who do good works that theirs will be a great reward.

Transliteration Inna ha_zal qur'a_na yahdi lil lati hiya aqwamu wa yubasysyirul mu'mininal lazina ya'malu_nas sa_liha_ti anna lahum ajran kabira_(w),


17: 60 [al-Israa, Mecca 50 ]

Yusuf Ali Behold! We told thee that thy Lord doth encompass mankind round about: We granted the Vision which We showed thee but as a trial for men as also the Cursed Tree (mentioned) in the Qur'an: We put terror (and warning) into them but it only increases their inordinate transgression!

Pickthall And (it was a warning) when We told thee: Lo! thy Lord encompasseth mankind, and We appointed the vision which We showed thee as an ordeal for mankind, and (likewise) the Accursed Tree in the Qur'an. We warn them, but it increaseth them in naught save gross impiety.

Transliteration Wa iz qulna_ laka inna rabbaka aha_ta bin na_s(i), wa ma_ ja'alnar ru'yal lati araina_ka illa_ fitnatal lin na_si wasy syajaratal mal'u_nata fil qur'a_n(i), wa nukhawwifuhum, fama_ yaziduhum illa_ tugya_nan kabira_(n).

17: 82 [al-Israa, mecca 50 ]


Wa nunazzilu minal qur'a_ni ma_ huwa syifa_'uw wa rahmatul lil mu'minin(a), wa la_ yaziduz za_limina illa_ khasa_ra_(n).

Asad Thus, step by step, We bestow from on high through this Quran all that gives health and is a grace unto those who believe, the while it only adds to the ruin of evildoers.

Yusuf Ali We send down (stage by stage) in the Qur'an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss.

Pickthall And We reveal of the Qur'an that which is a healing and a mercy for believers though it increase the evil-doers in naught save ruin.


17: 105 [al-Israa Mecca 50 ]

Transliteration Wa bil haqqi anzalna_hu wa bil haqqi nazal(a), wa ma_ arsalna_ka illa_ mubasysyiraw wa nazira_(n).

Asad And as a guide towards the truth have We bestowed this [revelation] from on high; with this [very] truth has it come down [unto you, O Prophet]: for We have sent you but as a herald of glad tidings and a warner.

Yusuf Ali We sent down the (Qur'an) in Truth and in Truth has it descended: and We sent thee but to give Glad Tidings and to warn (sinners).

Pickthall With truth have We sent it down, and with truth hath it descended. And We have sent thee as naught else save a bearer of good tidings and a warner.

17: 106 [al-Isra Mecca 50]

Transliteration Wa qur'a_nan faraqna_hu litaqra'ahu_ 'alan na_si 'ala_ muksiw wa nazzalna_hu tanzila_(n).

Asad [bearing] a discourse which We have gradually unfolded, so that you might read it out to mankind by stages, seeing that We have bestowed it from on high step by step, as [one] revelation.

Yusuf Ali (It is) a Qur'an which We have divided (into parts from time to time) in order that thou might recite it to men at intervals: We have revealed it by stages.

Pickthall And (it is) a Quran that We have divided, that thou may recite it unto mankind at intervals, and We have revealed it by (successive) revelation.

[Asad’s note 129: ……..and to the fact it is nevertheless one integral whole and can, therefore, be properly understood only if it is considered in its entirety – that is to say, if each of its passages is read in the light of all the other passages which it contains. [see also 20: 114 and the corresponding note 101]

17: 107

Transliteration Qul a_minu_ bihi au la_ tu'minu_, innal lazina u_tul 'ilma min qablihi iza_ yutla_ 'alaihim yakhirru_na lil azqa_ni sujjada_(w),

Yusuf Ali Say: "Whether ye believe in it or not it is true that those who were given knowledge beforehand when it is recited to them fall down on their faces in humble prostration"

Pickthall Say: Believe therein or believe not, lo! those who were given knowledge before it, when it is read unto them, fall down prostrate on their faces, adoring,

17: 108

Transliteration Wa yaqu_lu_na subha_na rabbina_ in ka_na wa'du rabbina_ lamaf'u_la_(n).

Asad and say, “Limitless in His glory is our Sustainer! Verily, our Sustainer’s promise has been fulfilled!

Yusuf Ali And say: "Glory to our Lord! truly has the promise of our Lord been fulfilled!"

Pickthall Saying: Glory to our Lord! Verily the promise of our Lord must be fulfilled.


[Asad note 131: This may be an allusion to the many Biblical predictions of the advent of the Prophet Muhammad, especially to Deuteronomy xviii……..]

17: 109

Transliteration Wa yakhirru_na lil azqa_ni yabku_na wa yaziduhum khusyu_'a_(n).


Asad And so they fall down upon their faces, weeping and [their consciousness of god’s grace] increases their humility.

Yusuf Ali They fall down on their faces in tears and it increases their (earnest) humility.

Pickthall They fall down on their faces, weeping, and it increaseth humility in them.

Transliteration Qul-id'ulla_ha aw-id'ur rahma_n(a), ayyam ma_ tad'u_ falahul asma_'ul husna_, wa la_ tajhar bi sala_tika wa la_ tukha_fit biha_ wa-btagi baina za_lika sabila_(n).

18: 1 [ AL-Kahf Mecca 69]

Asad All praise is due to God, who has bestowed this divine writ from on high upon His servant, and has not allowed any deviousness to obscure its meaning.

Yusuf Ali Praise be to Allah Who hath sent to His Servant the Book and hath allowed therein no Crookedness:

Pickthall Praise be to Allah Who hath revealed the Scripture unto His slave, and hath not placed therein any crookedness,

Transliteration Al hamdu lilla_hil lazi anzala 'ala_ 'abdihil kita_ba wa lam yaj'al lahu_ 'iwaja_(n).

[ the term ‘iwaj’ signifies “crookedness”, “tortuousness” or “deviation”

as well as distortion or deviousness ….The above phrase is meant to establish the direct, unambiguous character of the Quran and to stress its freedom from all obscurities and internal contradictions: cf, 4:82 – “ Had it issues from any but God, they would surely have found in it many an inner contradiction!”


18: 2

Asad [a divine writ] unerringly straight, meant to warn [the godless] of a severe punishment from Him, and to give unto the believers who do good works the glad tiding that their s shall be a goodly reward

Yusuf Ali (He hath made it) Straight (and Clear) in order that He may warn (the godless) of a terrible Punishment from Him and that He may give Glad Tidings to the Believers who work righteous deeds that they shall have a goodly Reward.

Pickthall (But hath made it) straight, to give warning of stern punishment from Him, and to bring unto the believers who do good works the news that theirs will be a fair reward,

Transliteration Qayyimal liyunzira ba'san syadidam mil ladunhu wa yubasysyiral mu'mininal lazina ya'malu_nas sa_liha_ti anna lahum ajran hasana_




52: 35 – 44


54: 17 Hence, indeed, We made this Quran easy to bear in mind: who, then, is willing to take it to heart?

54: 22 repeated, 54:32, 40


54 : 1, 2 The Most Gracious has imparted this Quran (unto man).


56: 75 - 80


57: 9 He it is Who sendeth down clear revelations unto His slaves, that He may bring you forth, from darkness unto light:………