The Holy Quran (Arabic Text with Transliteration and English Translation)

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About the Author

Abdullah Yusuf Ali was born on 4 April 1872, in Surat, a texttile town in Gujarat, Western India, which formed part of the ‘Presidency of Mumbai’ in the days of Raj. He belonged to a mercantile community known as the Bohras, who trace their Muslim ancestry to the efforts of preachers dispatched by the Fatimid caliphs in Cairo. His father, a merchant, was a very religious man who made sure that his son learned Qur’an before anything else. Upon the completion of young Yusuf’s committing the entire Qur’an to memory, his father celebrated the occasion with a grand banquet, thus showing to his son the importance of his achievement and the importance of the Qur’an. In addition to studying contemporary knowledge at school, ‘Abdullah continued to receive lessons in Arabic language and never ceased in his studies of the Qur’an. He was a superior student who excelled in academic achievement and won the much coveted Indian Civil Service A ward, a prestigious honour resulting from the extremely competitive entrance examinations for high positions in the Indian Civil Service which wealthy families would aspire for their sons to receive. ‘Abdullah was easily able to absorb English literature and was considered to be among the best of his fellow countrymen in writing English. Many of the most well-known scholarly magazines in India published his works and expressed their appreciation for his beautiful literary style. Later, ‘Abdullah Yusuf left India for Europe and visited many European capitals and eventually resided in London for a considerable period of time. While in London, he was exposed to many translations of the Qur’an and continued to have a tremendous interest in it and its studies. He then began to closely study the Qur’an giving special attention to its various interpretations, both old and new. After studying what was written about the Qur’an in both European and Eastern languages.

In London A.Y. Ali suffered a heart attack on 10 December 1953 and was rushed to St. Stephen’s Hospital in Fulham. Three hours after admission he died.

Preface

I do not wish to write a long Preface. I wish merely to explain the history of my Project, the scope and plan of this work, and the objects I have held in view.

In separate introductory Notes I have mentioned the useful books to which I have referred under the headings: Commentaries on the Qur’an: Translations of the Qur’an, and Useful Works of Reference. I have similarly explained the system which I have followed in the Transliteration of Arabic Words and Names; the Abbreviations I have used; and the Principal Divisions of the Qur’an.

It may be asked: Is there any need for a fresh English Translation? To those who ask this question I commend a careful consideration of the facts which I have set out in my note on Translations of the Qur’an. After they have read it, I would invite them to take any particular passage say 2:47, or 2: 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 meaning, or appreciating its beauty, or catching something of the grandeur of the original, I would claim that my humble attempt is justified.

It is the duty of every Muslim-man, woman, or child-to read the Qur’an and understand it according to his own capacity. If 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 world. The Qur’an-indeed every religious book-has to be read, not only with the tongue and voice and eyes, but with 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 ages 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 Khatm ceremony 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 him 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 the 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 lost touch with my Eastern heritage. Through all my successes and failures I have learned to rely more and more upon the one true thing in all life-the voice that speaks in a tongue above that of mortal man. For me the embodiment of that voice has been in the noble words of 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 have visited places, undertaken journeys, taken notes, sought the society of men, and tried to explore it thoughts and hearts, in order to equip myself for the task. Sometimes I have considered 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 experience.

Then I have blamed myself for lack of courage-the spiritual courage of men who dared all the Cause which was so dear to them.

Two sets of apparently accidental circumstances at last decided me. A man’s life is subject to inner storms far more devastating than those in the physical world around him. In such a storm, in the bitter anguish of a personal sorrow which nearly unseated my reason and made life seem meaningless, a new hope was born out of a systematic pursuit of my long-cherished project. Watered by tears, my manuscript began to grow in depth and earnestness if not in bulk. I guarded it like a secret treasure. Wanderer that I am, I carried it about, thousands of miles, to all sorts of countries and among all sorts of people. At length, in the city of Lahore, I happened to mention the matter to some young people who held me in respect and affection. They showed an enthusiasm and an eagerness which surprised me. They almost took the matter out of my hands. They asked for immediate publication. I had various bits ready, but not even one complete Siparah*. They made me promise to complete at least one Siparah* before I left Lahore. As if by magic, a publisher, a katib (calligraphist to write the Arabic Text), an engraver of blocks for such text, a printer were found, all equally anxious to push forward the scheme. Blessed be youth, for its energy and determination. “Where others flinch, rash youth will dare!”

Gentle and discerning reader! what I wish to present to you is an English Interpretation, side by side with the Arabic Text. The English shall be, not a more substitution of one word for another, but the best expression I can give to the fullest meaning which I can understand from the Arabic Text. The rhythm, music, and exalted tone of the original should be reflected in the English Interpretation. It may be but a faint reflection, but such beauty and power as my pen can command shall be brought to its service. I want to make English itself an Islamic language, if such a person as I can do it. And I must give you all the accessory aid which I can. In rhythmic prose, or free verse (whichever you like to call it), I prepare the atmosphere for you in a running Commentary. Introducing the subject generally, I come to the actual Surahs. Where they are short, I give you one or two paragraphs of my rhythmic Commentary to prepare you for the Text. Where the Surah is long. I introduce the subject matter in short appropriate paragraphs of the Commentary from time to time, each indicating the particular verses to which it refers. The paragraphs of the running Commentary are numbered consecutively, with some regard to the connection with the preceding and the following paragraphs. It is possible to read this running rhythmic Commentary by itself to get a general bird’s-eye view of the contents of the Holy Book before you proceed to the study of the Book itself.

The text in English is printed in larger type than the running Commentary, in order to distinguish, at a glance, the substance from the shadow. It is also displayed differently, in parallel columns with the Arabic Text. Each Surah and the verse of each Surah is separately numbered, and the numbers are shown page by page. The system of numbering the verses has not been uniform in previous translations. European editors and translators have allowed their numbering to diverge considerably from that accepted in the East. This causes confusion in giving and verifying references. The different Qira’ahs sometimes differ as to the punctuation 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 of Egypt. This will probably be accepted in Egypt and in Arable-speaking countries, as those countries generally look up to Egypt in matters of literature. I am glad to see that the text shortly to be published by the Anjumani himayati Islam of Lahore is following the same system of numbering. I recommend to other publishers in India 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 Surahs. I have supplied a further aid to the reader in indicating subdivision of the Sections into paragraphs. They are not numbered, but are distinguished by the use of a flowery initial letter.

In translating the Text I have aired no views of my own, but followed the received Commentators. Where they differ among themselves, I have had to choose what appeared to me to be the most reasonable opinion from all points of view. Where it is a question merely of words, I have not considered the question important enough to discuss in the Notes, but where it is a question of substance, I hope adequate explanations will be found in the Notes. Where I have departed from the literal translation in order to express the spirit of the original better in English, I have explained the literal meaning in the Notes. For example, see 2:104 n. and 2:26 n. In choosing an English word for an Arabic word, a translator necessarily exercises his own judgement and may be unconsciously expressing a point of view, but that is inevitable.

Let me explain the scope of the Notes. I have made them as short as possible consistently with the objects I have in view, viz., to give to the English reader, scholar as well as general reader, a fairly complete but concise view of what I understand to be the meaning of the Text. To discuss theological controversies or enter into polemical arguments I have considered outside my scope. Such discussions and arguments may be necessary and valuable, but they should find a place in separate treatises, if only out of respect to the Holy Book. Besides, such discussions leave no room from more important matters on which present-day readers desire information. In this respect our Commentators have not always been discreet. On questions of law, the Qur’an lays down general principles, and these I have explained. I have avoided technical details: these will be found discussed in their proper place In my book on “Anglo-Muhammadan Law”. Nor have I devoted much space to grammatical or philological Notes. On these point I consider that the labours of the vast body of our learned men in the past have left little new to say now. There is usually not much controversy, and I have accepted their conclusions without setting out the reasons for them. Where it has been necessary for the understanding of the Text to refer to the particular occasion for the revelation of a particular verse, I have done so briefly, but have not allowed it to absorb a disproportionate amount of space. It will be found that every verse revealed for a particular occasion has also a general meaning. The particular occasion and the particular people concerned have passed away, but the general meaning and its application remain true for all time. What we are concerned about now, in the fourteenth century of the Hijrah, is: what guidance can we draw for ourselves from the message of Allah?

Introduction

The Transliteration of the Holy Qur-’aan, Part 30, with a short Introduction, had appeared in December, 1971 and was distributed gratis in different countries by my son Yahya. It gained popularity, and there was a great demand from Europe, America and Africa to print it with English translation as well. By the Grace of Almighty Allah I was able to bring out in 1973 a volume of the first ten parts of the Qur-’ aan (in Arabic Script) along with the transliteration in Roman Script printed side by side with Mr. Mohammed Marmaduke Pickthal’s well-known English translation “Meaning of the Qur-’ aan”. This was followed by the complete Qur-’ aan with Arabic text, Roman transliteration and English translation which was printed and published in 1978 and widely distributed throughout the world. The Introduction is now enlarged and includes important extracts almost all taken from my Spiritual Preceptor, Prof. Mohd. Elias Burney’s well-documented and authenticated Monograph- “ISLAM”, with the section, “Mary and Christ” specially meant for Christian world. The essence of the book ‘ISLAM’ (in 300 pages) is given here in a few pages. The references may be seen in the Qur-’aan for further study as the numbers of Verses and Surahs (chapters) are noted at the end as 9 : 2. i.e., Verse 9 in Surah (chapter) 2 of the Qur-’aan,

There is a growing class of people, all the world over, and particularly in Europe and America, who are anxious to understand major Religions with an open mind, so as to form their own opinion in the matter. To them Religion is no longer a spent-force, but a force which can help us out of the present world crisis. They hope that a Balanced Religion, Realistic, as well as Idealistic, Comprehensive, taking account of Human nature and Needs, in Beliefs and Deeds, can be utilised, in the light of experience gained, to vitalise Humanism, so as to save Mankind from the menace of Heartless Self Destruction, in private and public life. And in Truth, there is also the more vital Problem of Life after Death, a problem which is the keystone of Religion.

Of the few Basic Books of Major Religions, let the Qur-’aan give here an outline of its Message, ISLAM, which would include the Supreme Being (God), His Attributes and Manifestations, the Prophets and their extremes-human and divine, the Man, his position and progress and his associations with all, the Creatures and their purpose, the Universe and its Reality. But Man is the keystone of the whole system, and clue to the whole Universe.

Islam claims to be in accord with Human Nature, for it proclaims:-

“Then set your face straight for Religion (Islam) in the right direction,-the Nature (framed) of Allah, on (the Principles of) which, He has created men (as well). There is no altering (the laws) of Allah’s creation. That is the right religion, but most people do not know (this).”

Islam is positively a System. A true Religion must reflect Nature. It possesses a natural grace.

In principle, the Message of any Religion must come from its Basic Book, to carry Authority. The introductory notes are short without comments, carrying their Qur-’aanic references with them for those who want further clarification on the points so as to let the readers think, feel and realise the truth for themselves.

THE QUR-’AAN:- The Qur-’aan cannot be translated. The result of any translation is not the Glorious Qur-’aan, that inimitable symphony of the very sounds of which move men to tears and ecstasy. 83 : 5. It is divided into 30 Parts, 114 Surahs (chapters), 558 Sections, and 6666 verses.

As to the Qur-’aan’s translations in general, to be frank, they often fail to convey the real sense, spirit and delicacy of the original, mainly because English terms are more or less inadequate to express the basic concepts of the Qur’-aan, such as ‘Abd’ and ‘Rab’, ‘Rahmaan’ and ‘Raheem’, ‘Ahad’ and ‘Samad’, and several others.

II. ISLAM :- Islam is the Message of the Qur-’aan, It is a Perfect and a Practical Religion of Equality, Liberty and Fraternity. Islam, as defmed by the Qur -’aan, means Submission to the Supreme Being, and compliance with His Laws, which constitute Nature, including Man himself. vide 82 : 3, 30: 30 “Surely the true Religion with Allah is Islam” 18: 3 Islam also insists upon the fundamental unity of all revealed religions in origin, includes them all collectively in itself, and enjoins all Muslims to acknowledge them.” vide 83 : 3,285: 2. “And whoever desires religion other than Islam, it shall not be accepted from him, and in the Hereafter he shall be one of the losers.” vide 84 : 31.

III. KNOWLEDGE :-Islam is thus based on knowledge and Action, to know the Supreme Being and His Laws, and to obey them to attain the goal on the path of progress. Again, knowledge is graded from the highest and purest source, namely ‘Wah-yi’ or Revelation, down to ‘Filer’ (self thinking), ‘Khawz’ (vain discourse), and ‘Zan’ (conjecture), in their natural descending order. Intuition and Inspiration, which come more or less within the experience of all, at the odd moments of their life, might just give an idea of Revelation, as a faint ray may represent the bright sun. But Revelation, as such is extremely spontaneous, natural, brilliant, sure and supreme, far above the effort of mind. Says the Qur-’ aan : “And it is not for any man that Allah should speak to him, except by Revelation or from behind a veil, or by sending a messenger, revealing by His permission what He pleases; surely He is High, Wise.’ vide 51 : 42, 164 : 4, 65 : 18, 163 : 4, 113 : 4.

2. Next to “Wah-yi” comes ‘Filer’ or self thinking, which is highly commended, even urged by the Qur-’aan. But the sphere of thinking is distinctly confined to Nature and its working-the basis of all our sciences.

“Do they not think within themselves that Allah did not create the heavens and the earth and what is between them but with Truth (to serve a serious purpose), and for a fixed term? But most people believe not in the meeting of their Lord.” vide 8 : 30,20 : 38, 13 : 45. “Most surely in the creation of the heavens and the earth, and (in) the alternation of the night and the day there are signs for men of understanding-those who remember Allah standing and sitting, and lying on their sides, and think about the creation of the heavens and the earth (till they admit)-Our Lord! Thou hast not created (all) this in vain. Glory be to Thee! Preserve us from the doom of Fire.” 189 : 3.

It would appear from this passage that religious mentality is not at all averse to a scientific outlook, in fact the latter follows the former as a natural sequence. Ignorance is the source of all pain and misery amounting to Fire.

3. So Revelation and thinking are recognised as the two reliable sources of knowledge in their respective spheres. But when thought sets out to explore the remote regions of revelation, it loses its moorings, and wanders off to ‘Khawz’ or vain discourse which in the language of the Qur-’ aan is no better than mere play. vide 68 : 6, 83 : 43, 7 : 52.

4. Lastly ‘Zan’ is a mere guess or conjecture, right or wrong as the case may be. It is a very common tendency of the human mind, and a great source of misjudgements. So it has been expressly deprecated in the Qur-’aan.

“And most of those (unbelievers) do not follow (any truth) but conjecture; surely conjecture will not avail them aught against the Truth; surely Allah knoweth what they do.” 36 : 10, 117 : 6.

5. Revelation, which is the purest form of knowledge can be assimilated through ‘Iiman’ or Belief by other people. In fact belief is the shortest and surest way to attain revealed knowledge. Belief is equally necessary for our acquired knowledge. Our individual personal knowledge, even of the daily life is almost insignificant, as compared with the sum total of human knowledge. Every advance of science and civilisation tends to multiply our beliefs in the knowledge and action of others. Therefore belief is by no means confined to the spiritual sphere, it pervades the whole of our temporal life as well. 258 : 2.

6. The knowledge received through revelation, and through the accompanying belief, is by no means a blind acceptance, rather it carries its own light which is limitless and ever fresh and it is termed, ‘Sharhe-Sadr’ or expansion of breast, a special gift for prophets and their followers. vide 25 : 20, 1 : 94,22: 39, 27: 31, 109: 18, 114: 20. According to Qur-’aan, knowledge is Light and Life; ignorance is Darkness and Death. It is not a mere simile but a scientific truth. vide 1 : 14,9: 57,22 : 35, 24 : 8. Hikmat or Wisdom, which is the cream of knowledge, is the source of all good, and a great gift of Allah, specially awarded to prophets and their followers. vide 269 : 2, 163 : 3.

IV. ACTION :- Next to knowledge comes action. Right knowledge should be transferred into right action to produce the right result. Again and again no less than fifty times, the Qur-’aan insists upon the knowledge to be followed by action. vide 9: 5,97: 16,21 : 45, 31 : 53, 19: 46.

Every action, however insignificant, produces a lasting effect, which is somehow recorded somewhere. 10 : 82. “So who has done an atom’s weight of good will see it, and who has done an atom’s weight of evil will see it.” 7 : 99.

Islam, being a positive and practical religion, makes due allowance for human weakness, and is prepared to forgive the slips of weak moments, provided there is no deliberate commission of serious offence. Moreover the formation of his character begins at much earlier stages of creation. 32 : 53 “Allah does not impose upon any soul duties and responsibilities beyond its ability to bear them”. 286 : 2. Faults of action may be mended with the aid of knowledge. 54 : 6. But if a man positively rejects Truth and acts in his own way, without the proper guidance of knowledge, his actions lead him to no satisfaction, ultimately he is likely to be lost in bewilderment-a realistic description of human floundering in ignorance. vide 39 & 40 : 24.

V. ASSOCIATION :- Islam aims to prepare man for a life of manifold associations, and deprecates the life of seclusion and isolation. It calls upon man not only to do his duty, but to enjoy his rights as well; to live a social life, both responsible and enjoyable. Islamic life is not idealistic at the expense of realism, nor is it realistic to the detriment of idealism; but a happy blending of both, so as to correspond to all the grades of human nature, and provide full scope for self expression. With due regard to his extreme limitations, it chalks out the path of eternal progress, from knowledge to action and from action to satisfaction. vide 1 : 95. Broadly speaking, the associations of man are four fold, A. with the Supreme Being, B. with Nature, C. with Spirits and D. with Mankind; and the Qur- ‘aan has a definite code of guidance for each sphere of life.

A. WITH THE SUPREME BEING :- First human association with the Supreme Being is to be realised in actual life, and not merely to be perceived in a world of contemplation. The association should be as realistic as those with our parents in general. “He gives me to eat, and gives me to drink, and when I am sick, then He restores me to health .... “ 77 to 83 : 26,200 : 2, 28 : 13 “And whoever turns away from My remembrance, his shall surely be a straitened life”. 124: 20. This is a deep psychological hint to all thinkers, regarding the present paradox, dissatisfaction and dejection prevailing in the very midst of riches and prosperity in the modern world. The solution too is provided in the preceding quotation. We may also be attracted to Him through our inner perception, which is either a gift or an acquisition. vide 13 : 42, 20 : 51.

In brief, spiritual connections with the Supreme Being have to be realised both inside the self and in the world outside. 52 : 41. The Supreme Being is a permanent companion, and a sure help in emergency, if approached aright. But men often mistake His help for apparent causes. “He is with you, wherever you may be: and Allah sees what you do.” 7, 4: 57,3: 6, 186: 2, 49: 39,33: 30.

There is a living relation of love and liking between man and the Supreme Being. “Allah loves those who turn much (to Him). Allah loves those who are careful (of their duty)” 222: 2,4 : 9. 158 : 3, 145: 3. “Say (0 Muharnmad): If you love Allah, then follow me; Allah will love you, and forgive you your faults; and Allah is Forgiving and Merciful.” 30 : 3. It would appear from this that Islam, despite its strict discipline, is really a religion of love and mercy. In brief, one should enquire and seek the company of those who are devoted to Allah, Beneficence is most helpful even in this line. 59 : 25, 28 : 18,69: 29. There is no place for Mysticism in the teachings of Islam. The right word is ‘Sidq’ or Qur-’aanic Truth and the Associates are called Siddiiqiin or Truthful.

B. WITH NATURE:- The Qur-’aan points out fundamental Truths about Nature, so as to enable man to start his own detailed study and make use of his enquiry as best as he can.

“He is the First and the Last; and the Outward and Inward; and He is the knower of all things.” 3 : 57. This passage clearly points out the Universe-all things, inherent in His knowledge, finding expression through His Manifestation. But despite His Manifestation, He is the Uncomparable. “Say:

He is Allah the One. Allah is He on Whom all depend. He begets not, nor is He begotten. And none is like Him.” 1 : 112, 11 : 42, 29: 55 35 : 24. So the whole universe is based on Truth which pervades it through and through and there is a purpose behind it every where. vide 38 : 44, 44 : 29,27 : 38, 30: 21. All the celestial bodies are bound by some law in their behaviour. 12 : 16, 17 : 23. The whole universe is guarded with knowledge, and there is nothing like unnoticed accident in its operations. be it the most insignificant. vide 59: 6,3: 13, 17 : 55,40: 70. The whole Universe, and everything therein, has its own equilibrium, which keeps it in position. 1 : 23, 8 : 55. No two things in the Universe are identical; all have their own identities, determined distinct, though it may not be always easy to detect the difference. 49 : 54, 8 : 13.

2. The whole Universe is endowed with Life, Knowledge and expression. “There is not a thing but hymns its praise (of Him) but you understand not their praise.” 44 : 17, 41: 24. Solomon said: we have been taught the language of birds ... “ 16 : 27. The whole Universe adores Allah by instinct, but man adores Him by option, being gifted with a will by origin, and hence responsible for his conduct. 18 : 22. At any rate there is Life, Knowledge and Expression in all the objects of Nature, so much so that they have their own pairs and live a communal life. vide 49 : 51, 3 : 13, 36 : 36,38 : 6. Every object of Nature has got its own significance, none, not even a gnat, is unworthy of attention. It is quite sufficient to reveal truth to those who care to gain knowledge. 26 : 2. The Qur-’aan thus invites man to study Nature, and to cultivate a living interest, and sympathy with his natural surroundings-all living a life of aim and purpose.

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