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Ghali-Quran-English-Translation.Pdf In The Name of Allah, The All-Merciful, The Ever-Merciful INDEX Introduction: Preface to the third Edition: Transliteration Symbols: 1- Al-Fatihah 30- Ar-Rû‍m 59- Al-Hashr 88- Al-Ghashiyah 2- Al-Baqarah 31- Luqman 60- Al-Mumtahanah 89- Al-Fajr 3- Al Imran 32- As-Sajdah 61- As-Saff 90- Al-Balad 4- An-Nisa 33- Al-‘Ahzab 62- Al-Jumuah 91- Ash-Shams 5- Al-Ma’idah 34- Saba 63- Al-Munafiqûn 92- Al-Layl 6- Al- Anaam 35- Fatir 64- At-Taghabun 93- Ad-Duha 7- Al- Aaraf 36- Ya-Sîn 65- At-Talaq 94- Ash-Sharh 8- Al- Anfal 37- As-Saffat 66- At-Tahrîm 95- At-Tîn 9- At-Tawbah 38- Sad 67- Al-Mulk 96- Al Alaq 10- Yû‍nus 39- Az-Zumar 68- Al-Qalam 97- Al-Qadr 11- Hû‍d 40- Ghafir 69- Al-Haqqah 98- Al-Bayyinah 12- Yû‍suf 41- Fussilat 70- Al-Maarij 99- Az-Zalzalah 13- Ar-Raad 42- Ash-Shû‍ra 71- Nû‍h 100- Al-adiyat 14- Ibrahîm 43- Az-Zukhruf 72- Al-Jinn 101- Al-Qariaah 15- Al-Hijr 44- Ad-Dukhan 73- Al-Muzzammil 102- At-Takathur 16- Al-Nahl 45- Al-Jathiyah 74- Al-Muddaththir 103- Al-Asr 17- AlIsrae 46- Al-‘Ahqaf 75- Al-Qiyamah 104- Al-Humazah 18- Al-Kahf 47- Muhammad 76- Al-Insan 105- Al-Fîl 19- Maryam 48- Al-Fateh 77- Al-Mursalat 106- Quraysh 20- Ta-Ha 49- Al-Hujurat 78- An-Naba 107- Al-Maûn 21- Al- Anbiya 50- Qaf 79- An-Naziaat 108- Al-Kawthar 22- Al-Hajj 51- Ath-Thariyat 80- Abasa 109- Al-Kafir‍ûn 23- Al-Mu’min‍ûn 52- At-Tûr 81- At-Takwîr 110- An-Nasr 24- An-Nû‍r 53- An-Najm 82- Al-Infitar 111- Al-Masad 25- Al-Furqan 54- Al-Qamar 83- Al-Mutaffifîn 112- Al-Ikhlas 26- Ash-Shuaara 55- Ar-Rahman 84- Al-Inshiqaq 113- Al-Falaq 27- An-Naml 56- Al-Waqiah 85- Al-Bur‍ûj 114- An-Nas 28- Al-Qasas 57- Al-Hadîd 86- At-Tariq 29- Al-Ankabû‍t 58- Al-Mujadalah 87- Al-Aala 2 3 Towards Understanding The Ever-Glorious Qur'an Introduction Translation may be defined as a bilinguistic medium for human communication. As distinct from other forms of interpretation, simultaneous or otherwise, translation is an attempt at conveying the content of a text from one language into another. Such an ability on the part of the translator is essential for the correct understatnding of the text in the original and reasonable proficiency in the target language. The word translate comes from Latin trans "across" and –lat, the suppletive past participle of Latin ferre "to bear, carry". In carrying the content of a text across into another language, the message must inevitably suffer some deficiencies, or even loss, due to limitations of time and place along with many other limitations from Aristotle's time- honored categories down to the modern concept of constraints. An additonal requirement on the part of any translator of the Qur'an is a sense of dedication transcending personal opinions and mundane aspirations. This is why the translator who took upon himself the honorable burden of translating the Qur'an under the title The Meaning of the Glorious Qur'an, M.M. Pickthall, believes that "the Qur'an cannot be translated," although he was a Muslim and a native speaker of English. But because he was also moved by "that inimitable symphony, the very sounds of which move men to tears and ecstasy," his marvellous translation has become a classic of accuracy and enlightenment. A.J. Arberry's first translation (1953) and its later dedition (1964) convey a feeling of admiration for the message of the Qur'an, "being of the eternal, it is one message in eternity." He ends up the Introduction hoping that "this interpretation, poor echo though it is of the glorious original, may instruct, please, and in some degree inspire those who read it." His admiration for the Glorious Qur'an has given his translation an inspiring beauty that no other translation could achieve. `Abdullah Yûsuf `Ali's voluminous translation is a scholarly work of great value and stands as an unprecedented work of high literary and religious scholarship. The present translation has been undertaken as a modest attempt at an accurate linguistic rendering and, with all its deficiencies, it tries to clear some of the vague wording of previous translations, especially as regards synonymy as well as the glorious 4 and elaborate morphological and syntactic system of the Arabic of the Qur'an. The original Arabic Qur'an has been incorporated in this (published book) volume since no translation can ever be a substitute for Divine Revelation, with all its truth and glory. It is clear that any translation of the Qur'an is time-bound, and this one is addressed mainly to those who are unable to read the Arabic original, hoping that the time will soon come when more and more Muslims will be motivated to master the Divine language and the message of the Glorious Qur'an. Failure o understand the teachings of the Qur'an will inevitably lead all humanity, Muslims and non-Muslims alike, into instability, turmoil, tribulation and universal tragedy. Muhammad Mahmûd Ghâli Faculty of Languages and Translation Al-Azhar University, Cairo 1417 A.H. - 1996 A.C. Learn more about Dr. Mahmoud Ghali: http://www.islamonline.net/Arabic/In_Depth/Translation_Bridges/Pioneer/2005/01/04.shtml 5 Preface to the Third Edition It is undoubtedly a huge task to try to translate the meanings of any religious text; and it seems a more perilous undertaking when the decision is to translate the Words of the Ever-Glorious Qur'an. Previous translations of religious Scriptures ended up with variations and different interpretations that led to versions and schisms. But the Qur'an has the unique characteristic of being revealed in Arabic, memorized in Arabic, and published in Arabic during all succeeding generations for fourteen centuries throughout the whole world. The first attempts at "translating" the Qur'an were undertaken by missionaries who tried to understand some of the glorious aspects of the Divine Revelation and also, partly, in some cases at least, to justify to the West their faithful adherence to their own religious observances. It is only at the end of the nineteenth and the first half of the twentieth centuries that Muslims had to undertake renderings of the Ever-Glorious Qur'an, for such "translations" are needed by the greatest part of the Muslim nation, to whom Arabic has become a foreign language, although many of them, all through the ages, have memorized the Divine Revelation in Arabic. Some of the main difficulties in a translation of the meanings of the Qur'an into English are the differences between the two languages, most important of which is the fact that Arabic has a wealth of basic vocabulary and a rich morphological and syntactic structure. So much of the Arabic vocabulary has no counterpart in English such as the common verbs `adala "he did justice" and thalama "he did injustice", which have no verb equivalent in English. Again, a translation of the meanings of the Qur'an should be based on a clear-cut methodology such as the one adopted here: the differentiation between synonyms. Such a distinction between synonyms has not been strictly observed before, although its adoption can reveal many areas where shades of meaning should be kept distinct. A clear example is the distinction between shakk "doubt" and rayb "suspicion", where ignoring such a distinction would lead to the problem of translating shakk in murib "doubt causing suspicion". Again sirât "path" is different from sabîl "way", for sirât is 6 masculine and sabîl is usually feminine, while tarîq has the appropriate English word "road". Here, one has to acknowledge my debt to previous Qur'anic translations; and also to emphasize the strict adherence to the Arabic text, and the obvious avoidance of irrelevant interpretations and explications. In this third edition, more effort has been made to correct more mistakes resulting from modest mastery of both English and Arabic, with the hope that this translation, as well as others, could help towards understanding the teachings of the Qur'an, without which all humanity, Muslim and non-Muslims alike, will face instability, tribulation and universal tragedy. Here, I have to express my appreciation and gratitude to the "Dar An-Nashr for Universities, Egypt" for their generous help, support and preseverance all through the different stages and editions of this work. Debt is also to the great number of colleagues who have given generous aid during the first stages of dealing with different translations in Jiddah and Riyadh in Saudi Arabia, and in Cairo. Special thanks are addressed to Professors `Ali Sha`bân and Ahmad Shafîq Al-Khatîb for their indispensable revision of the present edition. The tireless effort and generous help offered by Mrs. Ǽlfwine Acelas Mischler, in revising this translation is highly appreciated, and can only be rewarded by Divine Grace from Allah. Meanwhile, let us all pray for Divine expiation of our sinful deviations and misinterpretations, as well as for forgiveness for my own burdensome foly of fateful pitfalls. Muhammad Mahmûd Ghâli 1424 A.H. – 2003 A.C. 7 Transliteration Symbols Symbol Description Arabic ء Voiceless glottal stop ' عVoiced pharyngeal fricative ` (ا (مد â Long vowel = aa (يـ (مد î Long vowel = ii (و (مد û Long vowel = uu 8 1. Surat Al-Fatihah (The Opening) 1. In The Name of Allah, The All-Merciful, The Ever-Merciful. 2. Praise be to Allah, The Lord of the worlds. 3. The All-Merciful, The Ever-Merciful. 4. The Possessor of the Day of Doom.
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