musicmarkup.info Magazines SAHEEH INTERNATIONAL QURAN PDF

SAHEEH INTERNATIONAL QURAN PDF

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I strongly recommend QXP, The Quran As It Explains Itself by Dr. Shabbir Ahmed, if you want to understand the true meaning of the Quran. This is an Arabic+English pdf of Saheeh International Qur'musicmarkup.info published in , this translation of the Qur'an has received outstanding. gs. ŒÛ. My. ™* k z¶. xÔi. 0+. {. }. ZÅ. Â. [ ì. Ž ª. #. Ö. J- â.»Z. K ã. Æ n. @Z e$. Zzgg. É ð The H Isaac Newton's Principia, English Translation.


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The Qur'ān. With Sūrah Introductions and Appendices. Saheeh International Translation. Edited by. A.B. al-Mehri. The Qur'ān Project musicmarkup.info Saheeh International checked many previous translations verse by verse against accepted Arabic tafseer and revised the wording accordingly. Translated by Saheeh International – Jeddah. pp., 10 x 12 cm. 1 – Quran – Translation. dc. / Legal Deposit no. / ISBN:

The Saheeh International translation is a simpler, clearer and easier to read translation than many of the popular ones which proceeded it. Saheeh International reviewed each verse in Arabic with reference to several works of Arabic tafseer and grammar, choosing contemporary wording and carefully placing them in order similar to that of the original Arabic whenever possible. No book can be like it. As you come to the Qur'an, Allah speaks to you. To read the Qur'an is to hear Him, converse with Him and to walk in His ways. It is the encounter of life with the Life-giver. Three main objectives have served as guidelines: To present correct meanings, as far as possible, in accordance with 'aqeedah ahl as-Sunnah wal-Jama'ah.

Muhammad Sarwar Elmhurst NY, Ahmed Ali Karachi, Irving Vermont, Shah Faridul Haque, Karachi, Colin Turner Richmond, Majid Fakhry Reading, Sahih International Jeddah, Abdalhaqq and Aisha Bewley Norwich, Syed Vickar Ahmad Malaysia, 9 Fazlollah Nikayin Skokie, Ill.

Zohurul Hoque Centerville OH, Nureddin Uzunoglu, Tevfik R. Afzal-ur-Rahman Gohari, Oxford, Shabbir Ahmed Lauderhill Fl. Thomas Cleary Chicago, Illinois, Afzal Hoosen Elias Karachi, Mufti Muhammad Taqi Usmani Karachi, Alan Jones Cambridge, 10 Laleh Bakhtiar Chicago, Tahereh Saffarzadeh Tehran, Tarif Khalidi New York, Usama Dakdok Venice, FL, Yahiya Emerick Charleston SC, Wahidudin Khan New Delhi, Muhammad Tahir-ul-Qadri London, Nazeer Ahmed USA, Abdur Raheem Kidwai New Delhi, Talal Itani Los Gatos, 11 1.

In Rev.

‎Quran Sahih International English Translation on the App Store

Besides, some of the footnotes include incorrect information ibid. On the other hand, partial numbering of verses has been used and it helps when referring to parts from the translation ibid. Like Rodwell , Richard Bell Edinburgh, deviates from the traditional arrangement of the chapters Kidwai, Nevertheless, it includes insufficient background about the chapters and some of the notes require updating ibid. Zayid , Muhammad Sarwar and Ahmed Ali The actual name of the community is Ahmadiyya Muslim Community and not Qadiani.

Two translations may represent Shia sect: S. Mir Ahmad Ali and M. Shakir kidwai In his translation, Fazlollah Nikayin adopted a poetic style. The book includes notes on reading rules. The chapter names have been translated into English without writing their Arabic names ibid. Like Cleary , the chapter names have been rendered into English without stating the Arabic original ibid.

There is minimum use of footnotes and commentary Mohammed, It does not need commentary and parenthetical phrases to allow the translation to be free of any political, denominational or doctrinal bias Bakhtiar, 1xiii. It refuses the right of the clergy to determine the likely meaning of disputed passages ibid. It provides cross-referencing to the Bible and arguments on several philosophical and scientific issues ibid.

More to the above translations Khan 14 states that many Arabic Quran commentaries have been rendered into English. Some of them are, Tafsir Ibn Kathir translated and abridged by a number of scholars Riyadh, , A.

The Translators in the Study A brief introduction to each translator will be presented. There are various aspects relevant to each one, but only those that had an immense influence on their life will be highlighted.

This will be followed by a description of their translation and a commentary. Earlier in his life, upon no acceptance at the Royal Engineers and the Levant Consular Service, he had the opportunity to travel to Jerusalem ibid.

He travelled extensively within and in Syria; the experience changed his life ibid. He wrote a masterpiece that relates the story of a fisherman who was caught up in the massacres of Syria in ibid. Later, he travelled to India and had several posts in Hyderabad ibid.

He returned to England in and passed away in The translation has an introduction for each chapter and includes footnotes. On the one or two occasions where there is departure 22 from the traditional interpretation, the traditional rendering will be found in a footnote Pickthall, iii. Additions to explain the meaning are added between brackets within the text ibid. Ali commented on the translation, He is…an Arabic scholar.

But he has added very few notes to elucidate the Text. He believed that material produced in English should be 24 improved and increased from as many points of view as possible to avoid being misjudged.

The reverse which they 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 Quraysh. Khubayb, one of his envoys, was captured by a desert tribe and sold to Quraysh, who tortured him to death in Makkah publicly. The Jews, despite their treaty, now hardly concealed their hostility.

The Prophet was obliged to take punitive action against some of them. The tribe of Banu- Nadheer were besieged in their strong towers, subdued and forced to emigrate. The Hy- pocrites had sympathized with the Jews and secretly egged them on. The Prophet by the advice of Salman the Per- sian 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 cavalry, which formed their strength. They camped in sight of it and daily showered their arrows on its defenders. The case seemed desperate.

Quran saheeh pdf international

But the delay caused by the trench had dampened the zeal of the clans, and one who was secretly a Muslim managed to sow distrust between Quraysh and their Jewish allies, so that both hesitated to act. Then 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. At length, one night the leader of Quraysh decided that the torment could be borne no longer and gave the order to retire.

When Ghatafan awoke next morn- ing they found Quraysh had gone and they too took up their baggage and retreated. After a siege of nearly a month they had to surrender unconditionally. They only begged that they might be judged by a member of the Arab tribe of which they were ad-. The Prophet granted their request. But the judge, upon whose favor they had counted, condemned their fighting men to death, their women and children to slavery. Early in the sixth year of the Hijrah the Prophet led a campaign against the Bani al- Mustaliq, a tribe who were preparing to attack the Muslims.

In the same year the Prophet had a vision in which he found himself entering the holy place at Makkah unopposed, therefore he determined to attempt the pilgrimage.

Attired as pilgrims, and taking with them the customary offerings, a company of fourteen hun- dred 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 Quraysh had put on their leopards- skins the badge of valour and had sworn to prevent his entering the sanctuary; their ca- valry was on the road before him.

On that, the Prophet ordered a detour through moun- tain 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-Hudaybiyah; from here he tried to open nego- tiations with Quraysh, to explain 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.

Quraysh on their side sent an envoy which was threatening in manner, and very arrogant. Another of their envoys was too familiar and had to be reminded: It was he who, on his re- turn to the city, said: 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 tree in Al-Hudaybiyah, 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 came out from the city to molest the Muslims in their camp was captured before they could do any hurt and brought before the Prophet, who forgave them on their promise to renounce hostility.

Then proper envoys came from Quraysh. After some negotiation, the truce of Al- Hudaybiyah was signed. For ten years there were to be no hostilities between the parties. Deserters from Quraysh to the Muslims during the period of the truce were to be returned; not so deserters from the Muslims to Quraysh.

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 Quraysh might do so. There was dismay among the Muslims at these terms. They asked one another: This truce proved, in fact, to be the greatest 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 religion spread more rapidly.

In the two years which elapsed between the signing of the truce and the fall of Makkah the number of reverts was greater than the total num- ber of all previous reverts. The Prophet traveled to Al-Hudaybiyah with men. Two years later, when the Makkans broke the truce, he marched against them with an army of 10, They had been absent from Arabia for fifteen years. It was at Khaybar that a Jewess pre- pared for the Prophet poisoned meat, of which he only tasted a morsel without swallow- ing it, and 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 had cooked the meat was brought before him. When she said that she had done it on account of the hu- miliation of her people, he forgave her. 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 Quraysh sent a reminder to the Prophet that the time was up.

He then withdrew, and the idolaters reoccupied the city. The campaign was unsuccessful except that it im- pressed the Syrians with a notion of the reckless valour of the Muslims. The three thou- sand did not hesitate to join battle with a hundred thousand. When all the three leaders appointed by the Prophet had been killed, the survivors under the command of Khalid ibn al-Walid, who, by his strategy and courage, managed to preserve a remnant and return with them to Madinah.

In the same year Quraysh broke the truce by attacking a tribe that was in alliance with the Prophet and massacring them even in the sanctuary at Makkah. Afterwards they were afraid because of what they had done.

They sent Abu Sufyan to 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 be- fore him, and his embassy was fruitless. Then the Prophet summoned all the Muslims capable of bearing arms and marched to Makkah. The Quraysh were overawed. Their cavalry put up a show of defence before the town, but were routed without bloodshed; and the Prophet entered his native city on horseback with his head humbled before God as conqueror.

The inhabitants expected vengeance for their past misdeeds. The Prophet proclaimed a general amnesty. Only a few known criminals were proscribed, and 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: The Prophet led twelve thousand men against them.

At Hunayn, 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.

The tribe of Thaqif was among the enemy at Hunayn. 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 dis- tance, 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. But the campaign ended peacefully.

The army advanced to Tabuk, on the confines of Syria, and then learnt that the enemy had not yet gathered. Although Makkah had been conquered and its people were now Muslims, the official or- der of the pilgrimage had not been changed; the pagan Arabs performing it in their man- ner, and the Muslims in their manner.

The Prophet sent a copy of it by messenger to Abu Bakr, leader of the pilgrimage, with the instruction that Ali was to read it to the multitudes at Makkah. Its declaration 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 and 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 Prophet had become, in fact, the Ruler of Arabia, but his way of life re- mained as simple as before. He personally controlled every detail of organization, judged every case and was accessible to every suppliant. In the last ten years he destroyed idolatry in Arabia; raised women from the status of a cattle to legal equity with men; effectually stopped the drunkenness and immorality which had till then disgraced the Arabs; made men in love with faith, sincerity and honest dealing; transformed tribes who had been for centuries content with ignorance into a people with the greatest thirst for knowledge; and for the first time in history made universal human brotherhood a fact and principle of common law.

He said:. Therefore listen to what I am saying to you very carefully and take these words to those who could not be present here today. O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust.

Translation Of The Meanings Of The Glorious Quran

Return the goods entrusted to you to their rightful owners. Treat others justly so that no one would be unjust to you. Re- member that you will indeed meet your Lord, and that He will indeed reckon your deeds.

God has forbidden you to take usury riba , therefore all riba obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer inequity…. Beware of the devil, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things. O People, it is true that you have certain rights over your women, but they also have rights over you. If they abide by your right then to them belongs the right to be fed and clothed in kindness.

Treat your women well and be kind to them, for they are your partners and committed helpers. It is your right that they do not make friends with anyone of whom you do not approve, as well as never to be un- chaste Perform Hajj if you can afford to.

All mankind are from Adam and Eve - an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over a black nor a black has any superiority over white except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly.

Do not, therefore, do injustice to yourselves.

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Remember, one day you will appear before God The Creator and you will answer for your deeds. So beware, do not stray from the path of righteousness after I am gone. O People, no prophet or messenger will come after me and no new faith will be born.

Reason well, therefore, O People, and understand words which I convey to you. All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness O God, that I have conveyed your message to your people.

Soon after his re- turn to Madinah he fell ill. At early dawn on the last day of his earthly life he came out from his room beside the masjid at 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 rumour 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.

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, find- ing he would pay no heed, Abu Bakr called to the people, who, recognizing his voice, left Umar and came crowding round him. He first gave praise to God, and then said: As for him who worshipped Muhammad, Muhammad is dead.

But as for him who worships God, God is Alive and dies not. So if he was to die or be killed, would you turn back on your heels [to unbelief]? And he who turns back on his heels will never harm God at all; but God will reward the grateful. Such is Prophet Muhammad. According to every standard by which human greatness can be measured he was matchless; no person was ever greater. Murrad, Who is Muhammad? It is one of the very earliest Revelations to the Prophet.

It has been placed at the very beginning of the Book to teach this lesson to the reader: This preface is meant to create a strong desire in the heart of the reader to seek guidance from the Lord of the Universe, who alone can grant it.

The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray.

A complimentary and comprehensive meaning is intended by using both together. Since one usually understands intensity to be something of short duration, God de- scribes Himself also as raheem i. Justice is a part of this mercy.

Ra- heem includes the concept of speciality - especially and specifically merciful to the believers. For- giveness is a part of this mercy. Not only this: They had distorted even that part of the Word of God which had remained intact in their Scriptures and taken out of it the real spirit of true religion and were now clinging to a lifeless frame of rituals.

Consequently their beliefs, their morals and their conduct had gone to the lowest depths of degene- ration. The pity is that they were not only satisfied with their condition but loved to cling to it. Be- sides this, they had no intention or inclination to accept any kind of reform. So they became bitter enemies of those who came to teach them the Right Way and did their worst to defeat every such effort.

They had for- gotten and forsaken God and begun to serve material wealth.

Quran saheeh pdf international

This was their religious condition when the Prophet went to Madinah and invited the Jews to the true religion. A critical review of their history, their moral degeneration and their religious perversions has been made. Side by side with this, the high standard of morality and the fundamental principles of the pure religion have been put forward in order to bring out clearly the nature of the degeneration of the community of a prophet when it goes astray and to draw clear lines of demarcation between real piety and formalism, and the essentials and non- essentials of the true religion.

But the conditions had changed at Madinah, where Muslims from all parts of Ara- bia had come and settled as one community, and had established an independent city state. Here it became a struggle for the survival of the Community itself, for the whole of non-Muslim Arabia was bent upon and united in crushing it totally.

The Community should work with the utmost zeal to propagate its ideology and win over to its side the greatest possible number of people. It should so expose its opponents as to leave no room for doubt in the mind of any sensible person that they were adhering to an absolutely wrong position. It should infuse in its members the majority of whom were homeless and indigent and surrounded on all sides by enemies that courage and fortitude which is so indispensable to their very existence in the adverse circumstances in which they were struggling and to prepare them to face these bold- ly.

It should also keep them ready and prepared to meet any armed menace, which might come from any side to suppress and crush their ideology, and to oppose it tooth and nail without minding the overwhelming numerical strength and the material resources of its enemies. At the time of the revelation of Al-Baqarah, all sorts of hypocrites had begun to appear.

God has, therefore, briefly pointed out their characteristics here. Afterwards when their evil characteristics and mischievous deeds became manifest, God sent detailed instructions about them. They should, therefore, be the first to accept it because it was basically the same that was revealed to Prophet Moses. God has set a seal upon their hearts and upon their hearing, and over their In the Name of God, the Most Compassionate, vision is a veil.

This is the Book about which there is but they are not believers. They [think to] deceive God and those who believe, but they deceive not ex- 3. Who believe in the unseen, establish cept themselves and perceive [it] not. In their hearts is disease, so God has increased their disease;13 and for them 4.

And who believe in what has been re- is a painful punishment because they vealed to you, [O Muhammad], and [habitually] used to lie. Unquestionably, it is they who are the corrupters, but they perceive [it] not. Indeed, those who disbelieve11 - it is all the same for them whether you warn The Cow. The name is taken from not. Those are the ones who have pur- So do not attribute to Their example is that of one who kin- God equals while you know [that there dled a fire, but when it illuminated what is nothing similar to Him].

And if you are in doubt about what We could not see. Or [it is] like a rainstorm from the sky be truthful. They put their fingers in their But if you do not - and you will never ears against the thunderclaps in dread be able to - then fear the Fire, whose of death. But God is encompassing14 of fuel is men and stones, prepared for the the disbelievers.

The lightning almost snatches away And give good tidings to those who their sight. Every time it lights [the way] believe and do righteous deeds that for them, they walk therein; but when they will have gardens [in Paradise] be- darkness comes over them, they stand neath which rivers flow. Whenever they [still]. Indeed, God is over all things we were provided with before.

And they will have therein purified spouses, and O mankind, worship your Lord, who they will abide therein eternally. Indeed, God is not timid to present an example - that of a mosquito or what is smaller15 than it. Yet, He has disassociated Himself by this as an example? Who break the covenant of God after only to God and without comparing them to contracting it and sever that which God creation or denying that He would have such a quality.

And [mention] when We said to the ruption on earth. How can you disbelieve in God when of the disbelievers. But do not approach It is He who created for you all of that this tree, lest you be among the wrong- which is on the earth. Then He directed doers. But Satan caused them to slip out of it en heavens, and He is Knowing of all and removed them from that [condi- things.

Then Adam received from his Lord therein and sheds blood, while we dec- [some] words,19 and He accepted his lare Your praise and sanctify You? And He taught Adam the names - all of And when guidance comes to you from them. And those who disbelieve and deny no knowledge except what You have Our signs - those will be companions taught us.

Indeed, it is You who is the of the Fire; they will abide therein eter- Knowing, the Wise. O Children of Israel, remember My their names. And I know what you reveal and 18 The proper name of Satan, who was not an what you have concealed.

Done in obedience to God, this prostration was one of 16See footnote to 2: I will fulfill your covenant [from Me], And [recall] when We saved you [i. And believe in what I have sent down worst torment, slaughtering your [new- confirming that which is [already] with born] sons and keeping your females you, and be not the first to disbelieve in alive.

And in that was a great trial from it. And do not exchange My signs for a your Lord. And [recall] when We parted the sea for And do not mix the truth with false- you and saved you and drowned the hood or conceal the truth while you people of Pharaoh while you were know [it].

And [recall] when We made an ap- and bow with those who bow [in wor- pointment with Moses for forty nights. Then you took [for worship] the calf after him [i. Do you order righteousness of the were wrongdoers. Then will you Then We forgave you after that so per- not reason? And seek help through patience and And [recall] when We gave Moses the prayer, and indeed, it is difficult except Scripture and criterion23 that perhaps for the humbly submissive [to God] you would be guided.

Who are certain that they will meet So repent to your O Children of Israel, remember My Creator and kill yourselves [i. That is best for [all and that I preferred you over the of] you in the sight of your Creator.

Then He accepted your repentance; in- deed, He is the Accepting of repen- And fear a Day when no soul will suf- tance, the Merciful. Muslims who have excess wealth. And We shaded you with clouds and returned with anger from God [upon sent down to you manna and quails, them].

And they wronged Us not - but they That was because they disobeyed and were [only] wronging themselves. Indeed, those who believed and those city [i. And [recall] when We took your cove- And [recall] when Moses prayed for Then you turned away after that.

And you had already known about from the provision of God, and do not those who transgressed among you commit abuse on the earth, spreading concerning the sabbath, and We said to corruption. And We made it a deterrent punish- we can never endure one [kind of] ment for those who were present and food. So call upon your Lord to bring those who succeeded [them] and a les- forth for us from the earth its green son for those who fear God.

Go into [any] set- to slaughter a cow. And God is not unaware of what the ignorant. Do you covet [the hope, O believers], make clear to us what it is. And when they meet those who be- show us what is her color. Indeed, [all] Lord? And indeed we, if God wills, will be guided. But do they not know that God knows what they conceal and what they dec- And among them are unlettered ones spot upon her. Woe to them for what their hands have written Then your hearts became hardened with God?

For God will never break after that, being like stones or even His covenant. Or do you say about harder. For indeed, there are stones God that which you do not know? Yes, [on the contrary], whoever earns and water comes out, and there are evil and his sin has encompassed him - some of them that fall down for fear of those are the companions of the Fire; they will abide therein eternally. Thereupon, God restored life to the man, who informed them of his murderer. But they who believe and do righteous gave Jesus, the son of Mary, clear deeds — those are the companions of proofs and supported him with the Paradise; they will abide therein eternal- Pure Spirit [i.

But ly. And [recall] when We took the cove- with what your souls did not desire, nant from the Children of Israel, [en- you were arrogant? And speak to people good [words] Then, you are those [same ones who in it; so the curse of God will be upon are] killing one another and evicting a the disbelievers.

How wretched is that for which they gression. And if they come to you as sold themselves - that they would dis- captives, you ransom them, although believe in what God has revealed their eviction was forbidden to you. So through [their] outrage that God would do you believe in part of the Scripture send down His favor upon whom He and disbelieve in part?

Then what is the wills from among His servants. So they recompense for those who do that returned having [earned] wrath upon among you except disgrace in worldly wrath.

And for the disbelievers is a life; and on the Day of Resurrection humiliating punishment. And God is not unaware Those are the ones who have bought us. And We did certainly give Moses the scripture [i. And Moses had certainly brought you and Michael - then indeed, God is an clear proofs.

Then you took the calf [in enemy to the disbelievers. And We have certainly revealed to you verses [which are] clear proofs, and no And [recall] when We took your cove- one would deny them except the de- nant and raised over you the mount, fiantly disobedient.

But, [in fact], most of them do of] the calf because of their disbelief. And when a messenger from God believers. But they will never wish for it, ever, And they followed [instead] what the because of what their hands have put devils had recited during the reign of forth.

And God is Knowing of the Solomon. It was not Solomon who dis- wrongdoers. But they [i. And God is See- man and his wife. But they do not harm ing of what they do. And they [i. And it and as guidance and good tidings for wretched is that for which they sold the believers. Whoever is an enemy to God and His angels and His messengers and Gabriel 30 They warn people against the misuse of what. And if they had believed and feared lief after you have believed, out of envy God, then the reward from God would from themselves [even] after the truth have been [far] better, if they only has become clear to them.

So pardon knew. Indeed, God is over all O you who have believed, say not [to things competent. And for the Neither those who disbelieve from the Indeed God, of what you do, is Seeing.

People of the Scripture [i. But God selects tian. We do not abrogate a verse or cause it Yes, [on the contrary], whoever sub- to be forgotten except that We bring mits his face [i. And no fear will things competent? Do you not know that to God belongs the dominion of the heavens and the Or do you intend to ask32 your Mes- cite the Scripture. Thus do those who senger as Moses was asked before? And know not [i. But God will has certainly strayed from the sound- judge between them on the Day of Re- ness of the way.

Many of the People of the Scripture wish they could turn you back to disbe- And who are more unjust than those who prevent the name of God from being mentioned [i. It is not for them to enter listen to us. The Jews used to use the same word them except in fear. For them in this with the meaning of an insult. And to God belongs the east and the the disbelievers, demand a miracle of the Proph- west. So wherever you [might] turn, et. Indeed, God and that I preferred you over the is all-Encompassing and Knowing.

And fear a Day when no soul will suf- alted is He! All are devoutly obedient to Him, nor will any intercession benefit it, nor will they be aided. Originator of the heavens and the earth.

When He decrees a matter, He Abraham was tried by his Lord with words [i. We have the wrongdoers. And [mention] when We made the House [i. Indeed, We have sent you, [O Mu- turn for the people and [a place of] se- hammad], with the truth as a bringer of curity. And take, [O believers], from good tidings and a warner, and you will the standing place of Abraham a place not be asked about the companions of of prayer.

And We charged Abraham Hellfire. And never will the Jews and the Chris- and those who are staying [there] for tians approve of you until you follow worship and those who bow and pro- their religion.

Those to whom We have given the lieves - I will grant him enjoyment for a Book recite it with its true recital. And [mention] when Abraham was Lord, accept [this] from us. Indeed, God. Our Lord, and make us Muslims [in That was a nation which has passed on. And show us our rites [of have earned. Indeed, You are the Accepting of repentance, the Merciful.

Our Lord, and send among them a follow] the religion of Abraham, inclin- messenger from themselves who will ing toward truth, and he was not of the recite to them Your verses and teach polytheists. Indeed, You are the Exalted in And We had what was given to Moses and Jesus and chosen him in this world, and indeed what was given to the prophets from he, in the Hereafter, will be among the their Lord.

We make no distinction be- righteous. So if they believe in the same as you to the Lord of the worlds. And Abraham instructed his sons [to only in dissension, and God will be suf- do the same] and [so did] Jacob, [say- ficient for you against them. And who is better than God in [ordain- Or were you witnesses when death ap- ing] religion?

And we are worshippers proached Jacob, when he said to his of Him. For us are our deeds, and for you are your deeds. A Muslim is one 41 The twelve tribes of Israel descended from. He makes extensive use of square brackets to clarify the text for the reader, so that one is clear who is being addressed.

For example Quran 2. Our deeds belong to us, and yours to you. We devote ourselves entirely to Him. There are some footnotes, but not too many. This makes it easy to read through the entire pages in the same way that one might read any other book of about the same length. You can then use other translations with more footnotes when you want to carry out detailed research. My wife and I have given copies to many members of our extended family. I was humbled by the enormity of the task and first balked at accepting such a monumental undertaking.

But after much soul-searching and prayer, I came to the conclusion that this was a responsibility that God was putting on my shoulders, one I could not refuse, especially when I discovered that the project might not be realised if I did not agree. I therefore accepted with humility on the condition that this would be a Muslim effort and that, although the book would be contemporary in language and based on the highest level of scholarship, it would not be determined or guided by assertions presented in studies by non-Muslim Western scholars and orientalists who have studied the Quran profusely as a historical, linguistic, or sociological document, or even a text of religious significance, but do not accept it as the Word of God and an authentic revelation.

Rather, it would be grounded in the classic Islamic tradition in order to provide readers access to the many ways in which the Quran has been understood and explained by Muslims for over fourteen centuries.

I also set the condition that I would have complete freedom in choosing the editors and other collaborators. All my conditions were accepted, and so the project began. For the reasons mentioned above, I chose only Muslim scholars to collaborate with me in this task. At the same time, I did not want the work to be confined or limited confessionally, ethnically, or geographically.

It was to be universal and at the same time traditional, that is, expressing traditional Islamic views and therefore excluding modernistic or fundamentalist interpretations that have appeared in parts of the Islamic world during the past two centuries. I set out to produce a text that reflects how Muslims have understood the Quran during their long history and how those Muslims who remain traditional, which means most of them, do so today.

To this end I chose three editors, all American, all with doctorates in Islamic studies from leading American universities, and all with direct experience of the Islamic world, familiarity with the traditional Islamic sciences, and mastery of classical Arabic. To preserve diversity, I chose two men and one woman, two of whom, Joseph Lumbard and Maria Dakake, are American Muslims of Christian background, and one of whom, Caner Dagli, was born, in America, into a Muslim family of Circassian origin.

Later in the project, after the translation had been made and the essays edited, I added an assistant editor, Mohammed Rustom, who was born as a Muslim into a Canadian family of South Asian origin and who has a doctorate in Islamic studies from a major Canadian University. My page "Teaching Muslims religious intolerance" quotes extensively from its translation and commentary on Quran I have bought two hard copies, so that I have it with me in my Manchester house and London flat, and have also bought it on the site Kindle.

I recommend it very highly. He converted to Islam in and became Muhammad Asad. The autobiography of his early years, "The Road to Mecca" is very inspiring and reviewed on my website. When I was in Granada, Spain in May , I learned that Muhammad Asad is buried there, but sadly the cemetery was closed on the only occasion when I was able to try visiting his grave. The translation took Asad 17 years. I recommend it, both for the clarity of the translated text and for the footnotes.

The text of "The Message of the Qur'an" is available free to read on the internet. You can also download a free PDF of "The Message of the Qur'an" which gives you both the translation and the footnotes. A sign of how highly I regard this translation is that I own three hard copies, as well as keeping it close by on my computer.

I have quoted extracts in many presentations I have given. His translation was done from to , and I believe was the second major translation into English by a Muslim, the first being that by Marmaduke Pickthall. The Pickthall translation is available free on the internet. It is readily available from the Islamic Propagation Centre International in Birmingham, although it is sometimes cheaper to download it from site.

Each page has the Arabic text, with English translation beside it. The translation is very extensively footnoted. Indeed, almost half of each page is devoted to footnotes. The English text of the translation is available free on the internet, but without the footnotes.