087:010 to 020

Posted on July 24, 2015 by Abid

Continued from 087:001 to 009

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The Holy Qor-aan                                         087:010                                   ○  ؕ ‏ فَذَكِّرۡ اِنۡ نَّفَعَتِ الذِّكۡرٰى

                Fa-zuk-kir–in-na-fa-aa-tiz-zik-raa

                So remind. Reminding certainly benefits

  • فَ — Fa — So (= Consequently; as a result; so; then; thus; therefore; yet)
  • ذَكِّر — Zuk-kir — Remind (= Admonish. Make a person recall and remember. Warn)
  • اِنۡ — In — Certainly (=Absolutely; assuredly; categorically; clearly; definitely indeed; doubtlessly; earnestly; positively; really; seriously; sincerely; surely; truly; verily)
  • نَّفَعَتِ — Na-fa-aa-ti…(z) –Benefit s (= Avail. Does good. Helps. Is beneficial and profitable. Pays. Profits. Shows profit)
  • الذِّكۡرٰى — Zik-raa — Reminding (= Admonishing. Helping someone recall and remember things he may have forgotten. Pondering. Reflecting. Refreshing the memory. Remembrance. Thinking about. Warning)

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The Holy Qor-aan                                          087:011                                        ○   سَيَذَّكَّرُ مَنۡ يَّخۡشٰى ۙ‏

                Sa-yuz-zuk-ka-ro-mun-yukh-shaa

               Soon who fears God will heed

  • سَ — Sa — Soon (= 1. In near term; in the near future; in a short while; 2. Briskly; Quickly. Swiftly)
  • يَذَ كَّر — Yuz-zuk-ka-ro — Will heed (= v., Grasp; keep fresh in minds; pay attention; recall; receive; recollect; reflect; remember)
  • مَنۡ — Mun — Who (= Anyone; whoever; whom; whomever; whoso)
  • يَّخۡشٰى — Yukh-shaa — Fears God (= Afraid. Stands in awe of Allah)

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The Holy Qor-aan                                         087:012                                          ○  وَيَتَجَنَّبُهَا الۡاَشۡقَى ۙ‏

                 Wa-ya-ta-jun-na-bo-hul-ush-qaa

                And avoiding that will be the reprobate

  • وَ — Wa — And (= Conj., links words, phrases or clauses; additionally; but; also; more over; though; when; while; yet; whereupon)
  • يَتَجَنَّبُ — Ya-ta-jun-na-bo — Avoiding (= v. Escaping; flouting; keeping away; removing himself; turning side; turning away)
  • هَا — Ha…(ul) — That (= pro., s., f., 3rd person. Refers to aforesaid ‘Reminding’)
  • الۡاَشۡقَى — Ush-qaa — The reprobate (= Hapless. Hardened sinner. Most wretched. Person with hard luck. Reprobate. Unfortunate wicked person. Whoever is steeped in wickedness. Who is headed towards the great fire. Wicked sinner. Also, The wayward will walk away from it)

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The Holy Qor-aan                                          087:013                                ○  الَّذِىۡ يَصۡلَى النَّارَ الۡكُبۡرٰى ۚ‏

                 Ul-la-zee-yus-lun-naa-rul-koob-raa

                Who will enter the great fire

  • الَّذِىۡ — Ul-la-zee — Who (= s., m., 3rd person. Ref here is to the ‘wicked sinner’)
  • يَصۡلَى — Yus-la..(un) — He will enter (= Be cast or thrown in. Burn. Endure. Plunged in. Roast. Scorch in. Suffer the chastisement and pain)
  • النَّارَ — Naa-ra…(ul) — Fire (= Rapid sustained chemical reaction releasing heat and light)
  • الۡكُبۡرٰى — Koob-raa — The great (= Greatest. Raging. Real big one)

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The Holy Qor-aan                                         087:014                               ○  ثُمَّ لَا يَمُوۡتُ فِيۡهَا وَلَا يَحۡيٰى ؕ‏

               Thoom-ma-laa-ya-moo-to-fee-haa-wa-laa-yuh-yaa

               Then he will neither die in it nor live alive

  • ثُمَّ — Thoom-ma — Then (= After that; subsequently; thereafter)
  • لَا– Laa — Neither (= Absolute denial; never; not at all; total negation)
  • يَمُوۡتُ — Ya-moo-to — Die (= Face death; rendered lifeless. a/t/a die to be in rest)
  • فِىۡ — Fee — In (= 1. Relative to; concerning; for the sake of; in reference to; pursuing. 2. Inside. Contained amidst, among or inside a duration, event, time, place, period or situation)
  • هَا — Haa — It (= pro., s., f., 3rd person. Refers to aforesaid ‘Fire’)
  • وَ — Wa — And (= Conj., links words, phrases or clauses; additionally; but also; more over; though; when; while; yet; whereupon)
  • لَا — Laa — Nor (= Absolute denial; never; not at all; total negation)
  • يَحۡيٰى — Yuh-yaa — Live alive (= v., pass., Brings, raises or restores to life; enlivens. Preserve alive those considered dead. Given good life)

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The Holy Qor-aan                                         087:015                                          ○  قَدۡ اَفۡلَحَ مَنۡ تَزَكّٰى ۙ‏

                 Qud-uf-la-ha-mun-ta-zuk-kaa

                Certain to succeed is he who cleansed himself

  • قَدِ — Qud — Certain (= Word that lays emphasis like absolutely, assuredly, categorically; certainly; definitely, doubtlessly; for sure; in spite of; positively; surely; verily)
  • اَفۡلَحَ — Uf-la-ha — Succeeded (= v., Achieved. Won. Grew. Was happy and prosperous in the life here and hereafter)
  • مَنۡ — Mun — Who  (= Anyone; whoever; whom; who; whoso)
  • تَزَكّٰى — Ta-zuk-kaa — Cleansed (= Made himself cleaned, holy and pious; purified)

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The Holy Qor-aan                                          087:016                                  ○  وَذَكَرَ اسۡمَ رَبِّهٖ فَصَلّٰى‌ ؕ‏

               Wa-za-ka-rus-ma-rub-bay-he-fa-sul-laa

               And glorified the name of his God, then prayed

  • وَ — Wa — And (= Conj., links words, phrases or clauses; additionally; but also; more over; though; when; while; yet; whereupon)
  • ذَكَر — Za-ka-ra..(us) — Glorified (= Did extol. Exalted. Recalled. Remembered)
  • اسۡمَ — Us-ma — Name (= n., s., The labels or means with which a person or thing is addressed, called or named)
  • رَبِّ — Rub-bay — God (= The Almighty Allah who fills needs of all creatures;
    Cherisher; Creator; Guardian; Master; Lord Provident. The Only One Who provides all that sustains life. The Ultimate Provider of air, water, food and whatever we and all other creatures need to live and subsist)
  • هٖ — He — His (= pro., s., m., 3rd person. Refers to aforesaid pious person)
  • فَ — Fa — Then (= After all this; as a result; at the end; hence; in the final analysis; in conclusion; in consequence; so; therefore)
  • صَلّٰى‌ — Sul-laa — Prayed (= Offered prayers. Worshiped)

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The Holy Qor-aan                                         087:017                              بَلۡ تُؤۡثِرُوۡنَ الۡحَيٰوةَ الدُّنۡيَا ۖ○ ‏

                Bul-toe-thay-roo-nul-ha-yaa-tud-doon-yaa

               But really you prefer the present life

  • بَلۡ — Ba…(ul) — Really (= Aye; nay; but the truth is; however; instead; of course; nevertheless; on the contrary; rather; the fact is; truthfully; verily; yea but; yes indeed)
  • تُؤۡثِرُوۡنَ — Toe-thay-roo-na..(ul) — You prefer (= Like. Prefer one over and above the other)
  • لۡحَيٰوةِ — Ha-yaa-t..(ud) — Life (= The quality shown by functions among others of growth and response to stimulation and reproduction by which living organisms are distinguished from dead organisms and inanimate matter)
  • ٱلدُّنۡيا — Doon-yaa — The present (= 1. Hither. Hither life. Life here on earth, of the near world, or of the world at hand, or of this world. Near life. Worldly. 2. Close at hand; near one; present; short-term. 3. The opposite of the life Hereafter)

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The Holy Qor-aan                                          087:018                                    ○ وَالۡاٰخِرَةُ خَيۡرٌ وَّ اَبۡقٰى ؕ‏

               Wul-aa-khe-ra-to-khai-roon-wa-ub-qaa

               And the Hereafter is better and lasting

  • وَ — Wa…(ul) — And (= Conj., links words, phrases or clauses; additionally; but also; more over; though; when; while; yet; whereupon)
  • الۡاٰخِرَةُ — Aa-khe-ra-to — The Hereafter (= Coming. Future. Judgment Day. Resurrection. The end. Life – after death, ahead, later, next, yet to come later.
    Succeeding hour. Something in the far distant. Time ahead, in future, yet to come; The Last or other world)
  • خَيۡرٌ — Khai-roon — Better (= Best. Comparatively superior; of greater, higher or more value. Happier, more glad and joyful)
  • وَّ — Wa — And (= Conj., links words, phrases or clauses; additionally; but also; more over; though; when; while; yet; whereupon)
  • اَبۡقٰى — Ub-qaa — Lasting (= Enduring. Eternal. Everlasting. Perpetual)

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The Holy Qor-aan                                         087:019                             ○  اِنَّ هٰذَا لَفِى الصُّحُفِ الۡاُوۡلٰى ۙ‏

                 In-na-haa-zaa-la-fis-so-ho-fil-oo-laa

                Most certainly this was in the former Books

  • اِنَّ — Inna — Certainly * (= Absolutely; assuredly; categorically; clearly; definitely indeed; doubtlessly; earnestly; in all seriousness; in all sincerity; positively; really; surely; truly; verily)
  • هَـٰذَا — Haa-za — This (= The article, thing or person present before the talker)
  • لَ — La — Certainly * (= Almost the same as ‘definitely’ above. See Commentary ‘2 Words of Emphasis used together Multiply Effect’)
  • فِىۡ — Fee…(s) — In (= Inside a duration, event time, place, period, thing or situation. 2. Belonging to the category of or ranked among. 3. Codified and written)
  • الصُّحُفِ — So-ho-f…(il) — Books (= The Holy Book; the Code; Divine revelations penned down in a form that can be read. Holy revelation from God to his apostles. Scriptures. Written parts, pages and portions of the Book. Leaves and pages kept pure and sanctified)
  • الۡاُوۡلٰى — Oo-laa — The former (= Earlier; former state; already past; preceding hour, life or period)

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The Holy Qor-aan                                         087:020                                 ○  صُحُفِ اِبۡرٰهِيۡمَ وَمُوۡسٰى

               So-ho-fay-ib-raa-he-ma-wa-moo-sa

              The Books of Abraham and Moses

  • صُحُفِ — So-ho-fay — The books (= The Holy Book; the Code; Divine revelations penned down in a form that can be read. Holy revelation from God to his apostles. Scriptures. Written parts, pages and portions of the Book. Leaves and pages kept pure and sanctified)
  • اِبۡرٰهٖمَ — Ib-raa-he-ma — Abraham** (= Ibrahim; the name of a Messenger / Prophet of Allah)
  • وَ — Wa — And (= Conj., links words, phrases or clauses; additionally; but also; more over; though; when; while; yet; whereupon)
  • مُوۡسٰى — Moo-sa — Moses (= The name of a Messenger / Prophet of Allah)
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087:001 to 009

Posted on July 24, 2015 by Abid

The Holy Qor-aan                                                                                                  087:001 to 009

Verses of the Holy Qor-aan are quoted on this site with the numbers, the first set of three being the number of Soorah (Chapter) followed by the last set of three being the number of the verse. The numbers include بِسۡمِ اللهِ الرَّحۡمٰنِ الرَّحِيۡمِ‏‏ as the verse #1 in every Soorah except the Soorah #9. The original Arabic word is shown first, or in Col #1. The phonetic transliteration in English is shown next, or in Col #2, and is based upon words commonly pronounced like bat, cat, sat → fate, gate, hate → bait, trait → bay, nay, say → be, he, she → bet, pet, wet → bit, fit, sit → cot, dot, rot → boot, hoot, root → bout, rout → but, cut, hut, ultimatum. The English equivalent to the Arabic words (shown first, or in Col #1) are provided next, or in Col #3. Some other alternates in English used in other translations are given last, or in Col #4.

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Chapter # 87                                           Soora-tool-Au-laa                                  سُوۡرَةُ الاٴعلی

بِسۡمِ اللهِ الرَّحۡمٰنِ الرَّحِيۡمِ

سَبِّحِ اسۡمَ رَبِّكَ الۡاَعۡلَى  ۙ‏ ○  الَّذِىۡ خَلَقَ فَسَوّٰى  ۙ‏○  وَالَّذِىۡ قَدَّرَ فَهَدٰى  ۙ‏ ○  وَالَّذِىۡۤ اَخۡرَجَ الۡمَرۡعٰى  ۙ‏ ○  فَجَعَلَهٗ غُثَآءً اَحۡوٰى  ؕ  ‏ سَنُقۡرِئُكَ فَلَا تَنۡسٰٓى ‏   ۙ‏ ○  ‏ ‏ اِلَّا مَا شَآءَ اللّٰهُ‌ؕ اِنَّهٗ يَعۡلَمُ الۡجَهۡرَ وَمَا يَخۡفٰى  ؕ ○  ‏ وَنُيَسِّرُكَ لِلۡيُسۡرٰى  ۖ‏ ○  فَذَكِّرۡ اِنۡ نَّفَعَتِ الذِّكۡرٰى ؕ ○  سَيَذَّكَّرُ مَنۡ يَّخۡشٰى ۙ‏ ○  وَيَتَجَنَّبُهَا الۡاَشۡقَى  ۙ ○  ‏ الَّذِىۡ يَصۡلَى النَّارَ الۡكُبۡرٰى ۙ‏ ○  ثُمَّ لَا يَمُوۡتُ فِيۡهَا وَلَا يَحۡيٰى  ؕ‏ ○  قَدۡ اَفۡلَحَ مَنۡ تَزَكّٰى  ۙ‏ ○  وَذَكَرَ اسۡمَ رَبِّهٖ فَصَلّٰى‌  ؕ ○  ‏ بَلۡ تُؤۡثِرُوۡنَ الۡحَيٰوةَ الدُّنۡيَا ۖ‏ ○  وَالۡاٰخِرَةُ خَيۡرٌ وَّ اَبۡقٰى ؕ‏ ○  اِنَّ هٰذَالَفِى الصُّحُفِ الۡاُوۡلٰى  ۙ‏ ○  صُحُفِ اِبۡرٰهِيۡمَ وَمُوۡسٰى 

1. Bis-mil-laa-hir-rah-maa-nir-ra-heem
2. Sub-bay-his-ma-rub-bay-kul-au-laa
3. Ul-la-zee-kha-la-qa-fa-suw-waa
4. Wul-la-zee-qud-da-ra-fa-ha-daa
5. Wul-la-zee-ukh-ra-jul-mur-aa
6. Fa-ja-aa-la-hoo-gho-thaa-un-ah-waa
7. Sa-nooq-ray-o-ka-fa-laa-tun-saa
8. Il-laa-maa-shaa-ul-laa-ho–in-na-hoo-yau-la-mool-juh-ra-wa-maa-yukh-faa
9. Wa-no-yus-say-ro-ka-lil-yoos-ra
10. Fa-zuk-kir–in-na-fa-aa-tiz-zik-raa
11. Sa-ya-zuk-ka-ro-mun-yukh-shaa
12. Wa-ya-ta-jun-na-bo-hul-ush-qaa
13. Ul-la-zee-yus-lun-naa-rul-koob-raa
14. Thoom-ma-laa-ya-moo-to-fee-haa-wa-laa-yuh-yaa
15. Qud-uf-la-ha-mun-ta-zuk-kaa
16. Wa-za-ka-rus-ma-rub-bay-hee-fa-sul-laa
17. Bul-toe-thay-roo-nul-ha-yaa-tud-doon-yaa
18. Wul-aa-khe-ra-to-khai-roon-wa-ub-qaa
19. In-na-haa-zaa-la-fis-so-ho-fil-oo-laa
20. So-ho-fay-ib-raa-he-ma-wa-moo-sa

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1. With the name of Allah, the most Beneficent, the most Merciful I begin
2. Praise the name of your God, the Most High
3. Who created, then proportioned well
4. And Who destined, then guided
5. And Who produced the pasture
6. Then He turned it into withered grass
7. Soon We will make you read; so you won’t forget
8. Except whatever Allah willed. He certainly knows the revealed and what is concealed
9. And We will certainly make it easy for you to reach the Ease
10. So remind. Reminding certainly benefits
11. Soon who fears God will heed
12. And avoiding that will be the reprobate
13. Who will enter the great fire
14. Then he will neither die in it nor live alive
15. Certain to succeed is he who cleansed himself
16. And glorified the name of his God, then prayed
17. But really you prefer the present life
18. And the Hereafter is better and lasting
19. Most certainly this was in the former Books
20. The books of Abraham and Moses

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The Holy Qor-aan                                         087:001                                     ○بِسۡمِ اللهِ الرَّحۡمٰنِ الرَّحِيۡمِ‏‏

Bis-mil-laa-hir-rah-maa-nir-ra-heem

With the name of Allah, the most Beneficent, the most Merciful I begin

(Beginning, commencing, starting)

  • بِ — B…(is) — With (= This Arabic word literally means ‘with’. Its translation in English is more accurate with ‘with’ than with ‘in’)
  • سۡمِ — Ism…(il) — The name of (= The way to be addressed or called)
  • اللهِ — Laa-h…(ir) — Allah (= The Almighty God; the One Only worthy of worship)
  • الرَّحۡمٰنِ — Rah-maa-n(ir) — The Most Beneficent (= The One who fully, totally and wholly benefits all, to the maximum, with no condition, limitation or restriction. Compassionate. Gracious)
  • الرَّحِيۡمِ — Ra-heem — The Most Merciful (= The One who fully, totally and wholly showers mercy, to the maximum, again and again, continually, indefinitely and perpetually like the endlessly incoming waves from the oceans)

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The Holy Qor-aan                                         087:002                                       ○سَبِّحِ اسۡمَ رَبِّكَ الۡاَعۡلَى ۙ‏

                Sub-bay-his-ma-rub-bay-kul-au-laa

               Praise the name of your God, the Most High

  • سَبِّحِ — Sub-bay..h(is) — Praise (= Celebrate the praise; exalt; express appreciate; extol; glorify; praise; sing praising hymns; worship)
  • اسۡمَ — Is-ma — Name (= n., sing., The labels or means with which one person or thing is addressed, called or named)
  • رَبِّ — Rub-bay — God (= The Almighty Allah who fills needs of all creatures;
    Cherisher; Creator; Guardian; Master; Lord Provident. The Only One Who provides all that sustains life. The Ultimate Provider of air, water, food and whatever we and all other creatures need to live and subsist)
  • كَ — Ka…(ul) — You (= pro., s., m., 2nd person. You single male. The addressee of this divine message is initially the Holy Prophet s.a.w and secondarily every Moslem, in fact every human being. See the Note under 002:005)
  • لۡاَعۡلٰى‌ — Au-laa — The Highest (= superlative form indicates the greatest, highest or most and highlights that none more than Him is the Greatest; The Highest; The Most Exalted)

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The Holy Qor-aan                                          087:003                                         ○ الَّذِىۡ خَلَقَ فَسَوّٰى ۙ‏

                Ul-la-zee-kha-la-qa-fa-suw-waa

               Who created, then proportioned well

  • الَّذِىۡ — Ul-la-zee — Who (= s., m., 3rd person. Ref here is to the Almighty Allah)
  • خَلَقَ — Kha-la-qa — He created (= Brought into being; created in due proportion designed from a scratch out of nothing; every created thing; fashioned with the mystery of the creation; formed; gave forms and faces; produced; shaped)
  • فَ — Fa — Then (= Consequently; as a result; so; then; thus; therefore; yet)
  • سَوّٰى — Suw-waa — He Perfected (= Balanced. Designed. Fashioned. Made it complete. Ordered good proportions. Perfected. Settled with harmony. Supplied suitable shapes. Made man flawless Well-proportioned)

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The Holy Qor-aan                                          087:004                                         ○ وَالَّذِىۡ قَدَّرَ فَهَدٰى ۙ‏

                 Wul-la-zee-qud-da-ra-fa-ha-daa

                And Who destined, then guided

  • وَ — Wa…(ul) — And (= Conj., links words, phrases or clauses; additionally; but; also; more over; though; when; while; yet; whereupon)
  • الَّذِىۡ — La-zee — Who (= s., m., 3rd person. Ref here is to the Almighty Allah)
  • قَدَّرَ — Qud-da-ra — Destined * (= v., Designed. Determined capacities. Fixed goals. Measured and furnished faculties. Ordained destiny. Ordained and imposed laws in Paramount Majesty)
  • فَ — Fa — Then (= Consequently; as a result; so; then; thus; therefore; yet)
  • هَدٰى — Ha-daa — Guided * (= v., Provided appropriate guidance. Set on course, line, path, road or way with good guidance to reach goals)

* Note # 087:004.  The translations “Measured preordainments for everything even to be blessed or wretched” and “Showed mankind the right as well as wrong paths, and guided the animals to pasture” could support a bad person’s contention that God made him bad and so being bad was not his fault.

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The Holy Qor-aan                                         087:005                                     ○ وَالَّذِىۡۤ اَخۡرَجَ الۡمَرۡعٰى ۙ‏

                Wul-la-zee-ukh-ra-jul-mur-aa

                And Who produced the pasture

  • وَ — Wa…(ul) — And (= Conj., links words, phrases or clauses; additionally; but; also; more over; though; when; while; yet; whereupon)
  • الَّذِىۡ — La-zee — Who (= s., m., 3rd person. Ref here is to the Almighty Allah)
  • اَخۡرَجَ — Ukh-ra-j..(ul) — Produced (= Brought forth; brought into being; developed; grew. made it blossom and sprout out)
  • الۡمَرۡعٰى — Ul-mur-aa — Pasture (= Grazing field; greenery; green grasses; green luscious herbage; pasturage; vegetation of all kinds)

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The Holy Qor-aan                                         087:006                                       ○ فَجَعَلَهٗ غُثَآءً اَحۡوٰى ؕ‏

                Fa-ja-aa-la-hoo-gho-thaa-un-ah-waa

               Then He turned it into withered grass

  • فَ — Fa — Then (= Consequently; as a result; so; then; thus; therefore; yet)
  • جَعَلَ — Ja-aa-la — Turned (= v., p., Appointed; assigned; brought into being; caused; created; converted; declared; designed; developed; fashioned; formed; labeled; made; produced; reduced into; rendered; set up)
  • هٗ — Hoo — It (= pro., s., m., 3rd person. Refers to aforesaid ‘pasture’)
  • غُثَآءً — Gho-thaa-un — Grass (= Dried up dead grass; refuse; rubbish; stubble)
  • اَحۡوٰى — Ah-waa — Withered (= Black; dark, dust or gray colored; molded; rotten; russet, swarthy grass that even animals won’t eat)

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The Holy Qor-aan                                          087:007                                         ○ سَنُقۡرِئُكَ فَلَا تَنۡسٰٓى ۙ‏

                 Sa-nooq-ray-o-ka-fa-laa-tun-saa

                Soon We will make you read; so you won’t forget

  • سَ —  Sa — Soon (= In near term or near future; in a short while. Also briskly, quickly or swiftly)
  • نُقۡرِئُ — Nooq-ray-o — Make read (= Coach; convey the message; gradually instruct in small easy degree; proclaim; recite; study. teach in such a way)
  • كَ — Ka — You (= pro., s., m., 2nd person. You single male. The addressee of this divine message is initially the Holy Prophet s.a.w and secondarily every Moslem, in fact every human being. See the Note under 002:005)
  • فَ — Fa — So (= Consequently; as a result; so; then; thus; therefore; yet)
  • لَا — Laa — Won’t / Don’t (= Absolute denial; never; no; not at all; total negation)
  • تَنۡسٰٓى — Tun-saa –You forget (= Ignore; out of mind)

(===)

The Holy Qor-aan                                         087:008              ○ اِلَّا مَا شَآءَ اللّٰهُ‌ؕ اِنَّهٗ يَعۡلَمُ الۡجَهۡرَ وَمَا يَخۡفٰى ؕ‏

                 Il-laa-maa-shaa-ul-laa-ho–in-na-hoo-yau-la-mool-juh-ra-wa-maa-yukh-faa

                Except whatever Allah willed. He certainly knows the revealed and what is concealed

  • اِلَّا — Il-laa — Except (= Apart from; but; besides; excluding; save; unless)
  • مَاۤ — Maa — Whatever (=All that; what; whatsoever; any time; when; whenever)
  • شَآءَ — Shaa-a..(ul) — Willed (= Chose; decided; decreed; dictated; enforced; liked; pleased; preferred; wished)
  • اللّٰهُ — Laa-ho — Allah (= The Almighty God; The only One worthy of worship)
  • اِنَّ — In-na — Certainly (= Absolutely; definitely; doubtlessly; earnestly; indeed; positively; really; seriously; surely; truly; verily)
  • هٗ — Hoo — Him (= pro., s., m., 3rd person. Refers to the Almighty God)
  • يَعۡلَمۡ‏ — Yau-la-mo(ol) — Knows (= v., Is aware. Has the information, instruction, knowledge, guidance)
  • الۡجَهۡرَ — Ul-Juh-ra — Revealed (= Apparent. Loud. Manifest. Obvious. Open. Plain. The The opposite of what is concealed, hidden or unseen)
  • وَ — Wa — And (= Conj., links words, phrases or clauses; additionally; but; also; more over; though; when; while; yet; whereupon)
  • مَاۤ — Maa — What (= All that; whatever; whatsoever. Any time; whenever)
  • يَخۡفَىٰ — Yukh-faa — Concealed (= Hidden. Kept secret. Unknown. Unseen)

(===)

The Holy Qor-aan                                         087:009                                       ○  وَنُيَسِّرُكَ لِلۡيُسۡرٰى ۖ‏

                Wa-no-yus-say-ro-ka-lil-yoos-ra

                And We will certainly make it easy for you to reach the Ease

  • وَ — Wa — And (= Conj., links words, phrases or clauses; additionally; but; also; more over; though; when; while; yet; whereupon)
  • نُيَسِّرُ — No-yus-say-ro — We will ease (= Facilitate your way to success and ease. Make the path smooth towards one’s target of comfort, ease and goodness; Make accessible. Provide easy access and every facility to do more of the same kind of deeds he has been doing. Smooth the way)
  • كَ — Ka — You (= pro., s., m., 2nd person. You single male. The addressee of this divine message is initially the Holy Prophet s.a.w and secondarily every Moslem, in fact every human being. See the Note under 002:005)
  • لِ — L…(il) — For / certainly (= 1. For the attention, benefit, purpose or reason of. 2.Absolutely; definitely; doubtlessly; earnestly; indeed; in all seriousness; in all sincerity; positively; really; surely; truly; verily)
  • يُسۡرٰى — Yoos-raa — Ease (= Bliss. Easy life. Easy path. Easy ways to be pious. Prosperity. Salvation. The circumstances, condition, state or situation of comfort and ease. Good times. Free from hardships. Relieved of affliction, adversity, destitution and poverty. The Ease. The Easy ways. The opposite of a hard life filled difficulties)

Continued: See 087:010 to 020

Posted in Commands - Humanism, Commentary and Notes, One God with 99 names, Prophets, Historical Accounts, Qor-aan's Translation - verse # | Tagged , , , , , , , | Leave a comment

Law – Marriage in Isslaam

Posted on July 24, 2015 by Abid

LAW

Marriage in Isslaam
(A brief introduction to lead into studying the original text in the Holy Qor-aan)

Divine guidance for marriage is provided in 002:222.   It declares improper to marry an idolater or idolatress because they lead to a real burning.   This burning can include marital chaos and disturbance of the life that give heart-burns.   On the other hand Allah invites to the blessings such as forgiveness and peaceful paradise.   The successful marriages generally build on mutual respect, understanding and forgiveness.   The 066:006 guides that the best wife is a believer, follower, loyal, sincere and worshiper.   Happy healthy families serve the purposes of human procreation and evolution lot better.  A home with loving environment is conducive to raise children who improve communities. Provisions floodlighting the issue from various different angles include 004:021, 004:025.   Commentary Woman – Role in Evolution hints at the effects of discarding such protocol. History shows that a good marriage has contributed in the human evolution tremendously.  Conversely the opposite has rung death knoll to others who violate it is stated in 007:082.  Keeping chaste till marriage is ordered and forcing girls to flout that is forbidden – 024:034. Prohibited is marrying a woman who is related in any of the ways  shown in verse 004:024.

Formation and dissolution of marriage in Islaam is done by contract.  It requires an open and public proposal and acceptance by competent parties, a consideration, and witnesses.
(a) Marrying cousins is allowed (033:051) but prohibited with several other relations specified in 004:023 and 004:024.  Open and public requirement is met by customarily manifesting intents to marry before a clergyman and two witnesses.  Marrying slaves and widows (004:026; 024:033) is regulated just like marrying a free person.
(b) Manifestation of intent to marry can be expressed personally (002:236) or thru an authorized agent, Wali.
(c) The consideration called Huq-Mehr or dowry is fixed (002:237 & 238).   It always remains a debt (004:025) until paid.   It must be paid happily unless remitted voluntarily (004:005).   Anyone who cannot financially afford to pay dower is recommended to remain chaste (024:034) until his situation improves.
(d) Many aspect of a divorce are dealt with in 002:229 to 242 and in the Notes placed at their ends.  Some Notes show how failure to translate some clauses accurately has led to misrepresent the true teachings of Islam.   And then the prohibitions and procedures are outlined in 004:020 to 023, 033:051 and 065:002.

Islaam does not recognize marriage between non-competent parties, man or woman, or living together.    Such cohabitation is treated as an illicit relationship which is voidable as a marriage and illegal.   Most sects stigmatize the children of such unions as illegitimate to block them from inheritances.   This is one reason why Islaam sanctified and meticulously regulated the institution of marriages.   The Holy Qor-aan has codified and specified every what, when, why or how aspect of marriage.   But the clergy has added many cultural and communal values to marriage and called them Islamic.   They-said-I-said-you-said-add-ons for centuries padded a Moslem marriage with huge burdens.   Marriage, dower, divorce and no issue was left out of being disfigured from its original format.   The 20th century Moslem legislatures have restored some original dictates in many nations.

Dissolution or Termination of marriage can be effected in several recognized ways.
(a) Wife’s right to dissolve her marriage is called Kholah. Permitted in 004:129 to 131, the exercise of that right has been extensively detailed in the 65th Chapter Ut-Talaaq (Divorce) and the 66th Chapter Ut-tuh-reem (Prohibition).
(b) Husband’s right to dissolve his marriage is called Talaq and is dealt at length in verses 002:228 to 002:238.
(c) Peer group of parties can counsel (065:003), try to save, or finally dissolve a marriage through the process commonly recognized in secular law as arbitration.
(d) Courts can dissolve a marriage by means of judicial decree in proper proceedings. Pakistani Shariat Law of 1962 and Egyptian laws illustrate judicial divorcing.

Historically, albeit incorrectly as shown in our Note 002:228,  a man’s right to divorce was treated as absolute, subject to the requirement of publicly pronouncing such intent three times.  Generally, wife’s dependence upon husband for living (004:035), husbands’ earning power and desire to dissolve marriage fast and clergy’s well-known greed to follow money, resulted in clerics’ approving ‘I divorce you’ announced three times in just one go.   Husbands’ ability to divorce immediately has been checked by Laws in many Moslem states, legislating provisions already recognized by some Moslem schools which required that the 3 pronouncements must be 30 to 40 days apart.   In accordance with the Holy Qor-aan they also promote reconciliation by interspersed periods of counseling.   Ahmadiyya jurisprudence mandates counseling (004:036) and opportunity to reconcile as the first, essential prerequisite to dissolve a marriage as warranted (065:003).

Remarriages are encouraged in Islaam.   Man can marry after divorce.   Woman must observe a waiting period (065:002, 065:005) that range from 40 to 90 days when pregnancy, child’s paternity and rights of inheritance are confirmed.   Polygamy is permitted based upon the prevalent interpretations of 004:004 but Moslems cannot practice it in western countries.   For instance, USA Immigration Law categorically prohibits it.   Some Moslem countries such as Pakistan have recently enacted laws that mandate wife’s prior, written consent before her husband is allowed to remarry.   Academically and culturally Moslems encourage remarrying of divorcees but the clergy in some countries has fabricated heinous and humiliating immoral practices that are forced upon the divorced women before they can remarry.   A Philadelphia Attorney asked me in 1992 as to the Islamic justification to imprison a divorced woman like he saw nearly 4,000 of them after World War II languishing in Egyptian and Turkish jails when each had been divorced and no man had yet come up to take her as a wife; my answer was the truth, “None whatsoever.”

The Holy Qor-aan mandates what is appropriate.   Practicing its teachings would not have let many societal ills to crop up and surround marriage and divorce issues.   The situation will get overhauled if those teachings are implemented in three areas.
a. Counseling both spouses if a marriage goes on the rocks.
b. Referring both parties to courts for judicial divorce if a party refuses counseling or arbitration by the peers.
c. Encouraging and helping divorced individuals in the community to remarry promptly.

Posted in Commands - Humanism, Commentary and Notes, Qor-aan's Translation - verse # | Tagged , , | Leave a comment

Prayers For Starting Anything

Posted on July 24, 2015 by Abid

(Please read our Commentary titled the PRAYERS, All Are In the Qor-aan

as a prelude to the following prayers)

PRAYERS FOR STARTING ANYTHING

Here are prayers to Exalt The Almighty God and invoke His blessings and guidance before starting anything, any individual, familial, fiscal, professional, social or communal activity. Attorneys before handling a case. Businessman before entering a transaction. Couples before marrying. Doctors before treating a patient. Job-seekers before an interview. Students before taking an exam. Travelers before going a journey. All have experienced great results. After all Allah has said, “When My servants ask you about Me, tell them I am very near” – 002:187.

Allah’s will

  • Praying to Allah, the Only One Worthy of Worship, for power and protection and power that people can’t muster any of it until He wills. 002:256 – Aayatool Koorsi / Everyone
  • Allah, Our God, You are the Master of Sovereignty. You grant the sovereignty (wisdom, power, domain, fiefdom, kingdom) whomever You will. You take away the sovereignty from anyone You will. And You honor whomever You will and You dishonor whomever You will – all with Your Good Hands. You certainly are The Controller on all things. 003:027 – You say
  • If Allah touches with a harm, then no one can rescue you. If He decides to bring you a good, then no one can repel it. He brings it to whichever of His servants He chooses. 010:107- Everyone
  • The Divine Spirit always comes with an order from my God. 017:086 – You say
  • The Real Sovereign is Allah; there is no god except Him, the Most Exalted, the Lord of the Glorious Throne. 023:117 – God’s Rule
  • All thanks are due to Allah Who gave us preference over many others of His believing servants. 027:016 – David and Solomon
  • We believe in this. This truly is from our God. We have already been in a state of total surrender. 028:054 – Believers
  • You run to reach and please Allah. 051:051 – God’s Rule

 

Beginning

  • I start with the name of Allah, the most Beneficent, the Most Merciful. 001:001. Also another 113 times as stated above – Everyone
  • May Allah’s name be with this boat in its sailing and ending its journey – 011:042 – Noah
  • God, please enter me in my affairs with appropriate, equitable, fair, genuine, honest, justified and truthful entries and exit me out of my affairs with appropriate, equitable, fair, genuine, honest, justified and truthful exits; and You Yourself assign me a mighty helping power. 017:081 – You say
  • Call upon Allah or the Most Beneficent, the beautiful names are His. 017:111- You say
  • God of us all, please show us mercy and put us on right track in all our affairs, jobs, tasks and things we do. 018:011 – Cave men
  • Never say ‘I will do this tomorrow’ unless you add ‘if Allah wills.’ 018:024/025 – You say
  • And remember your God if you forgot to do so upfront and say: My God will soon lead me to a way that is closer to the right road than even this. 018:025 – You say.
Posted in One God with 99 names, Qor-aan. Prayers in, Qor-aan's Translation - verse # | Tagged , , , , | Leave a comment

088:001 to 008

Posted on July 22, 2015 by Abid

The Holy Qor-aan                                                                                              088:001 to 008

Verses of the Holy Qor-aan are quoted on this site with the numbers, the first set of three being the number of Soorah (Chapter) followed by the last set of three being the number of the verse. The numbers include بِسۡمِ اللهِ الرَّحۡمٰنِ الرَّحِيۡمِ‏‏ as the verse #1 in every Soorah except the Soorah #9. The original Arabic word is shown first, or in Col #1. The phonetic transliteration in English is shown next, or in Col #2, and is based upon words commonly pronounced like bat, cat, sat → fate, gate, hate → bait, trait → bay, nay, say → be, he, she → bet, pet, wet → bit, fit, sit → cot, dot, rot → boot, hoot, root → bout, rout → but, cut, hut, ultimatum. The English equivalent to the Arabic words (shown first, or in Col #1) are provided next, or in Col #3. Some other alternates in English used in other translations are given last, or in Col #4.

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Chapter # 88                                     Soora-tool-Gha-she-yah                                    سُوۡرَةُ الغَاشِیَة

بِسۡمِ اللهِ الرَّحۡمٰنِ الرَّحِيۡمِ

هَلۡ اَتٰٮكَ حَدِيۡثُ الۡغَاشِيَةِ  ؕ ○  ‏ وُجُوۡهٌ يَّوۡمَٮِٕذٍ خَاشِعَةٌ  ۙ○ ‏ عَامِلَةٌ نَّاصِبَةٌ  ۙ‏○ تَصۡلٰى نَارًا حَامِيَةً ۙ‏ ○  تُسۡقٰى مِنۡ عَيۡنٍ اٰنِيَةٍ ؕ‏ ○  لَـيۡسَ لَهُمۡ طَعَامٌ اِلَّا مِنۡ ضَرِيۡعٍ ۙ‏ ○  لَّا يُسۡمِنُ وَلَا يُغۡنِىۡ مِنۡ جُوۡعٍ ؕ‏  ○ وُجُوۡهٌ يَّوۡمَٮِٕذٍ نَّاعِمَةٌ ۙ‏ ○  لِّسَعۡيِهَا رَاضِيَةٌ ۙ‏ ○  فِىۡ جَنَّةٍ عَالِيَةٍ ۙ‏ ○  لَّا تَسۡمَعُ فِيۡهَا لَاغِيَةً ؕ‏ ○  فِيۡهَا عَيۡنٌ جَارِيَةٌ‌ ۘ‏ ○  فِيۡهَا سُرُرٌ مَّرۡفُوۡعَةٌ ۙ‏ ○  وَّاَكۡوَابٌ مَّوۡضُوۡعَةٌ ۙ‏ ○ وَّنَمَارِقُ مَصۡفُوۡفَةٌ ۙ‏ ○  وَّزَرَابِىُّ مَبۡثُوۡثَةٌ ؕ‏ ○ اَفَلَا يَنۡظُرُوۡنَ اِلَى الۡاِ بِلِ كَيۡفَ خُلِقَتۡ ۘ‏ ○  وَاِلَى السَّمَآءِ كَيۡفَ رُفِعَتۡ ۘ‏ ○  وَاِلَى الۡجِبَالِ كَيۡفَ نُصِبَتۡۘۘ○   وَاِلَى الۡاَرۡضِ كَيۡفَ سُطِحَتۡ ۘ‏ ○ فَذَكِّرۡ ؕ اِنَّمَاۤ اَنۡتَ مُذَكِّرٌ ؕ‏ ○  لَـسۡتَ عَلَيۡهِمۡ بِمُصَۜيۡطِرٍ ۙ‏ ○  اِلَّا مَنۡ تَوَلّٰى وَكَفَرَ ۙ‏ ○  فَيُعَذِّبُهُ اللّٰهُ الۡعَذَابَ الۡاَكۡبَرَ ؕ‏ ○  اِنَّ اِلَيۡنَاۤ اِيَابَهُمۡ ۙ‏ ○  ثُمَّ اِنَّ عَلَيۡنَا حِسَابَهُمْ○ ۘ‏

1. Bis-mil-laa-hir-rah-maa-nir-ra-heem
2. Hul-ataa-ka-ha-dee-thool-gha-she-yah
3. Wo-joo-hoon-yao-ma-e-zin-khaa-shay-aah
4. Aa-may-la-toon-naa-say-bah
5. Tus-laa-naa-run-haa-may-yah
6. Toos-quaa-min-aa-nay-yah
7. Lai-sa-la-hoom-ta-aa-moon-il-laa-min-dza-ree-in
8. Laa-yoos-may-no-wa-laa-yoogh-nee-min-joo-in
9. Wo-joo-hoon-yao-ma-e-zin-naa-ema-toon
10. Lay-sau-yay-haa-raa-dzay-ya-toon
11. Fee-jun-na-tin-aa-lay-ya-tin
12. Laa-tus-ma-o-fee-haa-laa-ghe-yah
13. Fee-haa-ai-noon-jaa-ray-ya-toon
14. Fee-haa-so-ro-roon-mur-foo-aa-toon
15. Wa-uk-waa-boon-mao-dzoo-aa-toon
16. Wa-na-maa-ray-qo-mus-foo-fa-toon
17. Wa-zraa-be-yo-mub-thoo-thah
18. Aa-fa-laa-yun-zo-roo-na-elul-ai-bay-lay-kai-fa-kho-lay-qut
19. Wa-elus-sa-maa-aiy-kai-fa-ro-fay-ut
20. Wa-elul-jebaa-lay-kai-fa-no-say-but
21. Wa-elul-ur-dzay-kai-fa-so-tay-hut
22. Fa-zuk-kir–in-na-maa-un-ta-mo-zuk-kir‏
23. Lus-ta-alai-him-bay-mo-sai-tir
24. Il-la-mun-ta-wul-laa-wa-ka-fur
25. Fa-yo-uz-zay-bo-hool-laa-hool-azaa-bul-uk-bur
26. In-na-elai-naa-ai-yaa-ba-hoom
27. Thoom-ma-alai-naa-hay-saa-ba-hoom

(===)

1. With the name of Allah, the most Beneficent, the most Merciful I begin.
2. Has the report of the overwhelming event reached you?
3. Some faces that day will be downcast
4. Toiling, Tired
5. Entering in a fire that is flaming
6. Given drink from a spring that is boiling
7. No food for them except thorny bush
8. Neither nourishing nor helping against hunger
9. Other faces that day will be ecstatic
10. Well-pleased for their effort
11. In a lofty garden
12. In it you will not hear any idle talk
13. In it is a spring of running water
14. In it are thrones raised high
15. And glasses placed properly
16. And cushions ranged beautifully
17. And carpets richly spread out tastefully
18. So won’t they look at the cloud how it was created
19. And at the sky how it was raised so high
20. And at the mountains how they were dug deep down in ground
21. And at the earth how it was leveled flat
22. So you remind. Indeed you are a reminder only
23. You are not an overlord on them
24. Except that whoever turned away and disbelieved
25. Then Allah will punish him the Greatest Punishment
26. Definitely to Us is their Return
27. Then definitely on Us is settling their account

(===)

The Holy Qor-aan                                        088:001                                      ○بِسۡمِ اللهِ الرَّحۡمٰنِ الرَّحِيۡمِ‏‏

Bis-mil-laa-hir-rah-maa-nir-ra-heem

With the name of Allah, the most Beneficent, the most Merciful I begin

  • بِ — B…(is) — With (= This Arabic word literally means ‘with’. Its translation in English is more accurate with ‘with’ than with ‘in’)
  • سۡمِ — Ism…(il) — The name of (= The way to be addressed or called)
  • اللهِ — Laa-h…(ir) — Allah (= The Almighty God; the One Only worthy of worship)
  • الرَّحۡمٰنِ — Rah-maa-n(ir) — The Most Beneficent (= The One who fully, totally and wholly benefits all, to the maximum, with no condition, limitation or restriction. Compassionate. Gracious)
  • الرَّحِيۡمِ — Ra-heem — The Most Merciful (= The One who fully, totally and wholly showers mercy, to the maximum, again and again, continually, indefinitely and perpetually like the endlessly incoming waves from the oceans)

(===)

The Holy Qor-aan                                        088:002                                    هَلۡ اَتٰٮكَ حَدِيۡثُ الۡغَاشِيَةِ ؕ‏

                Hul-ataa-ka-ha-dee-thool-gha-she-yah

               Has the report of the overwhelming event reached you?

  • هَلۡ — Hull — Has (= Question mark like Are, Can, Have, Shell or Will?)
  • اَتٰ — A-taa — Reached (= Arrived. Come)
  • كَ — Ka — You (= pro., s., m., 2nd person. You single male. The addressee of this divine message is initially the Holy Prophet s.a.w and secondarily every Moslem, in fact every human being. See the Note under 002:005)
  • حَدِيۡثُ — Ha-dee-tho..(ol) — Report (= 1. Narration; news; proclamation; saying; story; tale.  2. Discourse. Explanation)
  • الۡغَاشِيَةِ — Gha-she-yah — Overwhelming (= Calamity. Resurrection. The event that will be All- Encompassing, Extraordinary and Overpowering the whole Mankind. The Judgment Day. Resurrection. Overspreading calamity)

(===)

The Holy Qor-aan                                         088:003                                       وُجُوۡهٌ يَّوۡمَٮِٕذٍ خَاشِعَةٌ ۙ‏

                Wo-joo-hoon-yao-ma-e-zin-khaa-shay-aah

                Some faces that day will be downcast

  • وُجُوۡهٌ — Wo-joo-hoon — Faces (= n., pl., he front top of the body of a person that is a tell-tale of what is behind that face and in the mind of the person. Countenance. Minds. Souls)
  • يَوۡمَٮِٕذٍ — Yao-ma-e-zin — That day (= Judgment Day; Day of Accounting and Settlement)
  • خَاشِعَةٌ — Khaa-shay-aah — Downcast (= 1. Afraid; fearful; frightened; scared. 2 Ashamed; cast down; broken; disgraced; dishonored; humbled; looking down to the ground)

(===)

The Holy Qor-aan                                          088:004                                             عَامِلَةٌ نَّاصِبَةٌ ۙ‏

                Aa-may-la-toon-naa-say-bah

               Toiling, Tired

  • عَامِلَةٌ — Aa-may-la-toon — Toiling (= Still fighting, laboring, striving, struggling and working hard)
  • نَّاصِبَةٌ — Naa-say-bah — Tired (= Fatigued; toil-torn; toil-worn; weary; worn out)

(===)

The Holy Qor-aan                                          088:005                                          تَصۡلٰى نَارًا حَامِيَةً ۙ

                Tus-laa-naa-run-haa-may-yah

                Entering in a fire that is flaming

  • تَصۡلٰى — Tus-laa — Entering (= Burning, frying, roasting; scorching)
  • نَارًا — Naa-run — A fire (= Anger, punishment or wrath of Allah. Hell. Purgatory. The Fire of punishment. Literally, the rapid sustained reaction or source of releasing the light and heat)
  • حَامِيَةً — Haa-may-yah — Flaming (= Blazing. Extremely hot. Scorching. With flames)

(===)

The Holy Qor-aan                                         088:006                                         تُسۡقٰى مِنۡ عَيۡنٍ اٰنِيَةٍ ؕ‏

                Toos-quaa-min-ai-nin-aa-nay-yah

               Given drink from a spring that is boiling

  • تُسۡقٰى — Toos-quaa — Given drink (= Provided drinking water)
  • مِنۡ — Min — From (= Among, from or out of the class, category, count, kind or several persons or things)
  • عَيۡنٍ — Ain-nin — Spring (= Bodies of water; fountains; streams. Kettle)
  • اٰنِيَةٍ — Aa-nay-yah — Boiling (= The highest point of heat or the ultimate temperature water can reach. Seething)

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The Holy Qor-aan                                          088:007                             لَـيۡسَ لَهُمۡ طَعَامٌ اِلَّا مِنۡ ضَرِيۡعٍ ۙ‏

                 Lai-sa-la-hoom-ta-aa-moon-il-laa-min-dza-ree-in

                No food for them except thorny bush

  • لَـيۡسَ — Lai-sa — Not (= Never; no; not all; absolute negation)
  • لَ — La — For (= For the benefit, purpose or reason; on account of; with intent to or object of towards)
  • ھُمۡ‌ — Hoom — Them (= pro., pl., m., 3rd person. Refers to the said disbelievers)
  • طَعَامٍ — Ta-aa-moon — Food (= n., (= n., Consumable; diet; eat; eating; eatable provisions; feeding; food or giving food. Eatable; consumable stuff necessary for subsistence)
  • اِلَّا — Il-laa — Except (= Apart from; but; besides; excluding; save; unless)
  • مِنۡ — Min — From (= Among, from or out of the class, category, count, kind or several persons or things)
  • ضَرِيۡعٍ — Dza-ree-in — Thorny bush (= Bitter thorny herbage. Thorns. Wild brush, herb, shrub or cactus with bitter taste inside and thorns outside – unlike the thorny stems of roses with beautiful colors, wonderful fragrance and soft silky petals which are delicious to eat and rich with many nourishment and
    medicinal properties. A/t/a a poisonous thorny plant; Dry bitter thorny herbage)

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The Holy Qor-aan                                         088:008                             لَّا يُسۡمِنُ وَلَا يُغۡنِىۡ مِنۡ جُوۡعٍ ؕ‏

                 Laa-yoos-may-no-wa-laa-yoogh-nee-min-joo-in

                Neither nourishing nor helping against hunger

  • لَّا — Laa — Neither (= Absolute denial; never; no; not at all; total negation)
  • يُسۡمِنُ — Yoos-may-no — Nourishing (= Fattening; providing nutrition; food sustaining life)
  • وَ — Wa — And (= Conj., links words, phrases or clauses; additionally; but; also; more over; though; when; while; yet; whereupon)
  • لَا– Laa — Nor (= Absolute denial; never; no; not at all; total negation)
  • يُغۡنِىۡ — Yoogh-nee — Helping (=Availing; benefiting; dispensing with; getting rid of of any use; releasing; satisfying)
  • مِنۡ — Min — Against / From (= Among, from or out of the class, category, count, kind or several persons or things)
  • جُوۡعٍ — Joo-in — Hunger (= n., Person with an appetite)

Continued: See 009 to 017

Posted in Commands - Humanism, Commentary and Notes, One God with 99 names, Qor-aan's Translation - verse # | Tagged , | Leave a comment

088:009 to 017

Posted on July 21, 2015 by Abid

Continued from 088 – 001 to 008

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The Holy Qor-aan                                         088:009                                      وُجُوۡهٌ يَّوۡمَٮِٕذٍ نَّاعِمَةٌ ۙ ‏

               Wo-joo-hoon-yao-ma-e-zin-naa-ema-toon

               Other faces that day will be ecstatic

  • وُجُوۡهٌ — Wo-joo-hoon — Faces (= n., pl., The front top of the body of a person that is a tell-tale of what is behind that face and in the mind of the person. Countenance. Minds. Souls)
  • يَوۡمَٮِٕذٍ — Yao-ma-e-zin — That day (= Judgment Day; Day of Accounting and Settlement)
  • نَّاعِمَةٌ — Naa-ema-toon —  Ecstatic (= Blessed. Calm. Fresh. Happy. Joyful. Radiant)

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The Holy Qor-aan                                          088:010                                             لِّسَعۡيِهَا رَاضِيَةٌ ۙ‏

                Lay-sau-yay-haa-raa-dzay-ya-toon

               Well-pleased for their effort

  • لِّ — Lay — For (= About; Belonging. Concerning. Regarding. Relative to)
  • سَعۡيِ — Sau-yay — Effort (=Attempt; endeavors; striving)
  • هَا — Haa — Their (= pro., s., f., 3rd person. Refers to aforesaid category or class of ‘Faces’)
  • رَاضِيَةٌ — Raa-dzay-ya-toon — Well pleased (= Well-satisfied with pious striving. Glad to have pleased the Almighty God by making Him very satisfied as the Creator)

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The Holy Qor-aan                                          088:011                                                فِىۡ جَنَّةٍ عَالِيَةٍ ۙ‏

                Fee-jun-na-tin-aa-lay-ya-tin

                In a lofty garden

  • فِىۡ — Fee — In (= 1. Contained amidst, among or inside a duration, event, time, place, period or situation. 2. Regarding; relative to concerning; for the sake of; in reference or pursuant to)
  • جَنَّةٍ — Jun-na-tin — Garden (= n., s., Big grove; orchard. Ultimate everlasting garden. The Heavens. The Paradise)
  • عَالِيَةٍ — Aa-lay-ya-tin — Lofty (= Very high and elevated; sublime)

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The Holy Qor-aan                                         088:012                                        لَّا تَسۡمَعُ فِيۡهَا لَاغِيَةً ؕ‏

                Laa-tus-ma-o-fee-haa-laa-ghe-yah

                In it you will not hear any idle talk

  • لَّا — Laa — Not (= Absolute denial; never; not at all; total negation)
  • تَسۡمَعُ — Tus-ma-o — You will hear (= Lend ear to; listen)
  • فِىۡ — Fee — In (= 1. Contained amidst, among or inside a duration, event, time, place, period or situation. 2. Regarding; relative to concerning; for the sake of; in reference or pursuant to)
  • هَا — Haa — It (= pro., s., f., 3rd person. Refers to the ‘Paradise”)
  • لَاغِيَةً — Laa-ghe-yah — Any idle talk (= Unproductive, useless, vain or wasteful, conversation, discourse, discussion, monologue or speech serving no purpose. Harmful speech or falsehood)

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The Holy qor-aan                                          088:013                                           فِيۡهَا عَيۡنٌ جَارِيَةٌ‌ ۘ‏

                 Fee-haa-ai-noon-jaa-ray-ya-toon

                In it is a spring of running water

  • فِىۡ — Fee — In (= 1. Contained amidst, among or inside a duration, event, time, place, period or situation. 2. Regarding; relative to concerning; for the sake of; in reference or pursuant to)
  • هَا — Haa — It (= pro., s., f., 3rd person. Refers to the ‘Paradise”)
  • عَيۡنٌ — Ain-noon — Spring (= Bodies of water; fountains; streams)
  • جَارِيَةٌ‌ — Jaa-ray-ya-toon — Running (= Bubbling; bursting out; flowing; gushing; streaming)

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The Holy Qor-aan                                         088:014                                          فِيۡهَا سُرُرٌ مَّرۡفُوۡعَةٌ ۙ‏

                Fee-haa-so-ro-roon-mur-foo-aa-toon

                In it are thrones raised high

  • فِىۡ — Fee — In (= 1. Contained amidst, among or inside a duration, event, time, place, period or situation. 2. Regarding; relative to concerning; for the sake of; in reference or pursuant to)
  • هَا — Haa — It (= pro., s., f., 3rd person. Refers to the ‘Paradise”)
  • سُرُرٌ — So-ro-roon — Thrones (= 1. Soft couches; reclining cushioned chairs; sofas.. 2. Joys. Pleasures)
  • مَّرۡفُوۡعَةٌ — Mur-foo-aa-toon — Raised high (= Chairs, couches or other seating arrangement which are elevated, of a higher kind or raised physically high)

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The Holy Qor-aan                                          088:015                                         وَّاَكۡوَابٌ مَّوۡضُوۡعَةٌ ۙ‏

                 Wa-uk-waa-boon-mao-dzoo-aa-toon

                And glasses placed properly

  • وَّ — Wa — And (= Conj., links words, phrases or clauses; additionally; but also; more over; though; when; while; yet; whereupon)
  • اَكۡوَابٌ — Uk-waa-boon — Glasses (= Drinking cup or goblets ready for drinking use)
  • مَّوۡضُوۡعَةٌ — Mao-dzoo-aa-toon – Placed (= Appropriately and properly arranged, displayed, set at hand, marked, readied, set forth, set up and well-placed for immediate use when needed)

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The Holy Qor-aan                                         088:016                                          وَّنَمَارِقُ مَصۡفُوۡفَةٌ ۙ‏

                 Wa-na-maa-ray-qo-mus-foo-fa-toon

                And cushions ranged beautifully

  • وَّ — Wa — And (= Conj., links words, phrases or clauses; additionally; but also; more over; though; when; while; yet; whereupon)
  • نَمَارِقُ — Na-maa-ray-qo — Cushions (= Comforting supportive silken sofa seats)
  • مَصۡفُوۡفَةٌ — Mus-foo-fa-toon — Ranged (= Arranged. Seating arrangements done beautifully and tastefully; set in rows neatly, beautifully and orderly)

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The Holy Qor-aan                                          088:017                                            وَّزَرَابِىُّ مَبۡثُوۡثَةٌ ؕ‏

                 Wa-zraa-be-yo-mub-thoo-thah

                And carpets richly spread out tastefully

  • وَّ — Wa — And (= Conj., links words, phrases or clauses; additionally; but also; more over; though; when; while; yet; whereupon)
  • زَرَابِىُّ — Zraa-be-yoon — Carpets (= Soft and silky, rich and thick, plush and velvety, quality rugs to cover hard floors or dusty ground)
  • مَبۡثُوۡثَةٌ — Mub-thoo-thah — Spread out (= Laid down; placed on floor underneath human feet) )

Continued: See 088:018 to 027

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Anger and Forgiveness – per 003:135

Posted on July 21, 2015 by Abid

ANGER and FORGIVENESS

Greed is said to be one of the innate natures of man.   Greed is said to move more people to compete for a lot less number of available and winnable spots.   Modern economic, political, social and religious rivals promote this in the spirit of competitiveness.   Belief in such survival of the fittest makes the winner boast of victory and moves him to arrogance.   The loser is angry and the results range from self-pity to destruction of life, liberty and property.

The most commendable solution is provided in the Holy Qor-aan.   The solution breaks the vicious circle of greed, win, loss, anger and the resulting retaliation.   The solution is laid in reasonable details in Soorah Aale-Imran Chapter #3, verses 131-135.   I lived in the competitive mode all working 80 years of my life as a lawyer or businessman.   I never found any alternative to thwart,the aforesaid sequence of events better than as follows.

The 003:131 to 135 has been translated as follows. Some interpretive notes follow.

  • 131.   Listen believers, do not hungrily eat up the usury (*a), doubled and quadrupled (= with multiple additions).   Instead, avoid angering Allah (= be God-fearing, pious and righteous) so that you can be successful (*b).
  • 132.   And fear the fire that has been prepared for the ungrateful (= the disbeliever; the non-believers; those who reject the faith).
  • 133.   And obey Allah and follow the messenger so that you have His mercy.
  • 134.   And hurry (= be quick in the race and hasten) in seeking forgiveness from your God the Provident and the paradise that stretches over heavens and earth (*c) and has been prepared for those who avoid angering Allah (= by becoming God-fearing, pious or righteous)
  • 135.   Those who spend in prosperity and adversity (*d) and suppress their anger(*e) and forgive (*f) people.   Indeed Allah loves those who show kindness (= do good).
  • 136.   And those that when they do anything to be ashamed of (= foul deed) or wrong themselves they remember Allah and seek forgiveness for their sins (= wrongdoing).   And who can forgive except Allah?   And then on they never repeat what they did knowingly (= intentionally, obstinately or stubbornly persist in repeating it) (*g)

(*a)   Eating/devouring exponentially multiplied interest though legalized by Christians was prohibited by Moses (Exod 22:25; Lev. 25:36, 37; Deut 23: 19,20) – Malik Ghulam Farid in his Note # 477.    Its prohibition in Islaam has been repeated in verses 002:276 to 002:281.   The previous “verse spoke of forgiveness even to enemies.   If such mercy is granted by God to erring sinners, how much more is incumbent on us, poor sinners to refrain from oppressing our fellow-beings in need, in matters of mere material and ephemeral wealth?   Usury is the opposite extreme of charity, unselfishness, striving and giving of ourselves in the service of God and of fellow men” – Yusuf Ali in his Note #450.

(*b)   “Real prosperity consists not in greed but in giving – the giving of ourselves and our substance in the cause of God and God’s truth and in the service of God’s creatures” – Yusuf Ali in his Note #451.

(*c)   1. Immense vastness.   2. Price or value of a thing in a form other than money.   3. Breadth or width – Aqrab).   Malik Ghulam Farid used it to categorically contradict the argument   “… that commerce and trade cannot be carried without interest” in his Notes # 479 and 479A.   “Our spiritual felicity covers not merely this or that part of our being, but all life and all existence. Who can measure its width, or length, or breadth?” – Yusuf Ali in his Note #452

(*d)   “So far from grasping material wealth, they give freely of themselves and their substance not only when they are well-off and it is easy for them to do so, but also when they are in difficulties for other people may be in difficulties at the same time.   They do not get ruffled in adversity or get angry when other people behave badly or their own good plans fail” – Yusuf Ali in his Note #452.

(*e)   The word Afw is pronounced as U-foow-woon.    It is the forgiveness personified.

The Holy Prophet s.a.w is reported to have offered the following prayer very frequently during the month of Ramadhan and thus underscored the real significance of forgiveness.

                        “God, you are the Afw; You love Afw;  please grant me Afw.”  –

Malik Ghulam Farid in his Note #481 stated Afw to express the following two meanings.  “In the first stage a believer when offended against restrain and suppresses his anger.  In the second stage he goes a step further and grants forgiveness and free pardon to the offender.”

(*f)   ‘Afw’ is the quality that obliterates from the mind so that one forgets totally the offenses, sins and wrongs committed by him, as well as by others to him.

(*g)    Chaudhry Azam Ali used to say that “If you do a wrong, have the courage to admit it and stand the consequence so that you do not have pay for it in the hereafter.”

            Malik Ghulam Farid in his Note #482 said as follows: “When good men happen to be guilty of a moral lapse, they do not seek to justify their conduct but frankly confess their guilt and try to reform.”

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Repetitions in the Holy Qor-aan have benefits

Posted on July 20, 2015 by Abid

Repetitions in the Holy Qor-aan have benefits

The revelation of the Holy Qor-aan started with the word اِقۡرَاۡ that meant “You Read” 096:002. It was foretold to be a Book that the Lord God of the Universe had revealed (056:081), written down in black and white (052:003), in a secure document form (085 023), would be read again and again (056:078), understood well (043:004), preserved (056:079), touched only by the pious (056:080), and guaranteed to be protected by the Almighty God who had revealed (015:010) it. The Holy Qor-aan consists of words, words written down. No wonder Words Matter.

Several parts of the verses were revealed repeatedly in different contexts for the obvious benefits. The part وَمَا اللّٰهُ بِغَافِلٍ عَمَّا تَعۡمَلُوۡنَ [wa-mul-laa-ho-bay-ghaa-fay-lin-um-maa-tau-ma-loon] meaning “And Allah is not unmindful about all that you do” was revealed as a part of verses that include 002:075, 002:086, 002:141 and 002:150. Then the last word تَعۡمَلُوۡنَ (tau-ma-loon) meaning “you” was substituted with the word يَعۡمَلُوۡنَ‏ (yau-ma-loon) meaning “they” in the verses including 002:145. The cumulative effect is that you and all others must know that Allah watches everything everywhere all the time and nothing is ever hidden from Him and He has definite reasons why a thing is happening in a certain way.

Sometimes the same exact words used in different set-ups convey different shades of a concept and to translate them with one meanings despite changed underlying scenarios is not right. The Holy Qor-aan illustrates this phenomenon repeatedly. The same last five words in verses 002:134 and 002:137 mean differently. The verse 002:134 is an advice and a wish that Abraham and later Jacob gave to their sons centuries before the advent of Islam telling them to remain ‘submissive’ to God’ – not as the adherents of a religion that was not there. The verse 002:137 is a Command addressed to a reader of the Holy Qor-aan after the advent of Islam clearly telling him to ‘be a Moslem’ as an adherent of Islam.

A very similar situation is stated in the words صِّرَاطَ andمُسۡتَقِيۡمَ . Those words are used in the verse 001:006 as man’s prayer to be put on the proper path and shown the right road. Those words are repeated in the verse 002:143 and 006:040 as God’s gift to anyone He chooses by putting him on the proper path or showing him the right road.”

Highly beneficial is the repetition in the Holy Qor-aan of words, phrases (several titled separately) and concepts that overlap, cover or are linked with others. They by repeating again and again create a clearer, deeper impression on readers’ minds. They facilitate their readers to translate them correctly for a better understanding of them. They produce vivid pictures of the teachings described in them by their frequent repetition. They cause instant recollection of the prior precedents in relevant situations and scenarios. They lead to a far fuller comprehension of entire surroundings, not just the instant context. They help to memorize the content and enable the memorizer to practice that at all times. They enable a researcher to see others’ conclusions about them to evaluate the real impact. They prepare the reader to face and deal with similar facts but with other considerations. They bring to their readers the spirituality they can’t find in any publication anywhere else. They create fresh ideas to coup with harsh realities of life.

 

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088:018 to 027

Posted on July 20, 2015 by Abid

Continued from 088 – 009 to 017

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The Holy Qor-aan                                         088:018               اَفَلَا يَنۡظُرُوۡنَ اِلَى الۡاِ بِلِ كَيۡفَ خُلِقَتۡ  ‏

                Aa-fa-laa-yun-zo-roo-na-elul-ai-bay-lay-kai-fa-kho-lay-qut

                So won’t they look at the cloud how it was created

  • اَ — Aa — Wil / Do (= Question mark like Are, Can, Have, Shell or Will?)
  • فَ — Fa — So (= After all this; as a result; at the end; hence; in the final analysis; in conclusion; in consequence; then; yet)
  • لَا — Laa — Not (= Absolute denial; never; no; not at all; total negation)
  • يَنۡظُرُوۡنَ — Yun-zo-roo-na — Look (= Consider; see; reflect; regard; take notice; watch)
  • اِلٰٓى — Ela…(ul) — To / At (= 1. In the direction of; towards. 2. For; until; till)
  • الۡاِ بِلِ — Ai-bay-lay — Cloud ** (= n., A vegetarian four-footed animal (quadruped) with  very long legs, very long neck, short ears and tail, with a hump (and some varieties two humps) on is back and used for (a) meat for humans and (b) transportation specially in deserts since it can go without water for long times. A/t/a, ‘clouds’ **)
  • كَيۡفَ — Kai-fa — How (= What manner or method; which way)
  • خُلِقَتۡ — Kho-lay-qut — Created (= Brought into being; fashioned; made)

       **  Note # 088:018: There are two possible translations of this word.
1. The Cloud. Maulana Muhammad Ali wrote in in his Note # 2722: “Ibil means, clouds that bear the water for rain (T, LL). Malik Ghulam Farid quoted the same source (Lane) to conclude that God will spread the teachings of the Qor-aan “which is spiritual water over the entire earth.” “As this significance suits the context better, I adopt this instead of the usual rendering, the camel…” Muhammad Zafrulla Khan.
2. The Camel. Malik Ghulm Farid wrote in his Note 3330: “Believers, like camels going straight in a line, all behind the one that leads them, give unquestioning obedience to their leader…. for days without water in hot, sandy desert, they have infinite patience under trials and hardships and continue their spiritual journey without complaining”

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The Holy Qor-aan                                         088:019                                وَاِلَى السَّمَآءِ كَيۡفَ رُفِعَتۡ

                 Wa-elus-sa-maa-aiy-kai-fa-ro-fay-ut

                 And at the sky how it was raised so high

  • وَ — Wa — And (= Conj., links words, phrases or clauses; additionally; but; also; more over; though; when; while; yet; whereupon)
  • اِلٰٓى — Ela…(us) — To / At (= 1. In the direction of; towards. 2. For; until; till)
  • السَّمَآءَ — Sa-maa-e –The sky (= s., All above ground, earth, clouds and space; Heavens)
  • كَيۡفَ — Kai-fa — How (= In what manner or method)
  • رُفِعَتۡ — Ro-fay-ut — Raised (= Elevated; put overheads)

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The Holy Qor-aan                                        088:020                             ‏ وَاِلَى الۡجِبَالِ كَيۡفَ نُصِبَتۡ‏

                 Wa-elul-jebaa-lay-kai-fa-no-say-but

                And at the mountains how they were dug deep down in ground

  • وَ — Wa — And (= Conj., links words, phrases or clauses. See وَ above)
  • اِلٰٓى — Ela…(ul) — To / At (= 1. In the direction of; towards. 2. For; until; till)
  • الۡجِبَالِ — Jebaa-lay — Mountains (= pl., Hills; high plateaus; peaks)
  • كَيۡفَ — Kai-fa — How (= In what manner or method)
  • نُصِبَتۡ — No-say-but — Dug deep (= Dug deep down in the ground. Firmly fixed in Earth; Pitched. Rooted. Set down. Set up)

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The Holy Qor-aan                                         088:021                             وَاِلَى الۡاَرۡضِ كَيۡفَ سُطِحَتۡ

                 Wa-elul-ur-dzay-kai-fa-so-tay-hut

                And at the earth how it was leveled flat

  • وَ — Wa — And (= Conj., links words, phrases or clauses. See وَ above)
  • اِلٰٓى — Ela…(ul) — To / At (= 1. In the direction of; towards. 2. For; until; till)
  • الۡاَرۡضِ — Ur-dzay — The Earth (=1. Area; country; earth; ground; land; soil; territory. 2. Life on earth. 3. Nation; people or society in general)
  • كَيۡفَ — Kai-fa — How (= In what manner or method)
  • سُطِحَتۡ — So-tay-hut — Leveled flat (= Spread out evenly. Made even. Outspread)

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The Holy qor-aan                                   088:022                                              ؕ فَذَكِّرۡ ؕ اِنَّمَاۤ اَنۡتَ مُذَكِّر

                  Fa-zuk-kir–in-na-maa-un-ta-mo-zuk-kir

                 So you remind. Indeed you are a reminder only

  • فَ — Fa — So (= After all this; as a result; at the end; hence; in the final analysis; in conclusion; in consequence; then; therefore)
  • ذَكِّر — Zuk-kir — You remind (= Continue to admonish; make others recall and remember remember; warn)
  • اِنَّمَا — In-na-maa — Indeed (= This two-worded phrase means ‘absolutely and positively very accurate. See Note 000:009)
  • اَنۡتَ — Un-ta — You (= pro., s., m., 2nd person. Two pronouns coming one after the other and referring to the same addressee create extreme emphasis. So the translation is ‘You are only.’ See our post titled “2 Pronouns together...”)
  • مُذَكِّرٌ — Mo-zuk-kir — Reminder (= Admonisher with duty done. Giving a remembrance. The person who issues a reminder to help another to recall and remember prior facts, events or incidents)

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The Holy Qor-aan                                         088:023                                         لَـسۡتَ عَلَيۡهِمۡ بِمُصَۜيۡطِرٍ  ۙ‏

                Lus-ta-alai-him-bay-mo-sai-tir

               You are not an overlord on them

  • لَـسۡتَ — Lus-ta — You are not (= Never; no; not all; absolute negation)
  • عَلَيۡ — Alai — On (= Above; against; before; during; for; on; on top of; over; to; upon)
  • هِمۡ — Him — Them (= pro., pl., m., 3rd person. Refers to those who don’t heed)
  • بِ — Bay — On / With (= The Arabic word بِ literally means ‘with’ in English)
  • مُصَۜيۡطِرٍ — Mo-sai-tir — Overlord (= Appointed Keeper and authorized to compel. Dictator. Guard. Guardian. In-charge. Manager. Overseer. Person responsible. Supervisor. Superior Authority. Ward. Warden. Warder)

(===)

The Holy Qor-aan                                         088:024                                            اِلَّا مَنۡ تَوَلّٰى وَكَفَرَ ۙ‏

                 Il-la-mun-ta-wul-laa-wa-ka-fur

                Except that whoever turned away and disbelieved

  • اِلَّا — Il-laa — Except that (= Apart from; besides; but; excluding; save; unless)
  • مَنۡ — Mun — Whoever (= Anyone; who; whom; whomever; whoso)
  • تَوَلّٰى — Ta-wul-laa — Turned away (= v., Rejecting the admonition … Compromised the truth; Detoured to a different, opposite or wrong direction, path, road or way; Diverted from or ignored the truth; Paid or gave no heed; Side-stepped; Slid back; Turned back; Took another road; Turned backward; Was averse; Went back)
  • وَ — Wa — And (= Conj., links words, phrases or clauses. See وَ above)
  • كَفَرۡ — Ka-fur — Disbelieved (= v., past, Acted ungratefully; denied; failed to appreciate ingratitude; refuse; was thankless)

(===)

The Holy qor-aan                                          088:025                                 فَيُعَذِّبُهُ اللّٰهُ الۡعَذَابَ الۡاَكۡبَرَ ؕ‏

                 Fa-yo-uz-zay-bo-hool-laa-hool-azaa-bul-uk-bur

                Then Allah will punish him the Greatest Punishment

  • فَ — Fa — Then (= After all this; as a result; at the end; hence; in the final analysis; in conclusion; in consequence; so; therefore)
  • يُعَذِّبُ –Yo-uz-zay-bo(ol) — Will punish (= v., active voice. Does or will administer and inflict the most appropriate, due and fair agony, chastisement, doom, hard task, penalty, scourge, torment or torture)
  • هُ — Ho…(ol) — Him (= pro., s., m., 3rd person. Refers to the one ‘heedless’)
  • اللّٰهُ — Laa-ho…(ol) — Allah (= The Almighty God; The only One worthy of worship)
  • الۡعَذَابَ –Azaa-ba..(ul) — Punishment (= Appropriate, due and fair agony, chastisement, doom, hard task, penalty, torment, torture or scourge)
  • الۡاَكۡبَرَ — Uk-ba-ro — The Greatest (= Biggest. Direst. Mightiest. Strongest. Severest. Most serious)

(===)

The Holy Qor-aan                                         088:026                                              اِنَّ اِلَيۡنَاۤ اِيَابَهُمۡ ۙ‏

                 In-na-elai-naa-ai-yaa-ba-hoom

                Definitely to Us is their Return

  • اِنَّ — In-na — Definitely (= Absolutely; certainly; doubtlessly; earnestly; indeed; in all seriousness; positively; really; surely; truly; verily)
  • اِلَيۡ — Elai — To (= 1. In the direction of; towards. 2. For; until; till)
  • نَآ — Naa — Us (= pro., pl., 1st person. Us. Used with God’s name it reflects the authoritative way a higher-up talks to a subordinate)
  • اِيَابَ — Ai-yaa-ba — Return (= Coming back for settlement of account; reversion)
  • هُمۡ — Hoom — Their (= pro., pl., m., 3rd person. Refers to those who don’t heed)

(===)

The Holy Qor-aan                                        088:027                                           ثُمَّ اِنَّ عَلَيۡنَا حِسَابَهُمْ

               Thoom-ma-alai-naa-hay-saa-ba-hoom

               Then definitely on Us is settling their account

  • ثُمَّ — Thoom-ma — Then (= After that; subsequently; thereafter)
  • اِنَّ — In-na — Definitely (= Absolutely; certainly; doubtlessly; earnestly; indeed; in all seriousness; positively; really; surely; truly; verily)
  • عَلَيۡ — Alai — Upon (= Above; against; before; during; for; on; on top of; over)
  • نَآ — Naa — Us (= pro., pl., 1st person. Us. Used with God’s name it reflects the authoritative way a higher-up talks to a subordinate)
  • حِسَابَ — Hay-saa-ba — Settling (= Accounting. Adjusting and finalizing all credits and debits, all gives and takes. Balancing. Bringing to account. Calling to account. Closing. Reckoning. Settlement of account)
  • هُمۡ — Hoom — Their (= pro., pl., m., 3rd person. Refers to those who don’t heed)
Posted in Commands - Humanism, Commentary and Notes, One God with 99 names, Qor-aan's Translation - verse # | Tagged , , , , , , , | Leave a comment

The Holy Qor-aan is no joke

Posted on July 19, 2015 by Abid

The Holy Qor-aan is no joke

Do not take the Holy Qor-aan as a hozo-wa (= joke, jest or frivolity) [045:010] or the signs of Allah as a hozo-wa [002:232].    As stated in our ‘Acknowledgments’, “I believe all those who have ever ventured the noble task of translating the Holy Qor-aan had good intentions even when they had translated it differently.”   Their own background must have inadvertently found place in their well-intended toils.

The Arabic language has grammar rules that convey its meanings clearly to those who know the language.   Conveying the real intent of the original text in a foreign language is often limited by the grammar of the foreign language.   English is no exception.

Many translations of the Holy Qor-aan were done by the academia as influenced by their politics and warriors (See The Beginning and Mission Statement).   Islam, a religion of peace and pen-power, has been misrepresented as a war-machine both by Moslems and others for last fourteen centuries.

Translating the Holy Qor-aan is a huge responsibility. Few translations exist in the American English where small and simple sentences flow out using few commas and colons to bifurcate them.   Most current translations are in British English and try to make themselves clear by an abundant use of commas and parentheses.

The massive confusion is compounded by the double whammy of being indirect from prior translations in French, Italian, Persian and Spanish, and the customary use of commas to add brief explanations of the numerous words, phrases and clauses interspersed in just one sentence.   Translators had to use punctuation, and italicized words or parentheses, for complex sentences, interpretations and extrapolations in order to convey the real intent of the original text.

A reader of any of the translations may get swayed to its author’s point of view about the Holy Qor-aan.   Such a view could differ from that presented by trueteachingsofIslam.com. This site won’t judge who was a better translator, but will occasionally reproduce some quotes.   Our primary object is to provide some simple straightforward literal equivalents of an Arabic word in American English and leave its translation, interpretation or extrapolation to the readers.

After all, the Holy Qor-aan is not an “Amusement” (A Yusuf Ali), “Flippant jest” (N J Dawood), “Frivolity” (Ahmad Zidan), “Joke” (Maulana Muhmmad Ali), “Pleasantry” (M M Pickthall), “Thing for amusement” (Dr Khan), “Useless talk” (Maulawi Sher Ali) or “Vain talk (Zafrulla Khan) as stated when they did the translation of 086:015.

Almighty God also said, “We have not created the heaven and the earth and all between the two in play” (021:017)

Furthermore, “Surely those who distort Our signs seeking deviations are not hidden from Us.   Is one flung in the fire better or he who arrives in peace on the Judgment Day? You do what you like.   Certainly He is the Seer of what you do.” (041:041).

Several variations appear in the translations we checked.   Every translator must realize the sacred duty placed on him to accurately convey the intended message of the original text. Some interpretations tantamount to a joke – if not in whole at least on the border line – when a verse of the Holy Qor-aan is attempted to be explained in the light of some episode included in some past scriptures or even a fictional story with little known proof that it ever existed.

An example is the translation of لۡاُخۡدُوۡدِ (Ookh-doo-d) in 085:005 by Dr Mohsin Khan and Dr Al-Hilali.  The word means pits, ditches or trenches.   The translation work connected the said word in the verse to a long story of the Boy and the King.   It impresses the reader that the revelation eternalized the condemnation of barbarity against boy.   Yes, this story whether real or not could be an attempt to illustrate the real theme in that verse.   Yet it stood out as an unfortunate belittling of the Divinity of the Message to the triviality of a fable.

Another example of this phenomenon occurs in interpreting pronouns such as in 002:074. A pronoun refers to a person in both Arabic and English languages, but its precise person-specific use is very frequent in the Arabic and is based on the following distinct categories.
1. For Gender – masculine, feminine, and groups (usually referred to in feminine gender)
2. For Single, plural for two persons, and plural for more than two persons.
3. For 1st person, for 2nd person and for the 3rd person.

The verse 002:074 contains the words of اضۡرِبُوۡهُ بِبَعۡضِهَا that literally means “Strike him/it with some of her/that.”   But different translations interpreting the pronouns هُ (hoo) and هَا (haa) have produced different outcomes.   Dr Hilali and Dr Khan translated those pronouns closest to their most direct meanings and wrote, “Strike him (the dead man) with a piece of it (the cow).”

Abdulla Yusuf Ali provided a Biblical incident and said, “In Deut; xxi 1-9 it is ordained that if the body of a slain man be found in a field and the slayer is not known, a heifer shall be beheaded and the elders of the city next to the slain man’s domicile shall wash their hands over the heifer and say that they neither did the deed nor saw it done, thus clearing themselves from the blood-guilt.”   He followed that by a Jewish story that God after heifer’s killing ordered to place a part of the sacrificed heifer on the corpse which then became alive and told the true story of the crime, and so allegedly brought salvation to all concerned and absolved them of their guilt.

Maulana Muhammad Ali used the same Biblical reference Deut: 21:1-9.   He stated that the order for “the slaughter of a cow … (was for) “Moses’ precaution” and “refers to Jesus himself as it was with respect to his death the disagreement took place … (although) the name is omitted here… comparison makes it clear that it is the apparent killing of Jesus that is referred to here.”

Other translators have interpreted this part as a Rule of Universal Application which the Holy Qor-aan has provided for all people, for all occasions, for all times.   It lays down that when a decision is to be made, one should collect all relevant evidence, then evaluate that by putting some pieces against others and test the veracity of the whole, and finally make the most logical decision.   This line stands the test of time as a fundamental principle of due process and found it way in the translation by Muhammad Zafrulla Khan who wrote, “Test the crucial question by putting together other incidents relating to the affair and you will arrive at the truth.”

Another example is the translations of verse 002:103 where variations start with its very first verb اتَّبَعُوۡا.   Most authors have translated this verb as ‘they followed’, thus conveying ‘the narration of a past event done by some people in the 3rd person.’   But Pickthall translated it as ‘follow that’, thus conveying a command to you in the 2nd person to follow one past act, see its culmination and learn a lesson from it as a guidance for your own future.   Any serious student of Islaam would seek real meanings communicated by the actual words that have been used and would not just agree with bird’s eye-view of the concept by someone else.  Quite baffling are the several translations like those of the seven significant color-coordinated words in the very first sentence of the verse 002:103 as follows.

o “They followed what the evil ones gave out (falsely) against the power of Solomon.” Abdulla Yusuf Ali.
o “And they follow what the devils fabricated against the kingdom of Solomon.” – Maulana Muhammad Ali.
o “And they pursue the course which the rebellious men followed during the reign of Solomon.” – Maulawi Sher Ali
o “And they pursue the course which was pursued by the rebellious men against the Kingdom of Solomon.” – Malik Ghulam Farid
o “They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon).” Dr. Muhammad Muhsin Khan and Dr. Muhammad Al-Hilali
o “They pursue the course which the rebellious ones followed in the reign of Solomon.” – Muhammad Zafrulla Khan
o “Moreover, they (- the Jews of the Prophet’s time) pursue (the same tactics) which the rebels had followed against the empire of Solomon.” – A R Omar and A M Omar
o “And follow that which the devils falsely related against the Kingdom of Solomon”. – Marmaduke Pickthall
o “They followed that which the satans recited during the reign of Solomon.” Dr Ahmad Zidan and Mrs Dina Zindan

More variations show up show up further down in 002:103 in translating the actions of Satan, of Haaroot and Maaroot or were they angels or angel-natured saints or a) what, b) how, c) to whom they taught d) that was then used to what effect regarding a man and his wife and e) the further follow-ups.  Also, the one word مَاۤ has at least four meanings.
1. All that; what; whatever.
2. Any time; at such time; when; whenever.
3. Never, no; not.
4. Which; whichever; where; wherever.
Using any of the four choices changes drastically the translation of the whole clause, the entire verse, in fact the total message.   The effect is magnified when the verse 002:103 has used that one word مَا in it 9 times.   All those variations are in several translations of just one verse.

Employing analytical approach for an accurate portrayal of the Holy Qor-aan that came to illuminate the right course for the entire mankind is a serious matter.   Any translation of such an important written material must not be done as a play [021:017],  hozo-wa (= joke or jest) [045:010] or treated as such [002:232].   

 

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