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3
Page 4 of 2,268
4
CONTENTS
Figure in backets ( ) below denotes total number of Verses in Chapter, and figure on extreme right is page number at which
Chapter starts.
Chapter 1: Al-Fatiha (7)............................7
Chapter 2: Al-Baqarah (286)...........................10
Chapter 3: Aale-Imran (200).........................178
Chapter 4: An-Nisa (176).........................269
Chapter 5: Al-Maaidah (120)..........................344
Chapter 6: Al-An’am (165).........................394
Chapter 7: Al-Auraf (206)..........................457
Chapter 8: Al-Anfal (75)..........................535
Chapter 9: At-Taubah (129)..........................564
Chapter 10: Yunus (109)..........................617
Chapter 11: Hood (123)..........................658
Chapter 12: Yusuf (111).........................702
Chapter 13: Ar-Ruad (43).........................743
Chapter 14: Ibrahim (52).........................762
Chapter 15: Al-Hijr (99).........................782
Chapter 16: An-Nahl (128).........................812
Chapter 17: Al-Isra (111).........................859
Chapter 18: Al-Kahf (110).........................900
Chapter 19: Maryam (98).........................939
Chapter 20: Ta-Ha (135).........................969
Chapter 21: Al-Anbiya (112)........................1012
Chapter 22: Al-Hajj (78)........................1048
Chapter 23: Al-Mu’minoon (118)........................1078
Chapter 24: An-Noor (64)........................1114
Chapter 25: Al-Furqan (77)........................1141
Chapter 26: Ash-Shuara (227)........................1168
Chapter 27: An-Naml (93)........................1230
Chapter 28: Al-Qasas (88)........................1262
Chapter 29: Al-Ankaboot (69)........................1295
Chapter 30: Ar-Room (60)........................1319
Chapter 31: Luqman (34)........................1341
Chapter 32: As-Sajdah (30)........................1354
Chapter 33: Al-Ahzab (73)........................1364
Chapter 34: Saba (54)........................1394
Chapter 35 : Fatir (45)........................1415
Chapter 36: Ya-Seen (83)........................1432
Chapter 37: As-Saaffaat (182)........................1456
Chapter 38: Saad (88)........................1505
Chapter 39: Az-Zumar (75)........................1532
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Contents
5
Chapter 40
:
A
l
-Mu’min
(85).....................155
9
Chapter 41
: Fussilat
(54).....................158
9
Chapter 42
:
Ash
-Shuraa
(53).....................160
8
Chapter 43
:
A
z
-Zukhraf
(
89).....................162
8
Chapter 44
:
A
d
-Dukhan
(
59).....................165
6
Chapter 45
:
A
l
-Jathiya
(37).....................16
7
2
Chapter 46
:
A
l
-Ahqaaf
(35).....................16
8
5
Chapter 47
: Muhammad
(38).....................169
9
Chapter 48
:
A
l
-Fatha (29).....................17
1
3
Chapter 49
:
A
l
-Hujuraat (1
8).....................172
6
Chapter 50
: Qaaf
(45).....................17
3
3
Chapter 51
:
A
z
-Zariyaat
(60).....................174
8
Chapter 52
:
A
t
-Toor
(49).....................17
6
6
Chapter 53
:
A
n
-Najm
(62).....................17
8
1
Chapter 54
:
A
l
-Qamar
(55).....................179
9
Chapter 55
:
A
r
-Rahman
(78).....................18
1
5
Chapter 56
:
A
l
-Waqiah (96).....................18
3
6
Chapter 57
:
A
l
-Hadeed (29).....................18
6
1
Chapter 58
:
A
l
-
M
ujadilah (22).....................18
7
1
Chapter 59
:
A
l
-Hashr (2
4).....................18
8
4
Chapter 60
:
A
l
-Mumtahina (1
3).....................18
9
5
Chapter 61
:
A
s
-Saff (1
4).....................
190
3
Chapter 62
:
A
l
-Jumuah (1
1).....................
190
9
Chapter 63
:
A
l
-Munafiqoon (1
1).....................19
1
4
Chapter 64 At
-Taghabun (1
8).....................19
1
9
Chapter 65
: At
-Tala
a
q (12).....................19
2
7
Chapter 66
:
A
t
-Tahreem (12).....................19
3
4
Chapter 67
:
A
l
-Mulk
(30).....................19
4
1
Chapter 68
:
A
l
-Qalam
(52).....................19
5
2
Chapter 69
:
A
l
-Haaqah (52).....................19
6
8
Chapter 70
:
A
l
-Ma’aa
r
ij
(44).....................19
8
4
Chapter 71
:
A
n
-Nuh (28).....................19
9
8
Chapter 72
:
A
l
-Jinn (2
8).....................200
7
Chapter 73
:
A
l
-Muzzammil (19).....................20
1
7
Chapter 74
:
A
l
-Muddathir
(56).....................20
2
4
Chapter 75
:
A
l
-Qiyamah (40).....................2041
Chapter 76
:
A
d
-Dahr
(31).....................20
5
4
Chapter 77
:
A
l
-Mursalaat
(50).....................20
6
4
Chapter 78
:
A
n
-
Naba (40).....................2079
Chapter 79
: An
-Naaziaat
(46).....................2091
Chapter 80
: Abasa
(42).....................
210
5
Chapter 81
:
A
t
-Takweer (29).....................
211
8
Chapter 82
:
A
l
-Infita
a
r (19).....................21
2
7
Chapter 83
:
A
l
-Mutaffifeen
(36).....................2133
Chapter 84
:
A
l
-Inshiqaq
(25).....................2144
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Contents
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Chapter 85: Al-Burooj (22).....................2152
Chapter 86: At-Tariq (17).....................2159
Chapter 87: Al-Aala (19).....................2165
Chapter 88: Al-Ghashiyah (26).....................2171
Chapter 89: Al-Fajr (30).....................2179
Chapter 90: Al-Balad (20).....................2188
Chapter 91: Ash-Shams (15).....................2194
Chapter 92: Al-Layl (21).....................2199
Chapter 93: Ad-Duha (10).....................2206
Chapter 94: Ash-Sharh (8).....................2210
Chapter 95: At-Teen (8).....................2213
Chapter 96: Al-Alaq (19).....................2216
Chapter 97: Al-Qadr (5).....................2222
Chapter 98: Al-Bayyinah (8).....................2224
Chapter 99: Az-Zalzalah (8).....................2228
Chapter 100: Al-Aadiyat (11).....................2231
Chapter 101: Al-Qariah (11).....................2235
Chapter 102: At-Takathur (4).....................2239
Chapter 103: Al-Asr (3).....................2242
Chapter 104: Al-Humazah (9).....................2244
Chapter 105: Al-Feel (5).....................2247
Chapter 106: Quraysh (4).....................2249
Chapter 107: Al-Maoon (7).....................2251
Chapter 108: Al-Kauthar (3).....................2254
Chapter 109: Al-Kaafiroon (6).....................2256
Chapter 110: An-Nasr (3).....................2258
Chapter 111: Al-Masad (5).....................2260
Chapter 112: Al-Ikhlas (4).....................2263
Chapter 113: Al-Falaq (5).....................2265
Chapter114: An-Naas (6).....................2267
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Chapter 1: Al-Fatiha (The Opening)
1. Bismi Allahi alrrahmani alrraheemi
1. In the name of Allah1
, the Gracious2
, the Merciful2
.
Chapter Notes:
1. I have retained here the original Arabic word. The English near-equivalent God does not convey the same significance or
uniqueness that the word implies. Non-Muslim readers are requested not to get the wrong impression that Muslims have a
separate god called Allah. Allah is the sole Creator and Sustainer of the entire Universe and of all things, animate or
inanimate, therein.
2. Root letters for both the Arabic words, in the original text, are the same: ra, ha, ma. The root word denotes compassion,
mercy, or, more comprehensively, grace. It is by Allah's grace that we receive from Him even unmerited favours. The epithet
Rahmaan signifies possession of grace, and the epithet Raheem, active manifestation of that grace upon all Creation. Allah
not only possesses grace, but actively bestows it upon His creatures. Both these words are prefixed by the definite article al
(the). It signifies that it is Allah who is the real possessor and bestower of grace. It is only the reflection of this divine quality
that we see in His creatures.
2. Alhamdu lillahi rabbi alAAalameena
2. The praise3
is for Allah, Lord4
of the worlds5
,
3. Prefix of the definite article here, too, is significant. It is only Allah, who is really praiseworthy. When we praise a person
for his/her beauty, intelligence, work etc., our praise is, in fact, misdirected! We should really be praising the Creator who
made the person beautiful or intelligent, or gave him the capacity to produce the good work. That is why Muslims, whenever
they see anything praiseworthy, utter this phrase in Arabic, alhamdulillah!
4. The original Arabic word is Rabb. It is a very comprehensive word, covering the meanings of Master, Owner, Nourisher,
Developer, Guide, Provider et al. For want of a befitting corresponding word in English, the word "Lord" is used, although
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8
it does not convey the same comprehensive meaning. For the purpose of this translation, therefore, "Lord" is redefined to
have the comprehensive meaning of the Arabic word Rabb.
5. This is the dictionary meaning of the Arabic word aalameen. It is in plural: worlds, and not world. In most of the places
where this word has been used in the Qur'aan, it is accompanied by the word Rabb, as in this place. But there are a few
places where it isn't, as in Verses 2:47, 3:97, 6:86, 6:90, 21:107 and 29:6. A close study of these latter Verses would show that
the word is used in the same sense as in the sentence, "My world is different from yours." Every individual life is one's own
individual world in the sense that his/her environment, conditions of living, circle of contacts etc. are different from others'.
One's own world is, in other words, one's own individual life. It is to these millions of individual worlds that the Qur'aan
refers to as aalameen. Allah thus declares that He is the Rabb of every individual life. If every individual would but submit
completely to His will and obey His commands as given in the Qur'aan, the Lord will surely nourish and lead the individual's
life to Success and Salvation! In the phrase Rabbulaalameen, however, Aalameen would include jinns, angels, all living things
(besides human) and all inanimate things in the entire universe as well. Refer in this context Moses’ reply to Pharaoh in
Verses 24, 26 and 28 of Chapter 32 (Manzil V). Rabbulaalameen could as well be translated as the Lord of the Universe.
3. Alrrahmani alrraheemi
3. The Gracious, the Merciful,
4. Maliki yawmi alddeeni
4. Master of the Judgement Day6
!
6. Judgement Day mentioned here has been described in the Qur'aan as, "The Day when no person shall be able to do
anything for another. And the Authority, that Day, shall be with Allah!" [82:19] The Day obviously will not be any day of
this world in which we are living now. It has got to be of another world, after our deaths! That Day, Allah will judge every
person, strictly on merit. No influence, no recommendation!
5. Iyyaka naAAbudu wa-iyyaka nastaAAeenu
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9
5. You, we worship, and, you, we ask for help.
6. Ihdina alssirata almustaqeema
6. Guide us to the Straight Path –
7. Sirata allatheena anAAamta AAalayhim ghayri almaghdoobi AAalayhim wala alddalleena
7. Path of those upon whom You have bestowed favours7
, not of those who have incurred
Your wrath8
, nor of those who have gone astray9
!
7. The Qur'aan elsewhere declares, "And whoever obeys Allah and the Messenger, shall be with those on whom Allah has
bestowed favours - the Prophets, the truthful, the martyrs, the reformers and doers of good. And good, indeed, are such
companions!" [4:69]
8. Explaining why or how people incurred Allah's wrath, the Qur'aan says, "...That was because they disobeyed and
exceeded all limits!" [2:61] and [3:112]
9.. The Qur'aan says elsewhere, "Surely, in the matter of those who have suppressed the Truth after attaining to belief
therein, and who have gone on to suppress it further, their repentance shall not be accepted. And those are the ones who
have gone astray!" [3:90]
This Chapter is obviously in the form of a prayer from mankind. The rest of the Qur'aan is Allah's response thereto.
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Chapter 2: Al-Baqarah (The Cow)
In the Name of Allah, the Gracious, the Merciful
1. Alif-lam-meem
1. Alif-lam-meem.
1
1. These are three of the letters of the Arabic alphabet. Such letters appear at the beginning of some other Chapters too.
Their meaning or significance, however, is a mystery. The All-knowing Allah has placed them there, perhaps, as tokens of
the many mysteries of Creation mankind is still unaware of.
2. Thalika alkitabu la rayba feehi hudan lilmuttaqeena
2. This is the Book - no doubt therein - of guidance for the pious, the Allah-fearing2
-
2. The original Arabic word 'al-muttaqeen' has been translated here as 'the pious, the Allah-fearing', but hereafter in this
translation of the Qur'aan the Arabic word will be referred to as 'the pious', for brevity. It should always however be
construed to mean what its divine definition, given in the succeeding Verses 3 and 4, says.
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3. Allatheena yu/minoona bialghaybi wayuqeemoona alssalata wamimma razaqnahum yunfiqoona
3. Those who believe in the Unseen3
, establish the Prayer
4
and spend5
out of what We have
provided for them,
3. Belief in the Unseen, non-apparent or unknown things ('Al-Ghayb' in the original Arabic text) is fundamental to Islam, as
it is to many other Religions. Without this belief, words like Allah, angels, life after death, paradise, hell etc. shall carry no
meaning. This belief is nothing, but recognition of the very apparent fact that human knowledge does not encompass
everything. Things, which we are not physically aware of, do exist. The Qur'aan declares elsewhere, "...None in the heavens,
or on the earth, knows the Unseen, except Allah..." [27:65]. It means that no being, even if it is an angel, other than Allah can
be aware of everything. Knowing the Unseen is therefore the exclusive prerogative of Allah.
4. "...and be attentive at every place of worship and invoke Him alone to make the Religion exclusive for Him..." [7:29]
"...invoke Him in fear and in hope..." [7:56] "And remember your Lord within yourself humbly and without being loud..."
[7:205] "And woe unto the prayer-offerers who are neglectful of their prayers!" [107:5] - these and some other Verses of the
Qur'aan tell us how to establish the Prayer. (See Chapter Note 108 also.)
5. The Qur'aan says elsewhere: "...And they ask you as to what they should spend. Say: what you can spare..." [2:219]
"...Whatever you spend of good must be for the parents and the kindred and the orphans and the poor and the wayfarer..."
[2:215] "...And you spend not, but to seek Allah's pleasure..." [2:272]
4. Waallatheena yu/minoona bima onzila ilayka wama onzila min qablika wabial-akhirati hum yooqinoona
4. And those who believe in what has been bestowed upon you6
and in what had been
bestowed before you6
, and who are certain of the Hereafter 7
.
6. In the original Arabic text, the pronoun used is 'ka', the 2nd person singular equivalent to the English 'Thou'. Since the
usage of 'Thou' has now become archaic, I have used 'You' instead, which stands for both singular and plural. In the
Qur'aanic context, the Arabic 'ka' is used when the divine address is directed personally to Prophet Muhammed (peace and
Allah's blessings be upon him).
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7. "And the life of this world is nothing but play and amusement, but the abode in the Hereafter is better for the pious!
Won't you understand?" [6:32] This Qur'aanic Verse clearly indicates that the Hereafter is a world beyond this one.
Humans, after their deaths in this world, will obviously be resurrected for another life in that other world, the Hereafter!
5. Ola-ika AAala hudan min rabbihim waola-ika humu almuflihoona
5. Those are on guidance from their Lord, and those are the ones who are successful!
6. Inna allatheena kafaroo sawaon AAalayhim aanthartahum am lam tunthirhum la yu/minoona
6. 8
For those, indeed, who suppress the Truth9
, it is all the same whether you warn them or you
do not: they shall believe not!
8. The preceding Verses of this Qur'aanic Chapter describe the persons who would get guidance from the divine Book. This
Verse, and the Verses that immediately follow, describe those persons, who would not get the guidance!
9. In the original Arabic text, the word used is 'kafaru'. The root word is 'kafara'. It is equivalent, phonetically as well as in
meaning, to the English word 'cover'. So the Arabic 'kafara' literally means to cover, to hide, or to suppress. And what does
one cover, hide or suppress? Obviously, the obvious, the fact, the naked truth! Later, in Verse 18 below and also in Verse 171
of this Qur'aanic Chapter, such persons are described as deaf, dumb and blind. They are so described as they suppress the
truth they hear and see, and do not speak out the truth they know of. 'Kafaru' is therefore translated here as 'who suppress
the Truth'.
7. Khatama Allahu AAala quloobihim waAAala samAAihim waAAala absarihim ghishawatun walahum AAathabun AAatheemun
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7. Allah has set a seal on their minds and on their sense of hearing. And in their discernment is
a blind. And for them, a severe punishment!
8. Wamina alnnasi man yaqoolu amanna biAllahi wabialyawmi al-akhiri wama hum bimu/mineena
8. And among mankind there are some who say, "We believe in Allah and in the Last Day."
And yet they believe not!
10
10. Alas! An overwhelming majority of the so called believers in today's world, I am afraid, fall in the category of people
described in this Verse, and in the few Verses that follow this Verse. They declare themselves as Muslims (believers), but
their deeds betray the hollowness of their belief. Their attitude towards observance of divine commands regarding praying,
fasting etc. is, at best, indifferent. And the general conduct of their worldly affairs does not reflect any concern at all that
they would have to account for these before the Lord in the Hereafter. They delude themselves under the deception that this
worldly life is the be-all and end-all of their existence! Allah Almighty describes their mental attitude as a disease, which He
worsens if they continue indulging in their falsehoods.
Such a mental attitude inculcates in them a tendency to grab what they can, by hook or by crook, here and now! And then
the Satan steps in and lures them to the temptations of this world. While in the grips of such a temptation, if they are told not
to indulge in any mischief, they protest and say that they are only trying to improve their conditions!
And when someone points out to them that they are not so strict in following the tenets of Islam as some other Muslims are
even at the expense of material or business interests, they say - at least, to themselves - that they are not fools like the others!
On the other hand, if social compulsions make them go through, albeit reluctantly, some religious duties like performing
prayers etc., when they meet with their own ilk they dismiss their religious acts as mere delusion.
Allah Almighty compares them to blinded people unable to see the light around them - the light of the Qur'aan, which they
hardly ever read with a view to get any guidance therefrom. Like people caught in a rainstorm putting their fingers into
their ears to shut out the thunderbolts, they are ever afraid of death, which could put an abrupt end to their illusory life on
this earth! It is only because of Allah's grace and mercy that they are able to carry on with whatever lives they could enjoy
on this earth. Allah could, if He so willed, deprive them of the little earthly enjoyment too! Allah can indeed do - or undo -
whatever He wills!
9. YukhadiAAoona Allaha waallatheena amanoo wama yakhdaAAoona illa anfusahum wama yashAAuroona
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14
9. They are trying to deceive Allah and those who believe, and they deceive none but
themselves but perceive it not!
10. Fee quloobihim maradun fazadahumu Allahu maradan walahum AAathabun aleemun bima kanoo yakthiboona
10. In their minds is a disease, and Allah has increased the disease for them. And for them, a
painful punishment as they have been lying!
11. Wa-itha qeela lahum la tufsidoo fee al-ardi qaloo innama nahnu muslihoona
11. And when they are told, "Make no mischief on the earth," they say, "We are but trying to
improve things."
12. Ala innahum humu almufsidoona walakin la yashAAuroona
12. Nay! In fact, they are the ones who make mischief, but they perceive it not!
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13. Wa-itha qeela lahum aminoo kama amana alnnasu qaloo anu/minu kama amana alssufahao ala innahum humu alssufahao
walakin la yaAAlamoona
13. And when they are told, "Believe like those who believe," they say, "Shall we believe as
the fools did?" Nay! In fact, they are the ones who are the fools, but they know not!
14. Wa-itha laqoo allatheena amanoo qaloo amanna wa-itha khalaw ila shayateenihim qaloo inna maAAakum innama nahnu
mustahzi-oona
14. And when they meet those who believe, they say, "We believe," and when they are
closeted with their own satanic folk, they say, "We surely are with you! We have been but
mocking."
15. Allahu yastahzi-o bihim wayamudduhum fee tughyanihim yaAAmahoona
15. Allah mocks at them and leaves them to lose their way committing their excesses.
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16
16. Ola-ika allatheena ishtarawoo alddalalata bialhuda fama rabihat tijaratuhum wama kanoo muhtadeena
16. These are the people who bartered away right guidance for straying away therefrom. But
their barter deal benefited them not, and they failed to become guided!
17. Mathaluhum kamathali allathee istawqada naran falamma adaat ma hawlahu thahaba Allahu binoorihim watarakahum fee
thulumatin la yubsiroona
17. Their situation is as the situation in which someone kindled a fire. But when it lighted up
its environs, Allah snatched away their light and left them, in darknesses, unable to see!
18. Summun bukmun AAumyun fahum la yarjiAAoona
18. Being deaf, dumb and blind, they return not!
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17
19. Aw kasayyibin mina alssama-i feehi thulumatun waraAAdun wabarqun yajAAaloona asabiAAahum fee athanihim mina
alssawaAAiqi hathara almawti waAllahu muheetun bialkafireena
19. Or, 11their situation is as in a rainstorm from the sky, that is accompanied by darknesses
and thunder and lightning! They thrust their fingers in their ears to keep out the thunderbolts,
fearing death. And Allah encompasses the suppressors of Truth!
11. In the original Arabic text, the equivalent of "their situation is" is understood and not actually expressed. The
understood expression is expressed in the translation to render the meaning clearer in the context of the English language
syntax and idiom.
20. Yakadu albarqu yakhtafu absarahum kullama adaa lahum mashaw feehi wa-itha athlama AAalayhim qamoo walaw shaa Allahu
lathahaba bisamAAihim waabsarihim inna Allaha AAala kulli shay-in qadeerun
20. The lightning almost snatches their sights away! Whenever it flashes for them, they move
forward in its light, and, when darkness falls on them, they stop. And, had Allah so willed, He
could indeed have taken away their hearing and their sights. Allah certainly has power over
everything!
21. Ya ayyuha alnnasu oAAbudoo rabbakumu allathee khalaqakum waallatheena min qablikum laAAallakum tattaqoona
21. 12O mankind! Worship13 your Lord, Who created you, as well as those before you, so that
you become pious -
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18
12. Readers may recall that in the course of the first 5 Verses of this Qur'aanic Chapter, it is stated that the pious will get
guidance from the divine Book. In the next fifteen Verses, following the first 5, those other people are described who will not
get the guidance therefrom. Having thus categorised mankind into 2 distinct sections, the Qur'aan advises them all, in this
21st Verse, as to how to belong to the category of the pious so as to get the guidance and attain salvation. Readers may also
take note, here, that the Qur'aanic Message is addressed to the entire mankind, and not to any particular regional or racial
group.
13. To worship is to adore someone as divine. The root of the Arabic word used in the original text is 'abada', which also
means to be a slave to. So, in the Qur'aanic concept of worship, the worshipper submits himself completely to the divine as a
slave would to an absolute master! At another place in the Qur'aan, Allah exhorts His Messenger (peace and Allah's
blessings be upon him), 'Say: I have been forbidden to worship those whom you invoke besides Allah, since there have come
to me evidences from my Lord; and I am commanded to submit to the Lord of the worlds.' [40:66]
22. Allathee jaAAala lakumu al-arda firashan waalssamaa binaan waanzala mina alssama-i maan faakhraja bihi mina alththamarati
rizqan lakum fala tajAAaloo lillahi andadan waantum taAAlamoona
22. The Lord Who made the earth a habitable place14 for you, and the sky, a generator of
means to provide sustenance15! And He sent down water from the sky. Then He brought out
therewith – from the produce – sustenance for you. Do not then knowingly instal false rivals
to Allah.
14. 'Farasha' is the root of the corresponding Arabic word used in the original divine text. One of its varied meanings is ‘to
render easy, convenient and commodious; to furnish a house’. Science is witness to the fact that the earth is placed in a
mathematically precise and correct position in the Universe so as to make it habitable by human beings, as also by an
innumerable variety of other living creatures. The original Arabic word used is therefore rendered as ‘habitable place’ in the
translation.
15. The root of the original Arabic word used here has the meanings, inter alia, to build, construct, raise, strengthen and
assist by benefits. Read with these meanings, the role of the sky, as described subsequently in this very Verse, provides the
obvious contextual meaning - viz., a generator of means to provide sustenance - of the original Arabic word used.
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23. Wa-in kuntum fee raybin mimma nazzalna AAala AAabdina fa/too bisooratin min mithlihi waodAAoo shuhadaakum min dooni
Allahi in kuntum sadiqeena
23. And if you are in doubt concerning what We have sent down unto Our Devotee, then
come up with a Chapter like one thereof16 and call your witnesses – other than Allah – for
your aid, if you are truthful.
16. This is an open divine challenge for those who entertain doubts in the divine authorship of the Qur'aan. The Book
elsewhere gives a hint of what the challenge means. "Do they not then ponder over the Qur'aan? Had it been from someone
other than Allah, they would surely have found therein many a contradiction." [Q: 4:82]
24. Fa-in lam tafAAaloo walan tafAAaloo faittaqoo alnnara allatee waqooduha alnnasu waalhijaratu oAAiddat lilkafireena
24. But, if you do it not – and you can never do it – then fear the Fire fuelled by humans and
stones, and kept ready for suppressors of the Truth.
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25. Wabashshiri allatheena amanoo waAAamiloo alssalihati anna lahum jannatin tajree min tahtiha al-anharu kullama ruziqoo minha
min thamaratin rizqan qaloo hatha allathee ruziqna min qablu waotoo bihi mutashabihan walahum feeha azwajun mutahharatun
wahum feeha khalidoona
25. And gladden the minds of those who believe and do good deeds, with prophesy that there
would certainly be for them gardens underneath which the rivers flow. Everytime they are
served there with the food of a fruit, they will say, "This is what we had been served with
before," and they will be given things resembling one another17. And for them therein will be
mates purified. And therein will they have lives eternal!
17. In Verse 3:7, the Qur'aan says, "It is He (Allah) Who has sent down the Book. In it are Verses that are entirely clear -
these form the fundamentals of the Book - and others, not entirely clear. Then as for those in whose minds there is proneness
for deviation, they follow the Verse that is not entirely clear, to find fault and to seek its hidden meaning. And none but Allah
knows its hidden meaning. And those who are firmly grounded in knowledge say, 'We believe in it; every Verse is from our
Lord.' And none remember it except for the people of deep understanding." This Verse of Chapter 2, currently under our
study, describing a scene in Paradise, and the preceding Verse (No. 24), stating that human beings would be the fuel of Hell
Fire, are among those unclear Verses spoken of in Verse 3:7. The intelligence endowed to humans in this world, is not
capable of comprehending how, for example, humans would be used as fuel of the Fire and yet go on living to suffer
continuously therein. We have but to believe in such unclear Verses verbatim, as described in the Qur'aan. It is a test of our
belief in Allah and in the Unseen!
26. Inna Allaha la yastahyee an yadriba mathalan ma baAAoodatan fama fawqaha faamma allatheena amanoo fayaAAlamoona
annahu alhaqqu min rabbihim waamma allatheena kafaroo fayaqooloona matha arada Allahu bihatha mathalan yudillu bihi
katheeran wayahdee bihi katheeran wama yudillu bihi illa alfasiqeena
26. Indeed, Allah blushes not at quoting an example of even a fly or of anything tinier. Those,
then, who believe, know this to be nothing but the Truth from their Lord. And those who
suppress the Truth, question, "What is Allah's intention in giving such an example?" By it, He
sends many astray; and, by it, He guides many to the Right Path. And He send astray none by
it, but the wicked!
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27. Allatheena yanqudoona AAahda Allahi min baAAdi meethaqihi wayaqtaAAoona ma amara Allahu bihi an yoosala
wayufsidoona fee al-ardi ola-ika humu alkhasiroona
27. They (the wicked) are those who go back on their declaration, recognizing Allah as their
Lord, after it (the declaration) was solemnly affirmed18. And they cut asunder what Allah has
commanded to be adhered to19. And they spread corruption on the earth. Those are the people,
doomed!
18. The Qur'aan tells us elsewhere: "And when your Lord brought forth from Adam's children - from their loins - their
offspring, He asked them to testify upon the evidence of their own selves, 'Am I not your Lord?' and they said, 'Yes, we do
testify!' Lest you should say on the Day of Resurrection, 'We were indeed unaware of this.' Or, lest you should say, 'Our
forefathers had indeed assigned partners to You before, and we were but the offspring following them. Would You then
destroy us for what those others indulging in falsehood did?' And thus do We explain the Verses/signs in details, and so that
they revert." [Q: 7:172 to 174] And in Verse 4:107, the Qur'aan says, "And argue not on behalf of those who deceive
themselves. Allah indeed loves not those who sinfully betray their trust." From these divine Verses it should be abundantly
clear that the truth about the existence of the Almighty Creator is ingrained in what we call the conscience of every human
being at his/her very birth!
19. Allah has commanded adherence to a life of piety for mankind to enable it to get guidance from the Qur'aan and to attain
to salvation [2:2 to 2:5]. The wicked wilfully keep themselves away from leading such a life.
28. Kayfa takfuroona biAllahi wakuntum amwatan faahyakum thumma yumeetukum thumma yuhyeekum thumma ilayhi
turjaAAoona
28. How can you suppress the Truth about Allah!? It was He Who gave you life when you
were but dead. He will then make you die and raise you up again to life. And to Him you will
then return!
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29. Huwa allathee khalaqa lakum ma fee al-ardi jameeAAan thumma istawa ila alssama-i fasawwahunna sabAAa samawatin
wahuwa bikulli shay-in AAaleemun
29. He it is Who created for you all that is on the earth. He then rose over towards the
atmoshere and outer space and set them right, into seven spheres and skies20 & 21. And He does
have knowledge of all things.
20. It is interesting to note in this context that, as per recent discoveries, the atmosphere immediately surrounding the earth
has seven layers, one over another. They are: Troposphere, Tropopause, Stratosphere, Stratopause, Mesosphere, Mesopause
and Thermosphere. These layers, inter alia, shield the earth from the ultraviolet rays radiating from the Sun. The
Troposphere provides oxygen and the water recycling facility for sustenance of life on earth. And Allah says in Verse Q:
21:32, "And We have made the atmosphere safe and well guarded..." In Verse 67:3, the Qur'aan speaks of the Blessed Lord,
"Who has created the seven layers of the atmosphere, one over another..." And in Verse 40:13, it speaks of Allah, "Who...
sends down provisions for you from the atmosphere..."
21. But from some other Verses it is apparent that the Arabic word Samaa (plural: Samaawaat) has been used in the Qur'aan
both for earth's atmosphere as well as outer space. It is so indicated in Verse 65:12: "It is Allah Who has created seven skies
and of the earth the like thereof..." In the divine terminology, the sky nearest to the earth includes its (earth's) atmosphere.
While mankind has come to know of the seven layers of earth's atmosphere, the six layers of the outer space, beyond the
lowest which is studded with the stars [Q: 41:12], appear to be still beyond human knowledge and comprehension.
30. Wa-ith qala rabbuka lilmala-ikati innee jaAAilun fee al-ardi khaleefatan qaloo atajAAalu feeha man yufsidu feeha wayasfiku
alddimaa wanahnu nusabbihu bihamdika wanuqaddisu laka qala innee aAAlamu ma la taAAlamoona
30. And when your Lord said to the angels, "I am indeed going to establish a vicegerent22 to 25
on the earth", they said, "Will You establish therein those who would spread discord therein
and shed blood? And we glorify You with praises, and sanctify You!" He (Allah) said, "I
know that which you do not know."
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22. Khalifa is the word used in the original Arabic text and it is important to understand the divine meaning thereof. One of
the dictionary meanings of this word is 'successor', but this meaning cannot be applied in the context here. Allah obviously
wanted to make the first human, Adam, a Khalifa on the earth and so there is no question of his being a 'successor' there.
Earlier to Adam being sent to the earth, Allah's was the only, and complete, sway over there, and it would be preposterous to
think that Almighty Allah would appoint any 'successor' to Him, Himself!
23. It would therefore be most appropriate to take the other meaning viz. 'vicegerent' or, so to say, a viceroy acting as the
Absolute Sovereign's deputy ruler in a specific region of the Sovereign's vast dominion and exercising some of His delgated
powers to a limited extent.
24. And in Verse 35:39, the Qur'aan speaks of the entire mankind being made the Khalaif, or the vicegerents (in plural, that
is), on the earth. This Verse and other Verses like 6:165, 7:74, 7:69 etc. go to show that it is not Adam only who had been
made the Khalifa, but that human beings that came through his progeny to inhabit this earth so far and that would come in
future, are all the Khalaif or Khulafa on this earth. In some translations, this plural word has been wrongly interpreted as
'successors'. All human beings are Allah's vicegerents on this earth. They are, in other words, His deputies, everyone having
control over his/her respective little world (aalam).
25. But these little deputies tend to forget their real position and status. They forget that they are only deputies of their
common Sovereign, the real Nourisher and Sustainer of all their little worlds (Rabb-il-aalameen). They forget that Allah is,
as do Verses 6:165 and 10:14 explain, only testing them by the limited delegation of some of His powers to them. Allah is
testing whether or not His deputies are exercising their delegated powers justly and fairly for constructive creation within
the spheres of their little worlds, remembering all the while that they are answerable to their Sovereign for all their acts of
omission and commission.
31. WaAAallama adama al-asmaa kullaha thumma AAaradahum AAala almala-ikati faqala anbi-oonee bi-asma-i haola-i in kuntum
sadiqeena
31. And He taught Adam all the names26. Then He placed them before the angels. Then He
said to them, "Describe to me these names, if you do really know the truth."
26. "And to Allah belong the best Names; so call Him by those..." is how the Verse 7:180 begins. Speaking of the idols
worshipped by the pagan Arabs, the Qur'aan says, "They are but names which you have given – you and your fathers – for
which Allah has sent no authority..." [53:23] In the light of these and similar other Verses, we may safely infer that the
names (asma), in the context of the Verse (2:31) presently under study, are but the genuine characteristics or real attributes
of things.