QURAN ENGLISH TRANSLATION. Clear, Pure, Easy to Read. Modern English. Translated from Arabic by Talal Itani. Published by ClearQuran. Dallas, Beirut. About the Translator: Talal Itani is an Electronics Engineer. He first read the. Quran , in order to discredit it. Since then, Talal has. The Quran free pdf ebook. Here you can download 3 versions of the Quran in English. Quran translations and podcast here are in the public domain.
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QURAN. (KORAN). English Translation of the. Meanings by Abdullah Yusuf. Ali. From a version revised by the Presidency of. Islamic Researches, IFTA, Call and. Language: Anko Size: MB. Download: Holy Quran Translation. Language: Chinese Size: MB. Download: Holy Quran Translation. Language: English. This package in PDF format is Color-Coded Quran in Arabic Text with a corresponding English Text translation. The purpose is to provide, on Computer Media.
Chapters Al Fatiha Al-Baqara Imran An-Nisaa Al-Maidah Al-An'am Al-A'raf Al-Anfal At-Tauba Yunus Houd Yusuf Ar-Ra'd Ibrahim Al-Hijr An-Nahl Al-Isra Al-Kahf Myriam Ta-Ha Al-Anbiyaa Al-Hajj Al-Muminun An-Nur Al-Furqan Ash-Shu'araa An-Naml Al-Qasas Al-Ankabut Ar-Rum Loqman As-Sajda Al-Ahzab Saba Fatir Ya-Sin As-Saffat Sad Az-Zumar Ghafir Fussilat Ash-Shura Az-Zukhruf Ad-Dukhan Al-Jathiya Al-Ahqaf Muhammad Al-Fat-h Al-Hujurat Qaf Az-Zariyat At-Tur An-Najm Al-Qamar Ar-Rahman Al-Waqi'a Al-Hadid Al-Mujadila Al-Hashr Al-Mumtahana As-Saff Al-Jumu'a Al-Munafiqun At-Tagaboun At-Talaq At-Tahrim Al-Mulk Al-Qalam Al-Haqqa Al-Ma'arij Nuh German-Quran Bubenheim-Elyas T.
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Bulgarian Quran. Chichewa Quran. Chinese Quran WB. Chinese Quran. Croatian Quran WB. Dutch Quran. English M Pickthal W…. English Quran AlHilali …. English Quran Yusuf Ali…. English Quran Shakir W…. English Quran with comm…. English Yusuf Ali OldQu…. English Yusuf Ali Quran…. Filipino Quran. The Sana'a manuscripts contain palimpsests , a manuscript page from which the text has been washed off to make the parchment reusable again—a practice which was common in ancient times due to scarcity of writing material.
However, the faint washed-off underlying text scriptio inferior is still barely visible and believed to be "pre-Uthmanic" Quranic content, while the text written on top scriptio superior is believed to belong to Uthmanic time. In , fragments of a very early Quran , dating back to years ago, were discovered in the library of the University of Birmingham , England. The manuscript is written in Hijazi script , an early form of written Arabic.
Muslims believe the Quran to be the book of divine guidance revealed from God to Muhammad through the angel Gabriel over a period of 23 years and view the Quran as God's final revelation to humanity. Revelation in Islamic and Quranic contexts means the act of God addressing an individual, conveying a message for a greater number of recipients.
As the Quran says, "With the truth we God have sent it down and with the truth it has come down. The Quran frequently asserts in its text that it is divinely ordained.
Some verses in the Quran seem to imply that even those who do not speak Arabic would understand the Quran if it were recited to them. The issue of whether the Quran is eternal or created became a theological debate Quran's createdness in the ninth century.
Mu'tazilas , an Islamic school of theology based on reason and rational thought, held that the Quran was created while the most widespread varieties of Muslim theologians considered the Quran to be co-eternal with God and therefore uncreated. Sufi philosophers view the question as artificial or wrongly framed.
Muslims believe that the present wording of the Quran corresponds to that revealed to Muhammad, and according to their interpretation of Quran Inimitability of the Quran or " I'jaz " is the belief that no human speech can match the Quran in its content and form.
The Quran is considered an inimitable miracle by Muslims, effective until the Day of Resurrection—and, thereby, the central proof granted to Muhammad in authentication of his prophetic status. The concept of inimitability originates in the Quran where in five different verses opponents are challenged to produce something like the Quran: From the ninth century, numerous works appeared which studied the Quran and examined its style and content.
Medieval Muslim scholars including al-Jurjani d. Others argue that the Quran contains noble ideas, has inner meanings, maintained its freshness through the ages and has caused great transformations at the individual level and in history. Some scholars state that the Quran contains scientific information that agrees with modern science.
The doctrine of the miraculousness of the Quran is further emphasized by Muhammad's illiteracy since the unlettered prophet could not have been suspected of composing the Quran. The first sura of the Quran is repeated in daily prayers and in other occasions. This sura, which consists of seven verses, is the most often recited sura of the Quran: Praised be God, Lord of the Universe, the Beneficent, the Merciful and Master of the Day of Judgment, You alone We do worship and from You alone we do seek assistance, guide us to the right path, the path of those to whom You have granted blessings, those who are neither subject to Your anger nor have gone astray.
Respect for the written text of the Quran is an important element of religious faith by many Muslims, and the Quran is treated with reverence. Based on tradition and a literal interpretation of Quran In Islam, most intellectual disciplines, including Islamic theology, philosophy , mysticism and jurisprudence , have been concerned with the Quran or have their foundation in its teachings. The Quran also inspired Islamic arts and specifically the so-called Quranic arts of calligraphy and illumination.
Islamic verses appear in many other media, on buildings and on objects of all sizes, such as mosque lamps , metal work, pottery and single pages of calligraphy for muraqqas or albums. Calligraphy , 18th century. Brooklyn Museum. Quranic inscriptions, Bara Gumbad mosque , Delhi, India. Typical mosque lamp , of enamelled glass , with the Ayat an-Nur or "Verse of Light" The leaves from this Quran written in gold and contoured with brown ink have a horizontal format.
This is admirably suited to classical Kufic calligraphy , which became common under the early Abbasid caliphs. Manuscript of the Quran at the Brooklyn Museum. Chapters are classified as Meccan or Medinan , depending on whether the verses were revealed before or after the migration of Muhammad to the city of Medina. Chapters are arranged roughly in order of decreasing size. There are, however, still occurrences of the Bismillah in the Quran, due to its presence in Quran An individual verse may be just a few letters or several lines.
The total number of verses in the Quran is 6,; however, the number varies if the bismillahs are counted separately.
In addition to and independent of the division into chapters, there are various ways of dividing the Quran into parts of approximately equal length for convenience in reading.
The original significance of the letters is unknown. Tafsir exegesis has interpreted them as abbreviations for either names or qualities of God or for the names or content of the respective surahs. According to one estimate the Quran consists of 77, words, 18, unique words, 12, stems , 3, lemmas and 1, roots. The Quranic content is concerned with basic Islamic beliefs including the existence of God and the resurrection.
Narratives of the early prophets , ethical and legal subjects, historical events of Muhammad's time, charity and prayer also appear in the Quran. The Quranic verses contain general exhortations regarding right and wrong and historical events are related to outline general moral lessons.
Verses pertaining to natural phenomena have been interpreted by Muslims as an indication of the authenticity of the Quranic message. The central theme of the Quran is monotheism.
God is depicted as living, eternal, omniscient and omnipotent see, e. God's omnipotence appears above all in his power to create.
He is the creator of everything, of the heavens and the earth and what is between them see, e. The Quran uses cosmological and contingency arguments in various verses without referring to the terms to prove the existence of God.
Therefore, the universe is originated and needs an originator, and whatever exists must have a sufficient cause for its existence. Besides, the design of the universe is frequently referred to as a point of contemplation: You cannot see any fault in God's creation; then look again: Can you see any flaw?
The doctrine of the last day and eschatology the final fate of the universe may be reckoned as the second great doctrine of the Quran. Some suras indicate the closeness of the event and warn people to be prepared for the imminent day.
For instance, the first verses of Sura 22, which deal with the mighty earthquake and the situations of people on that day, represent this style of divine address: Be respectful to your Lord. The earthquake of the Hour is a mighty thing. The Quran is often vivid in its depiction of what will happen at the end time.
Watt describes the Quranic view of End Time: The Quran does not assert a natural immortality of the human soul , since man's existence is dependent on the will of God: According to the Quran, God communicated with man and made his will known through signs and revelations. Prophets , or 'Messengers of God', received revelations and delivered them to humanity. The message has been identical and for all humankind. Angels acting as God's messengers deliver the divine revelation to them.
This comes out in Quran Belief is a fundamental aspect of morality in the Quran, and scholars have tried to determine the semantic contents of "belief" and "believer" in the Quran. People are invited to perform acts of charity, especially for the needy.
Believers who "spend of their wealth by night and by day, in secret and in public" are promised that they "shall have their reward with their Lord; on them shall be no fear, nor shall they grieve". A number of practices, such as usury and gambling, are prohibited. The Quran is one of the fundamental sources of Islamic law sharia. Some formal religious practices receive significant attention in the Quran including the formal prayers salat and fasting in the month of Ramadan.
As for the manner in which the prayer is to be conducted, the Quran refers to prostration. Charity, according to the Quran, is a means of self-purification.
The astrophysicist Nidhal Guessoum while being highly critical of pseudo-scientific claims made about the Quran, has highlighted the encouragement for sciences that the Quran provides by developing "the concept of knowledge. Bring your proof if you are truthful 2: Lastly, both assertions and rejections require a proof, according to verse 4: It's generally accepted [ by whom? In many of these verses the study of nature is "encouraged and highly recommended," and historical Islamic scientists like Al-Biruni and Al-Battani derived their inspiration from verses of the Quran.
The physicist Abdus Salam , in his Nobel Prize banquet address, quoted a well known verse from the Quran Salam also held the opinion that the Quran and the Islamic spirit of study and rational reflection was the source of extraordinary civilizational development. Salam was also careful to differentiate between metaphysics and physics, and advised against empirically probing certain matters on which "physics is silent and will remain so," such as the doctrine of "creation from nothing" which in Salam's view is outside the limits of science and thus "gives way" to religious considerations.
The Quran's message is conveyed with various literary structures and devices. In the original Arabic, the suras and verses employ phonetic and thematic structures that assist the audience's efforts to recall the message of the text.
Muslims [ who? The language of the Quran has been described as "rhymed prose" as it partakes of both poetry and prose; however, this description runs the risk of failing to convey the rhythmic quality of Quranic language, which is more poetic in some parts and more prose-like in others. Rhyme, while found throughout the Quran, is conspicuous in many of the earlier Meccan suras, in which relatively short verses throw the rhyming words into prominence. The effectiveness of such a form is evident for instance in Sura 81, and there can be no doubt that these passages impressed the conscience of the hearers.
Frequently a change of rhyme from one set of verses to another signals a change in the subject of discussion. Later sections also preserve this form but the style is more expository.
The Quranic text seems to have no beginning, middle, or end, its nonlinear structure being akin to a web or net. Brown , acknowledges Brown's observation that the seeming disorganization of Quranic literary expression—its scattered or fragmented mode of composition in Sells's phrase—is in fact a literary device capable of delivering profound effects as if the intensity of the prophetic message were shattering the vehicle of human language in which it was being communicated.
A text is self-referential when it speaks about itself and makes reference to itself. According to Stefan Wild, the Quran demonstrates this metatextuality by explaining, classifying, interpreting and justifying the words to be transmitted.
Self-referentiality is evident in those passages where the Quran refers to itself as revelation tanzil , remembrance dhikr , news naba' , criterion furqan in a self-designating manner explicitly asserting its Divinity, "And this is a blessed Remembrance that We have sent down; so are you now denying it? According to Wild the Quran is highly self-referential.
The feature is more evident in early Meccan suras. The Quran has sparked a huge body of commentary and explication tafsir , aimed at explaining the "meanings of the Quranic verses, clarifying their import and finding out their significance". Tafsir is one of the earliest academic activities of Muslims.
According to the Quran, Muhammad was the first person who described the meanings of verses for early Muslims. Exegesis in those days was confined to the explanation of literary aspects of the verse, the background of its revelation and, occasionally, interpretation of one verse with the help of the other. If the verse was about a historical event, then sometimes a few traditions hadith of Muhammad were narrated to make its meaning clear.
Because the Quran is spoken in classical Arabic , many of the later converts to Islam mostly non-Arabs did not always understand the Quranic Arabic, they did not catch allusions that were clear to early Muslims fluent in Arabic and they were concerned with reconciling apparent conflict of themes in the Quran.
Esoteric or Sufi interpretation attempts to unveil the inner meanings of the Quran. Sufism moves beyond the apparent zahir point of the verses and instead relates Quranic verses to the inner or esoteric batin and metaphysical dimensions of consciousness and existence. They indicate possibilities as much as they demonstrate the insights of each writer.
Sufi interpretation, according to Annabel Keeler, also exemplifies the use of the theme of love, as for instance can be seen in Qushayri's interpretation of the Quran.
Quran 7: Let me see you! Moses fell down unconscious. When he recovered, he said, 'Glory be to you!
I repent to you! I am the first to believe! Moses, in 7: The mountain crumbles and Moses faints at the sight of God's manifestation upon the mountain. In Qushayri's words, Moses came like thousands of men who traveled great distances, and there was nothing left to Moses of Moses.
In that state of annihilation from himself, Moses was granted the unveiling of the realities. From the Sufi point of view, God is the always the beloved and the wayfarer's longing and suffering lead to realization of the truths. Muhammad Husayn Tabatabaei says that according to the popular explanation among the later exegetes, ta'wil indicates the particular meaning a verse is directed towards. The meaning of revelation tanzil , as opposed to ta'wil , is clear in its accordance to the obvious meaning of the words as they were revealed.
But this explanation has become so widespread that, at present, it has become the primary meaning of ta'wil , which originally meant "to return" or "the returning place". In Tabatabaei's view, what has been rightly called ta'wil , or hermeneutic interpretation of the Quran, is not concerned simply with the denotation of words.
Rather, it is concerned with certain truths and realities that transcend the comprehension of the common run of men; yet it is from these truths and realities that the principles of doctrine and the practical injunctions of the Quran issue forth. Interpretation is not the meaning of the verse—rather it transpires through that meaning, in a special sort of transpiration.
There is a spiritual reality—which is the main objective of ordaining a law, or the basic aim in describing a divine attribute—and then there is an actual significance that a Quranic story refers to. According to Shia beliefs, those who are firmly rooted in knowledge like Muhammad and the imams know the secrets of the Quran.
According to Tabatabaei, the statement "none knows its interpretation except God" remains valid, without any opposing or qualifying clause. But Tabatabaei uses other verses and concludes that those who are purified by God know the interpretation of the Quran to a certain extent.
According to Tabatabaei , there are acceptable and unacceptable esoteric interpretations.
Acceptable ta'wil refers to the meaning of a verse beyond its literal meaning; rather the implicit meaning, which ultimately is known only to God and can't be comprehended directly through human thought alone.
The verses in question here refer to the human qualities of coming, going, sitting, satisfaction, anger and sorrow, which are apparently attributed to God. Unacceptable ta'wil is where one "transfers" the apparent meaning of a verse to a different meaning by means of a proof; this method is not without obvious inconsistencies. Although this unacceptable ta'wil has gained considerable acceptance, it is incorrect and cannot be applied to the Quranic verses. The correct interpretation is that reality a verse refers to.
It is found in all verses, the decisive and the ambiguous alike; it is not a sort of a meaning of the word; it is a fact that is too sublime for words. God has dressed them with words to bring them a bit nearer to our minds; in this respect they are like proverbs that are used to create a picture in the mind, and thus help the hearer to clearly grasp the intended idea.
One of the notable authors of esoteric interpretation prior to the 12th century is Sulami d. Sulami's major commentary is a book named haqaiq al-tafsir "Truths of Exegesis" which is a compilation of commentaries of earlier Sufis.
From the 11th century onwards several other works appear, including commentaries by Qushayri d. These works include material from Sulami's books plus the author's contributions.
Many works are written in Persian such as the works of Maybudi d. Rumi makes heavy use of the Quran in his poetry, a feature that is sometimes omitted in translations of Rumi's work. A large number of Quranic passages can be found in Mathnawi , which some consider a kind of Sufi interpretation of the Quran.
Rumi's book is not exceptional for containing citations from and elaboration on the Quran, however, Rumi does mention Quran more frequently. He reconciled notions of God's manifestation through and in the physical world with the sentiments of Sunni Islam.
His work ruh al-Bayan the Spirit of Elucidation is a voluminous exegesis. Written in Arabic, it combines the author's own ideas with those of his predecessors notably Ibn Arabi and Ghazali. Unlike the Salafis and Zahiri, Shias and Sufis as well as some other Muslim philosophers believe the meaning of the Quran is not restricted to the literal aspect. Henry Corbin narrates a hadith that goes back to Muhammad:.
The Quran possesses an external appearance and a hidden depth, an exoteric meaning and an esoteric meaning.
This esoteric meaning in turn conceals an esoteric meaning this depth possesses a depth, after the image of the celestial Spheres, which are enclosed within each other. So it goes on for seven esoteric meanings seven depths of hidden depth. According to this view, it has also become evident that the inner meaning of the Quran does not eradicate or invalidate its outward meaning.
Rather, it is like the soul, which gives life to the body. Commentaries dealing with the zahir outward aspects of the text are called tafsir , and hermeneutic and esoteric commentaries dealing with the batin are called ta'wil "interpretation" or "explanation" , which involves taking the text back to its beginning.
Commentators with an esoteric slant believe that the ultimate meaning of the Quran is known only to God.
Reappropriation is the name of the hermeneutical style of some ex-Muslims who have converted to Christianity. Their style or reinterpretation is ad hoc and unsystematized and geared towards apologetics. This tradition of interpretation draws on the following practices: Translating the Quran has always been problematic and difficult.
Many argue that the Quranic text cannot be reproduced in another language or form. Nevertheless, the Quran has been translated into most African , Asian , and European languages. The first fully attested complete translations of the Quran were done between the 10th and 12th centuries in Persian.
Later in the 11th century, one of the students of Abu Mansur Abdullah al-Ansari wrote a complete tafsir of the Quran in Persian.
The manuscripts of all three books have survived and have been published several times. Islamic tradition also holds that translations were made for Emperor Negus of Abyssinia and Byzantine Emperor Heraclius , as both received letters by Muhammad containing verses from the Quran.
In , translations in languages were known. In , George Sale produced the first scholarly translation of the Quran into English; another was produced by Richard Bell in , and yet another by Arthur John Arberry in All these translators were non-Muslims.
There have been numerous translations by Muslims. The Ahmadiyya Muslim Community has published translations of the Quran in 50 different languages  besides a five-volume English commentary and an English translation of the Quran. As with translations of the Bible, the English translators have sometimes favored archaic English words and constructions over their more modern or conventional equivalents; for example, two widely read translators, A.