Talim-ul-Quran

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيْمِ. IN THE NAME OF ALLAH, THE GRACIOUS, THE MERCIFUL خيْرُكُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَ عَلَّمَهُ. The best among you is the one who learns the Holy Qur'an and teaches it to others (Bukhari). TA'LIMUL. QUR'AN. A Self-Study Book for. Learning the Correct Recitation and. Translation of the Holy Qur'an. Dr. Karimullah Zirvi

First Edition Published in June 2007 by. Ahmadiyya Movement in Islam, USA 15000 Good Hope Road. Silver Spring, MD 20905. ISBN 1882494 17 2. Copyright©. Islam International Publications Ltd.. No part of this book may be reproduced in any form without prior written permission from the Publisher, except for quotation of brief passages.

بِسْمِ اللَّهِ الرَّحْمٰنِ الرَّحِيْمِ. IN THE NAME OF ALLAH, THE GRACIOUS, THE MERCIFUL. TA'LIMUL QUR'AN. TABLE OF CONTENTS. Foreword: Da'ūd A. Hanif, Missionary In Charge and Na'ib Amir... Introduction: Karīmullāh Zirvi. System of Transliteration 5 7 11 15. I.. The Holy Qur'ān i.. Compilation of the Holy Qur'ān ii.. Chapters (Surahs) of the Holy Qur'ān iii.. Parts (Sipārahs) of the Holy Qur'ān 19 iv.. V.. Ruku' Sign and Division of a Part of the Holy Qur'ān. Muqatta'ät (Letters of Abbreviation) Mentioned in the. Holy Qur'ān 20 vi.. Etiquettes of Recitation of the Holy Qur'an 24 vii.. The Rules of Isti'adhah and Bismillāh 25 viii.. Completing of a Surah and Beginning of the Next Sürah ... 27 4722 2222 15 17 ix.. Sajdah Tilawat (Prostration during recitation of the. Holy Qur'an). 28. X.. Prayers of Sajdah Tilawat 29 29 xi.. What to be Said While Reading and Listening Certain Verses of the Holy Qur'ān 31 xii. xiii.. Prayer to Strengthen Memory to Memorize the Holy Qur'an ..... Prayer to be Recited on Completing the Recitation 40 of the Entire Holy Qur'ān 43. II.. The Arabic Alphabet with Pronunciation and. Transliteration i.. Letters Similar in Sound 1 45 48

ii.. EX >. V. iii. iv.. Alphabets: The Written Form. Huruf-e-Shamsiyyah (Sun Letters). Huruf-e-Qamriyyah (Moon Letters). Hamzatul Qat'i and Hamzatul Wasl 49 51 52 54. III.. The Art of Tajwīd .. 57 i. ii.. Major Errors Made While Reciting the Holy Qur'ān. Minor Errors Made While Reciting the Holy Qur'ān 58 59. IV.. Correct Recitation of the Holy Qur'ān 61 ... i.. The Short Vowels (Harakāt) ii. iii. iv.. V. vi. vii. viii. ix.. Letters with Vowel Marks. Reading Two or More Letters Together. The Long Vowels. Marks for Long Vowels. Super Long Vowels (Maddāt). Madd-e-Aşli and Madd-e-Far'i.......... Madd-e-Muttasil and Madd-e-Munfaṣil... Hurufullin (Pliable Letters) 525 61 62 65 66 68 69 70 71 73. V. ས.. Ramūz-e-Auqaf (Stop Signs or Pauses) i.. Rare Signs ii.. Rules of Making a Stop or Pause iii.. Practice of the Stop Signs. VI.. Makhārij i.. Makhariul Huruf. VII. Correct Combinations i.. Jazm/Sukūn ii.. Words Having Two Letters with Sukūn iii.. Tanwin.... iv.. Pronunciation of Quiescent Nün and Nün of Nūnation 2 75 88 89 91 92 95 97 97 98 100 101

VIII. Superfluous Letters and Phonetic Style of Words 105 i.. Mergence of a Letter into the Letter which Follows 107 a.. Mergence of Nün or Nün of Nūnation with Other Letters. 107 b.. Mergence of Two Identical Letters 110 ii.. Blank Letters 111 iii.. A Blank Bend .... 112 iv.. Use of Shadda 113 a.. More than One Shadda... 114 b.. Rules for Letters with Sukun Before Letters with. Shadda 115. IX. Recitation of the Holy Qur'ān: Correction of Some Common. Mistakes 117 ☑. X.. Basic Arabic Lessons (Grammar) 131 i.. Basic Letters of the Root of a Word 132 ii.. Noun (Ism) 133 a.. Common Noun (Ism nakirah) 134 b.. Proper Noun (Ism maʼrifah) 135. C.. Jumlah Ismiyyah 136 iii.. Verb (Fi'l) 137 f. a b c d 0 49 60 ± a.. Jumlah Fi'liyyah 138 b.. Māḍī Qarib (Use of Qad and Laqad)) 143. C.. Mādi Ba'id (Use of Kāna) 144 d.. Fi'li Naqis (A defective Verb: "Laisa" )..... 146 e.. Fi'l Muḍāri... 147. Fi'l Jahad and Fi'l Nahi 152 g.. Fi'l Amr Hadir 154 h.. Fi'l Amr Ghā'ib wa Mutakallam…..... 155. XI.. The Prepositions i.. Hurūful Jarr 3 156 156

ii.. Hurufuzzarf (Adverbs) iii.. Hurufunnidā' (Interjections). XII. The Personal Pronouns 158 159 160 i.. Basic Divisions of the Personal Pronouns 160 ii.. The Nominative Personal Pronouns 161 iii.. The Genitive Personal Pronouns 162 iv.. The Accusative Personal Pronouns 163. V.. Interrogative Pronouns 164 vi.. The Personal Pronouns and Past Tense for Feminine Gender ..... 165 vii.. Viii.. The Personal Pronouns and Past Tense for Masculine Gender. Demonstrative Pronouns (Asmā'i Ishārah) 166 167. XIII. Miscellaneous 169 i. ii. iii.. The Cardinal Numbers from One to Hundred. The Ordinal Numbers from First to Tenth. Imālah 169 170 170 iv.. Bāb ... 170. XIV. The Holy Qur'ān: Split-Word Translation of the Sürah. Al-Fatihah and the First Five Ruku' of the Surah:. Al-Baqarah, Āl-e-‘Imrān, Al-Nisa' and Al-Ma'idah ..... Al-Fātiḥah. Al-Baqarah Āl-e-'Imrān. Al-Nisa'. Al-Ma'idah. XV. Al-Mufradātul Qur'ān (Qur'ānic Vocabulary): Sūrah Al-Fātiḥah and Surah Al-Baqarah..... XVI. Qur'ānic Prayers 4 173 173 177 189 205 218 231 253

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيْمِ. In the name of Allah the Gracious, the Merciful. TA'LIMUL QUR'ĀN. FOREWORD. Allāh, the Omniscient, the All-Knowing, has revealed the Holy Qur'an to. Hadrat Muhammad (peace and blessings of Allāh be upon him) as the guidance for all mankind for all times. It is a very concise book in the Arabic language. Merely reading the Holy Qur'an earns one a mighty reward. Our beloved master, the Holy. Prophet (peace and blessings of Allah be upon him) has said: مَنْ قَرَأَ حَرْفًا مِنْ كِتَابِ اللهِ فَلَه حَسَنَةٌ وَالْحَسَنَةُ بِعَشْرِ أَمْثَالِهَا لَا أَقُولُ الَمَ حَرْفٌ اَلِفٌ حَرْفُ وَلَامٌ حَرْفٌ وَ مِنْمُ حَرْفٌ mann qara-a ḥarfan min kitabillahi falahū ḥasanatun walḥasanatu biʻashri amthaliha la aqūlu alif lam mim harfun alifun harfun wa lamun ḥarfun wa mimun harfun "When a person recites one letter from the Book of Allāh, that is one good deed equal to ten good deeds the like of it. I do not say that Alif, Lām, and Mim is a letter; but Alif is a letter, Lām is a letter, and Mīm is a letter.". He (peace and blessings of Alläh be upon him) further exhorts: اِقْرَءُوا الْقُرْآنَ فَإِنَّهُ، يَأْتِي يَوْمَ الْقِيَامَةِ شَفِيْعًا لِأَصْحَابِهِ (Tirmadhi) iqra'ul-qur'ana fa innahū ya'fi yaumal qiyamati shafi'an li-ashabibhi "Keep reading the Qur'an for it will intercede for its readers on the Day of. Judgement." 5 (Muslim)

The Promised Messiah (on whom be peace) received a revelation in a vision about the Holy Qur'an.. He (on whom be peace) states: "I saw in a vision that Haziratul Quds (i.e., heaven) is being watered with the water of the Holy Qur'an and the Holy Qur'an is a great ocean which is surging with thunder. Whosoever drinks from this water will not only remain himself alive but also will be able to make others alive." (Rūḥani Khaza'in, Vol. 5, pp. 545-546). Reading and comprehension of the Holy Qur'an is incumbent upon all followers as they are to lead their lives in complete conformity with its teachings.. So to facilitate this, Dr. Karīmullāh Zirvi has compiled a self-study book entitled, "Ta'limul Qur'ān" for learning the correct recitation and translation of the Holy. Qur'ān. It is a step-by-step guide to learn the correct recitation of the Holy Qur'ān.. It also comprises a selection from the commentary of Hadrat Mirzā Bashīruddin. Mahmud Ahmadra to generate interest in the reader and for the appreciation and comprehension of the Holy Book.. We pray that Allah accepts this effort and that readers benefit from it immensely. 6. Daud A. Hanif. Missionary In Charge and. Na'ib Amir Jamā‘at, USA

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيْمِ. In the name of Allah the Gracious, the Merciful. TA'LIMUL QUR'ĀN. INTRODUCTION. The teaching and learning of the Holy Qur'an is a source of great blessing.. God Almighty says in the Holy Qur'an: وَرَتِّلِ الْقُرْآنَ تَرْتِيْلاً wa rattilil Qurʼana tartıla. And recite the Qur'an slowly and thoughtfully (73:5) sa. The Holy Prophet™ said: خَيْرُكُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَ عَلَّمَهُ khairukum man ta'allamal qur'ana wa ‘allamahū "The best among you is the one who learns the Holy Qur'an and teaches it to others" as. Hadrat Masih Mau'ūd¨ states about the Holy Qur'ān: 1. 2.. Recitation of the Holy Qur'ān melodiously is also a worship.. There is a blessing in the Holy Qur'ān that its recitation expands one's mind and removes speech impediments. 3.. The real purpose of recitation of the Holy Qur'an is to learn truth, to gain knowledge and to make a pious change in one's self. 4. sa. I say it repeatedly and loudly that loving and obeying the Holy. Qur'an and the Holy Prophet" can make one capable of showing miracles. 7

as. In his book, Kashti Nuh, the Promised Messiah has exhorted his community in these words: "The real and perfect paths of salvation have been opened only by the Holy. Qur'an; all others were only its shadows. Therefore, you should study this Holy Scripture with the utmost attention and deepest thought; and you should love it as you have never loved anything else. For indeed, as God has conveyed to me: الْخَيْرُ كُلُّهُ فِي الْقُرْآنِ al-khairu kulluhu fil-qur'an i.e. All sort of virtues are in the Holy Qur'an. All kinds of good are to be found in it - and this is truth. Unfortunate, indeed, are the people who give preference to other things over it. The Holy Qur'an is the fountainhead of your salvation for all betterment and success. There is not even a single spiritual need which has not been met for you in this Holy Book. The supporter or falsifier of your faith on the Day of Judgement would be the Holy Qur'ān, and apart from this book, there is no other under the heavens, which can provide you with direct guidance. It is indeed a great blessing of God upon you that He has bestowed upon you a book like this. ... Realize, therefore, the value of the blessings bestowed upon you. It is a precious blessing and a great treasure." (Kashti Nuh, Rüḥāni Khaza'in, Vol. 19, p. 26). Hadrat Khalifatul Masih Vaba in his Friday Sermon of September 24, 2004, stated the following with regards to teaching the recitation and translation of the Holy Qur'an: as "Every Ahmadi should make sure that he himself, and his wife and children recite the Holy Qur'an regularly. He should also make a full effort to learn the translation of the Holy Qur'an. In addition, he should read Ḥaḍrat Masih Mau‘ūd's. Commentary of the Holy Qur'an. They should recite the Holy Qurʼan as if it is not an ordinary book, but rather keeping in mind that it is the Word of God Almighty." rh. Hadrat Khalifatul Masih IV in his Friday Sermon of June 19, 1998 stated the following with regards to the teaching of the recitation and translation of the Holy Qur'an: "Just teaching the reading of the Holy Qur'an is not enough. When you teach the meaning of the Holy Qur'an, love for the Holy Qur'an is bound to develop. ... If love of the Holy Qur'an is established in one's self, all the problems of one's life will be solved.. For those who love the Holy Qur'an, evils disappear and they are given a new life.' " 8

By the Grace of God Almighty, it has become possible for us to hold the Ta'lïmul. Qur'an Classes in different regions of the USA during the past several years. The purpose of these classes has been to create awareness about the importance of learning and teaching the Holy Qur'an with translation. Thus, the objectives of the Ta'limul Qur'ān. Classes were: 5. 5234ni 1.. Learn to recite the Holy Qur'an correctly. 2.. Learn split-word translation of the Holy Qur'an. 3. 4.. Follow guidelines for the study of the commentary of the Holy Qurʼan.. Develop trainers for training others in the family.. Develop love of the study of the Holy Qur'an.. This book, Ta'limul Qur'ān, has been prepared as a self-study book for learning the correct recitation and translation of the Holy Qur'an and also for use as teacher's guide in the Ta'limul Qur'an Classes. It is a compilation of the material already published in the literature. For more details, the readers are urged to read the following: i.. The Holy Qur'ān (English Translation): Maulawi Sher ‘Alīra ii. iii.. The Holy Qur'an (English Translation and Short Commentary): Edited by. Malik Ghulām Farīdra. The Holy Qur'ān (Urdu Translation): Mir Muhammad Ishaqra iv.. Qa'idah Yassarnal Qur'ān: Pīr Manzur Muhammadra. V.. Tartilul Qur'an: Abū Lauda' Al-Hafiz vi.. At-Tariq (Urdu): Abū Lauda' Al-Hafiz vii. viii. ix.. X.. Correction of Some Common Mistakes (Urdu): Professor Sūfi Bishārat-urRahman, MA sa. Invocations of the Holy Prophet: Dr. Karimullāh Zīrvī. Meanings of the Difficult Words of the Holy Qur'an: Compiled by Bashir. Aḥmad Qamar (English Translation by Tahir Mahmood Ahmad).. Tajwid for Beginners: M. Q. I. Ishaq, Azhar Academy Ltd., London, UK. The main features of the material covered in the book are: 1. 2.. Fundamentals of the proper recitation of the Holy Qur'an i ii.. Ramūz-e-Auqaf (Various stop signs of the Holy Qur'an).. Correction of some common mistakes. iii. Basic Arabic Grammar.. Translation of Surah Al-Fatihah and the first five Ruku' of the following Surahs of the Holy Qur'an: Al-Baqarah, Al-e-‘Imran,. Al-Nisa', and Al-Ma'idah. 9

3.. Qur'anic vocabulary (Split-word translation of Sūrah Al-Fatiḥah and Surah Al-Baqarah) to learn translation of the Holy. Qur'an. 4.. Guidelines for the memorization of the Holy Qur'an. 5.. Qur'anic prayers.. I am greatly thankful to Dr. Ahsanullah Zafar, Amir Jama'at, USA and Hafiz. Samiullah Chaudhary for their interest and guidance towards making the Ta'līmul Qur'ān program successful. I am also thankful to Maulana Munir-ud-Din Shams, Additional. Vakīlut-Taṣnīf, London and Maulana Daud Ahmad Hanif, Missionary In Charge and Nā'ib. Amir, USA for reviewing this book. I appreciate Mr. Latif Ahmed's help in making the cover of the book.. May God Almighty make this book a source of learning correct recitation and translation of the Holy Qur'an. May all who study this book develop a love of the study of the Holy Qur'ān. Āmīn. 10. Karimullah Zirvi

1. SYSTEM OF TRANSLITERATION. In transliterating Arabic words we have followed the following system adopted by the Royal Asiatic Society. at the beginning of a word, pronounced as a, i, u preceded by a very slight aspiration, like h in the English word 'honour'. th, pronounced like th in the English word 'thing'.. C h, a guttural aspirate, stronger than h. خ kh, pronounced like the Scotch ch in 'loch'. j dh, pronounced like the English th in 'that'. f. f b b 4 له غ له ق s, strongly articulated s. d, similar to the English th in 'this'. t, strongly articulated palatal t.. Z, strongly articulated z. a strong guttural, the pronunciation of which must be learnt by the ear. gh, a sound approached very nearly in the r 'grasseye' in French, and in the. German r. It requires the muscles of the throat to be in the gargling position whilst pronouncing it. q, a deep guttural k sound. , , a sort of catch in the voice.. Short vowels are represented by a for _ (like u in 'bud'); i for (like i in 'bid'); u for ✓ (like oo in 'wood'); the long vowels by a for + or (like a in 'father'); i for S - or و (like ee in 'deep'); ai for (S- (like i in 'site'); ū for ✓ (like oo in 'root'); au for 9 - (resembling ou in 'sound'). 11

6. For quotes straight commas (straight quotes) are used to differentiate them from the curved commas used in the system of transliteration, ´ for and for e.. Commas as punctuation marks are used according to the normal usage. ,ع. For the nasal sound of 'n' (Nün) when 9 (Wäw) or ‹ (Yā') with shadda follow the tanwin has been represented by the symbol 'ñ'. Thus ; would be transliterated as 'miñwwa'.. The name of Muḥammadsa, the Holy Prophet of Islām, has been followed by the symbol sa, which is an abbreviation for the salutation Sallallahu 'Alaihi. Wasallam (may peace and blessings of Allah be upon him). The names of other. Prophets and Messengers are followed by the symbol as, an abbreviation for 'Alaihissalam (on whom be peace). The symbol ra is used with the name of the. Companions of the Holy Prophetsa and those of the Promised Messiahas. It stands for Radi Allahu 'anhu/‘anha/'anhum (May Allāh be pleased with him/with her/with them). The symbol rh stands for Rahimahullahu Ta'ala (may Allah's blessings be on him). The symbol aba stands for Ayyadahullahu Ta'ala Binaṣrihil ‘Aziz (May. Allah strengthen him with His Mighty help). The actual salutations have not generally been set out in full, but they should nevertheless, be understood as being repeated in full in each case. 12

THE HOLY QUR'ĀN ذلك الكتب لا تريبَ فِيهِ هُم لِلْمُتَّقِينَ لا . dhalikal kitabu la raiba fih hudallil muttaqin. This is a perfect Book; there is no doubt in it; it is a guidance for the righteous. (2:3) 13

RECITATION. OF THE HOLY QUR'AN عَنِ بْنِ عَبَّاسٍ رَضِيَ اللَّهُ تَعَالَى عَنْهُ قَالَ قَالَ رَسُوْلُ اللَّهِ : إِنَّ الَّذِي لَيْسَ فِي جَوْفِهِ شَيْ مِنَ الْقُرْآنِ كَالْبَيْتِ الْخَرِبِ sa anibni abbasina qala qala rasulullahi : innalladhi laisa fi jaufihi shai'un minal-qur'ani kal baitil kharibi ra. Hadrat Ibn 'Abbās relates that the Holy Prophetsa said:. He in whose heart there is nothing of the Qur'ān is like a house in ruin. (Tirmadhi) 14

THE HOLY QUR'ĀN. What is the Qur'an. The Qur'an is the record of the verbal revelations in Arabic from God Almighty to the Holy Prophet Muhammad", over a period of about 23 years (610-632 AD). The word. Qur'an means that which is often read or recited. It contains a complete code of teaching and laws suitable to the needs of every age and provides the means for the spiritual and moral development of all mankind. The Holy Qur'an also contains numerous prophecies for the future. The Holy Qur'an calls itself a reminder to the worlds: إِنْ هُوَ إِلَّا ذِكْرُ لِلْعَلَمِيْنَة in huwa illa dhikrullil ‘alamin. It is nothing but a Reminder unto all the worlds. (81:28). Compilation of the Holy Qur'an. Sa. The Divine revelations were committed to memory and written down by scribes appointed by the Holy Prophet. He, himself, indicated the arrangement of verses and chapters in the Qur'an, as we find it today. So the entire text of the Holy Qur'ān was written on barks, leafs etc., during the lifetime of the Holy Prophet. However, the compilation of it, in one volume, was undertaken and completed during the Khilafat of. Hadrat Abu Bakr. ra. Chapters and Verses of the Holy Qur'an sa sa. The Qur'an is divided into one hundred and fourteen Surahs or Chapters. This division is based upon their subject matter and has the authority of the Holy Prophet. Each Surah has a name given to it, and is further divided into Ayat or verses. However, the division of the Holy Qur'an into thirty Sipārahs or Parts is arbitrary. A reference to a particular verse of the Holy Qur'an is generally represented by two numbers separated by a colon, "". For example, the reference (2:187) means the 187th verse of the 2nd Chapter.. Safeguarding of the Holy Qur'an sa. As soon as a revelation was received by the Holy Prophet" it was recorded in writing from his dictation. A number of persons are known to have been employed by the. Holy Prophet for this purpose. Of these the names of the following fifteen have been sa 15

mentioned in the traditions (Fath al-Bārī, Vol. 9, p. 19): 1.. Zaid bin Thabit 2.. Ubayy ibn Ka'b 3. 'Abdullah bin Sa'd bin Abi Sarh 4.. Zubair bin al-'Awwām 5.. Lidim to ono oi 6. 7. 8. 9.. Khalid bin Sa‘īd bin al-‘Ās. Abān bin Sa'id bin al-‘Ās. Hanzala bin al-Rabi' al-Asadī. Mu'aiqib bin Abi Fățima ‘Abdullah bin Arqam al-Zuhri. Shurahbil bin Hasana 'Abdullah bin Rawāḥa 10. 11. 12.. Abu Bakr 13. 'Umar 14. 'Uthman 15. 'Alī sa. Whenever the Holy Prophet™ received a revelation, he would send for one of these persons and dictate to him the text of the revelation he had received.. A very distinctive feature of the Holy Qur'an is that it contains a Divine guarantee for its perpetual preservation. God Almighty says in the Holy Qur'ān: إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُوْنَ ) innā naḥnu nazzalnadhdhikra wa innā lahū la ḥāfizūn. We sent down this book and verily We shall safeguard it. (15:10). As a result of this guarantee, the text of the Holy Qur'ān has remained unchanged for more than fourteen hundred years.. Some More Facts About the Holy Qur'an. First Qur'ānic revelation was Surah Al-'Alaq, verses 2-5.. Last Qur'ānic revelation was Surah Al-Baqarah, verse 282, or Surah Al-Ma'idah, verse 4.. The total number of letters in the Holy Qur'an is 323,760.. The total number of words in the Holy Qur'an is 86,430.. The number of Ruku' in the Holy Qur'an is 540.. The number of places of Sajdah Tilawat (prostration during recitation) is fifteen. 16

CHAPTERS (SŪRAHS) OF. THE HOLY QUR'ĀN. CHAPTER. NAME. CHAPTER. NAME. Chapter 1. Al-Fatihah. Chapter 31. Luqman. Chapter 2. Al-Baqarah. Chapter 32. Al-Sajdah |Chapter 3 Āl-e-'Imrān. Chapter 33. Al-Ahzab. Chapter 4. Al-Nisa'. Chapter 34. Saba'. Chapter 5. Al-Ma'idah. Chapter 35. Fatir. Chapter 6. Al-An'am. Chapter 36. Ya Sin. Chapter 7. Al-A'raf. Chapter 37. Al-Saffat. Chapter 8. Al-Anfal. Chapter 38. Sād. Chapter 9. Al-Taubah. Chapter 39. Al-Zumar. Chapter 10. Yūnus. Chapter 40. Al-Mu'min. Chapter 11. Hud. Chapter 41. Hä Mim al-Sajdah. Chapter 12. Yusuf. Chapter 42. Al-Shūrā. Chapter 13. Al-Ra'd. Chapter 43. Al-Zukhruf. Chapter 14. Ibrāhīm. Chapter 44. Al-Dukhan. Chapter 15. Al-Hijr. Chapter 45. Al-Jathiyah. Chapter 16. Al-Nahl. Chapter 46. Al-Ahqaf. Chapter 17. Bani Isra'il. Chapter 47. Muhammad. Chapter 18. Al-Kahf. Chapter 48. Al-Fath. Chapter 19. Maryam. Chapter 49. Al-Hujurāt. Chapter 20 Та На. Chapter 50. Qaf. Chapter 21. Al-Anbiya'. Chapter 51. Al-Dhariyāt. Chapter 22. Al-Hajj. Chapter 52. Al-Tür. Chapter 23. Al-Mu'minūn. Chapter 53. Al-Najm. Chapter 24. Al-Nür. Chapter 54. Al-Qamar. Chapter 25. Al-Furqan. Chapter 55. Al-Rahman. Chapter 26. Al-Shu'ara'. Chapter 56. Al-Waqi'ah. Chapter 27. Al-Naml. Chapter 57. Al-Hadid. Chapter 28. Al-Qasas. Chapter 58. Al-Mujadalah. Chapter 29. Al-'Ankabūt. Chapter 59. Al-Hashr. Chapter 30. Al-Rūm. Chapter 60. Al-Mumtahinah 17

CHAPTERS (SŪRAHS) OF. THE HOLY QUR'ĀN. CHAPTER. Chapter 61. NAME. CHAPTER. NAME. Al-Saff. Chapter 91. Al-Shams. Chapter 62. Al-Jumu'ah. Chapter 92. Al-Lail. Chapter 63. Al-Munafiqun. Chapter 93. Al-Duhā. Chapter 64. Al-Taghabun. Chapter 94. Al-Inshirāḥ. Chapter 65. Al-Talaq. Chapter 95. Al-Tin. Chapter 66. Al-Tahrim. Chapter 96. Al-'Alq. Chapter 67. Al-Mulk. Chapter 97. Al-Qadr. Chapter 68. Al-Qalam. Chapter 98. Al-Bayyinah. Chapter 69. Al-Haqqah. Chapter 99. Al-Zilzāl. Chapter 70. Al-Ma'arij. Chapter 100. Al-'Ādiyāt. Chapter 71. Nüh. Chapter 101. Al-Qari'ah. Chapter 72. Al-Jinn. Chapter 102. Al-Takathur. Chapter 73. Al-Muzzammil. Chapter 103. Chapter 74. Al-Muddaththir. Chapter 104. Chapter 75. Al-Qiyamah. Chapter 105. Al-'Asr. Al-Humazah. Al-Fil. Chapter 76. Al-Dhar. Chapter 106. Al-Quraish. Chapter 77. Al-Mursalāt. Chapter 107. Al-Ma'ūn. Chapter 78. Al-Naba'. Chapter 108. Al-Kauthar. Chapter 79. Al-Nazi'āt. Chapter 109. Al-Kafirūn. Chapter 80 'Abasa. Chapter 110. Al-Nasr. Chapter 81. Al-Takwir. Chapter 111. Al-Lahab. Chapter 82. Al-Infitār. Chapter 112. Al-Ikhlas. Chapter 83. Al-Tatfif. Chapter 113. Al-Falaq. Chapter 84. Al-Inshiqāq. Chapter 114. Al-Nas. Chapter 85. Al-Burūj. Chapter 86. Al-Tariq. Chapter 87. Al-A'la. Chapter 88. Al-Ghashiyah. Chapter 89. Al-Fajr. Chapter 90. Al-Balad 18

PARTS. OF. THE HOLY QUR'ĀN. NAME. NAME. PART | Part 16. Transliteration qāla alam. Part 17 قَالَ أَلَمْ اِقْتَرَبَ لِلنَّاسِ | iqtaraba linnasi الله سَيَقُولُ قَدْ أَفْلَحَ وَقَالَ الَّذِيْنَ أَمَّنْ خَلَقَ اتْلُ مَا أُوحِيَ وَمَن يَقْنُتْ وَمَا لِيَ فَمَنْ أَظْلَمُ الَيْهِ يُرَدُّ حم قَالَ فَمَا خَطْبُكُمْ قَدْ سَمِعَ اللَّهُ تَبْرَكَ الَّذِي qad aflaḥa. Part 19 wa qālalladhīna amman kalaqa. Part 21 utlu mā ūḥiya wa mañyyaqnut. Part 23 wamā liya. Part 24 faman azlamu. Part 25 ilaihi yuraddu. Part 26 hā mīm. Part 27 qāla famā khatbukum. Part 28 qad sami'allahu. Part 29 tabārakalladhī 18 Part تِلْكَ الرُّسُلُ. PART. Transliteration. Part 1 alif lam mim. Part 2 sayaqūlu. Part 3 tilkarrusulu لَنْ تَنَالُوا 20 Part وَالْمُحْصَنَتُ لا يُحِبُّ الله 22 Part وَإِذَا سَمِعُوا وَلَوْ أَنَّنَا قَالَ الْمَلا وَاعْلَمُوا يَعْتَذِرُونَ. Part 4 lan tanālu. Part 5 wal-muhsanatu. Part 6 la yuḥibbullāhu. Part 7 wa idhā sami'ū. Part 8 walau annanā. Part 9 qālal mala-u. Part 10 wa'lamū. Part 11 ya'tadhirūna وَمَا مِنْ دَابَّةٍ | wama min da-abbatin. Part 12 وَمَا أُبَرِّئُ رُبَمَا عم 'amma 30 Part سُبْحْنَ الَّذِي | Part 13 wamā ubarri'u. Part 14 rubamā | Part 15 subhānalladhi 19

wab)< ٤٠. RUKŪ' SIGN AND DIVISION OF A PART OF THE. HOLY QUR'AN. This sign is always written on the margin of the page to indicate the completion of. Ruku'. The following diagram clearly explains the different parts of this sign:. Serial number of the Ruku' from beginning of the Chapter ε. ربع. Number of verses in the Ruku' just completed.. Serial number of the Ruku' from the Part.. Parts and Sub-parts. Ruba': means 1/4th of the Part.. Nist نصف ثلث الجزء means 1/2 of the Part.. Thuluth: means 3/4th of the Part.. Al-Juz':. The whole Part.. These divisions of the Part are sometimes at the completion of the Ruku' and sometimes in between. 20 20

The significance of these divisions is that the reader may find marks for recitation of the Holy Qur'an and also for reference purposes. This helps the reader to determine how much he has covered. It has no significant value as far as the subject in the text is concerened.. Manāzil. The whole text of the Holy Qur'an has been divided into seven Manāzil. The division is as follows:. Manzil. First. Second. Third. Fourth. Fifth. Sixth. Seventh. From Chapter #. To Chapter # 1 4 5 9 10 16 17 25 26 36 37 49 50 114. Serial Number of Verses. Inside the sign of a verse (0 or ☐) a number is written. This is the serial number starting from the beginning of the Chapter. For the numbering of the verses we count the following verse (for all Chapters) as verse number one: اللهِ الرَّحْمَنِ الرَّحِيْمِ 0 بشم. This is the reason why there is a difference of one number in the serial number of the verses of all the Chapters of the Holy Qur'ān printed under the auspices of the. Ahmadiyya Muslim Jama'at and those printed by many others outside the Jama'at. Take this difference into consideration while quoting references of the verses of the Holy. Qur'an. The only exception is Surah Al-Taubah (Chapter 9) which begins without بشم الرَّحْمَنِ الرَّحِيم which is a conclusive proof that بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ اللهِ is the first verse of each Chapter of the Holy Qur'an and is not just added in the beginning اللهِ الرَّحْمنِ الرَّحِيمِ .of each Chapter for the purpose of blessings only is mentioned بِسْمِ اللَّهِ الرَّحْمَنِ in Chapter Saba' twice: First in the beginning and then in the middle of the Chapter in. Hadrat Suleman's letter to Queen Sabā'. 21 (Tafsir-e-Saghir, p 1)

مُقَطَّعَات. Muqatta'āt (Letters of Abbreviations). Mentioned in the Holy Qur'ān. In the Holy Qur'an at the beginning of some of the chapters, after чUI بسْمِ certain letters are given which are in fact abbreviations of certain words. These letters are called muqaṭṭa‘āt. Their pronunciation is governed by the following rules: مُقَطَّعَات 1.. A letter bearing Madda ~ is read by its original name with prolonged sound. 2.. A letter with vertical Fathah - is pronounced according to the sign. 3.. Blank alif, here, is not silent. It is read by its original name. 4.. A letter with Shadda ✓ combines the letter that comes before it according to common rules.. Each letter in the muqatta'āt is read separately. Furthermore, while reciting the Stars muqatta'āt during recitation of the Holy Qur'an the above mentioned rules and the rules mentioned in the Ramūz-e-Auqaf must be followed. Thus, if a letter in the abbrviated letters shows presence of a vowel when it is pronounced which is followed by a sukün or a tashdīd, the long vowel in the word will be prolonged excessively. For example, in ḥā mīm ( 1 ) only 1 hā has a long vowel sound in it, so it will be read a little long. However, ismim has sukūn in it after the long vowel ‹ (yā”) in its pronunciation, so it will bear the sign of a madd (super long vowel) and its sound will be excessively pronounced. 22

Muqatta'ātu Mentioned in the Holy Qur'an. Meaning. I am Allah, the All-Knowing. Abbreviation of Chapter muqatta at مُقَطَّعَات. Al-Baqarah انا اللهُ أَعْلَمُ الم alif lam mim أنَا اللهُ أَعْلَمُ - أَفَصِّلُ .I am Allah, I know and I explain | (صَادِقُ الْقَوْلِ) (Truthful God) انَا اللهُ أرى انَا اللهُ أَعْلَمُ وَ أَرى أَنْتَ كَافٍ وَهَادٍ يَا عَالِمُ يَا صَادِقُ. I am Allah Who is All-Seeing. I am Allah, the All-Knowing and the All-Seeing. Thou art sufficient for all and. Thou art the True Guide.. O All-Knowing, Truthful God! طَيِّبٌ هَادِيُّ. O Perfect Man!*. Benignant, All-Hearing,. All-Knowing God!. Benignant, All-Hearing God!. O Perfect Leader!. Truthful God!. The Praiseworthy, the Lord of. Honor.. The Praiseworthy, the Lord of. Honor; The All-Knowing, the. All-Hearing, the Possessor of. Power.. The Praiseworthy, the Lord of. Honor.. The Possessor of Power.. Al-A'rāf القص alif lām mīm sād. Yūnus. Al-Ra'd. Maryam Та На. Al-Shuara طَيِّبٌ سَمِيعٌ عَلِيمٌ alif lām rā J المر alif lam mim ra كهيعص kāf hā yā ‘ain sād tā hā b طسم ta sin mim. Al-Naml ta tā sin Jub. Ya Sin. Sād يس yasin من sad حم hamim حم ha mim عشق ain sin qaf حم hamim qāf j طَيِّبٌ سَمِيْعُ يَا سَيدُ صَادِقُ الْقَوْل. Al-Mu'min حَمِيدٌ مَجِيدٌ. Al-Shura حَمِيدٌ مَجِيدٌ. Ha Mim. Al-Sajdah. Qāf عَلِيْمٌ سَمِيْعُ قَدِيرٌ حَمِيدٌ مَجِيدٌ قَدِيرٌ. I am the Light of all the Worlds. (By the inkstand). Al-Qalam انا النُّورُ nūn J. Ta Ha is a combination of Ța and Ha. In the dialect of ‘Akk, an Arabic tribe, it means, 'O my beloved' or 'O perfect man'. 23

ETIQUETTES OF RECITATION OF. THE HOLY QUR'ĀN. Physical and Spiritual Purification إِنَّهُ لَقُرْأَنَّ كَرِيْمُ لا فِي كِتَبٍ مُكْتُوْنٍ لا لا يَمَسُّةَ إِلَّا الْمُطَهَّرُونَ ل 0 innahū la qur'anun karimun fi kitabimmaknūnilla yamassuhū illal mutahharūn. That this is indeed a noble Qur'ān; In a well preserved book; Which none shall touch except those who are purified (56:78-80). We should be physically clean and, preferably, perform wuḍū before its recitation.. Also to fully absorb the blessings of the Qur'an and to understand its real meanings, one should be spiritually pure, clean and sincere in one's beliefs.. Prayer Before Starting Recitation Of the Holy Qur'an. It is stated in the Holy Qur'an: فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَنِ الرَّحِيْمِ 0 fa idhã qaraʼtal qur'ana fasta‘idh billahi minashshaitanirrajim. And when you recite the Qur'an, seek refuge with Allah from Satan the rejected. (16:99). Istiadhah أعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّحِيْمِ a'udhubillahi minashshaitanirrajim. I seek refuge with Allāh from Satan the rejected.. It is important to understand the philosophy of seeking Allāh's protection while reciting the Holy Qur'ān. We must seek Allāh's protection so that: 24

1.. We may not miss any teaching of the Qur'an due to our negligence, sins or evil company.. We may not fail to understand rightly any teachings of the Holy Qur'ān.. Having understood, may Allāh provide us the strength to act upon the teachings of the Holy Qur'an and never forgo or ignore them.. THE RULES OF ISTI‘ĀDHAH AND BISMILLAH i.. It is necessary to recite Isti adhah before reciting the Holy Qur'ān. ii.. When starting a Sūrah, it is necessary to recite (except biginning of Surah. Al-Taubah): بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ bismilla hirrahmā nirraḥīm iii.. If commencing recitation anywhere in a Surah, besides the biginning, then it will be optional to recite or not recite Bismillāh.. Recitation of Isti‘ādhah and Bismillāh at the beginning of a Surah. This can be done in four ways:. Wasl-e-kull. To recite Isti‘ādhah, Bismillāh and the beginning of the Surah together: بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ اَعُوْذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّحِيْمِ bismilla hirrahmā nirrahimi a'udhubillahi minashshaita nirrajimi 25 الْحَمْدُ لِلَّهِ رَبِّ الْعَلَمِيْنَ alhamdu lillahi rabbil ‘alamin

2.. Waşle Awwal - Fasle Thāni. To recite Isti'ādhah and Bismillāh together, stopping after Bismillāh and reciting the beginning of the Surah separately. بِسْمِ اللَّهِ الرَّحْمٰنِ الرَّحِيْمِ bismilla hirraḥmā nirrahim 3.. Fasle Awwal Wasle Thānī اَعُوْذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّحِيْمِ a‘udhubillahi minashshaiţa nirrajimi الْحَمْدُ لِلَّهِ رَبِّ الْعَلَمِيْنَ alhamdu lillahi rabbil ‘aſamīn. To recite Isti ādhah separately and Bismillah and the beginning of the Surah together. اَعُوْذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّحِيمِ بِسْمِ اللَّهِ الرَّحْمٰنِ الرَّحِيْمِ bismilla hirrahmā nirrahimi a'udhubillahi minashshaita nirrajim الْحَمْدُ لِلَّهِ رَبِّ الْعَلَمِيْنَ alhamdu lillahi rabbil ‘aſamīn. A.. Fasle Kull. To recite Isti‘ādhah, Bismillāh and the beginning of the Surah separately. بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ اَعُوْذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّحِيمِ a'udhubillahi minashshaita nirrajim bismilla hirraḥmā nirrahim 26 الْحَمْدُ لِلَّهِ رَبِّ الْعَلَمِيْن alḥamdu lillahi rabbil ‘aſamın

COMPLETING OF A SŪRAH AND BEGINNING OF THE. NEXT SURAH. It can be done in following three ways: 1.. Waşle Kull. To recite the end of a Surah, Bismillah and the beginning of the next Surah together: بسْمِ اللهِ الرَّحْمَنِ الرَّحِيْمِ bismilla hirrahmā nirrahīmi 2.. Fasle Awwal Wasle Thāni 3. وَتَوَاصَوْ بِالْحَقِّ وَتَوَاصَوْ بِالصَّبْرِ watawaṣau bilḥaqqi watawaṣau bissabri وَيْلٌ لِكُلِّ هُمَزَةٍ لمَزَة wailulli kulli humazatillumazati. To recite the end of a Surah separately, and Bismillah and the beginning of the next Surah together. بِسْمِ اللَّهِ الرَّحْمٰنِ الرَّحِيْمِ bismilla hirrahmā nirraḥīmi وَتَوَاصَوْ بِالْحَقِّ وَتَوَاصَوْ بِالصَّبْرْ watawaṣau bilḥaqqi watawaṣau bişṣabr وَيْلٌ لِكُلِّ هُمَزَةٍ لمَزَهُ wailulli kulli humazatillumazah. Fasle Kull. To recite the end of a Surah, Bismillah and the beginning of the next Sūrah separately. بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيْمِ bismilla hirrahmā nirraḥīm 27 وَتَوَاصَوْ بِالْحَقِّ وَتَوَاصَوْ بِالصَّبْرُ watawaṣau bilḥaqqi watawaṣau bişṣabr وَيْلٌ لِكُلِّ هُمَزَةٍ لمَزَهُ wailulli kulli humazatillumazah

Sajdah Tilawat سجدہ تلاوت. LOCATIONS OF SAJDAH TILĀWAT (PROSTRATION. DURING RECITATION) IN THE HOLY QUR'AN 1. Al-A'raf (7:207) 2. Al-Ra'd (13:16) 3. Al-Nahl (16:51) 4. Bani Isra'il (17:110) 5. Maryam (19:59) 6. Al-Hajj (22:19) 7. Al-Hajj (22:78) 8. Al-Furqan (25:61) 19. Al-Naml (27:27) .10. Al-Sajdah (32:16) 11. Sād (38:25) 12. Hã Mim Al-Sajdah (41:39) | 13. Al-Najm (53:63) .14. Al-Inshiqaq (84:22) 15. Al-'Alaq (96:20) يُسَبِّحُوْنَهُ وَلَهُ يَسْجُدُونَ ) طَوْعًا وَكَرْهًا وَظَلُلُهُمْ بِالْغُدُقِ وَالْأَصَالِ 0 يَفْعَلُوْنَ مَا يُؤْمَرُوْنَ ) يَخِرُّونَ لِلْأَذْقَانِ يَبْكُوْنَ وَيَزِيْدُ هُمْ حُشُوْعًا 0 خَرُّوا سُجَّدًا وَيُكِيًّا ) إِنَّ اللَّهَ يَفْعَلُ مَا يَشَآءُ 0 وَاسْجُدُو وَاعْبُدُو رَبَّكُمْ وَافْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ ) اَنَسْجُدُ لِمَا تَأْمُرُنَا وَزَادَهُمْ نُفُوْرًا ) لا إِلَهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْعَظِيْمِ 0 سَبَّحُوْا بِحَمْدِ رَبِّهِمْ وَهُمْ لَا يَسْتَكْبِرُونَ ) خَرَّ رَاكِعًا وَ أَنَابَ 0 وَهُمْ لَا يَسْتَمُوْنَ ) فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا ) وَإِذَا قُرِئَ عَلَيْهِمُ الْقُرْآنُ لَا يَسْجُدُونَ ) وَاسْجُدْ وَاقْتَرِبْ 0 28

Prayers of. Sajdah Tilawat (Prostration During Recitation of the Holy Qur'ān). One should prostrate where Sajdah is described in the verses of the Holy Qur'ān.. For this prostration it is not necessary to be in a state of wuḍu or to face the Qiblah.. Besides the standard prayers of glorification of Allah (Tasbihāt), recitation of the following prayers is found in various traditions of the Holy Prophet. cos ra sa sa. Hadrat A'ishah relates that when the Holy Prophet prostrated himself at night while reciting the Holy Qur'an he said: cos § سَجَدَ وَجْهِيَ لِلَّذِي خَلَقَهُ وَشَقَّ سَمْعَهُ وَبَصَرَهُ بِحَوْلِهِ وَقُوَّتِهِ sajada wajhiya lilladhi khalaqahū, wa shaqqa sam‘ahū, wa baṣarahū, wa biḥaulihi wa quwwatihi. My face (Myself) prostrates itself to Him Who created it and brought forth its hearing and seeing by His Might and Power. (An-Nasa', Tirmadhi Kitabud-Da'wat) ra sa. Hadrat 'Ali relates that as the Holy Prophet used to make the following supplication when he prostrated for Sajdah Tilawat. اللَّهُمَّ لَك سَجَدْتُ، وَبِكَ آمَنْتُ ، وَلَكَ أَسْلَمْتُ ، أَنْتَ رَبِّي ، سَجَدَ وَجْهِيَ لِلَّذِي شَقَّ سَمْعَهُ وَبَصَرَهُ ، تَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِيْنَ allahumma laka sajadtu, wabika amantu, walaka aslamtu, anta rabbi, sajada wajhiya lilladhi shaqqa sam'ahu wa başarahu, tabarakallahu ahsanul khaliqin. O Allah, for Thee I prostrated; and in Thee I affirmed Faith; to Thee I surrendered. Thou art my Lord, my countenance (self) prostrates itself to Him who created it and brought forth its hearing and seeing by His Might and Power. Blessed is Allāh, the Best of the. Creators. 29 (Ibni Majah)

cos § cos. Another prayer of Sajdah Tilawat is: اللَّهُمَّ سَجَدَ لَكَ سَوَادِي وَأَمَنَ بِكَ فُؤَادِي allahumma sajada laka sawadi wa amana bika fu'adı. O Allah! My whole body bowed before You and my heart believed in You.. The following prayer of Sajdah Tilawat is mentioned in Fiqah Ahmadiyya: اللَّهُمَّ سَجَدَ لَكَ رُوحِی وَ جَنَانِي allahumma sajada laka rūḥi wa janānī. O Allah! my soul and my heart is in prostration for You. (Fiqah Ahmadiyya) *: ****. ETIQUETTE OF LISTENING THE RECITATION. OF THE HOLY QUR'ÂN. It is stated in the Holy Qur'an: وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوْا لَهُ وَاَنْصِتُوْا لَعَلَّكُمْ تُرْحَمُوْنَ ) wa idha quri'al qur'anu fastami'u lahū wa anṣitu la‘allakum turḥamūn. And when the Qur'an is recited, give ear to it and keep silence, that you may be shown mercy. (7:205) ******* 30

1.. WHAT TO BE SAID BY THE READER AND THE. LISTENER OF THE HOLY QUR'ĀN WHEN CERTAIN. VERSES OF THE HOLY QUR'ĀN ARE RECITED. At the end of Surah Al-Fātiḥah (1:7) after the words: one should say: وَلَا الضَّالِّينَ 0 wa laddua alhin آمین Amin. O God! accept our prayers. One should say Amin in loud or low voice, upon reciting or listening similar 2. other supplicatory verses of the Holy Qur'an.. In reply to the last verse of Surah Al-Baqarah (2:287) in which rabbana prayers are recited, acceptance should be sought by saying: Amin. When the following words are read or heard: وَاعْفُ عَنَّا وَاغْفِرْلَنَا . وَارْحَمْنَا .. وقفہ وقفہ وقفہ wa'fu 'anna waghfirlana warhamnā. And efface our sins, and grant us forgiveness and have mercy on us one should say Amin and this prayer should be recited: رَبِّ اغْفِرْلِي اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ ༣. rabbighfirħi allahumma rabbanā lakalḥamd. O Lord! forgive me (my previous sins and protect and save me from every type of sins in the future). O Allāh, our Lord! all praise belongs to You.. When one listens or reads the following verse in Surah Al-e-'Imran (3:19): 31

4. 5. شَهِدَ اللهُ أنَّه لا إِلهَ إِلَّا هُوَ وَ الْمَلْئِكَةُ وَأُولُوا الْعِلْمِ قَائِمًا بِالْقِسْطِ shahidallahu annahū la ilaha ilſa huwa walmaſa'ikatu wa ulul ‘ilmi qā'imam bilqist. Allāh bears witness that there is no God but He---and also do the angels and those possessed of knowledge---Always standing guard over justice. one should say: رَبِّي أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا أَنْتَ my rabbi ash-hadu alſa iſaha ilſa anta. God! I bear witness that there is no God except Thee.. At the end of Surah Bani Isra'il (17:112) after the words: one should say: وَكَبِّرْهُ تَكْبِير wa kabbir u takbira. And extol His glory with all glorification. اللَّهُ أَكْبَرْ allahu akbar. Allah is the Greatest. When one listens or reads the following verse in Surah Al-Ahzab (33:57) إِنَّ اللَّهَ وَ مَلْئِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَأَيُّهَا الَّذِيْنَ آمَنُوْا صَلُّوْ عَلَيْهِ وَسَلِّمُوْا تَسْلِيْمان innallaha wa mala'ikatahū yuṣalluna ‘alannabiyyi ya ayyuhalladhina āmanū ṣallū ‘alaihi wa sallimū taslimā. Allah and His angels send blessings on the Prophet. O you who believe! you also should 32

6. 7. invoke blessings on him and salute him with the salutation of peace. one should say: السَّلامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَتُ اللهِ وَبَرَكَاتُه - اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ assalamu'alaika ayyuhannabiyyu wa rahmatullahi wa barakatuhū, allahumma salli ‘ala muhammadin. Peace be on you O the Messenger of God and God's Mercy and Blessings. Bless, O Allāh,. Muḥammad. sa. Wherever the Holy name of Prophet Muḥammad" comes while reciting the Holy. Qur'an, the following words should be said: صَلَّى اللهُ عَلَيْهِ وَسَلَّمْ sallallahu 'alaihi wasallam. Peace and blessings of Allah be upon him sa. The Holy name of the Holy Prophet has been mentioned four times in the Holy. Qur'an (3:145, 33:41, 47:3 and 48:30).. When one listens or reads the following verse in Surah Yāsīn (36:79): مَنْ يُحْيِ الْعِظَامَ وَهِيَ رَمِيْمُ 0 maryyuhyil izama wa hiya ramim one should say:. Who can quicken the bones when they are decayed? يُحْيِيهَا الَّذِي أَنْشَأَهَا أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيْمٌ ) yuḥyihalladhi ansha-aha awwala marratin wa huwa bikulli khalqin ‘alım. He, Who created them the first time, will quicken them and He knows well the condition of every created thing.. When one listens or reads the following verse in Surah Yasin (36:82): 33

8. 9. أَوَ لَيْسَ الَّذِي خَلَقَ السَّمَوتِ وَالْأَرْضَ بِقَدِرٍ عَلَى أَنْ يُخْلُقَ مِثْلَهُمْ awa laisalladhi khalqassamāwāti wal arda bi qadirin ‘aſa añyyakhluqa mithlahum. Has not He Who created the heavens and the earth the power to create the like of them? one should say: بَلْ وَهُوَ الْخَلْقُ الْعَلِيْمُ 0 bala wa huwal khalfaqul alim. Yes, and He is indeed the Supreme Creator, the All-Knowing. In Surah Al-Raḥmān (55:14) after the words: فَبِأَيِّ الآءِ رَبِّكُمَا تُكَذِّبْنِ ) fabi ayyi ala'i rabbikuma tukadhdhiban. Which, then, of the favors of your Lord will you twain deny, O men and Jinn? one should say: لاَ بِشَيْىءٍ مِنْ نِعْمَتِكَ نُكَذِّبُ يَا رَبَّنَا la bi shai'imminni'matika nukadhdhibu ya rabbanā. None of Your favors we deny, O our Lord. When one listens or reads any one of these verses in Surah Al-Waqi'ah (56:60, 65, 70, 73): ءَ أَنْتُمْ تَخْلُقُوْنَةٌ أَمْ نَحْنُ الْخَالِقُوْنَ 0 ‘a-antum takhluqūnahū am nahnul khāliqūn. Is it you who have created it or are We the Creator? أَنْتُمْ تَزْرَعُوْنَهُ أَمْ نَحْنُ الزَّارِعُوْنَ ) 34

10. 'a antum tazra ‘unahū am naḥnuzzari‘ūn. Is it you who grow it or are We the Grower? أَنْتُمْ اَنْزَلْتُمُوْهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنْزِلُوْنَ ) 'a-antum anzaltumuhu minalmuzni am nahnul munzilūn. Is it you who send it down from the clouds, or are We the Sender? ءَ اَنْتُمْ أَنْشَأْتُمْ شَجَرَتَهَا أَمْ نَحْنُ الْمُنْشِئُوْنَ ) ' a-antum ansha'tum shajarataha am nahnul munshin one should say:. Is it you who produce the tree for it, or are We the Producer? بَلْ أَنْتَ يَا رَبِّ bal anta ya rabbi. But Thou only, O my Lord!. When one listens or reads this verse in Surah Al-Waqi'ah (56:75): فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيْمِ 0 fasabbih bismi rabbikal azim one should say:. So glorify the name of thy Lord, the Great. سُبْحَانَ رَبِّيَ الْعَظِيْمِ subhana rabbiyal azim. Holy is my Lord, the Great 11.. At the end of Surah Al-Mulk (67:31) after the words: قُلْ أَرَءَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا فَمَنْ يَّأْتِيْكُمْ بِمَاءٍ مَّعِيْنٍ 0 35

12. 13. qul ara'aitum in aṣbaha māʼukum ghauran famañyya'tikum bi ma'imma‘in. Say, 'Tell me, if all your water sinks into a deep recess, who then will bring you clear flowing water? one should say: اللهُ يَأْتِيْنَا بِهِ وَهُوَ رَبُّ الْعَلَمِيْنَ allahu ya'tina bihi wa huwa rabbul alamin. Only Allah will bring water to us Who is Lord of all the worlds. At the end of Surah Al-Qiyamah (75:41) after the words: الَيْسَ ذَلِكَ بِقَدِرٍ عَلَى أَنْ يُحْيِيَ الْمَوْتَى a-laisa dhalika biqadirin ‘ala añyyuḥyiyal mauta one should say:. Has not such a One the power to raise the dead to life? بَلَى إِنَّهُ عَلَى كُلِّ شَيْيْءٍ قَدِيرًا bala innahu 'ala kulli shai'in qadira. Yes, surely He has the power over all things.. At the end of Surah Al-Mursalāt (77:51) after the words: one should say: فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُوْنَ 0 fabi ayyi hadithim ba‘dahū yu'minun. In which word then, after this, will they believe? آمَنَّا بِاللَّهِ amannā billahi 36

14. 15. 16.. We believe in Allāh. In the second verse of Surah Al-A‘lä (87:2) after the words: one should say: لا ō سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى sabbihisma rabbikal aa. Glorify the name of thy Lord, the Most High سُبْحَانَ رَبِّيَ الْأَعْلَى subhāna rabbiyal a'la. Holy is my Lord, the Most High. At the end of Surah Al-Ghashiyah (88:27) after the words: إِنَّ إِلَيْنَا إِيَابَهُمْ ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُمْ 0 inna ilainā iyābahum thumma inna ‘alainā hisabahum. Unto us surely is their return. Then, surely, it is for Us to call them to account. one should say: اللَّهُمَّ حَاسِبْنَا حِسَاباً يُسِيرًا allahumma hasibna hisabariyyasira. O God! make easy my reckoning. When one listens or reads the following verse in Surah Al-Shams (91:9): فَأَلْهَمَهَا فُجُوْرَهَا وَتَقْويهَا 0 fa-alhamaha fujūraha wa taqwāha. And He revealed to it what is wrong for it what is right for it --one should say: 37

17. 18. 19. اللَّهُمَّ اتِ نَفْسِي تَقُوبِهَا وَ زَكَّهَا أَنْتَ خَيْرُ مَنْ زَكَّهَا أَنْتَ وَلِيُّهَا وَ مَوْلُهَا allahumma āti nafsi taqwaha wa zakkahä anta khairu man zakkāhā anta waliyyuha wa maulahā. O God! give myself what is right and purified for it. Thou are the best of them Who purified it. Thou are Guardian and Master of it.. At the end of Surah Al-Tin (95:9) after the words: أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَكِمِيْنَ 0 alaisallahu bi ahkamil hakimin one should say:. Is not Allāh the Best of judges? بَلَى وَأَنَا عَلَى ذَالِكَ مِنَ الشَّاهِدِينَ bala wa ana ‘ala dhalika minashshāhidin. Yes, why not, I am among witnesses on this point. At the end of Surah Al-Nasr (110:4) after the words: فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ fasabbiḥ bi hamdi rabbika wastaghfirhu. Glorify thy Lord with His praise, and seek His forgiveness one should say: سُبْحَانَكَ اللَّهُمْ رَبَّنَا وَبِحَمْدِكَ اللَّهُمَّ اغْفِرْ لِي subhanaka allahumma rabbana wabi hamdika allahummaghfirli. Holy is Thou O Allah, our God with Thy praise. O Allah forgive me.. Where is the mention of paradise one should pray: 38

20. 21. اللَّهُمَّ ادْخِلْنَا فِي رَحْمَتِكَ allahummadkhilna fi rahmatika. O Allah! Admit us to it with Your Mercy. Where punishment is mentioned there the following should be prayed: اللَّهُمَّ لَا تُعَذِّبْنَا allahumma la tu adhdhibna. O Allah! Do not punish us. It has been ordained to seek forgiveness at various occasions in the Holy Qur'ān.. For instant in Surah Al-Baqarah: Verse #200; Al-Nisa': Verse #107; and Al-Hadid:. Verse #53. In reply it should be said: اَسْتَغْفِرُ اللهَ astaghfirullah § sa. I seek forgiveness of Allāh sa ra sa sa. Hadrat Hudhaifah bin Mālik Ashja'i relates that he stood along with the Holy. Prophet for Nafal Prayers, while he recited Surah Al-Baqarah. Whenever he recited the portion referring to the blessings of Allah, he paused and asked for the blessings of Allāh, and whenever he recited the portion referring to some punishment, he paused and asked for protection of Allāh from the punishment. (Abū Da'ūd Kitabus-Salat). Hudhaifah further relates that wherever there was a need to say Tasbih, the Holy Prophet always said: sa ra subhanallah Holy is Allah سُبْحَانَ اللهِ (Muslim Kitabus-Salat) га sa sa. Hadrat Abi Laila" relates that he observed Prayer by the side of the Holy Prophet while he was offering voluntary Prayer at night. The Holy Prophet recited the verse (conveying a warning) of the torment. Upon this, he prayed: اَعُوْذُ بِاللهِ مِنَ النَّارِ ، وَوَيْلٌ لِأَهْلِ النَّارِ . a'udhu billahi minannāri, wa wailun li ahlinnāri. I seek refuge with Allāh against the Fire. Woe to the denizens of the Fire (Hell). (Ibni Majah Kitabus-Salat) 39

Prayer of the Holy Prophetsa to Strengthen Memory and the Method to Memorize the Holy Qur'an ra ra. Hadrat 'Abdullah bin 'Abbās relates that in a gathering Hadrat ‘Ali complained sa sa to the Holy Prophet" about forgetting the Holy Qur'an. The Holy Prophet said: "O Abul. Hasan! Should I not tell you such useful words which will help strengthen your memory for memorization of the Holy Qur'ān? Then, he told him to do so: Offer Prayer in the later part of the night on Friday night. Prophet Jacob also waiting for the Friday night had said: as سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي saufa astaghfiru lakum rabbi. I will certainly ask forgiveness for you of my Lord. (12: 99). If you cannot do so, then offer four rakat voluntary prayer either in the middle or the first part of the night. In the first rak'at recite Surah Al-Fatihah and Surah Yasin, in the second rak'at recite Surah Al-Dukhan with Surah Al-Fatihah, in the third rak'at recite. Surah Ha Mim Al-Sajdah with Surah Al-Fatihah, and in the fourth rak'at recite Surah. Al-Mulk with Surah Al-Fatihah. In the last rak at after reciting the Tashahhud, praise God. Almighty, invoke blessings upon me and other Prophets, do Istighfar for the believers and then recite the following prayer: اَللَّهُمَّ ارْحَمْنِئ بِتَرْكِ الْمَعَاصِي اَبَدًا مَّا أَبْقَيْتَنِي ، وَارْحَمْنِي ، أَنْ أَتَكَلَّفَ مَا لَا يَعْنِيْنِئ وَارْزُقْنِى حُسْنَ النَّظَرِ فِيْمَا يُرْضِيْكَ عَلَى اللَّهُمَّ بَدِيعَ السَّمَوَاتِ وَ الْأَرْضِ ، ذَا الْجَلَالِ وَالْإِكْرَامِ ، وَالْعِزَّةِ الَّتِيْ لَا تُرَامُ ، أَسْأَلُكَ يَا اللَّهُ ، يَا رَحْمَنُ ، بِجَلالِكَ وَ نُوْرِ وَجْهِكَ أَنْ تُلْزِمَ قَلْبِي حِفْظُ كِتَابِكَ كَمَا عَلَّمْتَنِيْ وَ ارْزُقْنِيْ اَنْ اَتْلُوهُ عَلَى النَّحْوِ الَّذِي يُرْضِيْكَ عَنِّي ، اللَّهُمَّ بَدِيْعَ السَّمَوَاتِ وَ الْأَرْضِ ذَا الْجَلَالِ وَالْإِكْرَامِ ، وَالْعِزَّةِ الَّتِي لَا تُرَامُ ، أَسْأَلُكَ يَا اللَّهُ ، يَا 40

رَحْمَنُ ، بِجَلالِكَ وَ نُوْرِ وَجْهِكَ ، أَنْ تُنَوِرَ بِكِتَابِكَ بَصَرِي ، وَ أَنْ تُطْلِقَ بِهِ لِسَانِي ، وَ أَنْ تُفَرِّجَ بِهِ عَنْ قَلْبِى وَ اَنْ تَشْرَحَ بِه صَدْرِي ، وَ أَنْ تَغْسِلَ به بَدَنِي ، فَإِنَّهُ لَا يُعِيْنُنِي عَلَى الْحَقِّ غَيْرُكَ ، وَلَا يُؤْتِنِيْهِ إِلَّا أَنْتَ ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِا اللهِ الْعَلِيِّ الْعَظِيْمِ allahummarhamni bi tarkil maaşı abadamma abqaitani, warḥamni, ann atakallafa mã la yaʼnini, warzuqni ḥusnannazari fima yurḍīka ‘annī, allahumma badi assamawati wal ardi, dhal jalali wal ikrami, wal izzatillati la turamu, as-aluka ya allahu, ya rahmānu, bi jalalika wa nūri wajhika an tulzima qalbī hifza kitabika kamā ‘allamtani warzuqni ann atluwahu 'alannaḥwilladhi yurḍika ‘annī, allahumma badi‘assamawati wal ardi dhal jalali wal ikrami, walʻizzatillafı la turamu, as-aluka ya allahu, ya rahmanu, bi jalalika wa nuri wajhika, ann tunawwira bi kitabika baṣari, wa ann tutliqa bihî lisānī wa ann tufarrija bihi ‘ann qalbi wa ann tashraha bihi sadri, wa ann taghsila bihi badani, fa innahū la yuʻinuni ‘alal ḥaqqi ghairuka, wa la yu'tinihi illa anta, wa la ḥaula wa la quwwata illa billa hil'aliyyil ‘azim.. O Allah! As long as You keep me alive always have special mercy on me that I avoid sins.. Have mercy upon me with regards to doing absurd things intentionally and grant me such a good vision by which You are pleased with me. O Allāh, the Originator of heavens and the earth beautifully. O the Majestic, the Honorable and the Possessor of such a high. Esteem which no one can attain. O Allah, O the Beneficent God, I beseech You through. Your Majesty and the Illumination of Your Face to facilitate the memorization of Your sacred Book as You have taught it to me, and enable my heart to retain it and empower me to recite it, in a manner that You are pleased. O Allāh, the Creator of the unique heavens and the earth, the Majestic, the Honorable and the Possessor of such a high. Esteem which no one can attain; O Allāh, O the Beneficent God, I beseech You through. Your Majesty and the Illumination of Your face to illuminate my eyes with the light of. Your sacred Book and let me read it fluently (Āmin). And expand my heart for it and open my chest with it, and wash my body with this Holy Word of Yours. Who else besides. You can help me with regards to the Truth? No one else besides You can bestow upon me the power for that. There is no might and no power but in God Almighty. The God Who is. Majestic and Great. sa. The Holy Prophet further said, "Follow this procedure for at least three Fridays and the maximum five to seven Fridays. Your prayer will be accepted by God Almighty. I swear by Him who has ordained me as His Messenger that a prayer of a true Muslim is not turned down." ra ra. Hadrat Ibn 'Abbās relates that Hadrat ‘Ali" after trying this prescription for five 41

sa to seven times came to the Holy Prophet" in a gathering and said, "My memory was such that if I memorized just four verses I used to forget these and now I can memorize forty verses daily. And when I repeat the verses after memorization it seems as if I am reciting while seeing the Holy Qur'an. Same was the case with regards to memorizing the sayings of the Holy Prophet". Soon after listening to the Holy Prophet", I used to forget everything. Now, after listening just once the sayings of the Holy Prophet I can repeat these from my memory almost word by word." sa sa sa sa ra. The Holy Prophet said, "I swear by Lord of Ka'bah, Abul Hasan ‘Ali™ª is a staunch believer. (Tirmadhi, Kitābudda'wāt) 1. 2. 3. 4. 5. 6. 7. 8. 9. 10.. Etiquettes of Memorization of the Holy Qur'ān. Pray to God Almighty for bestowing upon you the ability and the strength to memorize the Holy Qur'an.. Always use the same Mushaf (Copy of the Holy Qur'an). Do not use different copies of the Holy Qur'an.. Make a goal. Fix a target. Fix in your mind the portion of the Holy Qur'an which you want to memorize in a specific period of time.. Before starting memorization, recite the portion of the Holy Qur'an you want to memorize in front of a person who is competent in the correct recitation of the. Holy Qur'an. Underline the errors you have made in the recitation, which have been pointed out by the teacher.. Start memorization in small portions, such as the part you have fixed as the goal to memorize. Repeat this portion till you have memorized it.. Combine the portion you have memorized with the next small portion to be memorized. Follow this procedure throughout the memorization process.. Recite the portion you have memorized to your teacher. He will pinpoint the errors. Keep making corrections in the recitation till the teacher approves.. Recite the portion you have memorized in the Șalāt, which you are offering by yourself. You may forget some parts. After offering the Prayer, check in the Holy. Qur'an for corrections.. Audio record your recitation of the portion you have memorized. Compare and check the tape with the Holy Qur'an. Be your own critique.. Be careful of Mushabeh (Similar sounding verses in different parts of the Holy. Qur'an). These may confuse you and may make you jump from one verse to another verse in a different Sūrah. Mark down such similar verses in the Holy. Qur'an. Write down the Chapter and the verse number to which another verse is. Mushabeh (At both places).. Learn meanings of the verses being memorized. It will help in the memorization.. Keep on reciting your Manzil (The portion of the Holy Qur'an which you have already memorized is called a Manzil). 11. 12. 13.. Once memorized, recite frequently in the Prayers. 14.. Recite the memorized portion frequently, particularly, in the morning. 42

cos §. Prayer to be Recited on Completing the Recitation of the Entire ra. Holy Qur'ān. Hadrat Hudhaifah™ relates that at the completion of the cycle of recitation of the. Holy Qur'an, the Holy Prophet used to recite the following prayer: sa اَللّهُمَّ ارْحَمْنِي بِالْقُرآنِ الْعَظِيْمِ وَاجْعَلْهُ لِي إِمَامًا وَنُوْرًا وَهُدًى وَرَحْمَةً اللَّهُمَّ ذَكِّرْنِي مِنْهُ مَا نَسِيتُ وَعَلَّمْنِي مِنْهُ مَا جَهِلْتُ وَارْزُقْنِي تِلاوَتَهُ أَنَاءَ اللَّيْلِ وَالنَّهَارِ وَاجْعَلْهُ لِي حُجَّةً يَّا رَبَّ الْعَالَمِيْنَ allahummarḥamni bil qur'anil ‘azīmi waj‘alhu li imāmañwwa nūrañwwa hudañwwa raḥmatan allahumma dhakkirnī minhu mā nasītu wa ‘allimnī minhu mā jahiltu warzuqni tilawatahū ānā'allaili wannahari waj‘alhu li hujjatañyya rabbal ‘alamin. O Allah! Have mercy upon me with (the blessings) of the Great Qur'ān. Make it for me a. Model, Light, Guide and Mercy. O my Allāh! Remind me whatever I have forgotten of it and teach me what I do not know of it. Grant me its recitation in the watches of the night and in the hours of the day. O Lord of the worlds! Make it an Authority for me for my benefit. Amin. 43 (Ihya' 'Ulum ad-Dīn lil-Ghazālī)

THE HOLY QUR'ĀN وَرَتِّلِ الْقُرْآنَ تَرْتِيْلاً لا 0 wa rattilil qur'ana tartila. And recite the Qur'an slowly and thoughtfully. (73:5) 44

Hurufut-Tahajj) حُرُوفُ التَّهَجِّى THE ARABIC ALPHABET. WITH PRONUNCIATION AND TRANSLITERATION. Correct pronunciation of Arabic words is very important. Transliteration marks have been shown below as guide to correct pronunciation. These marks help to show how the words should sound but it is not possible to show in print exactly how to pronounce the words. For example, the name Muḥammad should be pronounced with a glottal sound of H (which is represented by the sign H) rather than the normal H sound. ج ح خ ງ. C. J.. Arabic Alphabet. Khä'. Ha'. Jim. Tha'. Ta'. Ba' Hamzah Alif. Pronunciation. Kh. H. J. Th. T. B. A. Transliteration خَلِيْفَة مَائِكَة أول بلال حَمَد ترمذی ثَالِثُ جَنَّهُ. Example. Khalifah Hamad Jannah Thalith Tirmadhi Bilal Mala'ikah Awwal Transliteration 8. ض ز س ش ص ذ. Arabic Alphabet. Dād. Säd Shin. Sin. Za. Ra'. Dhāl Dāl. Pronunciation. D 02.. Sh. S, C, X Z. R. Dh. D. Transliteration رَحِيْمٌ زَكُوةً سَلْمَانَ شَهِيدٌ صَوْمٌ ضَعِيف ذَاكِرْ داود. Example. Da'if Sawm Shahid Salmān Zakāh Rahim. Dhākir Dawūd Transliteration ق ك ل 6. ط ظ ع غ. Arabic Alphabet. Läm. Kāf. Qaf. Fa'. Ghayn 'Ayn. Za'. Ta'. Pronunciation. L. K, C, X. Q. F. Gh. Z. H.. Transliteration لَبَنٍ كِتَابٌ عِيسَى غَائِبُ فَارُوْقٌ قِبْلَةٌ ظَهَرْ طِيْنْ. Example. Labanin Kitābun Qiblatun Faruq Gha'ib 'Īsā. Zuhar. Tīn. Transliteration ی ن و. Arabic Alphabet. Ya' Ha' Waw. Nūn Mim. Pronunciation. Y. H. W. N. M. Transliteration نُوحْ مُوسى وَلَدُ هِجْرِى يُسِيْن. Example. Yāsīn Hijri. Waladun Nūh Mūsā. Transliteration 45

The Arabic Alphabet letters (Ḥurūfut-Taḥajji) are 29 in number.. The pronunciation of the majority of these letters bears resemblance to English sounds.. However, the pronunciation of a few is exclusively Arabic. The following consonants bear little or no resemblance to English sounds:. Arabic Letter. Soud Symbol. S. English Equivalent saw ص. Y b ظ. C ع d. N. doll task. No Equivalent* h. No Equivalent*. No Equivalent* * Pronunciation is strictly Arabic.. THE EMPHATIC AND NON-EMPHATIC LETTERS. The following four letters are traditionally called the emphatics: ص ض ظ ط. Pronunciation of these letters is indicated in transliteration by a dot underneath the sound symbol for their non-emphatic counterparts as shown below.. Non-emphatics س د 可 ذ. Transliteration. Emphatics. S 30 d t dh 46 -પુ b b. Transliteration . يد. Z. N.

Sound-wise the Arabic letters are of two kinds: 1.. Letters which are light in voice. 2.. Letters which are heavy in voice.. For example has a light voice like "S" in English word "Seen", while س heavy voice like "S" in English word "Salt". Letters that have heavy voice are: خ ص ض غ ط ظ ق ر ص has a. While reading words an Arabic letter is pronounced mostly as heavy but sometimes it is pronounced light. However, while reading Arabic alphabet the above letters will be pronounced heavy. Other than the above eight letters should be pronounced carefully light in voice.. Nonemphatics. Transliteration/ Meaning. English word. Emphatics. Transliteration/ Meaning. English word. A sword. Summer saif سیف س دير د تين dhalil ذَلِيْلٌ ذ. Sea. A covert dair Dead. Figs tīn Tell. Submissive. This saif صيف dair ضَيْر ض طين ط zalil Those ظَلِيل ظ. Saw. Harm. Doll. Mud tîn Talk. Shady. Phonetically, the hamza ( c ) is a 'glottal stop'. There is no letter corresponding this sound in English.. Written Arabic has only three vowels: a, u and i. Each vowel can be either long or short. These are not part of the alphabets. The different sounds of the vowels can be described using the latter Sin ( (✓ ) as follows: س .3 3 س في في سو sa su si sau 47 سيا شو سي سَيْ sā sū. Sī sai

LETTERS SIMILAR IN SOUND (TWO DISTINCT SOUNDS OF CERTAIN ALPHABETS). In Arabic, accurate pronunciation of letters is very important. Each of the 28 letters of Arabic consonants has its own distinct sound. Correct pronunciation of Arabic letters can be mastered in two ways: 1. By reading Arabic letters like one reads English alphabet.. Ed 2. By reading Arabic letters with sukūn (quiescent letters). While reading quiescent letters voice is settled on the quiescent letters. This makes the reader to pronounce the letters better.. Use the following excercise to practice correct pronunciation of similar Arabic letters with and without sukūn.. EXCERCISE ها هَادِي اهْدِ تألم الِم た ihdi hādī hä. Ha' talam 'ālim. Pā hamzah ع عا عالم تَعْلَم 'Ain 10 تا دا دار آذرى adri dār dā. Dāl ta lam 'ālim تَارِكَ أَتْرُكْ ض أَضْعَفْ ضَامِرٌ adaf dāmir dā. Dād utruk tārik tā. Ta' ط طاهِرُ أطْهَرُ ذ ذا ذَاكِرْ اذكر udhkur dhākir dhā. Dhāl athar tāhir tā. Ta' ثَانِي مَثْنى ز زَا راجر uzjur zājir za. Zā mathnā thành thā. Thā' س. E سيا ساكن اُسْكُنْ ظ أَظْلَم ظالم ظا azlam zālim zā. Za' uskun säkin sa. Sin ص ضا ق اصبر صَابِرُ \g قَادِرْ أَقْدَرْ aqdar qādir qā. Qāf isbir sābir sa. Sād ح. I حَاكِم أحكم ك گا كَامل أكْمَلْ akmal kāmil kā. Kāf uhkum hakim ha. Hä' 48

Hurufut Tahajj) حُرُوفُ النَّهَجي ALPHABETS. THE WRITTEN FORMS. During writing, all letters in a word are joined up to the letter with which the word ends. Since almost all the letters are joined together in the formation of the words, they take different forms depending on where they appear in the word. Generally, the letters have four forms as shown in the following Table:. Name of. Letter. Standing Alone. Alif. Ba'. Tā'. Tha'. Jīm. Ha'. Kha'. Dāl. Dhāl. Ra'. Zā. Sin ث ج ح. N د ذ ز س. Initial 7 تـ 1. 1. Medial + 1 ++ 4. ad. Final. L. J.. Ff -2 ــع ــخ Ւ ـذ ــــر ཉ བཟིད་ س س 49

Name of. Letter. Standing Alone. Initial. Medial. Final. Shin. Sād. Dād. Tā'. Za' 'Ayn. Ghayn. Fa'. Qāf. Kāf. Lām. Mim. Nūn. Waw. Ha'. Ya' ـشـ ــش ش ص +33 ــص $ *7 दु ص ـــض ـــط ــط ــضــ ــض ـط 58. ض ط ـحـظ ظ له له 6. ــع ـغ ـف 上 上 ـقـ ـــق ق ــك ك 1 ــل ل ــلـ 1447 م ن و ي ي 50 ــع غ را. bi كـ 797 هـ ي

اَلْحُرُوفُ الشَّمْسِيَّة (Al-hurufushshamsiyyah) and اَلْحُرُوْفُ الْقَمَرِيَّة (Al-huruful Qamariyyah). A word is formed by the combination of letters. Fourteen letters are called and the rest of the letters are called اَلْحُرُوفُ الشَّمْسِيَّةُ (Al-hurufushshamsiyyah) (Al-ḥurūful Qamariyyah) máir Úrgají اَلْحُرُوفُ الشَّمْسِيَّةُ (Al-hurufushshamsiyyah, THE SUN LETTERS) الْحُرُوفُ الشَّمْسِيَّة. The following 14 letters are known as: (Al-hurufushshamsiyyah, The sun letters): ث د ذ ر ز س ش ص ض ط ظ ل ن alif ال Sun Letters) is that when) الْحُرُوفُ الشَّمْسِيَّةُ One of the characteristics of the أَلْ and Tam) is added in the beginning of the word starting with a Sun Letter, the J (Iam) remains silent. While reading these words I is added before the silent J (Iam) and ĺ is combined with the Sun Letter in such a way that the Sun Letter is pronounced twice and a ✓ (shadd: a double-word sign) is added to the letter.. Here are a few examples: 51

turabun: al + turabun = atturabu shamsun: al + shamsun ashshamsu dinun: al + dinun = addinu rahimun: al + rahimun = arrahimu daifun: al+daifun = addaifu تُرَابُ - اَلْ + تُرَابُ = التُّرَابُ شَمْس -- اَلْ + شَمْسُ = اَلشَّمْسُ دِينُ - اَلْ + دِينُ - اَلدِّيْنُ رَحِيمٌ -- آلْ + رَحِيمُ : الرَّحَيْمُ = ضَيْفُ -- آل + ضَيْفُ = اَلضَّيْفُ الْحُرُوْفُ الْقَمَرِيَّةُ (Al-huruful Qamariyyah, THE MOON LETTERS). Al-huraful الْحُرُوفُ الْقَمَرِيَّةُ :The following 14 letters are called (Al-ḥurūful. Qamariyyah, The moon letters). م و هي اب ج ح خ ع غ ف ق ك. Moon Letters is that الْحُرُوفُ الْقَمَرِيَّةُ One of the characteristics of the when J (alif and lam) is added in the beginning of the word starting with a Moon. Letter then the J (Tam) has to be pronounced.. These are few of the examples: qalamun: al+ qalamun al-qalamu malikun: al + malikun al-maliku ‘arīfun: al + ‘arīfun = al-'arīfu قَلَمُ -- آلْ + فَلَمْ = الْقَلَمُ مَلِكُ -- اَلْ + مَلِكُ - اَلْمَلِكُ : عَرِيْفٌ -- آلْ + عَرِيْفٌ = الْعَرِيْفُ = 52

baitun: al + baitun = al-baitu bābun: al + bābun albābu qamarun: al + qamarun = al-qamaru + بَيْتُ = الْبَيْتُ بَيْتُ -- أَلْ باب -- اَل + بابُ - اَلْبَابُ بِأَبٌ قَمَرُ -- آل + قَمَرُ = اَلْقَمَرُ. EXCERCISE:. Please add J (alif and fam) to the following words: مَظْلُوْمُ - ظَالِمٌ - عَادِلُ - كِتَابُ - وَلَدٌ - بِنْتُ - رَجُلٌ - أَرْضُ - لَجْمٌ سَمَك - رِيَاضَةٌ - حِكْمَةٌ - قَوْمُ - طَالِبٌ - خَلِيْلُ mazlūmun, zālimun, ‘ädilun, kitābun, waladun, bintun, rajulun, ardun, najmun, samakun, riyadatun, hikmatun, qaumun, talibun, khalilun (AliD) أَلِفٌ alifhas three uses: a. لكن. It may be used for prolongation of sound of a letter and indicates a long "a". e.g. bã 4. It is sometimes written as a small | alif, e.g. (Takin). b. aliful wiqayah, Precautionary Alif or) أَلِفُ الْوِقاية أَلِفُ الْفَاصِلة 1 (aliful fasilah, Separating Alif). e.g. The | alif which is added after waw at the end of a word. e.g. ✓✓✓✓✓ (katabū).. C.. It acts as the bearer of (hamzah). It is of two kinds: و (hamzatul wasl هَمْزَة الوصل hamzatul qatil and) هَمْزَةُ الْقَطْعِ 53

(HAMZATUL QAT D) هَمْزَةُ الْقَطْعِ. It acts like a consonant which may be written at the begining of the word (l,. I'rabun), in the middle or end of the word on I alif (JĹú sa'ala), waw (ááá Ý Ta tasma'ū) or on ɩ ya” (ɩs̟ quri'a) or standing alone (sū'un). (HAMZATUL WASL (JOINING HAMZAH هَمْزَةُ الْوَصل. Sometimes there is an 1 (alif) in the beginning of an Arabic word having no short hamzatul wasl, Joining Hamzah). While reading such هَمْزَةُ الْوَصل vowel. This is called a word alone or to resume reading from it, one should know which of the three short vowels will be used. a) Usage of fathah (__). Words prefixed with JI (alif-lam): As 15 (kitäbun) after prefixing with J I (alif-lam) will become ✓✓ (al-kitäbu). Joining hamzah of such words will be read with allati) and their duals and plurals) الَّتِي alladhi) and) الَّذِي fathah. For example, in words forms, the joining hamzah will be given fathah.. EXERCISE اَلْحَمْدُ لِلَّهِ رَبِّ الْعَلَمِيْنَ الرَّحْمَنِ الرَّحِيْمِ - فَلَا أُقْسِمُ بِالْخُنَّسِ 8 الْجَوَارِ الْكُنَّسِ - هُدًى لِلْمُتَّقِيْنَ ) الَّذِيْنَ يُؤْمِنُوْنَ بِالْغَيْبِ b). Usage of dammah ( 1 ) and kasrah ( _ ). If a word has been prefixed only with an 1 (alif) instead of (alif) and J (lām) to 54

read it the reader should see the third letter to it. If the third letter has ✓ (dammah), the first letter should be read with ✓ (ḍammah). For example in the word sit the third. J letter to the joining hamzah is J (ku). Kāf ♫ has a ✓ (dammah) on it so the word will be read as ji (udhkur). However, if the third letter to prefix 1 (alif) has (kasrah), in both cases the joining hamzah will be read with the word the third letter to joining hamzah is . It has ✓ (fathah) or (kasrah). For example, in ✓ (fathah), so joining hamzah will be read with kasrah as l (iftaḥ). In the word, the third letter to the joining hamzah is with (kasrah) (fi), so the joining hamzah will also be read with kasrah as ;) (ighfir).. Practice the rule in the following exercise:. EXERCISE قُوْلُوا انْظُرْنَا وَاسْمَعُوْا - قِيْلَ ارْجِعُوْا وَرَاتَكُمْ فَالْتَمِسُوْا نُوْرًا - وَاشْكُرُوا لِيْ فَاذْكُرُونِي أَذْكُرْكُمْ - اتَّقُوْ رَبَّكُمْ - وَاتَّبِعُوا اَحْسَنَ مَا أُنْزِلَ إِلَيْكُمْ - ارْجِعِى إِلى رَبِّكَ رَاضِيَةً مَّرْضِيَةً فَادْخُلِي فِي عِبَادِي وَادْخُلِي جَنَّتِي 55

RECITATION. OF THE HOLY QUR'ĀN عَنْ بَشِيْرِ بْنِ عَبْدِ الْمُنْذِرِ رَضِيَ اللَّهُ تَعَالَى عَنْهُ أَنَّ نَبِيَّ ﷺ قَالَ: مَنْ لَمْ يَتَغَنَّ بِالْقُرْآنِ فَلَيْسَ مِنَّا sa ‘an bashiribni ‘abdil mundhiri anna nabiyya qala: man lam yataghanna bil-qur'ani falaisa minnä. The one who does not recite the Holy Qur'an melodiously, is not one of us. 56

THE ART OF TAJWID تجويد sa. The Holy Prophet has enjoined us to recite the Holy Qur'an with Tajwid and in a pleasing tone: زَيِّنُوالْقُرْآنَ بِأَصْوَاتِكُمْ zayyinul qur'ana bi aṣwātikum (Bukhari). The skill and the rules whose application makes the correct pronunciation of the. Holy Qur'an possible is the art of Tajwid. Tajwid means to recite every letter correctly from its Makhraj, with all its qualities. The purpose of it is to recite the Holy Qur'an in the manner it was reavealed to, and recited by the Holy Prophet. sa. In the terminology of Phonetics of the Holy Qur'an, Tajwid means recitation of every letter of the Holy Qur'an from its point of articulation, with its attributes: a.. Elevation (isti'lā') b.. Depression (istifāl). C.. Softness (tarqiq) d.. Heavy sound (tafkhīm) e. استغلاء اِسْتِفَالْ تَرْقِيق تَفْخِيْمُ. Other rules of phonetics, such as: i. اظهار (Clear Pronunciation (izhar. The common meaning of (izhar) is to pronounce the letters from their Makhraj clearly and distinctly without any changes. If after mim with sukūn å besides the letters mīm and ✪ bã' any م هُمْ يُوقِنُوْنَ . .izhar) will take place ) إظهاز other letter appears 57

ii. انعام (Assimilation (idgham. The common meaning of (idghām) is to enter one thing into another. If after mïm with sukūn there appears a mim کر لگا خ (idghām) with (ghunna) will take place. م then iii.. Change or Conversion (qalb) is. The literal meaning of a (qalb) is to change one thing into another. If after nun with sukūn & or tanwin the letter ب bā' appears then the nun sākin or tanwīn will change to mīm sākin and will be recited with (ghunna). iv.. Suppressed Pronunciation (ikhfā') «'! ¿ or tanwin besides six letters of Huruf-e-Ḥalqi ċċtεo. The literal meaning of (ikhfa') is to conceal. If after nun sākin ع ح ۵۶ the six letters of yarmalun and the letter ✪ bā', → if any other letter appears then the nün säkin or tanwin will be recited with t (ikhfā').. COMMON ERRORS MADE DURING RECITATION. OF THE HOLY QUR'ÂN. Errors which are made while reciting the Holy Qur'an can be classified as: i. Major Errors ii. Minor Errors. Major Errors: 1.. To recite one letter in place of another i.. Instead of reciting الْحَمْدُ 58 (Alhamdu) one recites اَلْعَمْدُ (Al'amdu)

2. 3. ii.. In a world one recites (Sin) instead of (Tha) or (Ta') instead of 1 of (Ta').. To add a letter to a world. One adds (Waw) after (Dal) and (S (Ya) after (Ha). Thus reads و. Alhamdu lillah) as) الْحَمْدُ لِلَّهِ (Alhamdulillah) الْحَمْدُ لِلَّهِئ. To delete a letter from a word. Not to recite the 9 (Waw) in a word. e.g. to read ĺ (Lam yūlad) as .(Lam yulad) لَمْ يُدْ 4.. To recite one Harkat in place of another. To recite (Kaf) with Kasrah instead of with Fathah. e.g. To recite (Iyyaki) instead of J with Kasrah. e.g. To recite (Iyyāka) or to recite (Alif) with Fathah instead of (Ahdinā) instead of () (Indina).. To recite Harkat instead of Jazm 5.. To recite (An‘amta) as (Ana-'amata) (An-‘amata) or as العَمَتَ. Minor Errors:. The errors made when a person does not follow any of those rules which show the beauty of the Holy Qur'an. e.g. not to recite the 3 (Ra') in bl (Sirata) with a full mouth when it has a Fathah or not to recite the two (Lām) in (Allāh) with a full mouth when there is a Fathah or a Dammah before them, or not to make Ghunna, Ikhfa' or. Madd. 59

THE HOLY QUR'ĀN اُتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَبِ utlu mā ūhiya ilaika minal kitabi. Recite that which has been revealed to thee of the Book. (29:46) 60

CORRECT RECITATION OF THE HOLY QUR'AN. To recitate the Holy Qur'an correctly, one should pay special attention to the following: 1. 2. 3. 4. 5. Ḥarakāt ( ): How much to prolong or shorten a sound.. Ramūz-e-Auqāf (J): Pause and stop Signs contained within the. Arabic text of the Holy Qur'an.. Makhārij (á): Correct pronunciation of the alphabets.. Correct combinations.. I'rāb (1): Proper punctuation. ( حَرَات THE SHORT VOWELS ( harakat. There are three vowel marks in Arabic which are used above or under a letter to change its sound in a certain way. These vowels, which are called fathah Zia, dammah are explained here: كَسْرَة and kasrah ضَمَّهُ 1. fathah : A raised hyphen placed over the pertinent consonant is called fathah. The sound symbol is "a" and its nearest correspondent in English is the word ✓ "rash". In Arabic the word "rash" will be written as and its transliteration will be "a" as in "clash". 2. ḍammah : A mark written over the pertinent consonant is called dammah.. The sound symbol for it is "u" and its nearest correspondent in English is the vowel sound in the word "wood". In Arabic, the word "bush" will be written as ✓✓ and its transliteration will be "u" as in "Push". 61

3. kasrah :30a̸: A hyphen that is placed under the pertinent consonant is called kasrah. The sound symbol for kasrah is "i" and its nearest correspondent in. English is the vowel sound in the word "bid". In Arabic, the word will be written as ✓ and its transliteration will be "i" as in "Bill". The length of sound of fatḥah, ḍammah and kasrah : 5 is same. 4. sukūn/Jazm / 3: When a consonant is pronounced without any vowel mark, the absence of the vowel is indicated by the sign pertinent consonant. This sign is called sukun or Jazm. °. A or ✓ placed over the. LETTERS WITH VOWEL MARKS: mutaḥarrik ḥurūf 2 dják. In Arabic a letter bearing the vowel mark is called mutaharrik. With the addition of vowel marks sound of the Arabic letters changes as follows:. LETTERS WITH VOWEL MARK FATHAH. To pronounce a letter bearing fatḥah the mouth should be opened but the letter should be uttered in a very short form. For instance ❖ (ba) will be pronounced as 'B' is pronounced in the word 'But'. حَ. Kha. Ha. Ja. Tha 20 14. Arabic. Alphabet. Ta. Ba 'a a. Pronunciation 3 ⇨ iis. Da 3 is ش +3 دَ ذَ سَ §. Arabic j. Alphabet. Sa. Sha. Sa. Za. Ra. Dha. Da. Pronunciation. Arabic. J فَ ق. E b. Alphabet. La. Ka. Qa. Fa. Gha 'a. Za. Ta. Pronunciation is ó و. C. نَ. Arabic. Alphabet. Ya. Ha. Wa. Na. Ma. Pronunciation 62

LETTERS WITH VOWEL MARK DAMMAH. To pronounce a letter with dammah lips should be rounded and the letter should be uttered in a very short form. ✪ (bu) is pronounced as 'B' is pronounced in the word 'Bush'. t. Khu. Hu 1.3. Du. Su. Shu j 'J. NES 27 t. Ju. Thu 20بُ. Arabic. Alphabet. Tu. Bu 'U. U. Pronunciation ". Arabic ش. Su فُ قُ ཊ -༧ .3 j رُ j. Alphabet. Zu. Ru. Dhu. Du. Pronunciation હું 1 i. Arabic. Alphabet. Lu. Ku. Qu. Fu. Ghu 'u. Zu. Tu. Pronunciation is ĝ 's. Arabic. Alphabet. Yu. Hu. Wu. Nu. Mu. LETTERS WITH VOWEL MARK KASRAH :. To pronounce a letter with kasrah the voice should be stretched downward and should be short. ✓ (bi) will be pronounces as if one is saying the English word "bit" without pronoucing the letter "t". t. Khi ม. Hi. ME. Ji. Thi. JE ب ยา. Arabic. Alphabet ض. Di. J. Li ص 3. 55.. Si d'. Ki. Shi ÿ. Si ཉ་ ། །ཁུ 3 *3.. Ti j. Bi 'i 1. Pronunciation. Arabic ཉ་. J د. Alphabet. Zi. Ri. Dhi. Di. Pronunciation. Arabic 19. الله اله ظ b. Alphabet. Qi. Fi. Ghi 'i. Zi Ti. Pronunciation. Arabic وي 6. U ९.. Alphabet. Yi. Hi. Wi. Ni. Mi. Pronunciation 63

M.. EXERCISE. Letters with mixed vowel marks 10 14 n عَ اح حُ ح ش "3. ئی. J قُ قِ اس b .+3 ظ " فَ t ཉཐག 8. ج 'A الا له ··3. الله 8. اله عَ غُ له У ن 3 س ء Note: The letter f (alif) with any diacritical mark is no more f (alif), it becomes .hamzah) are same) ء hamzah). So with any diacritical mark the sounds of | (alif) and) 64

While practicing, in the above excercise, utterance should be short and quick.. Read only one letter at a time and write transliteration below the letter. Stop after uttering each letter so that you have control over your breath. It will help you to utter the words correctly.. EXERCISE. READING TWO OR MORE LETTERS TOGETHER. In order to gain fluency in reading two or more letters at a time, read the letters given below continually. In reading the letters continually their sounds should not be mixed up. i.e., Sound of one letter should not be mixed with that of the other. For example,. Y should be read separately as "la-'u" and not together as "lau". The sound of 1 (hamzah) should be read should not be mixed up with the sound of J (lām). Similarly, word separately as "sa-mi-‘a" and not together as "samia" If you read it as "samia" you will be mixing up the sound of letter (mim) with its preceding letter (mim) with its preceding letter (sin). So read every letter separately but without pausing between the letters so that the complete word is س uttered fluently. أَبَ اب ئق جاُ. I هُمِ مَهُ هِمَ 56 ثَقُ ثق 9 ية هو بهِ به عَفْ حو حَوَ جو يح جح لِذُ يا لَوَ قُرِ رو فَعَلَ قُعُلُ فعِل فُعِلَ سَمِعَ 1231 مَكَن أَمَرَ حَمِدَ حَمِدَ هَةٍ عُفْ لا ار جَمَعَ بَلَدِ عَرَضَ | عُرِضَ شَعُ غُنِ جُمِعَ نُفِخَ برق خَسَفَ مَئِذَ قَتَلَ ذَكَرَ ذُكِرَ 71131 J 3 سَأَلَ سال لِكا نكا كِلا كِلِلٍ اجل فِئَةُ رجُلُ قذَرَ ملك وَلِيَ فَلَقِ وَطَبٌ خَلَقَ صَدَم 65

THE LONG VOWELS (huruf-e-madd ;) 1 ('alif) preceded by (fathah): 1 + ; ; (waw) preceded by (ḍammah): ; + ✓ and is (ya') preceded by (kasrah): is + are letters of prolongation. They stretch the sound of preceding letters. In Arabic the sign ~ (madd) expresses the meaning of stretching so these three letters 1 ('alif), ; (wāw) and is (yā') are called "ḥuruf-e-madd" after their character or quality. For example ✪ (ba), ❖ (bu), ✪ (bi) are when followed by 1, ;, is will be read long. They will be read as "bā", "bū", and بِي بو "bi" respectively. In transliteration, a sign is used over the symbol of short vowel.. These must be pronounced long, otherwise, sound of a letter will be dropped. For example, if the word "bu" is read as ❖ "bu" (with a short sound) we will be dropping the sound of "waw" from the word. So it must be pronounced long as "bū". 1. 2. 3. +1 (bā'+ fathah + alif) ✓ (bā). Its nearest corresponding sound in English is the vowel in word "far". In transliteration it is represented by the symbol "ā". Transliteration of Arabic word i will be written as "ṣabāḥun". ; + (bā' + dammah + waw with sukūn) = 34 (bu). Its nearest corresponding sound in English is in the word "Soon". In transliteration it is represented by the symbol "u". Transliteration of Arabic word written as "usbū'un". is + (bā' + kasrah + ỹa' with sukūn) will be = ✓ (bi). Its nearest corresponding sound in English is in the word "She". In transliteration it is represented by the symbol "i". Transliteration of Arabic word i will be written as "daqiqatun".. Pronounce each word in the Table keeping in mind the above rules: 66

هُو أو ° 16 ها هي عا عُو کا خا گا شی ضا. Ei Ei Ein Gin & خُو ضو نَا تُو ட் طئ اوه اوه تا تُو ظى ፡፡. فا عي تو جا جو شا جی شو يو يَا لو لِي رئ رُو را. F G G E E E ضي دا دو ذَا. SOME EXAMPLES OF THE SHORT AND LONG VOWELS. Arabic. Fathah as in. Fathah as in. Fathah as in. Fathah as in بَيْنَ دار أَتْقُكُمْ يَسْعُى الْبِنتُ Kasrah as in. Kasrah as in. Dammah as in داری སཀ دُونَ Dammah as in بُهت Dammah as in. English (baina) a (as in bat) (dār) ā (as in far) (atqākum) u (as in cut) (yas'ā) e (as in her) (al-bintu) i (as in pin) (dārī). I (as in capital) (zur) u (as in put) (dūna) ū (as in lunar) (buhita) o (as in Holy) 67

MARKS FOR LONG VOWELS. In the previous lesson, it has been stated that letters is, j, Í, are "letters of prolongation" (huruf-e-madd). These letters prolong or stretch the preceding sound.. However, sometimes sound of words is prolonged without the presence of huruf-e-madd.. In such cases, the shape of the short vowel is changed as follows:. The sign of fathah, instead of slanting, is written vertical. Thus, 1+ (alif plus fathah) is written as ✓ and 4 (bā) is written as → (bā). The sign of dammah . is written with upside instead of downside as i (ring shape is moved from upside to and (bu) is written as ‘✓ (bū). The sign of lower side). Thus, 16 + , is written as kasrah instead of crosswise is written vertical under the letter like and is + (ya' and kasrah) is written as. Thus,. G (bi) is written as (bi).. So ' , are representatives of long vowels and they are called fathah and kasrah ishbaiyyah ضَمَّهُ اشْبَاعِيَّة dammah ishbaiyya حَهُ اشْبَاعِيَّة ishbaiyyah .respectively كَسْرَهُ اشْبَاعِيَّة. The Arabic word ishba kui)) means to render the sound full. Thus, when fathah, dammah and kasrah sound like long vowels, there shape changes and these are called fathah ishbā'iyyah, dammah ishbā'iyyah and kasrah ishbā'iyyah, respectively. This reflects change in the sound of fatḥah, ḍammah and kasrah.. EXERCISE +|1. TT ་་ 68 ||6 |-

EXERCISE فِيْه أدمت فَرَضْتُهَا آمَنَ مَارِبُ ملك كِتُبُ kitābu maāribu māliki faradnāhā āmana ādama fihi سَمواتِ ايتنا الْفِهم خطيكُم اذنِهِمْ لِلْكَفِرِينَ سُبْحَنَكَ يُدَاود ابرهم عبدات تُرْزَفْنِه بِمُزَحْزِحِه بَعْدِهِ كَلِمَتُه سُبْحته ܩܪ ܬܳ تَابِجَانِبِهِ يَسْتَونَ قُرْآنَه وَورِيَ. SUPER LONG VOWELS: MADDĀT. Arabic letters bearing short vowels followed by is, j 1 are stretched and , حُرُوفِ مدات I for their stretching quality are called pronounced long. So is, j (huruf-e-maddat) or long vowels. Sometimes, these long vowels are further prolonged. To indicate this extra prolongation the signs are used over the letters. Thus, these signs are called is maddāt or super long vowels.. There are two basic causes for using the super long vowels: 1). Voice of hamzah ĺ, & occurring after long vowel or its representative mark makes the voice super long. For example, in the word "si'at, there is < hamzah after ← yā'. Therefore, long vowel ya' will become super long because of its following ~ hamzah and it will be written with a madd and read with super يَا أَدَمُ ya adamu will be come يَا دَم ,Sii'at. Similarly) سينت prolonged voice as (yää äädamu).. The super long vowels are of two kinds: 69

1. مَدٍ أَصْلِي Madd-e-Asli مَدٍ فَرْعِي Madd-e-Fari 1. 2. مَدٍ أَصلي Madd-e-Ali. The madd where after the letters of madd there is no hamzah or . sukūn. The letters of Madd-e-Asli : ✓ ✓ are three: i.. An Alif before which there is a letter with a Fatḥah. ii. A Waw و before which there is a letter with Dammah. iii. A Ya's before which there is a letter with Kasrah. e.g. أُوْذِيْنَا وَأُوْتِيْنَا نُوْحِيْهَا nūḥībā wa ūtinā ūdhīnā 2. مَدٍ فَرْعى Madd-e-Fari. The madd where after the letters of madd there is a hamzah or a sukūn e.g. مَا أَوْحَ بِضَارِيْنَ هَؤُلَاءِ وَالْمَلْبِكَةِ walmała'ikati ha'uſai bida-arrīna mā auhā : مَدِّ فَرْعِی There are four types of Madd-e-Fari i. ii. مَدٍ مُتَّصِل Madd-e-Muttasil مَدٍ مُنْفَصِل Madd-e-Munfasil 70

مَدٍ عَارِض وَقْفِی Madde-e-Arid Waqfi مد از Madd-e- Lazim (Contiguous madd) مَدٌ مُتَّصِل Madd-e-Muttasil iii. iv.. If hamzah occurs in the same word after long vowel, the super long vowel is. F used which is called Jesis 36 madd-e-muttasil (contiguous madd). So, nisä'un will become nisää'un. e.g. أوْلِيَاء خَزَائِنُ مَنْ يَشَاءُ و السُّوء مِنْ سُوء ی وجاي يُضِيءُ. Madd-e-Munfasil (Separable madd). If a word has long vowel in its end and its following word is beginning with the voice separable madd م مُنْفَصِلْ of s hamzah here الا ,Super long vowel) will occur. Thus) لا يَسْتَحْيِ أَنْ يُضْرِبَ alaa-innahum, Similarly أَلا إِنَّهُمْ ala-innahum will become إِنَّهُم 1 و .la yastahyii aiyyadriba, e.g لَا يَسْتَحْيَ أَنْ يُضْرِبَ la yastahyi aiyyadriba will become ی لَا إِلَهَ انّى أَمْرُ اللهِ كَمَا أُمِرْتُ قَالُوْا أُوْذِيْنَا تُوبُوا إِلَيْهِ فَاتَّبَعُوا أَمْرَ وَتَرْحَمْنِي أَكُنْ وَيَهْدِي إِلَيْهِ بِعَهْدِى أَوْفِ 71

مَدٍ عَارِضٌ وَقْفِی Madd-e-Arid Waqfi. That madd where after the letters of madd, the harkat of the last letter of the word, due to stopping, will be changed temporarily into a sukūn. لَهُمُ الْأَبْوَابُ فِي الْمِيْزَانِ خَلَقَ الْإِنْسَانِ و لَوْ تَشْعُرُونَ وَأَطِيعُونِ ی مِنَ الْمُنْذِرِيْنَ سَيَهْدِيْنِ كُنْ فَيَكُوْنُ لَهُوَ الْعَزِيزُ الرَّحِيْم مَدٌ لازم Madd-e-Lazim. Madd-e-Lazim is that madd where after the letters of madd, there is an e.g. sukun (i.e., the sukün which is part of the word whether one stops or ( أصلي original (asli ضَالِّينَ بِضَارِينَ الْقُنَ المَ المَرُ الرحم. If a sukūn or tashdid bearing letter occurs after the long vowel and the long vowel not.) e.g. ضَالِّينَ - الْنَ : is necessary to save it from dropping, a madd is brought as in the words. EXERCISE يَا أَدَمُ لَكُلًّا أَهْدَى يَا إِبْرَهِيمُ جَاءَوْ أَبَاهُمْ وَجَايْ - يَوْمَئِذٍ وَرِثَةَ أَبَوَاهُ - بَنُو إِسْرَائِيلَ الْقُنَ - صَالاً - الله - مُدْ قَامَتْنِ - آمِيْنَ - حَاجُوْنِي - الذَّكَرَيْنِ - وَلَا تَتَّبِعَانَ - حَادَّ اللَّهَ تَأْمُرُونِي - وَلَا الضَّالِّينَ 72

While stopping during the recitation of the Holy Qur'an, the last letter of the word, on which one is stopping, will be pronounced as quiescent. Thus, if the second last letter of the word, on which one is halting is a long vowel it creates a condition of super long vowel and the ending of the word is prolonged. For Example, the word Í (ta‘lamūna) on stoping will become (ta‘lamūn). In such cases long vowels are, generally, read as super long vowels. (hurufullin) حُرُوفُ الّيْن PLIABLE LETTERS. If the quiscent letters ; and is are preceded by fathah the preceding letter will be pronounced and the sound will travel softly over or below the following letter.. Consequently the sound will make curve from over or below the letter. For example the combination ; + → will be read as "bau" as in English word "bowl" without the letter "I" and the combination is + → will be read as ✓✓✓ "bai" as in English word "bat". Thus the character of; and is is different when preceded by fathah as compared to their character when preceded by ✓ dammah and و kasrah. So they are now pliable letters (hurufullin) instead of letter of prolongation (huruf-e-madd). As for time, huruf-e-madd and ḥurūfullin are equal. Only in shape their sound is different. أو أي بو بَيْ تَوْ تَيْ ثَوْ فَيْ thai thau tai tau bai bau 'ai 'au زو زَيْ عَوْ عَيْ حَوْ كَيْ رَى قَوْ فَوْ سي لَوْ لَىٰ سو وو شَيْ هَيْ فَوْزُ غَيْبِ حَيْثُ يَيْنِ رَيْبَ raiba yaini haithu ghaibi fauzu خَوْفَ خَيْطُ دور دَيْنَ زَوْجُ رَوْحُ رَيْتُ كَيْفَ ذَوْقُ فَوْقَ 73

THE HOLY QUR'ĀN اِنْ هُذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ inna hadhal qur'ana yahdi lillafi hiya aqwamu. Surely, this Qur'an guides to what is most right. (17:10) 74

RAMŪZ-E-AUQĀF (STOP SIGNS OR PAUSES). The various signs used in the Holy Qur'an to stop or pause while reciting the Holy. Qur'an can be divided into the following three categories: 1. Signs of Waqf-e-tām (1) 2. Signs of Waqf-e-kāfi (is) 3. Signs of Waqf-e-hasan (9). Waqf-e-tām (pl): It means to stop at a world where meaning of the words which follow the word at which one stops has no relationship either with the word at which one stops or with the words which precede it. e.g. In the following verse the subject matter ends at the word (yasma‘una) and a different subject matter starts with the words following (yasma‘ūna): إِنَّمَا يَسْتَجِيْبُ الَّذِيْنَ يَسْمَعُوْنَ وَالْمَوْتَى يَبْعَثُهُمُ اللهُ innama yastajibulladhīna yasma‘un walmauta yabʻathuhumullahu. Only those who listen sincerely respond. And as for the dead, Allāh will raise them to life. (6:37). Therefore, after (yasma'una) a waqf-e-tām sign is given. Waqf-e-fam signs include the following: 0 , ط ,. Waqf-e-kāfi ( ): It means to stop at such a place where the sentence is complete. However, the words which follow the word at which one stops have a connection of only the meaning and not the word of the sentence which precedes. e.g. In the following verse: وَمَا أُنْزِلَ مِنْ قَبْلِكَ وَبِالْآخِرَةِ هُمْ يُوقِنُونَ ) wamā unzila min qablik wa bil akhirati hum yūqinūn. And that which was revealed before thee, and they have firm faith in what is yet to come. (2:5) 75

in the word (min qablik) a statement has been made about the righteous people.. However, in the part coming after (min qablik) also a characteristic of the righteous people is mentioned. Therefore, a stop at (min qablik) cannot be a. Waqf-e-tām. Rather, it will be a Waqf-e-kāfi. This category of stop signs contains only one sign: "T". Waqf-e-hasan (): It means to stop at a word where the sentence is complete.. However, there is a connection in both meaning and word of the sentences which precede or follow. e.g. In the verse: أُولَئِكَ عَلَى هُدًى مِّنْ رَّبِّهِمْ فى وَ أُولَئِكَ هُمُ الْمُفْلِحُوْنَ ) ula'ika 'ala hudammirrabihim wa ula'ika humul muflihun. It is they who follow the guidance of their Lord and it is they who shall prosper. (2:6) at the word (mirrabihim) a statement about the righteous people has been completed. However, in the next sentence again a statement about the righteous people is being made. Therefore, the stop at 4 (rabbihim) is a Waqf-e-ḥasan. The Waqf-e-ḥasan " صل " قلي " صلى " ق " ص " ز " :category contains the following stop signs. In Waqf-e-tām and Waqf-e-kāfi the reading will be initiated after stopping on the sentence. It will not be necessary to repeat. If Waqf-e-ḥasan is made on an Ayat the reading will be initiated after the Ayat, otherwise, it will be necessary to repeat.. If one stops at a place where the sentence is incomplete and there is every type of connection with that which is preceding or following it and also meaning is distorted.. Such a stop is called Waqf-e-qabiḥ (…). е.g. يأَيُّهَا الَّذِينَ آمَنُوْا لَا تَقْرَبُوا الصَّلوةَ ya ayyu halladhīna ǎmanū la taqrabuṣṣalata. O ye who believe! approach not Prayer ... (4:44) 76

Besides the above mentioned stop signs there are some other stop signs. All stop signs are briefly explained here: 0 or 1. This is a sign written on the completion of a verse. Basically this is the abbreviation of a letter ▲ which is the sign of an ayat (verse). We should stop here. For rules regarding stopping or not stopping at 0 sign, please see below under the sign: Y (Lä,. No).. Example: الْحَمْدُ لِلَّهِ رَبِّ الْعَلَمِيْنَ الرَّحْمَنِ الرَّحِيْمِ ) مَلِكِ يَوْمِ الدِّينِ ) إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِيْنُ ٥ اِهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَةٌ صِرَاطَ الَّذِيْنَ اَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوْبِ عَلَيْهِمْ وَلَا الضَّالِّينَ هُ • • alhamdu lilſahi rabbil 'alamin arraḥmā nirrahim • māliki yaumiddin iyyāka na‘budu wa iyyaka nasta“ın ihdi nassiratal mustaqim siratalladhina anamta alaihim, ghairil maghdubi alaihim wa laddua allin. All praise belongs to Allāh, Lord of all the worlds, The Gracious, the Merciful, Master of the Day of Judgment. Thee alone do we worship and Thee alone do we implore for help.. Guide us in the right path --The path of those on whom Thou has bestowed Thy blessings, those who have not incurred displeasure, and those who have not gone astray. (1:1-7) ९ (Mim):. This stop sign is an abbreviation of the word jy (lāzim). It is a mandatory stop sign. One MUST stop at this sign. So stop and take a breath. 77

Example: وَمَا يَعْلَمُ تَأْوِيْلَةَ إِلَّا اللَّهُ وَالرَّاسِخُوْنَ فِى الْعِلْمِ يَقُوْلُوْنَ أَمَنَّا بِهِ لا كُلٌّ مِّنْ عِنْدِ رَبِّنَاءَ وَمَا يَذَّكَّرُ إِلَّا أُولُوا الْأَلْبَابِ) wama ya'lamu ta'vilahū illallah warrāsikhūna fil ‘ilmi yaqūlūna āmannā bihi kullummin ‘indi rabbina wa ma yadhdhakkaru ilſa ulul albāb. And none knows its right interpretation except Allāh and those who are firmly grounded in knowledge; they say, 'We believe in it; the whole is from our Lord.' -- And none heed except those gifted with understanding. (3:8). L (Tā'):. This stop sign is an abbreviation of the word "all (mutlaq). We should stop at this sign but bearing in mind that the message is not complete and there is a follow up statement for explanation. There may be something else related to the subject matter which could be in the next (following) part of the recitation. If you stop at this sign it is not necessary to repeat the last word.. Example: وَإِذْ قَالَ لُقْمَنُ لِابْنِهِ وَهُوَ يَعِظُهُ، يُبُنَيَّ لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٍ عَظِيْم wa idh qāla luqmānu li ibnihi wa huwa yaʻizuhū ya bunayya la tushrik billah innashshirka lazulmun 'azīm. And remember when Luqman said to his son while exhorting him, 'O my dear son! associate not partners with Allāh. Surely, associating partners with God is a grievous wrong.' (31:14) 78

T (Jim):. This stop sign is an abbreviation of the word sign. It is better to stop but you may or may not stop at this sign.. Example: (Ja'iz)It is an optional stop وَلَقَدْ اَنْزَلْنَا إِلَيْكَ أَيتٍ بَيِّنَتٍ وَمَا يَكْفُرُ بِهَا إِلَّا الْفُسِقُوْنَ walaqad anzalna ilaika āyatim bayyinätin wamā yakfuru bihā illal fasiqūn. And surely We have sent down to thee manifest Signs, and none disbelieves in them but the disobedient. (2:100) :(Za) ز. This stop sign is an abbreviation of the word 30 (mujawwaz). Although stop is permissible, it is better not to stop at this sign.. Example: وَمَا تَفْعَلُوْا مِنْ خَيْرِيَّعْلَمْهُ اللهُ ، وَتَزَوَّدُوْا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى ن وَاتَّقُوْنِ يَأُولِي الْأَلْبَابِ wamā tafalu min khairiñyya'lam hullahu wa tazawwadū fa inna khairazzadittaqwa wattaqūni ya ulil albāb. And whatever good you do, Allāh knows it. And furnish yourselves with necessary provisions, and surely, the best provision is righteousness. And fear Me alone, O men of understanding. (2:198) 79

✓ (Ṣād): 3. This stop sign is an abbreviation of the word (murakhkhas) This sign appears somewhere in the middle of a verse. It is better to combine the previous part of the verse with the next part. But if one cannot do so because of shortness of breath, then one may stop.. Example: أُولبِكَ الَّذِينَ اشْتَرَ وُا الضَّلَلَةَ بِالْهُدَى مِن فَمَا رَبِحَتْ تِجَارَتُهُمْ وَمَا كَانُوْا مُهْتَدِيْنَ uſa'ikalladhi nashtara wuddalalata bil huda famā rabiḥattijāratu hum wamā kānū muhtadın. These are they who have taken error in exchange for guidance; but their traffic has brought them no gain, nor are they rightly guided. (2:17) 18 (Qaf, Lām, Ya'):. This stop sign is an abbreviation of the words (al-waqfu auſa). It means to stop at this sign is better. However, one can continue without stopping. ✓ (Ṣād, Lām, Yā'): صلی. This stop sign is an abbreviation of the words í ó (al-waşlu aula). It means to read without stopping is better. However, stop is also permissible. When this sign appears, combine the first part with the next part of the verse.. Example: 80

لا وَإِذَا لَقُوا الَّذِينَ آمَنُوْا قَالُوا أَمَنَّا وَإِذَا خَلَوْا إِلَى شَيْطِيْنِهِمْ قَالُوا إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِءُوْنَ ) wa idha laqulladhīna āmanū qālū āmannā wa idhā khalau iſa shayatinihim qālū innā ma‘akum innamā nahnu mustahzi'ūn. And when they meet those who believe, they say: 'We believe'; but when they are alone with their ringleaders they say: We are certainly with you; we are only mocking.' (2:15) :(Qif) قف yaqifu alaihil يَقِفُ عَلَيْهِ الْوَاقِفُ This stop sign is an abbreviation of the words waqifu; the one who stops here). The reader must stop at this sign. It is written at those places where there is a chance that the reader may combine with the next part of the verse.. Example: يَأَيُّهَا الَّذِينَ آمَنُوْا لَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُم بِالْبَاطِلِ إِلَّا أَنْ تَكُونَ تِجَارَةً عَنْ تَرَاضٍ مِنْكُم من وَلَا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيْمًا قف ya ayyu halladhina amanu la ta'kukū amwalakum bainakum bilbatili illa an takūna tijaratan 'an trädimminkum wała taqtulū anfusakum innallaha kāna bikum rahīmā. O ye who believe! devour not your property among yourselves by unlawful means, except that you earn by trade with mutual consent. And kill not yourselve,. Allah is Merciful to you. (4:30) 81

سكتر (Sin) or (Saktah):. Without re-breathing give a short pause and then continue the recitation of the. Holy Qur'an.. Example: قَالَا رَبَّنَا ظَلَمْنَا أَنْفُسَنَا سعد وَ إِنْ لَّمْ تَغْفِرْلَنَا وَ تَرْحَمْنَا لَنَكُوْنَنَّ مِنَ الْخُسِرِينَ qāla rabbana zalamnă anfusana wa illam taghfirlana wa tarḥamnā lanakūnanna minal khasirin. They said, 'Our Lord, we have wronged ourselves; and if Thou forgive us not and have not mercy on us, we shall surely be of the lost.' (7:24) 89 (Waqf, Pause): وقف. Waqf verbally means to stop. Conventionally it means to stop at a word for the duration normally a person takes to breath with the intention to continue the recitation.. While doing waqf you should act upon the rules mentioned here under the title, "Ramūz-e-Auqāf". If you do waqf on a stop sign then you should resume recitation from the next word. However, if you do waqf without any sign, you should go one or two words back to resume recitation. ✓ (Waqfah, Pause): وقفہ. This pause is longer than or 5. Conditions remain the same but the reader should give a longer pause.. Example: سکتہ س 82

رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَّسِينَا أَوْ أَخْطَأْنَا رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا ج كَمَا حَمَلْتَهُ عَلَى الَّذِيْنَ مِنْ قَبْلِنَا رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا به ، وَاعْفُ عَنَّا وَاغْفِرْلَنَا . وَارْحَمْنَا . أَنْتَ مَوْلُنَا فَانْصُرْنَا ج وقفہ عَلَى الْقَوْمِ الْكَفِرِيْنَ وقفہ وقفہ rabbanā la tu'akhidhnā innasīnā au akhta'na rabbana wa la taḥmil ‘alainā iṣran kamā ḥamaltahū ‘alalladhina min qablinā rabbanā wa la tu ḥammilnā mā la faqatalana bih wa‘fu ‘annā, waghfirlanā, warḥamnā anta maulana fanṣurnā ‘alal qaumil kāfirin. Our Lord, do not punish us, if we forget or fall into error; and our Lord, lay not on us a responsibility as Thou didst lay upon those before us. Our Lord, burden us not with what we have not the strength to bear; and efface our sins, and grant us forgiveness and have mercy on us; Thou art our Master; so help us against the disbelieving people. (2:287). Y (Lā, No): layga alaihi). This sign لاَ يُوْقَفْ عَلَيْهِ This sign is an abbreviation of the words means NO. For the sake of better understanding we will divide the application of this sign into following groups: a). If it is inside the verse then DO NOT STOP.. Example: وَعَلَّمَ أدَمَ الْأَسْمَاءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَثْبِكَةِ » فَقَالَ أَثْبِتُونِي بِأَسْمَاءِ هَؤُلَاءِ إِنْ كُنْتُمْ صَدِقِيْنَ wa ‘allama adamal asmā'a kullahā thumma ‘araḍahum ‘alal maſa'ikati faqāla ambi 'ūnī bi asmāi' hā'uſai' in kuntum ṣādiqin 83

b). And He taught Adam all the names, then He put the objects of these names before the angels and said: "Tell Me the names of these, if you are right.' (2:32). If it is at the completion of the verse i.e., over the sign 0 then you may or may not stop. Either way, it is right. e.g. y. If stopped at 0 will be recited as: سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى الَّذِي خَلَقَ فَسَوَّى 0 سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى ) الَّذِي خَلَقَ فَسَوَّى sabbi hisma rabbikal a'la, alladhi khalaqa fasawwa. Glorify the name of thy Lord, the Most High, Who creates and perfects. (87:2-3) y. NOT STOPPING AT ỏ: In this case, the sign is regarded to be just. Y, which means do not stop. One has to proceed on to the next word without pause, connecting the next word if need be. لا. STOPPING AT Ŏ: In this case, the sign is regarded to be just 0, which is the sign of 'Ayat' meant for stopping. But the stop is observed following the stop rules given earlier.. Beginning the next word after o 0. There are three different situations: ང་. If the word next to 0 begins with shadda the shadda. W ' is replaced with 84

fathah or kasrah (depending upon the sign on the letter after the stop sign) when stopping on Ŏ sign.. With stopping read as. Without stopping read as غَفُوْرَ ارَّحِيْمًا لا وَ الْمُحْصَنَتُ : غَفُوْرًا رَّ حِيْمًا لا وَ الْمُحْصَنَتُ - غَفُوْرًارَّحِيْمَا وَالْمُحْصَنَتُ ارْ ) ghafūrarraḥīmā walmuḥṣanātu - ghafūrarraḥīmañwwal muḥsanātu كُلَّ كَفَّارِ عَنِيْدِةٌ مَّنَّاعٍ لِلْخَيْرِ : كُلَّ كَفَّارٍ عَنِيْدٍ مَّنَّاعٍ لِلْخَيْرِ - كُلٌّ كَفَّارٍ عَنِيْدٌ مَنَّاعٍ لِلْخَيْرِ kulla kaffärin ‘anīd mannä‘illil khairi - kulla kaffärin ‘anīdimmannā ‘illil khairi وُجُوْهُ يَوْمَئِذٍ نَّاعِمَةٌ لا لِسَعْيِهَا: وُجُوهٌ يَوْمَئِذٍ نَّاعِمَتُلِسَعْيِهَا وُجُوْهٌ يَوْمَئِذٍ نَّاعِمَهُ لِسَعْيِهَا wujuh yauma'idhinnā‘imah li sa‘yihā - wujūhuñyyauma'idhinnā ‘imatulli sa‘yihā 2. لا. If the word after 0 begins with a blank | alif and a J lãm or it begins with nũn quṭnī and a J lām, the start is made with a fathah, and without nun quṭnī: 3. changes to عالَمِيْنَ الرَّحْمَنِ الرَّحِيْمِ ỗ ‘ālamīnarraḥmānirraḥīm عالَمِيْنَ هُ الرَّحْمَنِ الرَّحِيْمِ ‘ālamīn arraḥmānirraḥīm. If the word after 0 begins with a blank | alif or with a nun qutni, but there is no. J lãm after it, the word is then started with a sign, same as that of the third letter ŏ. after 0 . هرُونَ أَخِي 8 أشدُدْ به آذری changes to هرُونَ أَخِي لا اشْدُدْ بِهِ أَزْرِى أَحْىٰ ( بِةٍ أَزْرِى hārūna akhi ushdud bihi azrī الأنفُوْرًا هُ إِسْتِكْبَارًا فِي الْأَرْضِ 0 illā nufūra istikbāran fil ardi hārūna akhishdud bihî azri changes to الأنفُوْرًا اسْتِكْبَارًا فِي الْأَرْضِ 8 illā nufūrastikbāran fil arḍi 85

(Qāf): .(qila alaihil waqfu قِيْلَ عَلَيْهِ الْوَقْفُ This stop sign is an abbreviation of the words ق. Do not stop at this sign.. Example: فَوَيْلٌ لِلَّذِيْنَ يَكْتُبُونَ الْكِتُبَ بِأَيْدِيهِمْ ، ثُمَّ يَقُوْلُوْنَ هَذَا مِنْ عِنْدِ اللَّهِ لِيَشْتَرُوْا بِهِ ثَمَنًا قَلِيْلاً fa wailullilladhīna yaktubūnal kitaba bi aidı him thumma yaqūlūna hadha min ‘indillahi li yashtarū bihi thamanan qalila. Woe, therefore, to those who write the Book with their own hands and then say: 'This is from Allāh,' that they may take for it a paltry price. (2:80) (Mu'aniqa - Three Dots):. This sign will never be found alone. Seeing a three-dot sign, the reader should look for another three-dot sign in the next part of the verse or even in the next verse. There are two possibilities. a). If the three-dot sign appears either without any other sign accompanying it or as a combination of two similar signs at both places then the reader may choose either one of the places to stop, but only at ONE place.. Example: وَ قَالَ الَّذِيْنَ كَفَرُوْا لَوْلَا نُزِّلَ عَلَيْهِ الْقُرْآنُ جُمْلَةٌ وَاحِدَةً ، كَذَلِكَ لِتُثَبّت بِهِ فُؤَادَكَ وَرَتَّلْتُهُ تَرْتِيْلاً 86

b) wa qalalladhina kafarū lau la nuzzila ‘alaihil qur'anu jumlatañwwāḥidah kadhalika linuthabbita bihi fu'adaka rattalnāhu tartıla wa. And those who disbelieve say, 'Why was not the Qur'an revealed to him all at once? 'We have revealed it thus that We may strengthen thy heart therewith. And. We have arranged it in the best form. (25:33). If the three-dot sign appears in combination of dissimilar signs at both places then decide according to the other sign that appears alongwith the three-dot sign.. Example: ذلِكَ الْكِتُبُ لَا رَيْبَ فِيْهِ : هُدًى لِلْمُتَّقِيْنَةٌ dhalikal kitabu la raiba fih, hudallil muttaqin. This is a perfect Book; there is no doubt in it; it is a guidance for the righteous. (2:3) (Mim):. This mim is different from this م. However, mim is a part of the recitation. م. Example: mim, which is a mandatory stop sign. وَامِدُوْا بِمَا أَنْزَلْتُ مُصَدِّقَالِّمَا مَعَكُمْ وَلَا تَكُونُوا أَوَّلَ كَافِرِيه من وَلَا تَشْتَرُوْا بِأَيْتِي ثَمَنًا قَلِيْلاً : وَإِيَّايَ فَاتَّقُوْنِ ز wa āminū bimă anzaltu mușaddiqallimā ma‘akum wala takūnū awwala kafirim bihi wala tashtarū bi āyāti thamanan qalılan wa iyyāya fattaqūn 87

And believe in what I have sent down which fulfils that which is with you, and be not the first to disbelieve therein, and barter not My Signs for a paltry price, and take protection in Me alone. (2:42) ✓ (Nün):. This is similar to . This is not a sign but is part of the recitation.. Example: إِلَى رَبِّكَ يَوْمَبِذٍ الْمُسْتَقَرٌّه ila rabbika yauma 'idhi nil mustaqar. With thy Lord alone will be the place of rest that day. (75:13). RARE SIGNS. The following two signs are seldom used but these are important as far as their application is concerned. Therefore, it is important to know these signs.. Jus (Ṣād, Lām):. This stop sign is an abbreviation of the words (qad yūṣal, it means that once a while one reads without stopping). It is better to stop at this sign but it is not mandatory. كء. S (Kāf, Hamzah):. This sign is an abbreviation of the word ś (kadhalika), which means likewise.. If you come across this sign, then look for the previous sign in the recitation. The same previous sign applies at this place as well. 88

:(Ain, Ruk) ع. This sign will always be over the sign of a verse, i.e., 0 or ☐. This tells the reader that Ruku' is going to end at the completion of this particular verse. 1.. RULES OF MAKING A STOP OR PAUSE. If the last letter has sukun over it, no change takes place on stopping. e.g., 2. 3. 4. 5. kuwwirat كُورَتْ كُورَتْ - kuwwirat =. If the last letter is Hamzah with double fatḥah, one of the fathah changes to an alif. e.g.. All signs on the last letter always change to a sukūn, e.g. نِسَاءً = نِسَاءَا nisa فِيْهِ ط = فِيْه fih • شهداء شهدا shuhada • مَلَكُ = مَلَكَ malak = شُهَدآء. Round ta' is always changed to ha' with sukun, e.g. قُوَّةُ ط = قُوَّة quwwah. If the last letter is blank alif but the letter before it has double fathah, one fathah is dropped and alifbecomes active. e.g. رَقِيبًاط = رَقِيْبًا raqiba 6.. If alif in the end is blank but the letter before it does not have a fathah, then this alifwill be silent. e.g. 89

7. 8. 9. تَهْتَدُواء = تَهْتَدُو tahtadu. If the last letter is blank ya and the letter before it has a double fatḥah, yã' will become silent and the double fathah changes to vertical fathah. e.g. حيط = ضحى duha. If the last letter is blank ya'but the letter before it does not have a double fatḥah, there will be no change on making stop. e.g. ابي ط أبي aba. If there is nun qutni between two verses, one may or may not stop reciting such verses. e.g. a). If a stop is not made, nun qutni will give its sound and the blank alif becomes silent. b) 0 إِنَّ أَبَانَا لَفِي ضَلْلٍ مُّبِيْنِ هُ إِقْتُلُوْ يُوْسُفَ inna abānā lafı ḍalalimmubīni niqtulū yūsufa. If a stop is made, nun quṭni will drop but the blank alif over it becomes effective and i'rab of the next active letter is given to this alif. اِنَّ أَبَانَا لَفِي ضَلْلٍ مُّبِيْنَ لا أَقْتُلُوْ يُوْسُفَ inna abānā lafı dalalimmubin uqtulū yūsufa 90

PRACTICE OF THE STOP SIGNS رُسُلِ ٥ وَالِدَتِكَ غَيْرِهِ لَهَبٍ 0 دَلْوَهُ حَافِظُ ( هُوَ فَنَسِيَ 0 صِدِقِيْنَ 0 عَظِيْم 0 رُسُل وَالِدَتِكَ غَيْرِهُ لَهَبْ دَلْوَهُ حَافِظُ هُوَ فَنَسِيْ صدِقِينَ عَظِيْم 'azīm dalwah hafiz hū fanasi sādiqin lahab ghairih wälidatik rusul فِيْهِ شَيْءٍ يُنْفِقُوْنَ 0 تَعْلَمُوْنَ 0 شَكُورٍ 0 اُمُوْرُ 0 الْبَابِ 0 ضَلٰلٍ 0 زَوْجِنِ 0 شَيْءٌ يُنْفِقُونَ تَعْلَمُوْنَ شَكُورُ أُمُورُ الْبَابُ ضَلُلْ زَوْجِن zaujān dalāl umūr albāb shai' ta'lamun yunfiqūn shakūr fih شُهَدَاءَ عِبَادِهِ الْعُلَمَؤُا رَقِيْبًا ( ضُحًى ٥ مُصَلَّى ) آبي ) قُوَّةً فَمُنِيَةٌ ( كُوِّرَث ) أَبِي 0 0 0 0 شُهَدَاء عِبَادِهِ الْعُلَم : رَقِيْبَا ضُحًا مُصَلاً آب قُوَّهُ ثَمُنِيَهْ كُوِّرَتْ kuwwirat thamāniyah quwwah abā muṣallā ḍuḥā raqībā ‘ibādihil ‘ulamā' shuhadā' تَنْهَرْ فَحَدِّثْ 0 ذِكْرِئ ٥ زَكَرِيَّا ٥ قَوَارِيرَا ٥ تَهْتَدُوا بَرْقُ مُلْكُ لَهُود تَنْهَرْ ج فَحَدِتْ ذِكْرِى زَكَرِيَّا فَوَارِيْرًا تَهْتَدُو بَرْقُ مُلْكَ لَهُوْ lahw mulk tahtadū qawārīrā dhakariyyā dhikrī barq fahaddith tanhar 0 ط ط شَأْنٍ 0 قِسْطِ إِيَّايَ مَثْوَاىَ فِيْهِنَّ جَانٌّ أَ نِسَاءَ نِدَاءً جُزْءً ، تُفَةٌ شَانْ قِسْطْ إِيَّايَ مَثْوَاى فِيْهِنْ جَانْ نِسَاءًا نِدَاءَ جُزْءًا tuqāh juz'ā nidā'ā iyya qist mathwā fihin nisā'ā jānn sha'n 91

MAKHĀRIJ. The place where the sound of the letter originates is called Makhārij. There are seventeen Makharij which are as follows: 1. 2. (Jauf-e-Fam) Emptiness of the Mouth.. The following three letters of madd are pronounced from this Makhraj: 591. These letters are called Huruf-e-Maddah. أَقْضَى حَلْقُ (Aqṣā Ḥalq) The Part of the Throat Nearest to the Chest.. The following letters are pronounced from this Makhraj: and 3. .Wast-e-Halq) The Center of the Throat وسط حَلْقُ 4. 5.. The following letters are pronounced from this Makhraj: and. C أَدْنَى حَلْقُ ع (Adnā Halq) The Part of the Throat Nearest to the Mouth.. The following letters are pronounced from this Makhraj: Ċ and į. The above letters & Tε os are known as Ḥurūf-e-Ḥalqi. tεTE".. The Extreme Back of the Tounge When Touching the Palate.. The following letter is pronounced from this Makhraj: ĝ 6.. The Back of the Tounge (Not as far back as that for qāf) When Touching the Palate.. The following letter is pronounced from this Makhraj: J 7.. The Center of the Tongue When Touching the Palate. 92

8. ထ. The following letters are pronounced from this Makhraj: S ✓ are known as Huruf-e-Shajriyya because they are ی ش ج The letters pronounced from the center of the mouth.. The Back Edge of the Tongue Upturned When Touching the Roots of the. Molars and the Pre-molars.. The following letter is pronounced from this Makhraj:. The letter is known as Ḥarf-e-‘Afiyah because it is pronounced from the upturned sides of the tongue.. There are three ways of pronouncing the letter: i.. From the right side ii.. From the left side iii.. From both sides at the same time 9.. However, it is commonly easier to pronounce it from the left side.. The Edge of the Tongue, When Touching the Gums of the Teeth, Which. Extend from the Pre-molar on One Side to the Pre-molar on the Other. Side. 10. 11.. The following letter is pronounced from this Makhraj: J. The Edge of the Tongue, When Touching the Gums of the Teeth, Which. Extend From the Canine on One Side to the Canine on the Other Side.. The following letter is pronounced from this Makhraj: ". The Edge of the Tongue Including the Immediate Top, When touching the. Gums of the Central Incisors and the Lateral Incisors.. The following letter is pronounced from this Makhraj:. The letters J, are known as Ḥuruf-e-Tarfiyyah and Huruf-e-Dhalqiyya because they are pronounced from the edge of the tongue. 93

12. 13. 14. 15.. The Tip of the Tongue When Touching the Roots of the Central Incisors.. The following letters are pronounced from this Makhraj: bso. The letters bs ☺ are known as Huruf-e-Nat'iyyah because they are pronopunced from the cavity of the roots of the Central Incisors.. The Tip of the Tongue When Touching the Edge of the Central Incisors.. The following letters are pronounced from this Makhraj: 630. The letters 13 are pronounced as Huruf-e-Lathwiyya because they are pronounced from the teeth which are attached to the gums.. The Tip of the Tongue When Touching the Edge of the Lower Central. Incisor including the Upper Central Incisors.. The following letters are pronounced from this Makhraj: 3. The letters ✓ 3 are known as Ḥurūf-e-Asaliyya because they are pronounced from the sharp tip of the tongue.. The Inner Center of the Bottom Lip When touching the Edge of the Upper. Central Incisors.. The following letter is pronounced from this Makhraj: 16.. Both the Lips (When Meeting). 17.. The following letters are pronounced from this Makhraj: وم. The letters 39 are known as Ḥurūf-e-Shafawiyya because they are pronounced from the lips. (Khaishum): From this Makhraj the ghunna is pronunced. 94

ز مَخَارِجُ الْحُرُوف. MAKHARIJUL HURUF (Correct Pronunciation of the Alphabets). It is very important to recite/pronounce words correctly as the meanings change drastically. Some examples are given below.. Alphabet. Meanings. Transliteration. All Knowing 'alimun ع. Painful alīmun ق ك ض 8. ظ ق ط. Morning star tāriqun. Abandoned tāriqun. Heart qalbun. Dog kalbun. You say qul. You eat kul. Gone astray dalla. Disgraced dhalla. Shade zalla. Slipped zalla 95. Similar Words عَلِيْمٌ الِيم طَارِقُ تَارِكَ قَلْبٌ كَلْبٌ قُلْ كُلِّ ضَل น ٤ ٤٠٠ ٤٠ زَلَّ

96 upper incisors nasal cavity. hard palate upper right oral cavity tongue · front of the throat, Adna. middle of the throat, Awsaţ. back of the throat, Aqṣā soft palate molar teeth uvula tongueupper lip lower incisors ་་་ ༥༤.20. Cross section showing the nose, mouth, and throat. 7 lower lip ...༩༦༩༩༩.. Front view of the oral cavity. hard palate upper left molar teeth soft palate uvula

CORRECT COMBINATIONS and. JAZM/SUKŪN. In Arabic marks A are called sukūn or jazm. Sukūn literally means calm or quiescence and the letter bearing quiescence mark is called sākin that is quiescent. So when we join a letter having a harkat (a fathah, kasrah or dammah) on it with a letter having a jazm/sukūn the letter with a harkat will join directly in accordance with the phonetic sound of the stroke on or below the letter.. EXAMPLES: بَبْ بِبْ بُبْ اَلْحَمْدُ عَلِمْتُمْ أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ ぶ alam nashraḥ laka ṣadraka - ‘alimtum - al-ḥamdu - bubb - bibb - babb. If a letter with a stroke is followed by an alif, hamzah or ‘ain with sukūn, they join with a little stroke:. EXAMPLES: بِءُ بُعْ با bu' - bi' - ba'. So while joining a letter with a quiescent one, one should settle the voice on the quiescent, then it will be pronounced correctly. For example in the word ✓ na'budu if you settle 5 (na) on the quiescent & (‘ain) it will be read correctly as ✓ na'budu, otherwise 'ain would be converted to 'alif and the word would be read as ✓ (nābudu), which is wrong. So to read a sākin (quiescent) letter correctly, one must settle the voice on it.. SHAKY QUIESCENT LETTERS. The important thing to know about the quiescent letters is that the voice should be settled on them and shaking should be avoided while uttering these letters. However, there are five 97

letters b3 (5) when they are säkin (quiescent), are slightly shaken so that they can be uttered correctly and softly. For instance to read the word ☑á (habb) when one utters → lips remain closed. If lips are opened just before ending of the voice, it will shake the utterance. ,'Huruf-e-Qalqalah' حُرُوفِ قَلْقَلَهُ ,These letters are called. WORDS HAVING TWO LETTERS WITH SUKŪN. In Arabic, one seldom sees two letters with sukūn (quiescent letters) written together in one word. End letter of the last word of a sentence is usually written with a harkat on it.. However, as far as reading is concerned, one often has to read the end letter of the last word in a sentence as if it has sukūn on it. Thus, it may make one to read two letters in a word with sukūn.. The examples of such words along with the words with one letter with harkat joining another letter with a s sukūn on it are as follows: ملك مَلَك مِلْك ملك صَبْرٌ كَرَم صدق sidq karam sabr malik milk malak mulk عِلْمٍ قَلَم أَجِرْ سَفَرْ حَمْد بَلَدْ مِثْل عَجَبْ مَكْرُ أهم لَهْوً مَرَضٌ بَحْرُ قَمَرْ ضَرْبٌ عُسْر غَضَبْ يُسْر نَفْسٍ عَرْضْ حَجَرْ فَجْرْ مضر بَصَرْ رزق ذِكْرُ كُفْرُ أَمْرُ قَوْمٍ كِبْرُ فَوْز شَمْس اصر 68 ذَوقُ قُلْك يَوْم بَرْقْ صَوْم قَبْلُ عَوْنُ صَخْرْ فِيه مَثْوَائ حَسَنَة شَأن بَعْدَه حَمِدَهُ 98

REVISION OF THE RULES IN THE PREVIOUS LESSONS. In this lesson Arabic words have been arranged in a particular order. Practicing by repeating these words repeatedly one can get accuracy and fluency in pronouncing these words. While practicing these words one should try to pronounce the Arabic letters carefully. Letters with short vowels, fathah, dammah and kasrah should be pronounced clear but short in sound. The quiescent letters (letters bearing sukūn) should be read clearly taking into consideration shaky and unshaky character of the quiscent letters. The words should be read continuously without breaking the sound. مُلُوكُ نَسُوْهُ أُمُورُ أَعُوْذُ غُرُورُ يَقُولُ yaqūlu ghururu a'ūdhu umūru nasūhu mulūku يُوْسُفَ أوتي يُخْفِي وجوه تَفُورُ أُهْلِي نُجُومُ بَيْنِي مَكَانَ يَكُونُ يَدَيْهِ مِيْثَاقَ صدور أَيْمَانُ تَهْوِئ أَيْدِيْكُمْ أوحى الَيْكَ تُبْتَغِيْ بَيْنَكُمْ عَلَيْهِمْ لِيُضِيْعَ أَبَوَيْه نُوْحِيْه زَوْجَيْنِ تَبِعَنِي نُورُهُم يَلْوُون مَوْعُوْدِ تَدْعُوْنَ تَحْيَوْنَ مَغْضُوبِ سَمِعْنَا فِرْعَوْنُ صَالِحُونَ رَازِقِيْنَ يَسْتَوْفُوْنَ يُفْسِدُونَ تَرَوْنَهُمْ للخروج حُسْنَيَيْنِ يَهْجَعُوْنَ أَفَعَيِيْنَا قُلْنَ أوْ ذِيْنَا أَقِمْنَ تَسْئَلُ يَسْتَمُوْنَ رؤوس يَئُودُ مُسْتَهْزِئُونَ لا تَرْتَابُو يَسْتَعْجِلُوْنَكَ يَسُوْمُوْنَكُمْ سَمِعْنَا : سَتَجِدُنِي بَيْنَنَا يَأْتِيْهِ وَضَعْنَا اغْفِرْ لَنَا لا تُخَاطِبْنِي لَا تُؤَاخِذْنَا لا طَاقَةَ لَنَا ارْحَمْنَا يَأْذَنْ قَرْنَ تَأْتُونِي لَا تَخْضَعْنَ تَأْوِيْلُ وَلْيَضْرِبْنَ جِئْنَا بَارِئِكُمْ أَطَعْنَ أَخَذْنَا لا يَأْتِيْن بِئْسَ لَا يَعْصِيْنَكَ قَرَأْتَ أَبَيْنَ امْتَلَفْتِ ء أَقْرَرْتُمْ يَأْفِكُوْنَ وأمن رُعْيَاكَ وَأتُونِي يَأْمُرُ تَزْدَادُونَ مَاكِثِينَ مُهْطِعِيْن مُقْنِعِی رُءُوسهم لَمْ يَلِدْ وَلَمْ يُولَدْ هَلْ يَسْمَعُوْنَكُمْ إِذْ تَدْعُوْنَ 99

TANWIN (Nunation or suffix 'n' in a Noun). Sometimes Arabic words have double marks such as. G in the end letter. A double fatḥah, a double kasrah or a double dammah is called a (tanwin). One of تنوين these double marks is a short vowel and the other one represents nun sākin &; it gives the sound (maradun) مَرَض cist مَرَضٌ (baqaratan بَقَرَتَنْ is بَقَرَةً of a nun with sukun. For example the word safarin). The sakin nān is called "niun of nunation". Thus, suffix "n" in the) سَفَرِن is سَفَرٍ and ."is nān of nunation سَفَرٍ مَرَضٌ بَقَرَةً words. In each of the pairs given below, one of the stroke remains while the second one gives the sound of a nun with sukūn. ب = بُ + نْ ب = ب + ن ب = بَ + نْ bu + n = bunn bi+n+ binn. EXAMPLES: ba + n = bann جَهْرَةً jabratan فَضْلٍ fadilin غِشَاوَةٌ ghishawatun. EXERCISE جَهْرَةً عُمْى رَسُوفٌ رُءُوس عَادٍ أُمُورُ الُوْفُ ulüfun 'ādin umurun ra'ūfun ru'ūsun 'umyun jahratan غِشَاوَةٌ فَاكِهَةٍ نَاعِمَةً رُجُوم كتب بَاسِرَةٌ نَافِلَةً نَاضِرَةُ مَعْلُوْمت ضامِرٍ لَكَيْبِرَةُ ظَالِمَةٌ خَاوِيَةٌ سُلْلَةٍ - عَقَلَهُ - لَهُمْ عَذَابٌ عَظِيْم - مَتَاعٌ إِلى حِيْنِ - لَا يُقْبَلُ مِنْهَا شَفَاعَةٌ - وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ إصْفَحْ عَنْهُم وَقُلْ سَلْم - لَا يُصِيْبُهُمْ ظَمَا - وَلَا نَصَبٌ 100

PRONUNCIATION OF QUIESCENT NÜN AND. NÜN OF NŪNATION. Clarity in utterance of quiescent nun & and nun of nūnation. Quiescent nun and nun of nünation ގ , (suffix n) are read in several ways. The letter following the quiescent nun specifies the way a word is to be read.. Thus, the letters can be classified into different groups with respect to their pronunciation of quiescent nun 8. One of these groups includes letters =,0,2, C, E, Ċ. These six letters are uttered from gullet, i.e., ¿ (halq). Therefore, these letters are called (huruf-e-ḥalqi) or letters of gullet. If any of these letters comes after quiescent nun & or nun of nūnation, the nun will be pronounced as overt and its sound will be apparent. This way of pronouncing quiescent nün & and nün of nunation is called bi izhār. i.e., There is clarity of the sound of quiescent nun 8, when the word is pronounced.. To pronounce quiescent nun or nün of nunation clearly, voice should be settled very briefly on the nün and nun should not be shaken. However, there are some exceptions to the above rule which are as follows:. EXCEPTIONS: dunya دُنْيَا ,bunyanun بُنْيَان ,sinwānun صِنْوَان ,qinwanun قِنْوَان. Although in these words, quiescent nun ✰ is followed by 9 (waw) and (ya') which are و not letters of gullet, yet quiescent nun & will be read clearly in these words.. EXERCISE أَنْعَمْتَ مِنْ عِلْمٍ إِنْ خِفْتُمْ ذَكَرٍ أَو إِنْ حِسَابُهُمْ فِي حَدِيثٍ غَيْرِهِ fi ḥadīthin ghairihī in ḥisābuhum dhakarin au in khiftum min 'ilmin an‘amta أَجْرٌ عَظِيْم قَتَلَ مُؤْمِنًا حَطَاءً يَنْتَوْنَ عَنْهُ وَإِنْ أَسَأْتُمْ لَئِنْ أُخْرِجْتُم عَذَابٌ أَلِيْمُ 101

b) مَنْ آمَنَ مِنْهُمْ - َذلِكَ مِنْ أَيْتِ - وَلَمُلِتُتَ مِنْهُمْ - مَنْ أمَنَ وَعَمِلَ - لَهُ مِنْ أَمْرِنَا مَنْ أَعْرَضَ عَنْهُ - فَمَنْ أَظْلَمُ - مِنْ عَذَابٍ غَلِيْظٍ - فَسَتَعْلَمُوْنَ مَنْ هُوَ bilé Suppression in utterance of quiescent nun & and nun of nūnation. Besides (izhär) described above, the other method of pronouncing quiescent & nun and nun of nūnation is called ") (ikhfa') that is suppression of the sound of nun. i.. When is nün pronounced with the method of suppression? , ". E, C, E, t) and the letters in ii.. Exclude the six gullet letters stated above ( يَرْمَلُوْنَ نور the word yarmaluna' (5,9, J, J, 0, 1) from 28 Arabic letters and consider the following situation with the remaining 16 letters. If the säkin nün or nun of nunation is followed by any of these 16 letters, the nun will be read with ikhfa'.. What is the method of uttering nun with ikhfā'?. To read the quiescence nün & and nün of nunation with the method of likhfā (suppression) one should settle the voice on the nun and prolong it. Thus, the nun will be read softly and in prolonged voice. This process is called "ikhfa' or suppression in nun.. Out of the above mentioned sixteen letters which are pronounced with the method of ikhfā', the letter → ba' is a special case. Some of the linguists read the nun with ikhfā' when it is followed by → bä'. For example they read the word ☑ (dhanbun), in which nun is followed by ba', as ✓ (dhanbun). That is they nūn ✪ is read without any change in the 8 nün. However, most of the linguists convert the ✰ nun when it is followed by ✓ bã' to mim. That is the reason when nun and nūnation is followed by ✓ ba', a small mīm is written over nun and nunation. – 102

So the word i (dhanbun) is written and read as ذَئْبُ (dhambun). Similarly, nūn shiqaqim baid. When ê nun is شِفَاقُ بَعِيدٍ shiqaqin baid is written as شِقَاقٍ بَعِيْدٍ changed to mim the voice on mim will be prolonged. In the Holy Qur'an, if م م nun is followed by ba', there is always a small mim over the nun. .mim badi مِنْ بَعْدِ .... EXERCISE إِنْ كُنتُمْ - قَوْمًا صَلِحِيْنَ - إِنْ كُنْتُمْ قَوْمًا صَلِحِيْنَ - إِنْ تَعْجَبْ - فَعَجَبْ قَوْلُهُمْ fa'ajabun qauluhum in ta'jab in kuntum qauman ṣālihīna qauman Ṣāliḥīna in kuntum اِنْ تَعْجَبْ فَعَجَبْ قَوْلُهُمْ - اِذْهَبْ اَنتَ وَاَحَوْكَ - بِأَيْتِيْ - وَلَا تَلِهَا فِي ذِكْرِي اذْهَبْ اَنْتَ وَاَحَوْكَ بِايَتِئ وَلَا تَنِيَا فِى ذِكْرِئ - قَدْ خَلَتْ مِنْ قَبْلِكُمْ - سُنَنٌ فَسِيرُو قَدْ خَلَتْ مِنْ قَبْلِكُمْ سُنَنٌ فَسِيرُو - وَ اَنْذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُوْنَ. PRACTICE OF THE RULES LEARNT UP TILL NOW. While practicing this lesson letters in a word should be continuously uttered with their distinct sound and the following rules should be observed: i.. Letters with harkāt (signs) _, in voice. should be clear in utterance but short ii.. In the case of quiescent letters, shaky and unshaken letters should be observed. iii.. Letters of prolongation, i.e. huruf-e-madd is + , + و + f+ and their , ، ) should be iv. representatives (Letters with the following signs: 1, equally prolonged in voice.. Pliable letters, i.e. hurufullin should be stretched softly and with rounding voice as bai بَيْ = بَ+ ی bau" and" بَوْ = بَ + و. V.. In quiescent nun and nün of nünation clarity and suppression should be observed. 103

Practice by reading the following to acquire fluency in recitation:. EXERCISE ذلِكَ أَزْكَى لَكُمْ ذَلِكَ أَزْكَى لَكُمْ لِمَ تَقُوْلُوْنَ - مَالَا تَفْعَلُوْنَ لِمَ تَقُوْلُوْنَ مَا لَا تَفْعَلُوْنَ lima taqūlūna mā lā tafˇalūna mā lā tafalūna lima taqūlūna dhālika azkā lakum azkā lakum dhālika قَدْ أُوتِيْتَ - سُؤلَكَ يَمُؤسى - قَدْ أُوتِيْتَ سُؤلَكَ يَمُؤسى - اَلْيَوْمَ أَكْمَلْتُ لَكُمْ دِيْنَكُمْ . وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِيْ - اَلْيَوْمَ أَكْمَلْتُ لَكُمْ دِيْنَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي فَأَكَلاَ مِنْهَا - فَبَدَتْ لَهُمَا سَوْاتُهُمَا - فَأَكَلاَ مِنْهَا فَبَدَتْ لَهُمَا سَوْاتُهُمَا - يَعْلَمُ مَا بَيْنَ أَيْدِيْهِمْ - وَمَا خَلْفَهُمْ - يَعْلَمُ مَا بَيْنَ أَيْدِيْهِمْ وَمَا خَلْفَهُمْ - لِمَ تَعْبُدُ مَالَا يَسْمَعُ - وَلَا يُبْصِرُ - لِمَ تَعْبُدُ مَالَا يَسْمَعُ وَلَا يُبْصِرُ - وَإِذَا مَرِضْتُ فَهُوَ يَشْفِيْنِ - وَإِذَا مَرِضْتُ فَهُوَ يَشْفِيْنِ - إِنْ أَحْسَنْتُمْ - أَحْسَنْتُمْ لَأَنْفُسِكُمْ وَإِنْ أَسَأْتُمْ فَلَهَا - إِنْ أَحْسَنْتُمْ أَحْسَنْتُمْ لاَنْفُسِكُمْ وَإِنْ أَسَأْتُمْ فَلَهَا مُهْطِعِينَ - مُقْنِعِي رُءُوسِهِمْ - مُهْطِعِيْنَ مُقْنِعِيْ رُءُوسِهِمْ - وَأَنْذَرْتَهُمْ اَم لَمْ تُنْذِرْهُمْ - وَاَنْذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ - َاذْهَبْ أَنْتَ - وَأَخَوكَ بأيتِي وَلَا تَنِيَا فِي ذِكْرِى - إِذْهَبْ اَنْتَ وَاَحُوْكَ بِأَيْتِى وَلَا تَنِيَا فِي ذِكْرِيْ - بَلَغَا مَجْمَعَ بَيْنِهِمَا - نَسِيَا حُوْتَهُمَا - بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوْتَهُمَا - مِنْهَا خَلَقْنَاكُمْ وَفِيْهَا نُعِيْدُكُمْ - وَمِنْهَا نُخْرِجُكُمْ - تَارَةً أُخرى - مِنْهَا خَلَقْنَاكُمْ وَفِيْهَا نُعِيْدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخرى - مِنْهَا خَلَقْنَاكُمْ وَفِيْهَا نُعِيْدُكُمْ - وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخرى - مَنْ عُفِى لَهُ - مِنْ اَخِيْهِ شَيْ : - مَنْ عُفِى لَهُ مِنْ أَخِيْهِ شَيْ : لَا تُزِغْ قُلُوْبَنَا - بَعْدَ إِذْ هَدَيْتَنَا - لَا تُزِغْ قُلُوْبَنَا بَعْدَ إِذْ هَدَيْتَنَا - قُلْ أَنْتُمْ أَعْلَمُ مِنْ عِنْدِ أَنْفُسِهِمْ - وَاَرِنَا مَنَاسِكَنَا - وَتُبْ عَلَيْنَا - وَاَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَا 104

SUPERFLUOUS LETTERS. AND PHONETIC STYLE OF WORDS. In Arabic calligraphy some letters are occasionally not pronounced. Such letters are called "Superfluous Letters". They do not carry any diacritical sign. They are blank. In such cases a letter preceding the superfluous letter is joined to the following quiescent or tashdid letter.. Superfluous letters often occur between two words, at the ending of the first word and at the beginning of the next word.. In the word it fad‘u the letter I alif after fa' is a superfluous letter. The superfluous كَالدِّهَانِ letter should be ignored and the word should be read as a fadu. In the word kaddihāni the letters I alif and ✓ lãm after ✔ kā' are superfluous letters and should be ignored. amilussalihati the عَمِلُوا الصَّالِحَاتِ kaddihani. In the word كَذِهَانِ The word should be read as letters J11, (wāw, two alifs and lām) are superfluous letters. These should be ignored and the و .amilussalihati، عَمِلُصَّالِحَاتِ word should be read as. EXERCISE فَادْعُ لَنَا كَالدِّهَانِ بِالْآخِرَةِ مَرَضًا لِشَيْءٍ مِائَةَ أَوْ تُوْا الْكِتَابَ ūtul kitāba mi'ata lishai-in maraḍan bilākhirati kaddi hāni fad‘ulanā أَنَّهُ الْحَقِّ - لِيَعْبُدُوا اللَّهَ - ثُمَّ اسْتَوَى - عَمِلُوا الصَّالِحَاتِ - كَمَثَلِ الَّذِي اسْتَوْقَدَ هذَا الْبَلَدِ الْآمِيْنِ - وَيُقِيْمُوا الصَّلوةَ - فَاتَّقُوا النَّارَ الَّتِي - وَيُؤْتُوا الزَّكُوةَ - لَبِالْمِرْصَادِ وَتَوَاصَوْ بِالصَّبْرِ وَتَوَاصَوْ بِالْمَرْحَمَةِ - أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمْ - اَتِمُوا الْحَجَّ وَالْعُمْرَةَ لِلهِ . w اَقَامُوا الصَّلوةَ وَأتَوُ الزَّكُوةَ - فَلْيُؤَتِ الَّذِي - اُؤْتُمِنَ - فَلْيُؤَتِ الَّذِي اؤْتُمِنَ أَمَانَتَهُ Note: Like superfluous letters, sometimes, blank tips are also put in Arabic for certain purpose. These are also disregarded while reading the words. Following are some of the examples: 105

مِيْكُل تريك نَؤْيكَ نَجْوُهُمْ هَدُينِيْ هَوبَهُ تَقْويها أَتْقَيكُمْ taqwāhā hawāhu atqäkum hadāni najwāhum narāka mīkāla بَتْهَا - فَسَوْبِهُنَّ - صُهْبَهَا - ابْتَلْيهُ - طَغَوْبِهَا - قَدْ أَفْلَحَ مَنْ زَكَّهَا - وَقَدْ خَابَ مَنْ دَشَهَا PRACTICE OF THE RULES LEARNT PREVIOUSLY. While practicing this lesson, letters in the words should be uttered cautiously with their distinct sound. Letters with short vowels should be pronounced clearly but in short voice. In case of quiescent letters, shaky and unshaken letters should be observed. Letters of prolongation is + , و + ئ + , 1 + and their representatives (Letters with the following signs: ) should be equally prolonged. Pliable letters is + + و should be read softly and with rounding voice so they will take as much time to utter as long vowels.. In nun and nūnation clarity (to read it in clear and short voice) and suppression (to read it softly, suppressed and long) should be observed. Letters without any mark (harkat) are not read, so join their preceding letters direct to their following quiescent or tashdīd bearing letters. Read the tashdīd bearing letters firmly. The voice will take time on letters mim and nun bearing tashdid before reading them with their short vowels. To indicate this such letters are underlined in the 'Excercise'. To acquire fluency in reading, please practice to read a word or words given together without breaking. allahumma requires special attention. If in اللَّهُمَّ ,allah الله Note: Reading of the words these words Jlām is preceded by kasrah, it will be read light as is the case of words: audhubillah. However, if u lam in these two words is أَعُوذُ بِاللهِ qulillahumma قُلِ الْهُم عَلَيْهُ الله : preceded by fathah or dammah, it is read heavy as is the case in these words .huwallahu هُوَ اللهُ allahumma اللَّهُمَّ ,alaihullah 106

EXERCISE الله فَسَوْبَهُنَّ بَلِ ادْرَكَ سَمْعُونَ قُل الله بَلْ لله ballillāhi qulillāhu sammā'ūna baliddāraka fasawwāhunna allāhu قُلِ اللَّهُم - عَلَّمْتَنَا - سَخَّرَ الشَّمْسَ - فَاطَّهَّرُوا - أَفَاضَ النَّاسُ - لَنَصَّدَّقَنَّ وَلِيُّ الَّذِينَ - يَذَّكَّرُونَ - يَصُدَّلُكَ - وَالزَّيْتُونِ - ثُمَّ رَدَدْنَهُ - يُعْطِيكَ رَبِّكَ فَسَنُيَسِرُه - صُحُفًا مِّطَهَّرَةً - حُبًّا جَمًّا - يَتِيْمًا ذَا مَقْرَيَةٍ - رَاضِيَةً مُّرْضِيَّةً L صَفًّا صَفًّا فِي يَوْمٍ ذِي مَسْغَبَةٍ - ثُمَّ يُمِيْتُكُمْ - ثُمَّ يُحْيِيكُمْ - وَحْدَهُ اشْمَأَرث وَ إِنَّ لَهُ عِنْدَنَا - لَزُلْفَى وَ حُسْنَ مَأْبٍ - رَتِّلِ الْقُرْآنَ تَرْتِيْلاً - يُدَاوِدُ إِنَّا جَعَلْنَكَ -يُدَاوُدُ إِنَّا جَعَلْنَكَ خَلِيفَةً - يَدَاوُدُ إِنَّا جَعَلْنَكَ خَلِيفَةً فِي الْأَرْضِ - فَعُوْا لَهُ سَجِدِينَ لَتَعْلَمُنَّ نَبَأَهُ بَعْدَ حِيْنٍ - كُوْنُوْا رَبَّانِيِّنَ - وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ 1.. MERGENCE OF A LETTER INTO THE LETTER. WHICH FOLLOWS. MERGENCE OF NÜN OR NÜN OF NÜNATION WITH OTHER LETTERS. Quiescent nun or nun of nūnation followed by any of the following six letters is inserted into these letters: 9 5 J. This insertion is called in Arabic as ste) idghām and it is of three kinds: و idgham naqis (Imperfect insertion). Insertion of nin into ادغام ناقص a) waw and ≤ yā'. b) idgham tamm (Perfect insertion). Insertion of nun into إنعام تام ر lām. c) insertion of nun into mīm and ✿ nūn. 107 ra' and J

idgham naqis (Imperfect insertion). Insertion of non into انعام ناقص ad and ɩ yā'.. Quiescent nun or nūnation followed by 9 waw and 5 ya' is inserted into و و waw waw and s ya'. Consequently, 9 waw and ( ya' become double. The doubled form of these letters is shown by putting و tashdid on the letters. Thus nafsin followed by Lóg wamä becomes مَنْ يَقُولُ yaqulu becomes يَقُولُ mann followed by من nafsiawwama. Similarly نَفْسٍ ومَا و ن mañyyaqūlu. Thus nun is inserted into the following 9 wäw and Sya', but its nasal sound is not omitted. It exists and uttered rather long. This is indicated by underlining the words in the exercise. Underline means one has to prolong the voice as nasal sound.. Note: Quiescent nun or nūnation followed by wāw and ≤ yā' is inserted in these letters. However, quiescent nun or nūnation somewhat exists in the form of its nasal sound. That is why it is called imperfect insertion.. EXERCISE مِنْ وَلِيٍّ وَّلَا نَصِيرٍ مِنْ و ةٍ وَ مَنْيٌّ وَى س و مِنْ وَلِيِّ miñwwaliñyyiñwwa lã naṣīrin miñwwaliyyin siñwwa tiñyya mañyyu tiñwwa miñwwa مَنْ يُفْسِدُ فِيهَا - أَنْ يُضْرِبُ - لِقَوْمٍ يُوْقِنُونَ - وَنَفْسٍ وَمَا سَوَّبَهَا - إِنْ يُدْعُوْنَ إِلَّا شَيْطَانَا - خَيْرٌ مِنْ صَدَقَةٍ يُتْبَعُهَا - أُمَّةً وَاحِدَةً - لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَكِنْ مُسْتَقَرٌّ وَمَتَاعٌ - لَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ - مُنَادِيًا يُنَادِي لِلْإِيْمَانِ سَمِعْنَا مُنَادِيًا يُنَادِى لِلْإِيْمَانِ 108

idgham tamm (Perfect insertion). Insertion of nun into انعام تام ادْغَام b) lām. ر ra' and J. Quiescent nün or nunation when followed by (ra') or ✓ (lām) is inserted into these letters. Consequently, the letters become double and the doubled form is represented by putting مُحَمَّدُ ,yakullahi. Similarly يَكُلُّه yakun-lahi becomes يَكُن لَّهُ ,tashdid on these letters. Thus muhammadurrasul. In writing nun or مُحَمَّدُ رَّسُول muhammadun-rasil becomes رسول ادْعَام تام nination does exist, but in reading it is not pronounced. Therefore, it is called idghām tāmm (Perfect insertion). c). EXERCISE كُنْ لَّ مِنَّ طَلِّ دُرَّ اَنْ لَّ مِنْ رَّبِّ يَكُن لَّهُنَّ مِنْ لَّدُنْكَ milladunka yakullahunna mirrabbin 'alla durra talli mirra kulla اَنْ لَّيْسَ - مِنْ رُوحِي - وَسَطَالِتَكُوْنُوْا - أذًى لَّهُمْ - مَنْ لَّمْ يَتُبْ شَيْطَانٍ رَّجِيْرٍ - لَذِكْرُ لَّكَ - مُحَمَّدُرْسُوْلُ اللهِ - إِنَّ اللَّهَ غَفُورٌ رَّ حِيْم. Insertion of nun into the following: mim and م ن nūn. م. Quiescent nun or nūnation followed by mīm and nuūn is inserted into letters following these letters. Consequently, the following letter becomes double and the doubled form gets a نَصْرُّ مِنَ اللَّهِ mannakatha and مَنْ نَّكَثَ man nakatha becomes مَنْ ,tashdid. Thus nasrun minallāhi becomes nasrummi nallāhi. After insertion of & nun and nūnation they exist in writing, but in reading they are ignored and the letter following these letters is read with tashdid.. In reading nun and mim bearing tashdid, voice is settled on them and prolonged. To indicate this the words have been underlined. 109

2.. EXERCISE اُنْظُرُوْنَا نَقْتَبِس مِنْ تُفْرِكُمْ أَلَمْ نَكُنْ مَّعَكُمْ مِنْ نُوْرِكُمْ alam nakumma'akum unzurūnā naqtabis minnūrikum minnūrikum يُنَادُوْنَهُمْ أَلَمْ تَكُنْ مَّعَكُمْ - وَإِنَّهُمْ لَفِي شَكٍّ مِّنْهُ - لَوْ يُطِيْعُكُمْ فِي كَثِيْرِ مِّنَ الْأَمْرِ عَنْ مَّنْ تَوَلَّى - فَأَعْرِضْ عَنْ مَّنْ تَوَلَّى عَنْ ذِكْرِنَا - لَئِنْ نَّصْرُوهُمْ لَئِنْ نَّصْرُوهُم لَيُوَكَّنَّ الْأَدْبَار - مَغْفِرَةٌ مِّنَ اللهِ - مَغْفِرَةٌ مِّنَ اللَّهِ وَرِضْوَانٌ .. MERGENCE OF TWO IDENTICAL LETTERS. There are three situations: a) b). A quiescent letter followed by any homogeneous (Consonants). A quiescent letter followed by any harmonious (Consonants) c). A letter of same root by utterance occurring after the quiescent one. a). A quiescent letter followed by any homogeneous (Consonants) b) c). A homogeneous letter occurring after a quiescent letter: 445 yuwajjih-hu after aawau-wa-nasari will أَوَوْا وَنَصَرُو ,yuwajjihhu. Similarly يُوجهه mergence will become .aawawwa nasaru أَوَوُوَّ نَصَرُو become. A quiescent letter followed by any harmonious (Consonants). A harmonious letter occurring after a quiescent letter: 3813 nakhluq-kum will فَرَّطْتُم farrat-tum will become فَرَّطْتُم nakhlukkum. Similarly نَخْلُقُكُم become farrattum.. A letter of same root by utterance is inserted into its following letter.. A letter of same root by utterance occurring after the quiescent one: qad tabayyana 110

irkab maana after ارْكَبْ مَعَنَا ,qattabayyana. Similarly قَد تَّبَيَّنَ will become after merger . irkamma ana اِرْكَبْ مَّعَنَا mergence will become. Note: In the exercise below, before if there is a letter with sukun, the letter is omitted in reading (Idgham). The letter that occurs before sukūn is then combined with shadda... EXERCISE وَدْتٌ مَنْ نَّ ان م قَدْتَ وفد قُلْ رُ كَبْم kamma qurra wawwu 'imma qatta manna wattu hattu اِنْ نَّظُنُّ - اَرَدْتُمْ - اَحَطْتُ - رَاوَدْتُهُ - هَلْ لَّنَا - إِنْظْلَمُوْ لَهُمْ مَّشَوْ فِيْهِ - إِنْ نَّظُنُّ مَنْ نَّكَثَ - قَدْ تَّبَيَّنَ الرُّشْدُ - عَفَوْاوَ قَالُوْا - تَسْتَطِعْ عَلَيْهِ - إِنْ مَّسَّهُ الشَّرُّ أَوَوْوَّ نَصَرُوا - عَنْ مُّوا ضِعِهِ يا بُنَيَّ ارْكَبْ مَّعَنَا - قُلْ رَّبِّ زِدْنِي عِلْمًا مِمَّنْ مَّعَكَ - أُمَمٍ مِّمَّنْ مَّعَكَ - قُلْ رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا BLANK LETTERS. A letter without any i'rab (sign) is called a blank letter, and is always silent. However, when an alif without an i'rab follows a letter with fathah, the alif is not silent but is pronounced (with certain exceptions given below).. EXCEPTIONS: فَادْ بِالْ شَائ جای مُوا mu-ji - shai - bill - fadd يَا كَا لَا نَا na - la - ka - ba 111

A BLANK BEND. A blank bend in a word is also silent. It is so, when there is no sign or dot over it. e.g. bi-aidin arami ميكيل mikala بِأَيْدِ narāka فَريكَ :. However, there is only one exception in whole of the Holy Qur'an where a blank bend is after a letter with a vertical kasrah below it. Here, the sound of the vertical kasrah is modified and بَهَا .Please is read as majray-ha, instead of majri-ha: 4326. Please see page # 170 for explanation.. Exceptions when a blank alifafter a fathah remains silent 1.. If a blank alifis in between a letter with fathah and a letter with sukūn. فاذ fadd وَال wall اف laff فان fan jtá 2.. Blank alif is between a letter with fathah and a letter with shadda. 3. 4. وَال نَالسَّ هَا النَّ نَارِ وَالَّذِيْنَ walladhina - narri - hanna - nassu - walla. Nūn Qutni (a small nun below blank alif and having a kasrah) is present after the blank alif خَيْرًا إِلْوَصِيَّةِ - شَيْئًا إِتَّخَذَ shai-'a nittakhadha - khaira nil wasiyyati. Blank alifhas either a small circle or a cross over it; this type of alif is known as alif za'idah e.g.: لَفَائِنْ مَّاتَ - مَلَائِهِ mala'ihi - afa 'immata 112

The sign. USE OF SHADDA تشْدِيد is called tashdid and the letter bearing tashdid is called mushaddad. Tashdīd means fastening or strengthening. The sign t ✓ over a letter denotes that the letter is doubled. A letter with tashdīd contains a quiescent and a vowel-bearing letter. For example 3 rabbun is in fact ✪ ✪ rab-bun.. So to pronounce a letter with tashdid, first the voice will be settled on it then it will be read with its short vowel. Consequently the letter will be strengthened and will be pronounced firmly.. In the case of letters nun and mīm ( ) bearing tashdīd () while setting the voice on them it will take a little more time, in other words the voice will be prolonged on them before reading them with their short vowel. In the exercise, nun and mīm with tashdīd are underlined indicating that the voice should be prolonged on these letters.. A letter with shadda always joins forcefully to a letter with i'räb/sign before it and the letter with shadda gives its sound twice: أَبْ = اَبْ + بَ ، ظِلِّ = ظِلٍّ + لِ ، رَبُّ = رَبِّ + بُ = J rab + bu = rabbu, zil+ li = zilli, ab + ba = abba. If a nün (❖) wāw : or tanwin joins with wäw having shadda (5) or a ya' having shadda (S), (i.e. with vowels) they will produce half the sound of nun (i.e. a nasal sound) on joining: mi(n)wwa من و miñwwa 113 ma(n)yyu مَّاي mañyyu

شَبٌ شَبٌ. EXERCISE سَبٌ سُبُ دَبٌ دُبٌ shabba shabbi dibbi dubbu dabba subbu sabba أو ای هِنَّ جَرٌّ مِن سَيِّ هُنَّ مم دو طَلَّ وى 5' 5" $ 3 ذَمِّ جس ان طل كَمِ حَقِّ حَى كو صَقٍ صم 3333 صِرٌّ حَى. Note: If a letter with tashdid occurs in the middle of a word, to read the word in an Arabic accent, one should read its quiescent part with the preceding and its short vowel with the following letter. So ✓i allama should be read as ‘al lama without pausing between ‘al and lama.. Jé علم علم لَعَلَّ فَصَلِّ إِنَّمَا سُيِّرَتْ مِمَّا رَبَّنَا rabbanā mimmā su'irat innamä fasalli la'alla 'allama إِنَّنَا - تَكُوْنَنَّ - الْمُزَقِلُ - لُجِيُّ - دُرِّيٌّ - أَطْهَّرَ - وَلَأُغْوِيَنَّهُمْ - مُبَيِّنتٍ - يَتَخَيَّرُوْنَ - أَنَّ لَهُمْ - سے جَتْتٍ - فَلَنُحْيِيَنَّهُ - يَتَخَبَّطُ - لِيُمَحِّصَ - الْمُصَّدِقِيْنَ - اَلْمُصَّدِّقْتِ - الْمُطَوّعِيْنَ - أَجَلَهُنَّ أَشْهُرُ مَّعْلُوْمَتٌ - فَلاَ تَعْضُلُوْهُنَّ - بِسُوْرَةٍ مِّنْ مِثْلِهِ - فَفِدْيَةٌ مِّنْ صِيَامٍ. MORE THAN ONE SHADDA. When more than one shadda are involved, many letters are joined together forcefully, causing a combination of two, three, four, five or six letters: i. اِنَّ كُلِّ إِلَّ صَوّ نُزِّلَ حُجَّةٌ رَبِّهِمْ :Two letters ii.. Three letters: rabbihim - hujjatun - nuzzila - sawwi - illa - kulla - inna عَلَّمْتَنَا فِي الدُّنْيَا وَحْدَهُ اشْمَازَتْ 114

iii.. Four letters: iv.. Five letters:. V.. Six letters: wahdahush mazzat 'allamtana fiddunya قَالُوْا الطَّيَّرْنَا - إِنَّ السَّمْعَ - أُمِيُّوْنَ ummiyyūna -innassam'a- qaluṭṭayyarnā durriñyyuñyyūqadu دُرِّيٌّ يَوْقَدُ - اتُحَاجُوْنِي فِي بَحْرِ لُجِي يُغْشَهُ atuha-ajju-anni fi baḥrillujjiñyyiñyyagh sha-hu. RULES FOR LETTERS WITH SUKŪN BEFORE LETTERS WITH SHADDA i.. A letter with jazm before a letter with shadda becomes silent. This is known as 'idgham. ii. iii. قَد تَّبَيَّنَ الرُّشْدُ قَدْتَ = قَتْ qatta bayya narrushdu qad-tta = qatta إِدْغَامْ. A letter with jazm before a letter with shadda is a nun or is a tanwin while the letter with shadd is either waw or ya' (i.e. vowel), then the nun with sukun or the tanwin does not become silent but rather produces the nasal sound of nūn. مَنْ يُهَاجِرُ - شَرَّ ايْرَهُ - فِرَاشَاوُ السَّمَاءَ firashañwwassama'a - sharrañyyarah - mañyyuhajiru. If the letter with shadd has a vertical fatḥah, a vertical kasrah or an inverted dammah, the effect of prolongation of sound will also be considered: مِنَ الظَّالِمِيْنَ - نَبِيِّنَ - اَللهُ - يُحَادُّونَ اللَّهَ - تَأْمُرُونِي ta'muru-anni yuha-addunallah allahu nabiyyina minazzalimina 115

THE HOLY QUR'ĀN وَقُرْآنَ الْفَجْرِ ٥ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا 0 wa qurʼanal fajr inna qurʼanal fajri kāna mash-hūda. And recitation of the Qur'an in Prayer at dawn. Verily, the recitation of the Qur'an at dawn is specially acceptable to God. (17:79) 116

RECITATION OF THE HOLY QUR'ĀN. CORRECTION OF SOME COMMON MISTAKES. Every Muslim who wishes to recite the Holy Qur'an, must take care of rules of Arabic. Grammar. If you follow the instructions in the following pages, you will be able to recite the. Holy Qur'an correctly, both in normal as well as rhymic mode.. In the forthcoming pages, we will learn (i'rab), or 'Sound-letters' of Arabic like ✓ (dammah/paish), - (fathah/zabbar), learn about. P 0 (kasrah/zair) a /^ (sukün/jazm). We will also (madd), & (hamzah) and various positions effecting 9 (waw), 1 (alif), and. S (yā').. PART 1 1.. Please note one must distinguish properly the sounds of 9 (waw) and ✓ (paish/ḍammah). A ŷ (vaw) is an extended pronouncement of ✓ (paish). Similarly, a ✓ (paish) is half the phonetic sound of a ♦ (wäw).. The following is correct and wrong usage of a (paish): 1 2.. A (al-hamdu) الْحَمْدُو :WRONG. CORRECT: اَلْحَمْدُ (al-ḥamdu) (kasrah) is half the phonetic of a (s (yā'). Or ≤ (yā') is double in phonetic expression of a (kasrah). It will be wrong to read ✓ (lillāhi) as لِلّهِ لِلْمِي +) (lillāhay). 117

3.. Same is the case with 1 (alif) and ✓ (fathah). An 1 (alif) is double the pronouncement of a (fathah), whereas a ✓ (fathah) is half in phonetic sound of an 1 (alif).. IN. MANY A RECITERS OF THE HOLY QUR'AN MAKE MISTAKES. RECITING THESE WORDS. SO PLEASE LEARN THIS PART VERY CAREFULLY:. CORRECT an‘amta 'alaihim أَنْعَمْتَ عَلَيْهِمْ صِرَاطَ الَّذِيْنَ siratallahina رَزَقْتُهُمْ razaqnahum إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُوْنَ. WRONG an‘amtā 'alaihim أَنْعَمْتَا عَلَيْهِمْ صِرَطَ الَّذِينَ siratalladhina رَزَقْنَهُمْ razaqnahum إِنَّ لِلَّهِ وَإِنَّ إِلَيْهِ رَاجِعُوْنَ innā lillāhi wa innā ilaihi rāj‘ūn 4.. Please Do NOT fail to distinguish between inna lillāhi wa inna ilaihi rāj‘ūn > (hamzah) and an 1 (alif). 1 (alif) as mentioned earlier is double in phonetic of a ✓ (fathah).. BUT when an 1 (alif) is written with an irab as) اعراب و Î, Í, I, or has a sukūn i, then it will no longer be considered as an 1 (alif) but will be known as (hamzah). However, in some cases a > (hamzah) is called an 1 (alif) as in the case of the abbreviated word we read it as 'alif lam mim'. 5.. LONGER PHONETICS OF , ,. When ✓ (dammah/paish) is before 9 (wäw) or 118

✓ (fathah) is before an 1 (alif) or (kasrah) is before a ≤ (ya') 1 then the letters 9 (waw), (alif), and S (ya') acquire a longer or extended phonetic sound. At these three occasions, the vowels are further extended in sound and this expanded sound is known as (madd).. If this (hamzah) is within the sentence itself, it is written in the Holy Qur'an with a. THICK 'madd as. EXAMPLES: أُولَئِكَ عَلَى هُدُ مِنْ رَّبِّهِمْ ula 'ika 'ala hudammirrabbihim لِيَغْفِرَ لِيْ خَطِيئَتِي يَوْمَ الدِّينِ li-yaghfirah khata'ati yaumaddini. But if (hamzah) is the first letter of the next word, it is written in the Holy. Qur'an with a LIGHT 'madd' as ~ قُوْا اَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا qu anfusakum wa ahlikum naran وَمَا أُنْزِلَ مِنْ قَبْلِكَ : wama unzila min qablik. YOUNG QARIS AND OTHER RECITERS OF THE HOLY QUR'AN SHOULD KEEP IN. MIND THAT:. The following are the three positions where prolong the voice: 1) (madd) is created and they have to. When there is a (hamzah) after 91, Ĭ, (s!. Examples shown above are applicable here. اى 119

2). When after the vowels of a). EXAMPLES: شد A اى or , أو (shadd - meaning double letter) appears. غَيْرَ مُضَآرٍ - لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ 0 lam yatmith hunna insun qablahum waſa ja-an - ghaira muḍa arrin or b) A ^ (sukun or silent word) appears as in آلْآنَ آلْآنَ وَقَدْ عَصَيْت قَبْلُ al-aana waqad asaita qabla (al-aana) in original form was الان ( ā al-āna). It went through several changes of. Arabic Grammar. Details are being skipped here.. Please note that rule 2 is applicable when the letter 1 (alif) is active and requires a sound of its own. In Arabic, sometimes, an 1 (alif) is inactive and 'silent' and does not have a sound. In such cases a ~ (madd) will NOT take place.. EXAMPLES: وَمَاللهُ بِغَافِلٍ - وَلَا الضَّالِّينَ ) wa ladda allin - wa mallahu bi ghafilin. In the above cases (alif) is silent and the preceding letter has been merged with the next active letter by creating شد (shadd: a double-word sign). 120

3) A (madd) will also function after the vowels. آ أو is ), when the end letter of a word is active but due to choice available, one wishes to opt for a 'Pause', and does not wish to combine the end of one verse with the beginning of the next.. In the verses and examples below, the letters underlined offer the option of either to merge with the next verse or to opt for a pause. 6 لا لا الْحَمْدُ لِلَّهِ رَبِّ الْعَلَمِيْنَ الرَّحْمَنِ الرَّحِيْمِ مَلِكِ يَوْمِ الدِّيْنِ. In case of opting for a 'pause' the end letter would sound like a° / ^ (sukūn) and therefore sound will be prolonged, by creating a ~ (madd) in sound. Therefore, in case of the above verses, letters is (min), is (him) and is (din) will be read with (madd).. The only difference is that in writing (madd) is NOT written in the Holy Qur'an, as in the case of not opting for a 'pause', the continuation is permissible.. PART 2. In this part, we will discuss the Arabic alphabet (hamzah).. If = (hamzah) is the first letter of a word, this will carry a sound i.e. it will be in an active position.. If a (hamzah) falls between two other letters, then this will be treated as 'silent' or (säkin), as if it does not exist as far as its sound is concerned.. Here are described various positions of a (hamzah). 121

Column 1:. Column 2:. Column 3:. Shows the sentences in their original and individual format of writing i.e. when you do not read these words by joining them together.. Shows the words in their written format. Here one is required to read them as a whole sentence and not in their individual format.. Shows the correct pronunciation of words and the sentence.. The sentences are numbered and at the end their translation is given:. COLUMN 3. COLUMN 2. COLUMN 1 أَمَرْتُه أَن مُتَحِنْ أَمَرْتُه أَن أَمْتَحِنْ أَمَرْتُهُ أَنْ امْتَحِنْ amartuhū an imtahin 1 amartuhū animtahin amartuhū animtaḥin عِنْدَ مْتِحَانٍ 'indamtihanin عِنْدَ أَمْتِحَانٍ 'indamtiḥānin إِلَى الْقَمَرِ ilalqamari مِنَ اللهِ إِلَى لْقَمَرِ ilalqamari مِنَ لاهِ minallāhi minallāhi عِنْدَ امْتِحَانٍ ‘inda imtihanin إِلَى الْقَمَرِ ila alqamari مِنْ الله min allāhi. TRANSLATION: 1. 3.. I bade him to give a test.. Towards the moon. 2. 4.. At the occasion of a test.. From Allah. 2 1 3 4. Ahamzah will be considered active and will not be dropped from speech, when a gender will be in the format of jail (if al) or any of the changed positions according to changes in tenses or places.. EXAMPLES: مِنْ الْإِكْرَامِ مِنَ الْإِكْرَامِ مِنَ لِإِكْرَامِ اِهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ اِهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ إِهْدِ نَصِرَاطَ الْمُسْتَقِيمَ 122

On the contrary the sound over a ← (hamzah) will drop, if the hamzah happens to be أَلْهُمْ اِهْدِ قَوْمِي between two letters. For example in it will be wrong to say here (allahummahdi qaumi) الْهُمَّهْدِ قَوْمِي allahumma ihdi qaumi). Correct is) أَلَّهُمَّ اهْدِ قَوْمِي 1.. PART 3. Here are some additional rules for the recitation of the Holy Qur'ān.. You will observe that some letters in the Holy Qur'an are without any 1 (i'rāb), i.e. without any و =. These letters are used in writing but are silent for the purpose of speech. Out of these 1 (alif) is always silent. As it is in ✓ (mi'ata) Some | other letters are also silent as 9 (waw) in صَلوة (sala), مِائَةَ زَكوة أُولئِكَ zaka), and) (ula'ika). The SS (ya') is silent in the following: ita i dhil qurba اِيْتَايْ ذِي الْقُرْبَى ta) is the last) ة When ة and as ت 2. (tā') in Arabic is written in two ways: as letter of a word, and one wishes to 'pause' at the end in reading, then ỗ (tā') remains no more a (ta'), but is considered a (ha').. EXAMPLES: ط إِنْ تَتَّقُوْا مِنْهُمْ تُقَاةُ toqah) in) تُقَاهُ As قَدْ قَامَتِ الصَّلوة salah) in) صلوة As 123

3.. In Arabic, there is a sign known as (tanwin). This is written as 15, that is two (dammah), or two ń (fathah), or two (kasrah). If a ✓ (shadd) falls after a letter having a (tanvin), then instead of two ✓, 1, or should be read as in only one 1, " غَفُورٌ رَّحِيمٌ ghafururraḥīm مُحَمَّدٌ رَّسُوْلُ الله. Muhammadurrasu lullah. However, if the 1 (shadd) is either on a 9 (waw) or on a 5 (ya') i.e., on vowels, we should pronounce it with a Ŏ (nūn ghunna).. EXAMPLES: ذَكَرِو أُنثَى 132 (pronounced yarah, if at an end). dhakariñwwa untha khairañyyarah 4. If a ✓ (double letter) falls after a SL (silent) letter, the silent letter will be dropped in speech and the preceding active letter will be combined with that ✓ (double) letter.. EXAMPLES:. SILENT LETTER TO BE DROPPED د. WORDS WITH SILENT LETTER qattabayya narrushdu قَدْ تَّبَيَّنَ الرُّشْدُ walau tawa'‘attum b ahattu و āwawwa nasarū 124 وَلَوْ تَوَاعَدْتُمْ what أَوَوْا وَنَصَرُوا

5.. If the ✓ (shadd) happens to be on vowels, on 9 (wäw) or on 5 (ya') and a (nūn sākin) precedes these letters then the sound of it (nun ghunnah) will be required and NOT that of Ŏ (nūn) itself.. EXAMPLES: لَنْ يَجْعَلَ اللَّهُ - مِنْ وُجْدِ كُمْ 6. miñwwujdikum lañyyaj'alallahu. One might sometimes come across in the Holy Qur'an with a separate but small ☑ (called. Nun Quṭni) before certain words. Actually this is a " of (Nun of Tanwin) = 1 1 ✓. If there is an (alif) before this : (nun) then the I (alif) will be treated as silent and non-existing. As a matter of fact it will be wrong thing to prolong this (alif) in speech.. EXAMPLES: شَيْءٍ إِتَّخَذَ خَيْرًا الْوَصِيَّةُ. You cannot say: 131 (khaira) or (khaira) or (shai-an). (anda nilladhina) عَرْضًا ) الَّذِيْنَ. This situation will change when you 'pause' over a word preceded by a (nün quṭnī).In this case nun qutni will have to be considered as non-existent. So will be read (if one does not stop) as nilladhi) will be read as (khabira nilladhi). However, if stopped these will be read arda nilladhina) and) عَرْضَلَّذِينَ . Khabra) خَبِيْرًا هُ الَّذِي read) خَبِيْرَ لِلَّذِي .(Khabira alladhi) خَبِيرًا ) الَّذِي arda alladhina) and) عَرْضًا لا الَّذِيْنَ : | as 125

PART 4. In this part we will briefly go through various formats of 49 (pause). The readers of the Holy Qur'ān are supposed to be familiar with the (signs of the Qur'an). One of the signs is 'Pause'. This sign can be of 4 types. i. 0 0 (sign of end of verse) ii. (sign of compulsory pause) iii. ج (sign of optional pause) iv. (sign of necessary pause) a). In case of pause, any 1 (i'rab) over the last letter such as 1, 1 and و ގ 3 will be considered as non-existent phonetically, and it will be considered as silent.. In the case, the preceding letter is already silent and inactive, then there will be no change involved. The following are various examples of 'pause'. وَالِدَتِك مـ رسل 0 وَالِدَتِكَ walidatik رُسل rusul لَهَبٍ 0 لَهَبْ lahab فِيْهِ فية fih هو hū صدِقِيْنَ 0 صدِقِين sadiqin دَلْوَم دَلْوَدْ dalwah شَيْئ shai جانة جَانٌّ jänn فَنَسِيَ 0 فَنَسِي fanasi غيْرِم 0 غَيْرِهُ ghairih 7430' quwwah 126

Aỗ. A ỗ (tā') is changed into a (ha') in case of a pause. b) >. In case of 'pause' if the end-letter is an 1 (alif) and is preceded by ✓ (two fathah) the 1 (two fathah) will be considered as one fathah and (allif) will be pronounced. But if 1 the end-letter | (alif) is preceded by a 'fathah' no change will take place.. EXAMPLES: raqībā nidā-'ā رَقِيْبًاه رَقِيْبَا تداءً ط nisa-'ā juz-'ā 1 نسَاءُ ج نِسَاءَا جزْءًاط c). In case of pause, a silent (S (ya') will change into an (alif) if it is preceded by a (double fathah).. EXAMPLES: d) e) duḥā kis مُصَلَّى = مُصَلا musalla ضُحًى قَوَا رِيْرَا 0 In the Holy Qur'an (Chapter Al-Dahr) there is a verse that reads as. This sentence is unchangeable. In case of 'pause' the end-alif will be considered as active, i.e. we will read 'Kawarīrā' and not 'Kawarir'. نِسَاءً. Similarly, in case of pause on second verse of Chapter Al-Nisa', [] نِسَاء (and not (nisa نِسَاء (nisaa) we will read. In case of a 'pause' at the end of a verse, if we find the first letter of the next verse is 127

1 either an 'alif-lām' or a 'nun qutni then we will read a fathah over the (alif) and consider 'nun qutni along with its 'kasrah' as non-existent.. EXAMPLES: will be read عَرْضًا 0 الَّذِيْنَ (arda alladhina) عَرْضًا ل الَّذِيْنَ as f. In case of a 'pause', if we find that the first letter in the next verse is an 'alif' followed by a silent letter then we will look at the 3rd letter. If it has a (dammah), we will read the first letter as 'alif' with a (dammah). But if the third letter has a (fathah) or (kasrah) or a ů (nün qutni) then we will treat the 'alif' or 'nun quṬni' along with its kasrah as non-existent.. Examples show two positions of a verse i.e., with pause and without a pause.. VERSE 0 أَخِي اشْدُدْ الْمُطْمَئِنَّةُ ارْجِعِي. NO PAUSE. PAUSE احْشُدُدْ akhishdud اخي 0 أشدُدْ akhi ushdud أَحْيْ مُطْمَئِنَّهُ 0 ارْجِعِي مُطْمَبِنَّتُرْجِعِي mutma'innaturji'ī mutma'innah irji'i. PART 5 (OTHER MATTERS). A nun will be pronounced as (mim) and a small mīm is written over the letter, when .(nun with a tanwin) نون تنوین ba') is precede by either a nun with sukin or a). Any other active nun prior to silent or 'munawwan nun' will not be affected. 128

EXAMPLES: 3. 4. 5. يَثْبُوْعًا - نَفْسٌ بِمَا - خَبِيْرًا بَصِيْرًا - رَجْعُ بَعِيْدُ raj'um barid khabīram basiran nafsum bimā. The following is the pronunciation of some of the abbreviated letters: yambū'an (الن) أَلِفْ لَاَمْ رَا (الم) أَلِفٌ لَاَمْ مِيْم alif lam mim alif Tam ra. Part 3 (Chapter 3) 'Al-Imrān' has a verse as: الم الله لا اله .(will carry a - (fathah الله If we opt for a 'pause' over the 'mim', then the I (alif of. So the reading will be, in case of a 'pause': continuation we will read اَلِفْ لَاَمْ مِنْ مَ اللهُ أَلِفْ لَامْ مِيْمٌ الله. In case of. An (alif) in Qur'ān is sometimes treated as non-existent and silent. This is indicated by a sign of x ' or o. In modern Arabic this is dropped from writing. But in Qur'an the system has been preserved. afa 'immāta أَفَأَبِنْ مَّاتَ مات سَلْسِلًا släsila لَا إِلَى اللهِ la ilallāhi : إِلَى الْجَحِيْمِ la ilal jahimi an tabū'a أَنْ تَبُوْءَا قَوَارِيرَا مِنْ فِضَّةٍ qawarira min fiddatin 129

THE HOLY QUR'ĀN إِنَّهُ لَقَوْلُ فَصْلُ لا 0 innahū laqaulun faşl. It is surely a decisive word. (56:14) 130

BASIC ARABIC LESSONS. The Types of Speech. GRAMMAR (Kalimah) A single word which conveys some meaning. The K. Kalimah is of five types: (Ism; Noun) Name of a thing; it is independent in its meaning, e.g. Jás (rajulun) Man, ♬ (New York). رَجُلٌ (Fil; Verb) It is a word which explains an action done in present, past or future, e.g. J (fa'ala) He did. (Ḥarf, plural: Ḥurūf, Particles) There are four kinds of particles: Újjá it (Huruful Jarr, The Preposition) A word without meaning but becomes meaningful when used in combination with a noun or a verb, e.g. in ✓✓✓) (ila) on ✓ (‘alā); || 3ª (Ḥurüfuz Zarf, The Adverbs); Újjá 'Hurifun Nida) حُرُوفُ الرِّدَاءِ Harful At Conjunction) and) العطف. Interjections) (Damir, Pronoun) A word which is used in place of a noun is called s رَجُلٌ كَرِيْمٌ (ḍamir), e.g. (howa) He, (^) (hiya) She. (Sift, Adjective) A word that defines or qualifies a noun, e.g. (rajulun karimun) Noble man. 131 کلمہ اسم فعل حرف ضمير صفت

BASIC LETTERS OF THE ROOT OF A WORD. In Arabic, the basic three letters of the root of a word are known as (fā', ‘ain, lām) J‘ε. For example, the word Júní (naṣara) corresponds to the word (fa'ala) Jéé ('ain) ε ع. Since (nun) in (naṣara) Jún corresponds to (fā') st and (sad) corresponds to and (rā'), corresponds to (läm) J, therefore, (nün) ¿ is called (f a' kalimah) ak elé, is called (lām kalimah) ~S AY. (ṣād) is called (‘ain kalimah) K ص عين , and (rā') >. Likewise all other verbs are scaled on (fa'ala) Jú .. EXERCISE ('alima) what is the sign on (fā' kalimah) elé 1. In 2. In ✗✓ (alima) which is the (‘ain kalimah) عين 3. In (karuma) what is the sign on (läm kalimah). SAY لام کلمہ (nasartunna) which is the (lam kalimah نَصَرْتُنَّ In 4. فاء کلمہ (fatahtu) which is the (fa' Kalimah) فَتَحْتُ In .5 6. In (fatahti) what is the status of the first (tā') & and the second (tā”) <Ľ لام کلمہ (hasibtum) which is the (lam kalimah) حَسِبْتُمْ In .. باء کلمہ (darabna) what is the (ba Kalimah) ضَرَبْنَ In .8 9. In 10. In (khatama) what is the (tä' kalimah) „ „ (tarakat) what is the status of the first (tā') and the second (tā') Li. ANSWERS: 1. Fathah 2. lām 3. fathah 4. rā' 5. fã' 6. The first ta' is ‘ain kalimah and the second ta' denotes mu'annath (female) wāhid hadir 7. bä' 8. lām 9. ‘ain 10. The first ta' is fa' kalimah and the second ta' denotes mu'annath (female) wahid gha'ib. 132

SOME QUR'ĀNIC WORDS. ISM; NOUN) اسم الله - مُحَمَّدٌ - رَسُوْلُ - قَوْمٌ - عَيْنٌ - قَرْيَةٌ - نَهَرُ - مُحْسِنٌ - اِمَامُ - حِجَارَةً - صَبْرُ - مُسْلِمُ - صَلوةٌ - أُمَّةٌ - ثَمَرَةٌ - ثَمَرَاتُ - قُرْآنٌ - كِتَابُ - مُسْلِمَاتٌ - مُؤْمِنُوْنَ - لَيْلٌ مُحْسِنُوْنَ - صَابِرِينَ - مُؤْمِنٌ Allahu, Muhammadun, Rasulun, Qaumun, Ainun, Qaryatun, Naharun, Muhsinun,. Imamun, Hijaratun, Sabrun, Muslimun, Salatun, Ummatun, Thamaratun, Thamaratun,. Qur'anun, Kitabun, Muslimatun, Mu'minuna, Lailun, Muhsinuna, Sabirina, Mu'minun.. Some examples from the Holy Qur'ān:. Muhammadur Rasulullāh tilka ummatun qad khalat fa qulnad khulū hādhi hil qaryata innassalāta tanhā ‘anil faḥshā'i kullamā ruziqū minhā min thamaratirrizqan مُحَمَّدٌ رَّسُوْلُ اللهِ تِلْكَ أُمَّةٌ قَدْ خَلَتْ فَقُلْنَا ادْخُلُوْا هَذِهِ الْقَرْيَةَ إِنَّ الصَّلوةَ تَنْهَى عَنِ الْفَحْشَاءِ كُلَّمَا رُزِقُوْا مِنْهَا مِنْ ثَمَرَةٍ رِزْقاً. In the above sentences, the underlined words are the examples of Noun (i) (ism). The. Arabic nouns may be:. Singular (Mufradun), Dual ( Muthanna) or Plural (Jam‘un). 133

Types of Noun اسم (There are two kind of Nouns (ism اسم نَكِرَةٌ (Common Noun, The Indefinite Noun (ism nakirah اسم مَعْرِفَةٌ (Proper Noun, The Definite Noun (ism marifat الصُّلْحُ خَيْرُ 1. 2. (ism nakira (COMMON NOUN اسم نَكِرَة فِي قُلُوْبِهِمْ مَّرَضٌ كُلُّمَا جَاءَ كُمْ رَسُوْلٌ إِذَا أَصَابَتْهُمْ مُّصِيْبَةٌ فَاتُوْا بِسُوْرَةٍ أَوَّلَ كَا فِرْ بِهِ هُدًى لِّلنَّاسِ إِنِّي جَاعِلُ فِي الْأَرْضِ خَلِيْفَةُ اسْتَوْ قَدَ نَارٌ قَدْ خَلَتْ مِنْ قَبْلِهِ أُمَمٌ assulhu khairun fi qulübi himmaradun kullumā jā'a kum rasulun idhā aṣābat hummuṣībatun fā'tū bi sūratin awwala kafirim bihi hudallinnāsi innī jā‘ilun filardi khalifatan istau qada nāran qad khalat min qablihi umamun .is the word which is a name of a thing, a place or a person اسم ظاهر Ism zahir dhahidun. The underlined words are (asma' i ذَاهِدُ ,madinatun مَدِينَةُ kitabun كِتَابٌ ... تنوین (These words ususally have a tanwin أَسماء نَكِرَةُ nakirah 134

اِسْم مَعْرِفَةٌ (ism ma'rifah, PROPER NOUN) wa mã muḥammadun illä rasūlun muḥammadurrasūlullāh wa mā kāna ibrāhīmu yahūdiyyan hādhannabiyyu rabbij‘al hädhal balada assulhu khairun dhalikal kitābu wattini wazzaitūni wa ṭūri sīnīna ya ayyu hal muddaththiru وَمَا مُحَمَّدُ إِلَّا رَسُوْلُ مُحَمَّدٌ رَّسُوْلُ الله وَمَا كَانَ إِبْرَاهِيْمُ يَهُوْدِيَا هذَ النَّبِيُّ رَبِّ اجْعَلْ هَذَ الْبَلَدَ الصُّلْحُ خَيْرُ ذَالِكَ الْكِتَابُ وَالتِّيْنِ وَالزَّيْتُون وَطُورِ سِيْنِيْنَ يَأَيُّهَا الْمُدَّقِّرُ ism marifat), e.g) اسم مَعْرِفَةٌ. In the above sentences the underlined words are f is changed intoل (by adding (a اِسْم نَكِرَةُ If (ism nakirah مُحَمَّدُ Muhammadun) (ism maʼrifah) the resulting word does not get a (tanwin) e.g. النَّبِيُّ - اَلصُّلْحُ - اَلْكِتَابُ (al-kitab, assulu, annabiyyu) 135

(Gumlah ismiyyah جُمْلَ اِسْمِيَّ مُبْتَدَاء ism, noun) and its parts include) اسم A sentence which begins with (mubtada) and 4 (khabar) is called (jumlah ismiyyah). allāhu qadirun allāhu rabbukum assulhu khairun allāhu rabbul ‘ālamin allāhu baīṣrun muhammadurrasulullah allāhu ghafūrun innamal mu‘minūna ikhwatun allāhu nūrussamāwāti wal-arḍ allahu 'aduñwwullil kāfirin 1. 2. الله قَادِرُ اللَّهُ رَبُّكُمْ الصُّلْحُ خَيْرُ اللهُ رَبُّ الْعَالَمِيْنَ اللهُ بَصِيرٌ مُحَمَّدٌ رَّسُوْلُ الله اللهُ غَفُورٌ إِنَّمَا الْمُؤْمِنُوْنَ اِحْوَةُ اللَّهُ نُوْرُ السَّمَوتِ وَالْأَرْضِ اللهُ عَدُوٌّ لِلْكَافِرِيْنَ asma) أَسْمَاء مُبْتَدَاء In the above sentences the underlined words are أخبار (mubtada ) and the rest of the sentences are (akhbar مُبْتَدَاء Gumlah ismiyyah) is called جملہ اسمیہ The first part of the (mubtada) and it is usually (maʼrifah, Proper Noun) The second part 136

3. is called (khabar) and it is ususally ✓ (nakirah, Common Noun).. In the above examples both is (mubtada) and ✓ (khabar) are . 2 marf i.e., they have) مرفوع. Jai (Fil; VERB) ضَرَبَ - خَتَمَ - رَزَقَ - فَعَلَ - خَلَقَ - قَالَ - عَلِمَ - يَخْرُجُ - يَنْصُرُ - اِضْرِبْ - أَقَامَ يَكْتُبُ - اَنْزَلَ - اسْتَكْبَرَ - يَتَكَلَّمُوْنَ - يُذَبِّحُوْنَ - يَتَسَاءَلُوْنَ - أَخْرَجَ - عَلَّمَ - نَزَّلَ ادخل daraba, khatama, razaqa, faala, Khalaqa, qala, alima, yakhruju, yansuru, idrib, aqāma, yaktubu, anzala, istakbara, yatakallamūna, yudhabbiḥūna, yatasā'alūna, akhraja, 'allama, nazzala, adkhala. Some examples from the Holy Qur'an: The underlined words are the ( Fil) فعل examples of daraballāhu mathalan khatamallāhu ‘alā qulūbihim anzala mi-nassamā'i yudhabbiḥūna abnā'a kum idribbi ‘asakal hajar 137 ضَرَبَ اللهُ مَثَلاً خَتَمَ اللهُ عَلَى قُلُوْبِهِمْ أَنْزَلَ مِنَ السَّمَاءِ يُذَبِّحُوْنَ أَبْنَاءَ كُمْ اِضْرِبْ بِعَصَاكَ الْحَجَرِ

(Gumlah filiyyah جُمْلَہ فِعْلِيَّه. The sentence which starts with Ji (fil) and then the Jaš (fi'l) is maful) is called) مفعول and فاعل na'ib fail or) نائب فاعل followed by a (Gumlah filiyyah جُمْلَہ فِعْلِيَّه 1. aqimussalata 2. wa atuzzakata 3. bashshi rissabirina 4. dhahaballāhu bi nūrihim 5. khatamallāhu ‘alā qulūbihim 6. 'afallāhu 'anhum 7. yuridullahu bikumul yusra 8. yadribullahul amthala 9. wa idh yarfa'u ibrāhīmul qawa'ida 10. ud'u lanā rabbaka أَقِيْمُوا الصَّلوةَ وَأتُوا الزَّكُوةَ بَشِّرِ الصَّابِرِينَ ذَهَبَ اللهُ بِنُوْرِهِمْ ختَمَ اللهُ عَلى قُلُوْبِهِمْ عَفَا اللَّهُ عَنْهُمْ يُرِيْدُ اللهُ بِكُمُ الْيُسْرَ يَضْرِبُ اللهُ الْأَمْثَالَ وَإِذْ يَرْفَعُ إِبْرَاهِيْمُ الْقَوَاعِدَ أُدْعُ لَنَا رَبَّكَ. The examples 1 to 3 and 10 in the above (jumlah fiʻliyyah) include fait ) and the words) فاعل and (1) فعل رَبَّ - الصَّابِرِينَ - الزَّكُوةَ - الصَّلوةَ 138

(assalata, azzakāta, aṣṣabirīna and rabba) are Juris (maf˜ūl).. In the examples 4 to 6 there is so Ji (fi'lmadi, past tense) and ч is .(fail) فاعل الْأَمْثَالَ - اَلْيُسْرَ 9 and in to فاعل ibrahima) is) إِبْرَاهِيمُ 9 example مفعول عِدَ. In is 7 úcigáÏÍ (al-yusra, al-amthāla and al-qawa'ida) are J (mafūl).. In examples 7 to 9 there is εlins Jis (fi‘l muḍari“, past tense).. The Verb (fi'l) (J) is of Three Kind : فعل ماضی : فعل مضارع (fi'l mädi, past tense) Já (fa'ala, He did) (fi'l muḍari“, present and future tense) J (yaf alu, He does or he will do) : فعل أمر (fi'l amr, imperitive tense) J (if al, Do). All simple verbs have three persons:. The first person:. The second person:. The third person: "I", "We" ( Mutakallim); مُتَكَلّم). Hadir) and حاضر "you" "He", "She" "They", Site Gha'ib). Each مؤنث masculine) or) مذکر of these can be (faminine) genders. 139

MAKE PAST TENSE USING THESE ROOTS AND PRONOUNS. PRONOUNS هُوَ huwa (He) هُمَا huma. To Do ف ع ل. JE. Fā', 'Ayn, Lām. To Open ف ت ح To Benefit ن ف ع. Nün, Fā', 'Ayn. Fā', Ta', Ha' فَعَلَ faala. He did فعلا faala. They two (male) did (They two, male) هُمْ hum فَعَلُوْا faalu. They all (male) did (They all, male) هي hiya فَعَلَتْ faalat. She did fa'alatā tíííí. They two (female) did (She) هُمَا huma (They two, female) هُنَّ hunna فَعَلْنَ faalna. They all (female) did (They all, female) انت anta فَعَلْتَ faalta. You (male) did fa'altumā tai. You two (male) did (You one, male) اَنْتُمَا antumā (Yoy two, male) أَنْتُمْ antum فَعَلْتُمْ faaltum. You all (male) did fa'alti. You (female) did fa'altumā tájá. You two (female) did fa'altunna. You all (female) did فَعَلْتُ faaltu. I, male or female did fa'alnā ti. We (male or female) did (You all, male) انت anti (You one, female أَنْتُمَا antumā (You two, female) انْتُنَّ antunna (You all, female) anā úí (I, male or female) نَحْنُ nahnu (We two or all, male or female) 140 نَفَعْتُ nafatu فَتَحْتُ fatahtu

EXCERCISE. Revision of the past tense verb ٦(6) °(5) ٤(4) ۳(3). Y(2) \(1) حَسِبَ ضَرَبَ نَصَرَ عَلِمَ فَتَحَ كَرُمَ hasiba karuma fataha 'alima nasara daraba 141. PRONOUNS هُوَ huwa هُمَا huma هُمْ hum هي hiya هُمَا huma هُنَّ hunna انت anta أَنْتُمَا antumā أَنْتُمْ antum أنْتِ anti أَنْتُمَا antumā أَنْتُنَّ antunna anā ti نَحْنُ nahnu

EXERCISE. Make past tenses according to the personal pronouns (ḍamā'ir) taught above using the following Arabic root letters. While doing so, try to grasp the meaning underlying the lesson. ك. He wrote آنا أَنْتَ ...... هو أَنْتَ هُوَ آنا أَنْتَ هُوَ ن ق ض ح ك م. He broke. He wrote (kataba). He decided أَنْتُمَا أَنْتُمْ هُمَا هُمْ نَ (He broke (naqada أَنْتُمَا هُمَا. He decided (ḥakama) Ś أَنْتُمَا هُمَا ism damir اسم ضمير أَنْتُمْ هُمْ أَنْتُمْ هُمْ. Ism ḍamir ais pul is the word which is spoken instead of a 13 mutakallam, Ihlas .huwa. Plural of damir is dama'ir هُوَ ,ana, anta أنا .ghaib.e.g غائب mukhatab or 142

(الْمَاضِي الْقَرِيْب Madi Qarib). THE NEAR PERFECT. Addition of the word Qad is before any sigah (category) of the perfect tense changes it into a Mādī Qarīb. e.g. qad fa'ala Jaa (He has done) and qad fa'ala [These two (male) have done].. The word Qad or Laqad when added before a sigah of the perfect tense also gives an emphasis to the meaning of the verb. eg. .(Indeed Karim has done) قَدْ فَعَلَ كَرِيمٌ qad faala Karimun ,Surely) قَدْ اَفْلَحَ الْمُؤْمِنُوْنَ In the Holy Qur'an it is stated: qad aflahal mu'minūna success does come to the believers, 23:2), walaqad khalaqnā fauqakum sab‘a ṭarā'iqa. And surely, We have created above you seven heavens) وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَائِقَ lying one above the other, 23:18). Thus, Qad ja and Lagad have twofold role in changing the meaning: i.. They convert Mādī into Mādi Qarīb and ii. They give an emphasis to the meaning of the verb. الْمَاضِي الْقَرِيب,THE NEAR PERFECT Madi Qarib 1st Person (Male & Female) 2nd Person 2nd Person (Female) (Male) 3rd Person (Female) 3rd Person (Male) قَدْ فَعَلَتْ قَدْ فَعَلَ قَدْ فَعَلْتِ قَدْ فَعَلْتَ قَدْ فَعَلْتُ قَدْ فَعَلْتُمَا قَدْ فَعَلَتَا قَدْ فَعَلاَ قَدْ فَعَلْتُمَا قَدْ فَعَلْنَا قَدْ فَعَلْتُنَّ قَدْ فَعَلْتُمْ قَدْ فَعَلْنَ قَدْ فَعَلُوْا 143. Singular. Dual. Plural

(Madi baid) الْمَاضِي الْبَعِيْدُ. THE DISTANT PERFECT kāna: he/it was/to be kana is the most commonly used verb in Arabic. The Arabic verb has two tenses, the perfect and the imperfect. The perfect is used to narrate completed events (past tense or present perfect), while the imperfect describes events which have not been completed. Verbs in the perfect tense consist of a stem indicating the basic meaning and a pronoun suffix indicating the person, gender and number of the subject. The verb has two perfect stems, ts kān- and is kun-, to which the suffixes are added. in the case of the third person (male and female) the stem kān- is used and the suffixes a and at are added to indicate the person. Consequently, ¿ kāna does not actually mean the infinitive 'to be', but it means 'he was'. The pronoun subjects, "I, you, he and she" are all included in the verb and are indicated by the verb forms and ending. The gender of the verb must match that of the subject. e.g. .huwa fil baiti, He is in the house هُوَ فِي الْبَيْتِ .kana fil baiti, He was in the house كَانَ فِي الْبَيْتِ. Salihatu fil baiti, Saliha is in the house صَالِحَةُ فِي الْبَيْتِ .kanat Salihatu fil baiti, Saliha was in the house كَانَتْ صَالِحَةُ فِي الْبَيْتِ. The verb is always singular, regardless of the subject, as long as the subject follows the verb. e.g. كَانَ kanatinnisa'u min kiniya, The women were from Kenya. When كَانَتِ النِّسَاءُ مِنْ كِيْنِيَا kana is prefixed to εline Mudari', it converts it into the past continuous.. Example:. A kana yadhabu (He used to go). 144

الْمَاضِي الْبَعِيْدُ. Madi Ba'id. He was or had. They (two male) were or had. They (male) were or had. She was or had. They (two female) were or had. They (female) were or had. You (male) were or had. You (two male) were or had. Yoy (male) were or had. You (female) were or had. You (two female) were or had. You (female) were or had. I was or had. We were or had kana كَانَ kana كَانَا kanu كَانُوا kanat كَانَتْ kanata كَانَتا 3 kunna kunta كُنْتَ ✓ kuntumā kuntum كُنتُمْ kunti كُنت kuntuma كُنْتُما kuntunna كُنْتُن kuntu كُنتُ. I kunnā 145

لَيْسَ filli naqis (A Defective Verb): Lisa فِعْلِ نَاقِ. The verb laisa means, is not, are not, or am not according to the subject. It is called jší Jů fi'li naqis (a defective verb) and only exists in the perfect tense form.. He is not. They (two male) are not. They (male) are not. She is not. They (two female) are not. They (female) are not. You (male) are not. You (two male) are not. Yoy (male) are not. You (female) are not. You (two female) are not. You (female) are not. I am not. We are not laisa لَيْسَ laisa لَيْسَا lais لَيْسُوا laisat لَيْسَتْ laisata لَيْسَتا lasna لَسْنَ lasta لَسْتَ lastuma لَسْتُمَا lastum لَسْتُمْ lasti لَسْتِ lastuma لَسْتُمَا lastunna لَسْتُنَّ lastu لَسْتُ lasna لَسْنَا كَانَ. The verb laisa acts on a nominal sentence in exactly the same way as ¿ kana does.. JUNGRAÏN DIA A ENLL Q (khalidun talibun fi hadhi hil madrasati) Khālid is a student in this school. kana khalidun taliban fi hadhi hil madrasati Khalid was a student in كَانَ طَالِباً فِي هَذِهِ الْمَدْرَسَةِ laisa khalidum taliban fi hadhi hil madrasati Khalid is not لَيْسَ خَالِدٌ طَالِباً فِى هَذِهِ الْمَدْرَسَةِ this school a student in this school. 146

Mudari (Imperfect Active). Muḍāri is derived from Māḍī. The patterns of Muḍāri in comparison with. Māḍī can be one of the following: 1. 2. 3. 4. 5. 6.. Māḍī. Mudari. Māḍī. Muḍāri يَضْرِبُ ضَرَبَ يَسْمَعُ سَمِعَ يَفْتَحُ فَتَحَ يَنْصُرُ نَصَرَ يَكْرُمُ كرم يَحْسِبُ حَسِبَ. The following four letters which are prefixed to Mudari' are called 'alamătul mudari ن ي ت ا : (عَلَامَاتُ الْمُضَارِعِ) 147

فعل مضارع : فعل حال + مستقبل (مذکر کیلۓ). Fi'l muḍāri is: A Verb indicating Present or Future Tense. Singular واحد (مذکر) Mudhakkar. Dual تثنيه مذکر حاضر أَنْتَ تَنْصُرُ. Plural جمع أَنْتُمْ تَنْصُرُونَ أَنْتُمَا تَنْصُرَانِ antum tansurūna antumā tanṣurāni anta tansuru. Present, Male هُمْ يَنْصُرُونَ هُمَا يَنْصُرَانِ hum yanṣurūna مذکر غائب هُوَ يَنْصُرُ humā yanṣurāni huwa yanṣuru. Past, Male. EXERCISE. Please make preset and future tenses using the 'Pronouns' given in the right column. يَحْكُمُ yahkumu يَنْقُضُ yanqudu yaktubu يَكْتُبُ. He decides or will decide. He breaks or will break. He writes or will write. PRONOUN هُوَ huwa يَكْتُبُ yaktube هُمَا huma يَكْتُبَانِ yaktubani يَكْتُبُونَ yaktubuna هُمْ hum أنْتَ taktubu anta أَنْتُمَا antumā تَكْتُبَانِ taktubani أنتُمْ antum تَكْتُبُونَ taktubina اكتُبُ aktubu anā ti نَكْتُبُ naktubu نَحْنُ nahnu. In the Past Tense Verb, the first singular Past Tense for Male (howa, (4) is naṣara ✓✓ and 148

it has three basic letters, & nun, sad and ra'. To change the Past tense into Present/Future ر tense, one needs to add Ya' is with fathah ( (s) before the first letter of the Past Tense Verb and the first letter of the tense is given a sukūn. e.g. naṣara will become yanṣuru (He helps or will help) and kataba i will change into yaktubu ✓✓✓ (He writes or will write). The letters added before the Past Tense Verb which change with the change in the Pronouns are called. Present/Future Tense Letters. e.g. In ansuru , tanṣuru and yansuru alif 1, tā' u حرُوفِ مضارع are the Present and Future Tense Letters (Huruf-e-Mudari ی 'and ya , فعل مضارع : فعل حال + مستقبل مؤنث کیلئ). Fi'l mudāri is: A Verb indicating Present or Future Tense. Plural جمع أَنْتُنَّ تَنْصُرْنَ. Mu'annath (مؤنث). Singular واحد. Dual تثنيه مؤنث حاضر أَنْتِ تَنْصُرِينَ أَنْتُمَا تَنْصُرَانِ antunna tansurna antumā tanṣurāni هُنَّ يَنْصُرْنَ هُمَا تَنْصُرَانِ humā tanṣurāni hunna yanṣurna anti tanṣurina. Present, Female مؤنث غائب هِيَ تَنْصُرُ hiya tanşuru. Past, Female. EXERCISE. Please make preset and future tenses using the 'Pronouns' given in the right column. يَفْتَحُ yaftahu يَنْفَعُ yanfau. He opens or will open. He benefits or will benefit 149 يَفْعَلُ yafalu. He does or will do. PRONOUN تَفْعَلُ tafalu هي hiya هُمَا huma تَفْعَلانِ taralani يَفْعَلْنَ yafalna هُنَّ hunna تَفْعَلِيْنَ tafalina أَنْتِ anti أَنْتُمَا antumā تَفْعَلَانِ taralani انْتُن antunna تَفْعَلْنَ tafalna

In the above lesson, please note carefully the method used to make different "fi'l mudari"" (Present and Future Tense) with respect to various "ḍamā'ir" (Pronouns).. When the Past tense is changed to Present/Future tense, the harkat (movement) on the middle letter ( ‘ain, ε) of the basic three letter unit found in the case of the first tense will remain the same in the rest of the tenses. For example, when naṣara is changed to yanṣuru the harkat on the ‘ain & letter (i.e., ṣād (_) changes to ḍammah. In the case of all the remaining fi'l muḍari' (present and future tenses) the ḥarkat will remain ḍammah. However, the harkat on the lam J letter i.e. the third letter of the basic unit of the word will change with change in the damai'r (Pronouns), e.g. تَنْصُرْنَ tansurani itansurna تَنْصُرِيْنَ tansurina and يَفْتَحُوْنَ yaftahān يَفْتَحَانِ yaftahani يَفْتَحُ yaftahu ع. Please note: The 'ain & letter in the case of both fi'l maḍi (past tense) and fi'l muḍari“ (present and future tense) can get anyone of the following ḥarkāt (movements), i.e. fatḥah, kasrah, ḍammah. What harkat (movement) 'ain & letter of a particular madah (root of the word) will get depends upon its use by the Arabic language. 150

Fil Madi + Fil Mudari s. EXCERCISE حَضَرَ يَحْضَرُ غَفَرَ يَغْفِرُ شَهِدَ يَشْهَدُ جَحَدَ يَجْحَدُ كَبُرَ يَكْبُرُ yakburu | kabura yajḥadu jaḥada yashhadu shahida yaghfiru ghafara yaḥdaru 151 يَحْضَرُ hadara. PRONOUNNS هو huwa هُمَا huma يَحْضَرَانِ هُمْ hum يَحْضَرُونَ هي hiya تَحْضَرُ هُمَا huma تَحْضَرَانِ هُنَّ hunna يَحْضَرْنَ انت anta تَحْضَرُ انْتُمَا antuma تَحْضَرَانِ أَنْتُمْ antum تَحْضَرُونَ أَنْتِ anti تَحْضَرِيْنَ انْتُما antum تَحْضَرَانِ أَنْتُنَّ antunna تَحْضَرْنَ anā ÚÍ أَحْضَرُ نَحْنُ nahnu نَحْضَرُ

Fi'l Jaḥad Jai and Fi'l Nahi. Literally Jaḥad فعل جحد Fil Jahad فعل نهى means to refuse. When lamm is added to Fi'l Muḍari“ þ i.e., e the last مَجْزُوم and the word becomes Majzum فعل جحد it becomes Fil Jahad مضارع letter of the word gets Jazm já. Thus, Fi'l Muḍari' εlins Jes changes to Fi'l Maḍi Ješ sista, e.g. ahkumu śí (I decide) with the addition of lamm ; will become lamm ahkum ✓ (I did not decide). Similarly, yahkumu (He decides), and yakfuru (He rejects or disbelieves), with the addition of lamm - will become lamm yaḥkkum ;; (He did not decide) and lamm yakfur (He did not reject). Furthermore, ¿¦¦ (nun i'rābi) 1 ° .(lam yu'minuna لَمْ يُؤْمِنُونَ lam yu'min) instead of لَ يُوم .. disappears or is elided, eg فعل نهی Fil Nahi. It is indicative of prohibition or ordering not to do something. In Arabic Ló (mā) and Y (lā) mean "no" or "not". If one wants to tell a person not to do something, for that one should add la. Y Y ŷ before Fi'l Mudari is Jai. This lay is called, "Ta-e-nahi" la-e-nahi تھی ✓ gives jazm addition of lay becomes la yakfur تھی * and addition of to Fi'al Mudari. e.g. yakfuru (He rejects) with the. Y (Do not reject). 152

Fi'l Jahade and Fi'l Nahi. Fi'l Nahi. Fi'l Jahad فعل نهى لا يَكْفُرْ lä yakfur يَكْفُرُ yakfuru يَكْفُرَانِ لا يَكْفُرَا lā yakfurā لا يَكْفُرُوا yakfurǎni يَكْفُرُونَ فعل نهى. Fi'l Mudāri فعل جحد فعل مضارع يَحْكُمُ لَمْ يَحْكُمْ lam yaḥkum yahkumu. PRONOUNS هُوَ huwa هُمَا huma يَحْكُمَانِ لَمْ يَحْكُمَا. Iam yahkumā لَمْ يَحْكُمُوا lā yakfurū yakfurūna lam yaḥkumū لا تَكْفُرْ تَكْفُرُ yaḥkumāni يَحْكُمُوْنَ yahkumūna هُمْ hum هي hiya تَحْكُمُ لَمْ تَحْكُمْ lā takfur takfuru lam tahkum tahkumu تَكْفُرَانِ لا تَكْفُرَا lā takfurā takfurāni يَكْفُرْنَ لَا يَكْفُرْنَ lā yakfurna yakfurna هُمَا huma تَحْكُمَان لَوْ تَحْكُمَا lam tahkumā tahkumāni هن hunna يَحْكُمْنَ لَمْ يَحْكُمْنَ lam yahkumna yahkumūna انت anta انْتُمَا antuma تَحْكُمُ لَمْ تَحْكُمْ تَكْفُرُ لَا تَكْفُرْ lā takfur takfuru lam tahkum tahkumu تَحْكُمَانِ لَمْ تَحْكُمَا تَكْفُرَانِ لَا تَكْفُرَا la takfurā takfurāni lam tahkumā tahkumāni تَكْفُرُونَ لا تَكْفُرُوا lā takfurū أَنتُمْ antum لَمْ تَحْكُمُوْا تَحْكُمُونَ takfurūna lam tahkumū تَكْفُرِيْنَ لا تَكْفُرِي tahkumūna تَحْكُمِيْنَ لَمْ تَحْكُمِي lā takfuri takfurīna lam tahkumi tahkumina أَنْتِ anti انْتُمَا antumā تَحْكُمَانِ لَمْ تَحْكُمَا تَكْفُرَانِ لا تَكْفُرَا tahkumāni takfurāni lam tahkumā lā takfurā أَنْتُنَّ antunna تَحْكُمْنَ لَمْ تَحْكُمْنَ تَكْفُرْنَ لَا تَكْفُرْنَ tahkumna lam tahkumna lā takfurna takfurna انا ana أحْكُمُ لَمْ أَعْلَمْ لَمْ أَحْكُمْ اَكْفُرُ لَا أَفْرَحْ لَا أَكْفُرْ lā afrah lā akfur akfuru lam a'lum lam ahkum لا تَكْفُرْ lā nakfur تَكْفُرُ nakfuru 153 ahkumu نَحْنُ nahnu نَحْكُمُ لَمْ نَحْكُمْ lam nahkum nahkumu

فعل امر حاضر Fil Amr Hadir is formed from the Sighas (Categories) of Fill Mudari فعل أمر حاضر Fil Amr Hadir حرف Harf Mudari فعل امر حاضر To make Fil Amr Hadir . فعل مضارع مخا طب Mukhatib .and Sukin/Jazm is added to the last letter فعل مضارع is removed from Fill Mudari مضارع 6 e.g., tanṣuru i changes to nṣur . If the letter next to the Ḥarf Muḍāri εins iėjo carries a Jazm as is the case in the above example then an alif is added in the beginning of ie joining hamzah). To give a harkat) همزة الوصل the word. This alifis called Hamzatul wasl. I harkat on the . فعل مضارع ain letter of the Fi'l Mudari' ع to this hamzah one has to look at the 3) then the Hamzatul wasal gets ḍammah ε 'ain letter is a ḍammah as is the case of tanṣuru harkat, e.g. nṣur ✰i will become unsur However, if the ε ‘ain letter has either fathah or kasrah then in both cases the Hamzatul waṣal will get kasrah, e.g. taḍribu ❖ changes into ع اشْهَد changes into ish-had تَشْهَدُ and tash-hadu إضرب idrib. Fi'l Amr. Fi'l Mudāri'. Fi'l Amr. Fi'l Mudāri فعل مضارع تَنْصُرُ. Fi'l Amr. Fi'l Muḍāri فعل امر فعل مضارع فعل امر فعل مضارع فعل امر أَنْصُرْ unsur tansuru تَنْصُرَانِ انْصُرَا tansuräni تَغْفِرُ اغْفِرْ تَشْهَدُ اشْهَدُ ish-had tash-hadu ighfir taghfiru تَغْفِرَانِ taghfiräni unsurā تَنْصُرُونَ انصُرُوا تَغْفِرُونَ taghfiruna tansurū tansurūna تَنْصُرِيْنَ تَشْهَدَانِ tash-hadäni تَشْهَدُونَ tash-hadūna تَغْفِرِينَ اُنْصُرِى تَشْهَدِيْنَ tash-hadina taghfirina unsuri tansurina تَنْصُرَانِ انْصُرَا تَغْفِرَانِ تَشْهَدَانِ tash-hadāni taghfirāni unsurā tansurāni تَنْصُرْنَ انْصُرْنَ تَغْفِرْنَ تَشْهَدْنَ tash-hadna taghfirna unsurna tansurna 154

.? ?. Make Fi'l Amr ¸ Jai from the following words: taḥkumu تَسْلُكِيْنَ taslukina ? تَشْرَبُوْنَ tashrabuna comes at the end. If سكون sukun, واحد مذكر صیغہ Note: In the case of wahid mudhakkar sigha .becomes silent نون اعرابی the Nun rabiنون اعرابی the end letter of the word is a Nun Irabi فعل امر غائب و متكلم Fil Amr Ghalib wa Mutakallam صیغہ Sighas متكلم and Mutakallam غائب from Ghaib فعل امر To make Fil Amr ie, am with) لام مكسور one needs to add lam maksur فعل مضارع Categories) of Fil Mudari) kasrah J) in the beginning of the Fil Jai. e.g. yanṣuru He helps changes to li-yanṣur. A. He should help; yash-hadu He bears witness changes to li-yash-had He should bear witness.. Fi'l Amr. Fi'l Muḍāri فعل مضارع يَنْصُرُ. Fi'l Amr. Fi'l Mudāri. Fi'l Amr. Fi'l Mudāri فعل أمر فعل مضارع فعل أمر فعل مضارع فعل امر لِيَنصُرْ يَغْفِرُ لِيَغْفِرْ يَشْهَدُ لِيَشْهَدْ liyash-had yash-hadu liyaghfir yaghfiru liyanṣur yanşuru يَنْصُرَانِ لِيَنصُرَا يَغْفِرَانِ yaghfiräni liyanṣurā yanṣurāni يَنْصُرُونَ لِيَنصُرُوا يَغْفِرُونَ يَشْهَدَانِ yash-hadāni يَشْهَدُونَ yash-hadūna yaghfirūna liyansurū yanṣurūna تَنْصُرُ لِتَنْصُرْ تَغْفِرُ تَشْهَدُ tash-hadu taghfiru litansur tansuru تَنْصُرَانِ لِتَنْصُرَا تَغْفِرَانِ تَشْهَدَان tash-hadāni taghfirāni litanṣurā tansurāni يَنْصُرْنَ لِيَنصُرْنَ يَغْفِرْنَ يَشْهَدْنَ yash-hadna yaghfirna liyanṣurna yansurna أَنْصُرُ لأَنْصُرْ أَغْفِرُ أَشْهَدُ ash-hadu aghfiru liansur ansuru تَنْصُرُ لِنَنْصُرْ تَغْفِرُ تَشْهَدُ naghfiru linansur nansuru 155 nash-hadu

حُرُوفُ الْجَرّ. Jail 3ª (Ḥurūful Jarr, THE PREPOSITIONS) إلى - ب - ت - حَتَّى - على - عَنْ - فِى - مَعَ - ك - ل - مِنْ - وَ - مُنْذُ - مُدْ - خَلاَ رُبَّ - حَاشَا - عَدَا - مِنْ عِنْدِ - مِنْ لَّدُنْ ila (for), ba' (by, with), ta', hatta (until), ‘ala (on), ‘an (away from; about), fi (in), maʻa, kaf (like), Tam (for), min (from), waw, mundhu (since), mudh, khala, rubba, hashā, ‘ada, min‘indi and milladun are called (ḥurüful jarr, i.e., The prepositions).. In the Table, the underlined words are bismillāh الْجَر حُرُوفُ .(huruful Jarr) حُرُوفُ الْجَر بسْمِ الله alhamdu lillāh khatamallāhu 'alā qulubihim wa ayyadnähu bi rühil quds bil ithmi wal 'udwān mathaluhum ka mathalilladhi u ‘iddat lil kāfirīna ilā shayāṭīni him ula'ika 'alā hudammirrabbihim wa lā tus'alu ‘an ashābiljaḥīm 156 الْحَمْدُ لِله خَتَمَ اللهُ عَلى قُلُوْبِهِمْ وَأَيَّدْنُهُ بِرُوحِ الْقُدْسِ بِالْإِثْمِ وَالْعُدْوَانِ مَثَلُهُمْ كَمَثَلِ الَّذِي أُعِدَّتْ لِلْكَافِرِيْنَ إلى شَيْطِيْنِهِمْ أولئكَ عَلَى هُدًى مِّنْ رَّبِّهِمْ وَلَا تُسْئَلُ عَنْ أَصْحُبِ الْجَحِيْمِ

fi in في. The preposition ✓ fi is the most frequently used word in Arabic. Its common English meaning is the word: "in". However, its meaning also include the following English words or statements: with; about; concerning; regarding; at; during; among; on; near; by; within; according to; in the company of; according to; for the sake of; on behalf of; in proportion to.. When the preposition : fi precedes a noun, it causes the noun to be in the 'Genetive case' ( Majrūr) which is indicated by the changing of the final vowel from a ḍammah to a kasrah. In the case of indefinite noun, the double dammah changes to double kasrah. & min: from. The preposition, "Min" is, is also one of the frequently used words in Arabic. Its most commonly used English meanings are: some; some of; away from; of; pertaining to; belonging to; out of; from the direction of; away from.. When the preposition "Min" ; is combined with a noun the nun of Min gets fatḥah, whereas, in most other cases it gets a kasrah.. The preposition "Min" is commonly used to identify the place of origin in reference to countries and cities.. The preposition "Min" ; may be used in combination with the interrogative pronouns, such as aina and man to make another interrogative. The preposition "Min" " always precedes the interrogative pronoun. e.g. min 'aina anta (Where are you from?); min in combination with “¿ man becomes a mimman. is the pen from?) mimmanil qalamu (Who ala: on على. In the preposition ✓ ‘alã: the yã is called alif maqsurah and is pronounced as an alif. Its. English meanings include: on; upon; above; on top of; by; at. 157

ADVERBS حُرُوفُ الطَّرْفِ (Hurufuzzarf). In Arabic, adverbs are of two kinds: i. ii. ظَرْفُ مَكَانٍ (Adverbs of place (zarfiu makanin ظَرْفُ زَمَانٍ (Adverbs of time (zarfu zamanin. Adverbs of time ظَرْفُ زَمَانٍ (zarfu zamanin). Adverbs of place ظَرْفُ مَكَانٍ (zarfu makanin). J(qabla) before (ba'da) after al-yauma) today) الْيَوْمَ amsi/bil-amsi) yesterday) أَمْسا بِالْأمْسِ (awwala amsi) أَوَّلَ أَمْسِ the day before yesterday (ghadan) tomorrow (fauqa) above, on tahta below) تخت ie (‘inda) near, beside, with, has/have (ma‘a) with, has/have amama) in front of) أَمَامَ khalfa/ vara') behind) وَرَاء / خَلْفَ al-ana) now) الان baina) between) بَيْن amúgjait pláí kúúšaji al-maktabatu amāmal madrasati. The library is in front of the school. quúgázii taik kúšaji al-maktabatu khalfal madrasati. The library is at the back of the school. al-yauma akmaltu dinakum: Today I have pefected your religion 158

INTERJECTIONS حُرُوفُ النّداء (Hurfun Nida). Far from it هَيْهَاتَ haihata هَلُمَّ halumma. Come here,. Bring here. Woe! ويل vailun اللَّهُمَّ. O Allāh! allāhumma. O! ya ayyuhä 4 and yā ↳. Come here هَيْتَ haita. Lo, See, There hã La. Come حَيَّ hayya. J inna: Certainly. The particle 31 inna, which emphasizes a statement is generally translated into English as, definitely, certainly, surely, and without a doubt. e.g. 31 innal baita kabīrun.. Certainly the house is large.. Predicate كَبِيرٌ kabirun (is) large. Subject الْبَيْتَ al-baita the house. Particle إِنَّ inna. Certainly. When inna is placed before a nominal sentense, it causes the subject to enter the accusative case (ja manṣūb) and ḍammah on the subject changes to fathah, e.g. 345 al-baitu kabīrun changes to innal baita kabirun (Certainly the house is large). To put more emphasis to inna, J Tam is added to the predicate. e.g 3 innal baita lakabirun (Most certainly the house is large). When the subject is a pronoun, the pronoun is inna huwa إِنَّ هُوَ innaka and إِنَّكَ inna anta becomes إِنَّ أَنْتَ .written in an attached form. e.g 30 becomes innahu. 159

THE PERSONAL PRONOUNS. BASIC DIVISIONS. English Cases. The. Pronoun. Meaning. Examples | NOMINATIVE. I am a professor anā ustādhun. I. I wrote the lesson yesterday. The. Pronoun. Arabic Cases. NOMINATIVE انا أَنَا أُسْتَانُ anā تُ كَتَبْتُ الدَّرْسَ أَمْسِ katabtuddarsa amsi tu. Implied أَكْتُبُ الدَّرْسَ الْآنَ (I) write the lesson now aktubuddarsal ana. ACCUSATIVE. Khalid helped me ی نَصَرَنِي خَالِدُ. ACCUSATIVE nasarani khālidun yā'. Me. Me alone Khalid helped إِيَّايَ إِيَّايَ نَصَرَ خَالِدُ iyyāya nasara khālidun iyyāya. GENETIVE. For me (there is) a small table li ṭāvilatun ṣaghiratun. My. My table is small tāvilati saghiratun ى لِيْ طَاوِلَةٌ صَغِيْرَةٌ طَاوِلَتِيْ صَغِيْرَةٌ ى. GENETIVE. Pronounn ( damir) is a word which is used instead of a noun. The pronouns are of two kinds: 1. 2. (damā'ir munfasilah, Detached Pronouns) ضَمَائِرُ مُنْفَصِلَةٌ (dama'ir muttasilah, Attached Pronouns) ضَمَائِرُ مُتَّصِلَةٌ 160

THE NOMINATIVE PERSONAL PRONOUNS. Attached. Detached. MEANING. PRONOUN. MEANING. PERSON. PRONOUN. I wrote katabtu. LI ana u FIRST. We wrote katabna. You (boy) wrote katabta. We كَتَبْنَا كَتَبْتَ نَحْنُ nahnu. You (boy) انت anta. You (two boys) wrote katabtumā You (two boys). You (men) wrote katabtum. You (girl) wrote katabti (You (boys كَتَبْتُمْ (You (girl كتبت. You (two girls) wrote katabtumā Lats You (two girls). You (girls) wrote katabtunna You (girls) (He) wrote kataba كتَبْتُنَّ كَتَبَ انْتُمَا antumā أَنتُمْ antum انت anti انْتُمَا antuma أَنْتُنَّ antunna. SECOND. He هُوَ huwa. They (two boys) wrote katabā ✓ They (two boys) humā la. THIRD. They (boys) wrote katabū (She) wrote katabat (They boys كتبوا. She كَتَبَتْ هُمْ hum هي hiya humā ta. They (two girls) wrote katabatā. They (two girls). They (girls) wrote katabna 33 They (girls) هُنَّ hunna 1.. Terms for the First Person, ✓ (al-mutakallim): "The Person who is speaking or writing referring to himself or herself.". Terms for the Second Person, bá (al-mukhāṭab): "The person or persons spoken 2. to", or "The audience." 3.. Terms for the Third Person, (al-gha'ib): "The absent person or persons or things spoken about.". The First and Second Persons together, K (al-mutakallim) and 161

(al-mukhāṭab) are referred to as justa (al-hadir), i.e., The person or persons who is or are. Present; in contrast to (al-gha'ib) which means an absent person or thing. The terms for the First Person új (anā) and (naḥnu) represent exactly, "I" and "We". They are used both for the Masculine, and the Feminine. 3 (nahnu) denotes two persons or more.. THE GENETIVE PERSONAL PRONOUNS. Object of Preposition. The Second Part in the Construct. PERSON الْمَجْرُورُ بِالْحَرْفِ (al-majrūru bil-ḥarf). Phrase (al-mudafu ilaih) الْمُضَافُ إِلَيْهِ. MEANING. PRONOUN. MEANING li. For me is. My book lanā. For us. Our book. For You laka لك. For You laki. For You lakumā الكُمَا. For You lakum. For You lakunna. E Z. Your book. Your book. Your book. Your book. Your book lahu. For him lahā. For her لَهَا. His book. Her book. For them lahumā Their book. For them lahum ; Their book. For them ـن lahunna Their book 162. PRONOUN كِتَابِی kitabi كِتَابُنَا Kitabuna كِتَابُكَ kitabuka كِتَابُكِ kitabuki كِتَابُكُمَا kitabukumā كِتَابُكُمْ kitabukum كِتَابُكُنَّ kitabukunna كتابة kitabuhu كِتَابُهَا kitabuha كِتَابُهُمَا kitabuhuma كِتَابُهُمْ kitabuhum كِتَابُهُنَّ kitabuhunna. FIRST. SECOND. THIRD

THE ACCUSATIVE PERSONAL PRONOUNS. ATTACHED. DETACHED. MEANING. PRONOUN. MEANING. PRONOUN نَصَرْتَنِي إِيَّايَ نَصَرْتَ. You helped me nasartani. Me alone you helped iyyāya naṣarta. You helped us نَصَرْتَنَا إِيَّانَا نَصَرْتَ naṣartanā. Us alone you helped iyyānā naṣarta. PERSON. FIRST نَصَرْتُكَ ايَّاكَ نَصَرْتُ. I helped you. You alone I helped naṣartuka نَصَرْتُكِ. I helped you nasartuki. You alone I helped iyyāka naṣartu. SECOND إِيَّاكَ نَصَرْتُ iyyāki nasartu. I helped you (both). I helped you (all). I helped you (all) نَصَرْتُكُمَا naṣartukumā نَصَرْتُكُمْ naṣartukum كُنَّ nasartukunna. You alone I helped. You alone I helped. You alone I helped إِيَّاكُمَا نَصَرْتُ iyyākumā naṣartu إِيَّاكُمْ نَصَرْتُ iyyākum naṣartu إِيَّاكُنَّ نَصَرْتُ iyyākunna nasartu نَصَرْتُهُ إِيَّاهُ نَصَرْتُ. I helped him. Him I helped naṣartuhu iyyahu naṣartu نَصَرْتُهَا. I helped her nasartuhā. Her I helped إِيَّاهَا نَصَرْتُ iyyāhā naṣartu. They alone I نَصَرْتُهُمَا إِيَّاهُمَا نَصَرْتُ. I helped them (Both) naṣartuhumā نَصَرْتُهُمْ helped iyyāhumā naṣartu إِيَّاهُمْ نَصَرْتُ. They alone I helped iyyāhum naṣartu. I helped them (all) naṣartuhum نَصَرْتُهُنَّ. I helped them (all) naṣartuhunna إِيَّاهُنَّ نَصَرْتُ. They alone I helped iyyāhunna naṣartu 163. THIRD

اسمُ الاسْتِفْهَامْ INTEROGATIVE PRONOUNS. Why?. For What? لِمَاذَا؟ ملی؟ مَنْ؟. When?. Who? limādhā matā mann. From what? مِمَّ؟. How much?. How many? كُمْ؟ ما؟. What? mimma kamm mā مَاذَا؟ أَيْنَ؟. What?. Which?. Where? mādhā ayyu 'aina. Do you? Did you?. Will you? هَلْ؟. Why? لم؟ كَيْفَ؟ hall. How? (lima) kaifa a) Same as Já. St ܟ؟ b) Which (of two things). Where?. To Whom?. Whose? لِمَنْ؟ 'ā haithu limann مَهْمَا. Whatever. When or. Whenever كُلَّمَا كَيْفَمَا. However mahmä kullamā kaifamā أَيْنَمَا حَيْثُمَا كُلِّمَنْ. Wherever. Wherever. Whoever ainamā haithumā kullamann اِسْمُ الْمَوْصُوْلِ RELATIVE PRONOUN. The word salladhi (who, which, that) is a relative pronoun. It reflects gender and number of the noun or pronoun which precedes it. The female form of Salladhi is allati.. Since it begins with the definite article ji al, the noun which it qualifies must also be definite. e.g. annisa'u fil madrasati (The woman is in the school) becomes .(annisa 'ullati fil madrasati (The woman who is in the school النِّسَاءُ الَّتِي فِي الْمَدْرَسَةِ 164

THE PERSONAL PRONOUNS AND PAST TENSE VERB FOR. FEMININE GENDER ضمائر (Dama'ir) (مؤنث) (Mu'annath, Female) (nahnu) are used for both male and female) نَحْنُ ana) and) آنا. Singular واحد أَنْتِ حَمِيْدَةٌ مؤنث حاضر. Present. Female. Dual تثنيه. Plural جمع أَنْتُمَا حَمِيْدَةُ وَحَامِدَةُ اَنْتُنَّ حَمِيْدَةٌ وَ حَامِدَةُ وَ عَائِشَةٌ antumā hamīdatun wa ḥāmidatun anti hamīdatun مؤنث غائب هِيَ حَمَّادَةٌ antunna hamidatun wa ḥāmidatun wa ā'ishatun هُمَا حَمَّادَةً وَمَحْمُوْدَةٌ هُنَّ حَمَّادَةٌ وَ مَحْمُوْدَةٌ وَ عَائِشَةٌ hunna hammādatun wa maḥmūdatun wa ā'ishatun huma hammādatun wa hiya hmmädatun maḥmūdatun. Past. Female '' (These three letters are a root. When these are arranged in a particular way, ر ن they make different words.) ضمائر (Dama'ir) + فعل ماضی (Fil Madhi) (مؤنث) (nahnu) are used for both male and female) نَحْنُ ana) and) أَنَا) واحد متكلم (I helped Wahid mutakallam أَنَا نَصَرْتُ تثنيه و جمع متكلم (We helped (Tathniyya wa jama mutakallam نَحْنُ نَصَرْنَا واحد Singular تثنيه Dual أَنْتِ نَصَرْتِ مؤنث حاضر أَنْتُمَا نَصَرْتُمَا. Present, Female antumā nasartumā anti nasarti مؤنث غائب هِيَ نَصَرَتْ. Past, Female هُمَا نَصَرَتَا. Plural جمع أَنْتُنَّ نَصَرْتُنَّ antunna naṣartunna هُنَّ نَصَرْنَ hunna nasarna humā nasaratā hiya nasarat 165

THE PERSONAL PRONOUNS AND PAST TENSE. FOR MASCULINE GENDER ضمائر (Dama'ir) + فعل ماضی (مذکر) (Fil Madi, Masculine). Personal Pronouns plus Past Tense (Male) nahnu) are used for both masculine and feminine genders) نَحْنُ ana) and) أَنَا واحد Singular مذکر حاضر أَنْتَ حَمِيْدُ تثنيه Dual جمع. Plural أَنْتُمَا حَمِيْدٌ وَ حَامِدٌ أَنْتُمْ حَمِيدٌ وَ حَامِدٌ وَ مَحْمُوْدُ antum hamidun wa hāmidun wa maḥmūdun antumä hamīdun wa hamidun anta hamidun. Present, Male مذکر غائب هُوَ حَمَّادُ هُمَا حَمَّادٌ وَمَحْمُوْدُ هُمْ حَمَّادٌ وَمَحْمُوْدُ وَ أَحْمَدُ humā hammādun wa mahmudun huwa hammādun. Past, Male hum hammādun wa maḥmüdun wa aḥmadun and the personal pronouns (damā'ir ( فعل ماضی Practice of the past tense (fil madi ر sad and ص, nun ,learnt above. Three letters ) ضمائر ra' are part of a root (basic unit). By arranging these basic unit letters in a specific way, different words are made. Below past tense sentences are given which are constructed using the above three root letters and the personal pronouns (damä'ir) learnt earlier. ana nasartu) أَنَا نَصَرْتُ I helped واحد Singular أَنْتَ نَصَرْتَ مذکر حاضر تثنيه Dual أَنْتُمَا نَصَرْتُمَا antumā naṣartumā anta nasarta. Present, Male مذکر غائب هُوَ نَصَرَ. Past, Male huwa nasara هُمَا نَصَرَا humā nasarā 166 جمع. Plural أَنْتُمْ نَصَرْتُمْ antum naṣartum هُمْ نَصَرُوا hum naṣarū

DEMONSTRATIVE PRONOUNS أَسْمَاءِ إِشَارَهُ (asma'i isharah,. The Pronouns which are used to demonstrate or indicate something are called "Demonstrative Pronouns". Usually these come before the Noun and are stated according to the Noun. These are of two type: Near Demonstrative Pronouns and Far Demonstrative. Pronouns.. NEAR DEMONSTRATIVE PRONOUNS إِشَارَهُ قَرِيْب (ishārah qarib,. The demonstrative noun which is used to refer to a thing which is nearby is .(isharah qarib) إِشَارَهُ قَرِيب called. Examples are as follows:. This (Female). These two (Female). All these (Female) هذه (hadhihi) هاتان (hatāni) هؤلاء (ha'ula'i). This (Male). These two (Male). All these (Male) هذا (hadha) واحد (singular) هذان (hadhani) تثنيه (Dual) جمع (Plural) هؤلاء (ha'ula'i). The demonstrative pronoun: When something is pointed out, it becomes definite.. However, in translation the definite article is not translated. e.g. الْكِتَابُ hadhal kitabu will be translated as "This book" and not as "This the book". However, the demonstrative pronoun may be the subject of a sentence by itself, in which case, the predicate is generally indefinite. e.g. shadha ktabun : This is a book. 167

That. Those two. All those hādhā kitābun tilka ummatun (isharah baid, DEMONSTRATIVE PRONOUNS) إِشَارَهُ بَعِيْد. That تِلْكَ (tilka) hadhihi nāqatu hādhāni khaṣmāni واحد (singular) ذلك (dhalika) ذلك (dhanika) تثنيه (Dual). Those two تانك (tanika) جمع (Plural) أولئكَ (ula'ika). All those أُولتُكَ (ula'ika) banātī hā'ulā'i dhalika faḍlullahi fadhānika burhānāni mirrabbika ulā'ika ashābunnāri hädhä buhtänun 'azīmun hādhā min fadli rabbi hātāni 'imra'atāni aulādu ha'ula'i. The underlined words are هذا كِتَابٌ تلْكَ أُمَّةٌ هذه نَاقَةُ هُذَانِ خَصْمَانِ بَنَاتِئ هؤلاء ذلِكَ فَضْلُ اللَّهِ فَذَانِكَ بُرْهَانَانِ مِنْ رَّبِّكَ أُولئِكَ أَصْحُبُ النَّارِ هذَا بُهْتَانُ عَظِيمُ هذَا مِنْ فَضْلِ رَبِّي هاتَانِ إِمْرَءَتَانِ اولاد هؤلاء (Demonstrative Pronouns, asma 'i isharah) أَسْمَاءِ إِشَارَه 168

—— 1 2 3 4 5. THE CARDINAL NUMBERS FROM ONE TO TEN. Male. Female. Male. Female وَاحِدٌ wahidun وَاحِدَةٌ wahidatun اِثْنَانِ ithmāni اثْنَتَانِ ithnatāni ثلاث thalathun ثَلاثَةٌ thalathatun أَرْبَعُ arbaun أَرْبَعَةٌ arbaatun خَمْسَةٌ khamsatun خَمْس Khamsun 6 7 8 9 10 سته sittatun ست sittun سَبْعُ sabun سَبْعَةُ sabatun ثَمَانِيَةٌ thamaniyatun ثَمَان thamanin تِسْعَةٌ tisatun تسْعُ tisun عَشْرُ ashrun عَشَرَةٌ asharatun. THE CARDINAL NUMBERS FROM ELEVEN TO NINETEEN. Male. Female. Male. Female 11 إحْدَى عَشْرَةَ أَحَدَ عَشَرَ 16 سِتَّةَ عَشَرَ سِتٌ عَشْرَةَ ahada ‘ashara ihda 'ashrata sittata 'ashara sitta 'ashrata 12 اِثْنَتَا عَشْرَةَ اِثْنَا عَشَرَ 17 سَبْعَةَ عَشَرَ سَبْعَ عَشْرَةَ ithnā ‘ashara ithnată ‘ashrata sab'ata 'ashara sab‘a ‘ashrata 13 ثَلاثَ عَشْرَةَ ثَلاثَةَ عَشَرَ 18 ثَمَانِيَةَ عَشَرَ ثَمَانِيَ عَشْرَةَ thalathata'ashara thalatha ‘ashrata thamāniyata ashara | thamaniya ashrata أَرْبَعَةَ عَشَرَ 14 arba'ata ‘ashara arba'a 'ashrata 15 خَمْسَةَ عَشَرَ خَمْسَ عَشْرَةَ khamsata ‘ashara khamsa ‘ashrata. Male/Female. Male/Female أَرْبَعَ عَشْرَةَ 19 تِسْعَةَ عَشَرَ تِسْعَ عَشْرَةَ tis'ata ‘ashara tis'a 'ashrata. Male/Female 20 30 40 عِشْرُونَ ishruna ثَلاثُونَ thalathuna أَرْبَعُوْنَ arba una 50 60 70 خَمْسُونَ khamsuna ستُوْنَ sittina سَبْعُونَ sabina 80 90 100 ثَمَانُوْنَ thamānūna تِسْعُونَ tis una مائة mi'atun. For numbers such as twenty-one the number 1 to 9 is prefixed to the tens and they are united by .(ahadun wa ishrina) اَحَدٌ وَ عِشْرُونَ and). e.g. twenty-one will be pronounced as) و (the conjunction 169

Number. The. First. The. Second. The. Third. The. Fourth. The. Fifth. THE ORDINAL NUMBERS FROM FIRST TO TENTH. Male. Female الأولى al-ūlā الْأَوَّلُ al-awwalu الثَّانِي aththaniyu الثَّانِيَةُ aththaniyatu الثَّالِثُ aththalithu الثَّالِثَةُ aththalithatu الرَّابِعَةُ arrābi'atu الرَّابِعُ arabicu الْخَامِسَةُ al-khamisatu الْخَامِسُ al-khamisu. Number. Male. Female. The. Sixth. The. Seventh. The. Eighth. The. Ninth attāsi'u السَّادِسَةُ assadisatu السَّادِسُ assadisu السَّابِعَةُ assabi'atu السَّابِعُ assabiu الثَّامِنَةُ aththaminatu الثَّامِنُ aththaminu التَّاسِعَةُ attāsi'atu التَّاسِعُ .. The. Tenth الْعَاشِرُ al-ashiru الْعَاشِرَةُ al-ashiratu (Imalah) اِمَالَه. Verbally it means to dispose or to make inclined. Conventionally it means to bend a sound of fathah to kasrah and the sound of long vowel alif to the sound of long vowel ya'. For example, in English we pronounce the word, 'Call' in a way that the sound of letter "C" is straight and long. However, if we pronounce the word, 'Cable', here the sound of letter "C" is a bit inclined instead of being straight. This is 'Imalah' or inclination. In the Holy Qur'ān (11:42) there is a word, ✡ó (majrīhā). In this word "rä"" instead of reading as "rī" will be read as ر "rai" like in English word "rain". After vertical kasrah if there is a blank bend, the vertical kasrah changes to a prolonged kasrah. This is the only example of this kind in the Holy Qur'ān. بَاب BAB. The fi'l (verb) or ism (Noun) derived from a maşdar (Infinitive). e.g. Fi'l Māḍī (Past tense), Fi'l Mudāri (Imperfect tense: a verb indicating Present or Future tense), Fi'l Amr (Imperative tense), Ism Fa'il (Active Participle), Ism Maf'ūl (Passive Participle) and their tenses which have been arranged in a special way, the combination of all these is called a Bāb. ******* 170

THE HOLY QUR'ĀN فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّحِيْمِ 0 fa idha qara 'tal qur 'ana fasta‘idh billahi minashshaitanirrajim. And when you recite the Qur'ān, seek refuge with Allāh from Satan the rejected. (16:99) 171

RECITATION. OF THE HOLY QUR'ĀN عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِيَ الله عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَمْ يَفْقَهُ مَنْ قَرَاَ الْقُرْآنَ فِي أَقَلَّ مِنْ ثَلَاثٍ ra sa ‘an ‘abdillahibni ‘amr ‘aninnabiyya qala lam yafqah man qaral-qur'ana fi aqalla min thalathin. Hadrat 'Abdullah bin 'Amra relates that the Holy. Prophetsa said, "The one who recites the whole Holy. Qur'an in less than three days does not understand anything in the Holy Qur'an." 172 (Tirmadhi abwabul qira ')

CHAPTER 1. AL-FATIHAH (Revealed before Hijrah). Place and Time of Revelation. As reported by many traditionists, the whole of this Surah was revealed at Mecca and from the very beginning formed part of the Muslim Prayer. The Surah has been referred to in the Qur'anic verse, We have indeed given thee the seven oft-repeated verses and the great Qur'an (15:88), which was admittedly revealed at Mecca. According to some reports, the Surah was also revealed a second time at Medina. The time of its first revelation, however, may be placed very early in the Prophet's ministry.. Names of the Surah and Their Significance. The best-known title of this short Surah, i.e., Fatihat al-Kitab. (Opening Chapter of the Book) is reported on the authority of several reliable traditionists (Tirmidhi and. Muslim). The title was later abbreviated into Surah Al-Fatihah or simply Al-Fatihah. The. Sūrah is known by quite a number of names, the following ten are more authentic, viz,. Al-Fatihah, Al-Salat, Al-Hamd, Umm al-Qur'an, Al-Qur'an Al-'Azim, Al-Sab ‘alMathānī, Umm al-Kitab, Al-Shifa', Al-Ruqyah and Al-Kanz. These names throw a flood of light upon the extensive import of the Surah.. The name Fatihat al-Kitab (Opening Chapter of the Book) signifies that the Sūrah having been placed in the beginning serves as a key to the whole subject-matter of the. Qur'an. Al-Salat (The Prayer) signifies that it forms a complete and perfect prayer and constitutes an integral part of the institutional Prayers of Islam. Al-Hamd (The Praise) signifies that the Sūrah brings to light the lofty purpose of man's creation and teaches that the relation of God to man is one of grace and mercy. Umm Al-Qur'an (Mother of the. Qur'an) signifies that the Surah forms an epitome of the whole of the Qur'an, containing in a nutshell all the knowledge that has a bearing on man's moral, and spiritual development. Al-Qur'an Al-‘Azim (The Great Qur'ān) signifies that although the Surah is known as Umm Al-Kitab and Umm al-Qur'an, it nevertheless forms part of the Holy. Book and is not separate from it, as mistakenly considered by some. Al-Sab ‘al-Mathani (The Oft-repeated Seven Verses) signifies that the seven short verses of the Chapter virtually fulfil all the spiritual needs of man. It also signifies that the Chapter must be repeated in every Rak'at of Prayer. Umm al-Kitab (Mother of the Book) signifies that the prayer contained in the Chapter was the cause of the revelation of the Qur'anic. Dispensation, Al-Shifa' (The Cure) signifies that it provides remedy for all the legitimate doubts and misgivings of man. Al-Ruqyah (The Charm) signifies that it is not only a prayer to ward off disease but also provides protection against Satan and his followers, 173

and strengthens the heart of man against them. Al-Kanz (The Treasure) signifies that the. Surah is an inexhaustible storehouse of knowledge.. Al-Fatihah Referred to in a Prophecy of the New Testament. The best-known name of the Surah, however, is Al-Fatihah. It is interesting to note that this very name occurs in a prophecy of the New Testament: "I saw another mighty angel come down from heaven ... and he had in his hand a little book open and he set his right foot upon the sea and his left foot on the earth" (Rev. 10: 1, 2). The Hebrew word for 'Open' is Fatoah which is the same as the Arabic word Fatihah. Again, "And when he (the angel) had cried, seven thunders uttered their voices" (Rev. 10:3, 4). "The seven thunders" represent the seven verses of this Chapter. Christian scholars say that the. Prophecy refers to the second advent of Jesus Christ, and this has been established by actual facts. The Holy Founder of the Ahmadiyya Movement, Hadrat Mirza Ghulām. Aḥmad in whose person the prophecy relating to the second advent of Jesus has been fullfilled, wrote commentaries on this Chapter and deduced arguments of the truth of his claim from its contents and always used it as a model prayer. He deduced from its seven short verses Divine realities and eternal verities, which were not known before. It was as if the Chapter had been a sealed book until its treasures were laid bare by Hadrat Aḥmad.. Thus was fulfilled the prophecy contained in Rev 10:4. "And when the seven thunders had uttered their voices, I was about to write and I heard a voice from heaven saying unto me "Seal up those things which the seven thunders uttered and write them not:" The prophecy referred to the fact that Fatoah or Al-Fatihah would, for a time, remain a closed book, but that a time would come when treasures of spiritual knowledge contained in it would be laid bare. This was done by Hadrat Aḥmad.. Connection With the Rest of the Qur'an. The Surah forms, as it were, an introduction to the Qur'an. It is, in fact, the. Qur'an in miniature: Thus at the very beginning of his study, the reader becomes familiar in broad outline with the subjects he should expect to find in the Holy Book. The Holy. Prophet is reported to have said that Surah Al-Fatihah is the most important Chapter of the Qur'an. (Bukhārī). Subject-Matter. The Surah contains the essence of the entire Qur'anic teaching. It comprises, in outline, all the subjects dealt with at length in the body of the Qur'ān. It starts with a description of the fundamental attributes of God, which form the pivot round which all the other Divine attributes revolve, and the basis of the working of the universe and of the relation between God and man. The four principal Divine attributes, Rabb (Creator,. Sustainer and Developer), Rahman (Gracious), Rahim (Merciful) and Maliki Yaum al-Din (Master of the Day of Judgment) signify that after having created man, God endowed him with the best natural capabilities and provided the means and material needed for his 174

physical, social, moral and spiritual development. Further, He made a provision that man's strivings and endeavors should be amply rewarded. The Surah goes on to say that man has been created for 'Ibadah, i.e., the worship of God and the attainment of His nearness and that he constantly needs His help for the fulfillment of this supreme object. The mention of the four Divine attributes is followed by a comprehensive prayer in which all the urges of the human soul find full expression. The prayer teaches that man should always seek and invoke the assistance of God that He may provide him with the means required for success in this life and in the life to come. But as man is apt to derive strength and inspiration from the good example of those noble and great souls of the past, who achieved the object of their life, he is taught to pray that like them God should open up for him also avenues of unlimited moral and spiritual progress. Finally, the prayer contains a warning lest after having been led to the right path he should stray away from it, lose sight of his goal and become estranged from his Creator. He is taught to remain always on his guard and constantly to seek God's protection against any possible estrangement from Him. This is the subject, which is put in a nutshell in Al-Fatihah and this is the subject with which the Qur'an deals fully and comprehensively, citing numerous examples for the guidance of the reader.. Believers are enjoined that before reading the Qur'an they should solicit God's protection against Satan: When thou recites the Qur'an, seek refuge with Allah from. Satan, the rejected (16:99). Now, refuge or protection implies; (I) that no evil should befall us; (2) that no good should escape us; and (3) that after we have attained goodness, we may not again relapse into evil. The prescribed words of the prayer are: "I seek refuge with Allah from Satan, the rejected," which must precede every recitation of the Qur'ān.. A Chapter of the Qur'an --- and there are 114 of them is called a Sūrah. This word, rendered into English as 'Chapter,' means, (1) rank and eminence; (2) a mark or sign; (3) an elevated and beautiful edifice; and (4) something full and complete (‘Aqrab &. Qurtubi). The Chapters of the Qur'an are called Surahs because (a) one is exalted in rank by reading them and attains to eminence through them; (b) they serve as marks for the beginning and the end of the different subjects dealt with in the Qur'ān; (c) they are each like a noble spiritual edifice and (d) each one of them contains a complete theme. The name Surah for such a division has been used in the Qur'an itself (2:24 and 24:2). It has been used in the Hadith also. Says the Holy Prophet: "Just now a Surah has been revealed to me and it runs as follows" (Muslim). From this it is clear that the name Surah for a division of the Qur'an has been in use from the very beginning of Islām and is not a later innovation 175

176. AL-FATIHAH (Revealed before Hijra) 1. In the name of Allah, the Gracious, the Merciful. 2. All praise belongs to Allah, Lord of all the worlds, 3. The Gracious, the Merciful, 4. Master of the Day of Judgment. 5. Thee alone do we worship and Thee alone do we implore for help. 6. Guide us in the right path7. The path of those on whom Thou hast bestowed Thy blessings, those who have not incurred Thy displeasure, and those who have not gone astray.. OOOOOOOO سُورَةُ الْفَاتِحَةِ مَيِّيّة. YYYR واللّه الرّ ـرَّحِيمٍ رمیں پڑھتا ہوں ، ساتھ نام اللہ کے (جو) رحمن (اور) رحیم ہے اللہ کیلئے ہیں (جو) رب ہے تمام جہانوں کا b لكِ يَوْمِ الدِّينِ ما رحمن تیری ہی مالک ہے وقت جزا سزا کا وَاِيَّاكَ سے ہم مدد چاہتے ہیں ہم عبادت کرتے ہیں اور تجھی ۔ دکھا ہمیں اطَ المُسْتَقِيمَ صِرَاطَ الَّذِيْنَ راستہ ان لوگوں کا کہ متَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ نعام کیا تو نے جن پر نہ ان کا کہ غضب کیا گیا ولا الضا. جن پر اور نہ گمراہوں کا ۔ ن بن 0 0 0 0 0 0 OHOORO :O

CHAPTER 2. AL-BAQARAH (Revealed after Hijrah). Title, Date of Revelation and Context. This, the longest Surah of the Qur'an, was revealed at Medina in the first four years after the Hijrah and is known as Al-Baqarah. The name was used by the Holy. Prophet himself. The Surah seems to have derived its title from vv. 68-72 where an important incident in the life of the Jewish nation is briefly mentioned. For a long time the Jews had lived in Egypt as serfs and slaves under the most cruel bondage of the. Pharaohs who were cow-worshippers. as is generally the case with subject races, they had borrowed from, and slavishly immitated, many customs and habits of the. Egyptians and consequently had come to possess a strong liking, bordering on adoration, of the cow. When Moses told them to sacrifice a particular cow which symbolized their object of worship, they made a great fuss about it. It is this incident to which vv. 68-72 refer. Besides, Al-Baqarah, the Surah possesses another name Al-Zahra', and both this Surah and Al 'Imran are jointly known as Al-Zahrwän - The. Two Bright Ones (Muslim). The Holy Prophet is reported to have said: 'Everything has its peak, and the peak of the Qur'an is Al-Baqarah' (Tirmidhi). The Surah is placed next to Al-Fatihah because it embodies answers to all the important problems which at once confront the reader when he turns from Al-Fatihah to a study of the main book.. Though generally connected with all the other Sūrahs, Al-Fātiḥah possesses a special relationship with Al-Baqarah which constitutes the fulfillment of the prayer, 'Guide us in the straight path... Thy displeasure.' Indeed Al-Baqarah with its discourses upon the. Signs, the Book, the Wisdom and the Means of purification (2:130), constitutes an appropriate and comprehensive reply to that great prayer.. Subject-Matter. It is sometimes said that the Qur'an starts with this Surah as its very opening verse, viz., "This is a perfect book; there is no doubt about it." shows; while. Al-Fatihah being, as it were, the Qur'an in miniature though forming its integral part, possesses an independent and peculiar position of its own (15:88). The subject matter of this long Chapter is epitomized in its 130th verse. This verse contains a prayer of the Patriarch Abraham in which he implores God to raise a Prophet among the. Meccans who should (1) recite to them the Signs of God; (2) give the world a. Scripture containing perfect laws of the Shariyy‘ah; (3) explain the wisdom underlying them; and (4) should lay down principles and rules of conduct which should bring about complete spiritual transformation in their lives and should make them a great and powerful nation, fit to lead the whole world. The four great objects for which. Abraham prayed have been dealt with in this Chapter in the same order in which he 177

prayed for them. The "Signs" are discussed in the first 68 verses, the "Book" and "Wisdom" in vv. 169-243 and lastly "the Means of national progress in vv. 244-287. "The recital of the Signs" refers to the arguments about the truth of the Holy Prophet; "the teaching of the Book and Wisdom" to the laws of the Shariyy'ah laid down in the. Surah and the wisdom or philosophy which underlines them, and last of all in elucidation of the subject of the spiritual changes spoken of in Abraham's prayer it refers to the principles that lead to national awakening.. The Surah has 40 sections and 287 verses. It opens with a statement of three fundamental beliefs - belief in God, Revelation and Life after death and two practical ordinances about Prayer and Zakāt, the rest being an extension and explanation of these principles and ordinances. In response to the prayer for guidance, the Qur'ān claims to present a perfect code of laws which comprises all the truths that were found in earlier revealed Scriptures, with much more that they did not contain, and claims also to guide man to the highest pinnacle of spiritual glory. The second section decries and deprecates mere verbal profession of faith which has no deep roots in the heart.. The third section, however, lays down standards and criteria by which the truth of the. Qur'an can be tested and verified. And for this purpose it draws pointed attention to the process of evolution working in the physical universe. This process is to be seen in the spiritual realm also. Then mention is made of the first link in this spiritual chain - of. Adam, the first man, to whom God revealed His Will. In the 4th section we are told that objections are being raised against the Holy Prophet. But these objections cannot detract from his truth even as they could not detract from Adam's truth. The next twelve sections - 5th to 16th - dispose of the objections, viz., where was the necessity of a new revelation when God has already revealed Himself to Adam? It is stated that in harmony with progressive evolution in the spiritual system, God has been sending down His revelation in every age, every succeeding revelation being an improvement upon the preceding one. Moses was the Founder of a new Shariyyah. He was followed by a galaxy of Divine Messengers who were opposed and persecuted by the Israelites.. Persistent defiance of Divine commandments on the part of the Israelites and their inquiries made them lose their title to Divine grace. Hence Prophethood, in accordance with biblical prophecies, was transferred to the House of Ishmael and the Holy. Prophet was raised in the barren and arid Valley of Mecca with the most perfect and complete Law. This filled the Israelites with rage though they had no right to fret and fume at their being deprived of Prophethood. They opposed the Holy Prophet and spared no pains to bring him to naught. But opposition to Divine purpose has never succeeded.. The next two sections dispense with the objections of the Israelites as to why the Holy Prophet has given up the Qiblah of all the former Prophets in favor of the. Ka'bah. They are told that in the first place facing a certain direction in Prayers or fixing a particular place as the Qiblah cannot be an object to be sought after, it only serves to bring about and maintain unity among a people. Secondly, in the prayers which Abraham had offered for the sons of Ishmael, it was prophesied that Mecca would one day become a place of pilgrimage for them and Ka'bah their Qiblah. In the 178

19th section it is mentioned that the Holy Prophet will meet strong opposition from disbelievers in the discharge of his onerous mission, and this opposition will continue till the Fall of Mecca. The 20th section draws attention to the supreme truth that all that is stated above is not an idle guess or conjecture; the very creation of the heavens and the earth, the alteration of day and night and other natural phenomena bear incontrovertible testimony to its truth inasmuch as, on the one hand, the law of nature points to the existence of a spiritual law and to a process of progressive evolution in it and, on the other hand, the whole universe seems to be working in support of the Holy. Prophet. With the 21st section begins a description of the ordinances of the Shariyy‘ah and the wisdom underlying them; and first of all directions have been laid down for using lawful (Halal) and wholesome (Tayyib) food, because human actions are governed by man's mental condition and his mental condition is strongly influenced by the food he eats. In the 23rd section substance of Islamic teaching is given which consists of belief in God, Life after death, revealed Scriptures and Divine Messengers.. Doing good to others, worship and contributions to national funds are also mentioned as constituents of righteous conduct. To these, observance of patience under trials and fulfillment of solemn promises are added. Maintenance of justice, legitimate help of relatives and observance of social laws, of which the law of inheritance occupies a most important place, are also regarded as important. In the next section stress is laid on devotional exercises which purpose is fulfilled by the Islamic Fast. Sections 24th and 25th deal with rites and laws pertaining to Pilgrimage which plays a very important role in bringing about national unity and solidarity among Muslims. In section 26th light is shed on the philosophy of ordinances of Shariyy‘ah which should be shown due regard because outward acts have a very potent effect on inward purity.. Then it is stated that the laws of Shariyy‘ah are disregarded because men generally do not like to spend their time and money in the cause of God and they adduce lame excuses to shirk their duty in this respect. In fact, no progress is possible without sacrifice and believers are exhorted to spend their hard-earned wealth in the way of. Allah so that full religious freedom may be established. In section 27th we are told that when religious freedom is interfered with, fighting becomes obligatory and sacrifice of life and money necessary. Then it is stated that, in order to while away their time and to seek mental relief, people indulge in drinking, and in order to collect money to meet the expenses of war, they have recourse to gambling. Islām condems these evil practices. Next, we are told that war leaves behind many orphans who should be properly looked after, and in this connection Muslims are enjoined not to contract marriage with idolatorous women because it is calculated to disturb the harmony of their domestic life. In sections 28th, 29th, 30th, and 31st, we are told not to have sexual intercourse with women in their monthly courses which is a sort of temporary separation. These instructions are followed by laws that govern divorce which is more or less a permanent separation and then by laws that concern suckling and also treatment of widows. Sections 32nd and 33rd deal with principles that have a special bearing on national wakening and by observing which alone a people can make real progress, and Muslims are told that a people who seek to occupy an honored place among the powerful nations must be prepared to face death to promote the cause of truth and righteousness. In section 34th it is mentioned that man's stay on earth is but 179

temporary and he should spare no effort to establish real connection with the Creator, and this is only possible by deep meditation on Divine attributes. Then in Ayat al-Kursi which the Holy Prophet has termed as one of the best and most exalted. Qur'anic verses a brief but very comprehensive mention is made of God's attributes and it is said that no compulsion is needed to exhort a person to establish his conection with the Possessor of such noble and sublime attributes. Then in 35th section it is stated that whereas moral righteousness takes place in an individual directly through. God's own grace, moral transformation comes about among nations through the instrumentality of Divine Messengers, and hints that both these kind of reformation are decreed to take place four times among the progeny of Abraham. Next it is said that both collective effort and national cooperation are essential for moral transformation to take place on national scale; the results in this respect of the concerted and collective efforts and mutual cooperation of true believers are far in excess of their sacrifices. Then all transactions based on interest are strictly forbidden and the giving and taking of interest has been denounced as tentamount to waging war against God and His Prophet because transactions based on interest are against the spirit of mutual help and cooperation and of doing good to fellow beings. Muslims are further told that they should entertain no apprehension that no progress is possible without interest. God has decreed that eventually destruction will overtake nations which give or take interest. Next, it is stated that one way of rendering mutual help and cooperation is to advance money on loan but all transactions dealing with lending and borrowing money should be properly written down. The Surah ends on the beautiful note that whereas the above-mentioned directions are necessary for bringing about moral transformation among a people, the best, the safest and the surest means to raise their moral standard and to effect real and true righteousness and purity of character among them is that they should have firm faith in the Word of God, constantly keep in view, reflect and mediate upon His attributes and should seek. Divine help by prayer sincerely offered to him.. This is, in brief, a summary of the subject-matter of this longest of the. Qur'anic Surahs and the moral is forcefully brought home directly to the disbelievers in general and to the people of the Book in particular that in the Holy Prophet is fulfilled the prayer of the Patriarch Abraham and thus if the Holy Prophet is rejected,. Abraham will have to be regarded as a liar and an impostor and consequently the whole Mosaic Dispensation and Christianity also will be dubbed as tissues of lies and falsehoods. Indirectly, the truth of the Message of Islām has been made clear for the whole world to accept because the creation of man possesses a great and sublime object and that object can only be fulfilled by believing in the Message embodied in the Qur'an which alone now contains the right Shariyy'ah and sheds light on the wisdom and philosophy of its ordinances and by believing in and acting upon which alone can purity of the heart and Divine Realization be attained. 180

181. AL-BAQARAH (Revealed after Hijra) ( میں سُورَةُ الْبَقَرَة مَدَنِيَّةٌ الله الرّخ ں پڑھتا ہوں ساتھ نام اللہ کے (جو) رحمن (اور ) ) () رحمن (اور) رحیم ہے لمن ذلك الكتبُ لا رَيْبَ فِيهِ ن لام میم یہ (کامل) کتاب ہے نہیں کوئی شک (کی بات) جس میں هُدًى لِلْمُتَّقِينَ ) الذينَ يُؤْمِنُونَ ہے متقیوں کے لیے وہ جو کہ ایمان لاتے ہیں بالغَيْبِ وَيُقِيمُونَ الصَّلوةَ وَمِمَّا اور قائم کرتے ہیں دیا ہم نے ان کو خرچ کرتے ہیں نماز ن والذين اس سے جو اور وہ جو کہ ایمان لاتے ہیں بما أنزل اليْكَ وَمَا اُنْزِلَ مِن قَبْلِكَ س پر جو تجھ و اتارا گیا تیری طرف اور جو اُتارا گیا وبالاخِرَةِ هُمْ يُوقِنُونَ في أولئِكَ عَلى و اور آخرت پر وہ یقین رکھتے ہیں وگ 1. In the name of Allah, the Gracious, the Merciful. 2. Alif Lam Mim *. 3. This is a perfect Book; there is no doubt in it; it is a guidance for the righteous, 4. Who believe in the unseen and observe Prayer, and spend out of what We have provided for them; 5. And who believe in that which has been revealed to thee, and that which was revealed before thee, and they have firm faith in what is yet to come. 6. It is they who follow the guidance of their Lord and it is they who shall prosper. * I am Allah, the All-Knowing.

182 7. Those who have disbelieved-it being equal to them whether thou warn them or warn them not-they will not believe. 8. Allah has set a seal on their hearts and their ears, and over their eyes is a covering; and for them is a great punishment.. R. 2. 9. And of the people there are some who say, 'We believe in Allah and the Last. Day;' while they are not believers at all. 10. They would deceive Allah and those who believe, and they deceive none but themselves; only they perceive it not. 11. In their hearts was a disease, and. Allah has increased their disease to them; and for them is a grievous punishment because they lied. 12. And when it is said to them: 'Create not disorder on the earth,' they say: 'We are only promoters of peace. 13. Beware! it is surely they who create disorder, but they do not perceive it. 14. And when it is said to them, 'Believe as other people have believed,' they say: 'Shall we believe as the foolish have believed?' Beware! it is surely they that are foolish, but they do not know. هُدى من ربهم وأولئِكَ هُمُ الْمُفْلِحُونَ لانَ الَّذِينَ ت پر ہیں کی کھر کیا برا بر ہے اُن پر اور یہ لوگ ہی کامیاب ہونے والے ہیں یقیناً جن لوگوں نے كَفَرُوا سَوَاء عَلَيْهِمْ وَانْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَا خواہ ڈرایا تو نے ان کو نہ ڈرایا تو نے ان کو يُؤْمِنُونَ خَتَمَ اللهُ عَلى قُلُوبِهِمْ وَ عَلَى سَمْعِهِمْ وَعَلَى ایمان لائے مهر کردی اللہ نے دلوں پر ان کے اور کان پر ان کے اور ابْصَارِهِمْ غِشَاوَةٌ وَلَهُمْ عَذَابٌ عَظِيمُ لُو مِنَ النَّاسِ آنکھوں پر ان کی پردہ ہے اور ان کے لیے عذاب ہے بڑا اور بعض من يَقُولُ أمَةً مَنَّا بِاللهِ وَبِالْيَوْمِ الآخِرِ وَمَا هُمْ بِمُؤْمِنِي ایسے ہیں جو کہتے ہیں کہ ایمان لائے ہم اللہ پر اور آخری دن پر حالانکہ نہیں ہیں وہ ہرگز مومن يُخْدِعُونَ اللهَ وَالَّذِينَ آمَنُوا، وَمَا يَخْدَعُونَ إِلَّا انْفُسَهُم یتے ہیں اللہ کو اور ان لوگوں کو جو ایمان لائے اور نہیں دھوکا دیتے مگر اپنے آپ وَمَا يَشْعُرُونَ الثاني قُلُوبِهِمْ مَّرَضٌ فَزَادَهُمُ اللهُ دھوکا اور نہیں کرتے دلوں میں ان کے بیماری تھی پھر بڑھا دیا ان کو اللہ نے مَرَضًا وَلَهُمْ عَذَاب اليه : بِمَا كَانُوا يَكْذِبُونَ ا و آلِيمُ بیماری میں اور ان کے لیے عذاب ہے دردناک بسبب اس کے کہ تھے وہ جھوٹ بولتے اور إذَا قِيلَ لَهُمْ لا تُفْسِدُوا فِي الْاَرْضِ ، قَالُوا اتَّمَا نَحْنُ زمین میں کہتے ہیں سوائے اس کے نہیں کہ ہم جب کہا جاتا ہے ان کو کہ نہ فساد کرو مُصْلِحُونَ لَا إنَّهُمْ هُمُ الْمُفْسِدُونَ وَلكن لا اصلاح کرنے والے ہیں آگاہ ہو جاؤ یقیناً یہ ہی مفسد ہیں لیکن نہیں يَشْعُرُونَ وَإذَا قِيلَ لَهُمْ أمِنُوا كَمَا أمَنَ النَّاسُ محسوس کرتے ۔ اور جب کہا جاتا ہے ان کو کہہ ایمان لاؤ جیسا کہ ایمان لائے لوگ (تو) قَالُوا اَنُو مِن كَمَا أمَنَ السُّفَهَاءُ ، أَلا اِنَّهُمْ هُمُ کہتے ہیں کیا ہم ایمان لاویں جیسا کہ ایمان لائے ہیں بے وقوف آگاہ ہو جاؤ یہ ہی -- وقف لازم

السُّفَهَاءُ وَلكِن لَّا يَعْلَمُونَ وَاذَ القُوا الَّذِينَ سَا بے وقوف ہیں لیکن نہیں جانتے اور جب یہ ملتے ہیں ان لوگوں کو جو امَتَوانَا لُوْا أَمَنَا وَإِذَا خَلَوْا إِلَى شَيْطينِهِمْ، قَالُوا ایمان لائے کہتے ہیں ایمان لائے ہم اور جب اکیلے ہوتے ہیں اپنے یطانوں کی طرح معَكُمْ اِنَّمَا نَحْنُ مُسْتَهْزِءُ و ساتھ ہیں تمہارے سوائے اس کے نہیں کہ ہم ہنسی کرنے والے ہیں الله انہیں وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ : أولئك الذين اور مہلت دیگا ان کو اپنی رہتے ہیں یہ لوگ وہ ہیں جنہوں نے اشْتَرَوُا الضَّلَلَةَ بِالهُدى فَمَا رَبِحَتْ تِجَارَتُهُمْ وَ ہدایت کے س نہ نفع دیا تجارت نے ان کی اور ما كَانُوا مُهْتَدِينَ مَثَلُهُمْ كَمَثَلِ الَّذِي اسْتَوْقَمَ خریدی ہوئے وہ گمراہی حالت ان کی مانند حالت ۲۱ بانے والے جلائی نَارًا فَلَمَّا أَضَاءَتْ مَا حَوْلَهُ ذَهَبَ اللهُ بِنُورِهِمْ پھر جب روشن کیا اس راگ تو اردگرد تھا اسکے لے گیا الله نور ان کا اور تَرَكَهُمْ فِي ظُلُمةٍ لا يُبْصِرُونَ تَاصُمٌّ بُكْمُ عُميَّ فَهُم چھوڑ دیا ان کو اندھیروں میں کہ نہیں مرے ہیں گونگے ہیں اندھے ہیں پس وہ لا يَرْجِعُونَ لا اَوْ كَصَيِّبٍ مِّنَ السَّمَاءِ فِيهِ ظُلُمَتَ نہیں رجوع کرتے یا مانند بادل سے کہ اس میں اندھیرے ہیں ورعد وبَرْقٌ ، يَجْعَلُونَ اَصَابِعَهُمْ اور کڑک اور چمک ہے ڈالتے ہیں انگلیاں اپنی کانوں میں الصَّوَاعِقِ حَذَرَ الْمَوْتِ وَاللهُ مُحِيطٌ بِالكَفِرِينَ بجلیوں کے سبب b اور اللہ گھیرنے والا کافروں کو يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ كُلَّمَا أَضَاءَ لَهُمْ آنکھیں ان کی جب کبھی وہ روشن ہوتی ہے ان کے لیے قریب ہے چمک کہ اچک 15. And when they meet those who believe, they say: 'We believe;' but when they are alone with their ringleaders, they say: 'We are certainly with you; we are only mocking.' 16. Allah will punish their mockery and will let them continue in their transgression, wandering blindly. 17. These are they who have taken error in exchange for guidance; but their traffic has brought them no gain, nor are they rightly guided. 18. Their case is like the case of a person who kindled a fire, and when it lighted up all around him, Allah took away their light and left them in thick darkness; they see not. 19. They are deaf, dumb and blind; so they will not return. 20. Or it is like a heavy rain from the clouds, wherein is thick darkness and thunder and lightning; they put their fingers into their ears because of the thunder-claps for fear of death, and Allah encompasses the disbelievers. 183

دارد اور جب اندھیرا کرتی ہے ان پر ٹھر قَامُوا، وَلَوْ شَاءَ الله اور اگر چاہے مُ وَاَبْصَارِهِـ ارحة ، إنَّ اللهَ عَلى كل شَيْءٍ مشوا في وَاِذَا اظْلَمَ عَلي برنا. ياَيُّهَا النّاء لوگو اور انہیں جو الار کان ان کے اور آنکھیں ان کی یقیناً اللہ یقیناً اللہ ہر بات پر قدرت الَّذِي خَلَقَكُم اپنے کی وہ جس نے پیدا کیا تم کو عبادت کرو ب قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ ) الَّذِي جَعَلَ لَكُمُ تا کہ تم بنو بنایا تمہار لسَّمَاءَ بِنَاء، وَاَنْزَلَ مِنَ السَّمَاءِ مَاءً بادل سے پانی زمین کو بچھونا اور آسمان کو چھت اور اتارا ابه من الثَّمَرتِ رِزْقًا لَكُمْ، فَلَا تَجْعَلُوْا فَاخْرج پھر نکالے اس کے ذریعہ پھلوں سے رزق تمہارے لیے ، پس نہ بناؤ اللہ کے انْدَادًا وَأَنْتُمْ تَعْلَمُونَ وَاِنْ كُنْتُمْ في رَيْبٍ مِّمَّـ ا شریک اور کہ تم جانتے ہو اور اگر ہو تم نَزَّلْنَا عَلَى عَبْدِنَا فَأْتُوا بِسُورَةٍ مِّن مِّثْلِهِ - وَادْعُوْا جو اتارا ہم نے بندہ پر بندہ پر اپنے تو لاؤ کوئی سورۃ مانند اس کی اور بلاؤ شُهَدَا رَكُمْ مِن دُونِ اللهِ اِنْ كُنْتُمْ صَدِقِينَ فَوَان معبودوں کو اپنے سوار اللہ کے اگر ہو تم بچے پھر اگر لَّمْ تَفْعَلُوا وَ لَن تَفْعَلُوا فَاتَّقُوا النار التي وَقُودُهَا نہ کیا تم نے (ایسا) اور ہرگز نہیں کرو گے تم (ایسا ) تو ڈرو اس آگ سے ایندھن جس کا النَّاسُ وَالْحِجَارَةُ : ُأعِدَّتْ لِلْكَفِرِينَ وَ بَشر ث آدمی اور أمَنُو پتھر ہیں تیار ہے کافروں کے لیے اور بشار الذين امنوا وَ عَمِلُوا الصَّلِحَتِ اَنَّ لَهُمْ جَنَّتٍ تَجْرِي کہ ان کے لیے باغات ہیں بہتی ہیں ان لوگوں کو جو ایمان لائے اور کیں انہوں نے نیکیاں 184 84 21. The lightning might well-nigh snatch away their sight; whenever it shines upon them, they walk therein; and when it becomes dark to them, they stand still. And if Allah willed, He could take away their hearing and their sight; surely, Allah has the power to do all that He wills.. R. 3. 22. O ye men, worship your Lord Who created you and those who were before you, that you may become righteous; you, 23. Who made the earth a bed for and the heaven a roof, and caused water to come down from the clouds and therewith brought forth fruits for your sustenance. Set not up, therefore, equals to. Allah, while you know. 24. And if you are in doubt as to what. We have sent down to Our servant, then produce a Chapter like it, and call upon your helpers beside Allah, if you are truthful. 25. But if you do it not - and never shall then guard against the Fire, you do it whose fuel is men and stones, which is prepared for the disbelievers. 26. And give glad tidings to those who believe and do good works, that for them are Gardens beneath which flow streams.

مِن تَحْتِهَا الأَنْهرُ كُلَّمَا رُزِقُوا مِنْهَا مِن ثَمَرَةٍ یچے جن کے نہریں دیئے جاویں گے ان (باغات) سے کوئی پھیل بطور رزْقًا ، قَالُوا هَذَا الَّذِي رُزِقْنَا مِنْ قَبْلُ وَاتُوابِه رزق کے کہیں گے یہ وہ ہے جو دیا گیا ہمیں پہلے (بھی) اور ان کو دیا جاوے گا متَشَابِهَا، وَلَهُمْ فِيهَا أَزْوَاجٌ مُطَهَّرَةُالدَّهُمْ فِيهَا وه (رزق) لتا جلتا ، اور ان کے لیے ان میں بیویاں میں پاکیزہ خلِدُونَ انَّ اللَّهَ لَا يَسْتَحْيَ أَن يَضْرِبَ مَثَلاً مَّا رہ پڑنے والے ہیں ۔ یقینا اللہ نہیں رکتا اور وہ ان میں که بیان کرے مثال کوئی سی بَعُوضَةً فَمَا فَوْقَهَا ، فَأَمَّا الَّذِينَ آمَنُوا فَيَعْلَمُونَ مچھر کی دیا) پھر اسکی جو زیادہ ہو اس سے پس جو أَنَّهُ الْحَقُّ مِن کہ وہ حق ہے ان کے رب کی طرف رہتی ماذا اراد الله بهذا کیا وگ ایمان لائے تو وَاَمَّا الَّذِينَ كَفَرُوا فَيَقُولُونَ اور جو لوگ امَثَلاً ارادہ کیا اللہ نے اس کے ساتھ بطور مثال کے گمراہ کافر ہوئے تو کہتے ہیں بهِ كَثِيرًا وَ يَهْدي اسکے بہتوں کو بهِ كَثِيرًا ، وَمَا يُضِلُّ بِمَ إِنَّ الْفَسِقِينَ نَ الَّذِينَ ساتھ اسکے بتوں کو اور نہیں گمراہ کرتا ساتھ اس کے مگر فاسقوں کے يَنْقُضُونَ عَهْدَ اللهِ مِنْ بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ توڑتے اللہ کا وہ جو کہ بعد اس کے پختہ کرنے کے اور کاٹتے ہیں اس زمین میں ما امر الله به أن يُوصَلَ وَيُفْسِدُونَ فِي الأَرْضِ، (تعلق کو کہ حکم کیا اللہ نے جسکے متعلق کہ وہ جوڑا جاوے اور فسار کرتے أولئِكَ هُمُ الْخَسِرُونَ كَيْفَ تَكْفُرُونَ باللهِ وَ كُنتُم یہ لوگ ہی نقصان اُٹھانے والے ہیں ۔ کس طرح انکار کرتے ہو تم اللہ کا اَمْوَاتًا فَاحْيَاكُمْ ثُمَّ يُمِيْتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إلَيْهِ بے جان پھر اس نے زندہ کیا تم کو پھر موت دے گا تم کو پھر زندہ کرے گا تم تیر طرف اس کی اللہ کا حالانکہ تھے تم. Whenever they are given a portion of fruit therefrom, they will say: “This is what was given us before,' and gifts mutually resembling shall be brought to them. And they will have therein mates perfectly pure, and therein will they abide. 27. Allah disdains not to give an illustration as small as a gnat or even smaller.. Those who believe know that it is the truth from their Lord, while those who disbelieve say: 'What does Allah mean by such an illustration?' Many does He adjudge by it to be erring and many by it does He guide, and none does He adjudge thereby to be erring except the disobedient, 28. Who break the covenant of Allah after having established it, and cut asunder what Allah has bidden to be joined, and create disorder in the earth; it is these that are the losers. 29. How can you disbelieve in Allah?. When you were without life, He gave you life, and then He will cause you to die, then restore you to life, and then to Him shall you be made to return. 185

1401 تُرْجَعُونَ لا هُوَ الَّذِي خَلَقَ لَكُم مَّا فِي الأَرْضِ جَمِيعًا ائے جاؤ گے تم زمین ثُمَّ اسْتَوَى إِلَى السَّمَاءِ فَسَوَّهُنَّ سَبْعَ سَمُوتٍ آسمان کا پھر ٹھیک ٹھاک بنایا انہیں سات قصد اور يءٍ عَلِيم وَاذْ قَالَ رَبُّكَ لِلْمَليكة إنّي نَّا ہر ایک چیز کو خوب جاننے والا ہے اور جب کہا تیرے رب نے فرش کہ میں جَاعِلُ فِي الْأَرْضِ خَلِيفَةً ، قَالُوا أَتَجْعَلُ فِيْهَا مَنْ بنانے والا ہوں زمین میں ایک خلیفہ انہوں نے کہا کیا تو بنا دے گا اس جو يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ ، وَنَحْنُ نُسَبِّحُ فساد کرے گا اس میں اور بہائے گا خون اور ہم بِحَمْدِكَ وَنُقَدِّسُ لَكَ ، قَالَ إنّي اَعْلَمُ مَا لا تَعْلَمُونَ ] ساتھ تیری حمد کے اور ہم تقدیس کرتے میں تیرے لیے فرمایا یقیناً میں خوب جا میں خوب جانتا ہوں جو نہیں تم جا۔ وَعَلَّمَ ادَمَ الأَسْمَاء كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى المَلئِكَةِ اور سکھائے اس نے آدم کو نام سب کے سب پیش کیا ان کو فَقَالَ انْبِتُوني باسماء هؤلاء إن كُنتُمْ صَدِقِين : پھر فرمایا بتاؤ ان کے اگر ہو تم برگر قَالُوا سُبْحْنَكَ لا عِلْمَ لَنَا إِلا مَا عَلَّمْتَنَا، إنَّكَ أَنْتَ نہوں نے کہا نہیں کوئی علم ہم کو ۔ اس کے جو سکھایا تو ۔ حَكِيمُ قَالَ يَاد اپنے والا والا حکمت فرمایا اے آدم بنا انہیں نام ان کے لو ہی فَلَمَّا انْبَاهُمْ بِاسْمَائِهِمْ، قَالَ آلَم أقل لكم اني کے فرمایا نہ کہا تھا میں نے تم کو کہ میں اَعْلَمُ غَبَ السّمواتِ وَالاَرضِ، وَاَعْلَمُ مَا تُبْدُونَ جانتا ہوں غیب آسمانوں کا اور زمین کا اور میں جانتا ہوں جو ظاہر کرتے ہو تم 30. He it is Who created for you all that is in the earth; then He turned towards the heavens, and He perfected them as seven heavens; and He knows all things.. R. 4. 31. And when thy Lord said to the angels: 'I am about to place a vicegerent in the earth,' they said: 'Wilt Thou place therein such as will cause disorder in it, and shed blood?—and we glorify Thee with. Thy praise and extol Thy holiness.' He answered: 'I know what you know not. , 32. And He taught Adam all the names, then He put the objects of these names before the angels and said: "Tell Me the names of these, if you are right.' 33. They said: 'Holy art Thou! No knowledge have we except what Thou hast taught us; surely, Thou art the All Knowing, the Wise.' 34. He said: 'O Adam, tell them their names;' and when he had told them their names, He said: 'Did I not say to you, I know the secrets of the heavens and of the earth, and I know what you reveal and what you conceal?' 186

ومَا كُنتُمْ تَكْتُمُونَ وَاذْ قُلْنَا لِلْمَلكَةِ اسْجُدُوا اور جو ہو تم چھپاتے اور جب کہا ہم نے فرشتوں کو سجده کرد لأدمَ فَسَجَدُوا إِلا إبليس اني وَاسْتَكْبَرَ وَكَانَ آدم کو پیس سجدہ کیا انہوں نے سوائے ابلیس کے اس نے انکار کیا اور تمیر کیا اور ہو گیا مِنَ الْكَفِرِينَ مَا قُلْنَا يَا دَمُ اشكن انتَ وَزَوْجُكَ کافروں میں اور کہا ہم نے اے آدم ره تو اور بیوی تیری الْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ َشتْتُمَا وَلَا تَقْرَبَا س باغ میں اور کھاؤ دونوں اس میں سے با فراغت جہاں چاہو تم اور نہ قریب جانا هذه الشَّجَرَةَ فَتَكُونَا مِنَ الظَّلِمِينَ فَازَ لَهُمَا : درخت کے کے ورنہ ہو جاؤ گے ظالموں سے پھر پھسلایا ان کو الشَّيْطَنُ عَنْهَا فَاخْرَجَهُمَا مِمَّا كَانَا فِيهِ، وَقُلْنَا لمان نے اس سے پھر نکالا ان کو سے کہ تھے وہ میں میں اور کہا ہم ۔ اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ، وَلَكُمْ فِي الأَرْضِ مُسْتَقَرٌّ بعض تمہارا بعض اور تمہارے ع إلى حِينِ : فَتَلَقَى ادمُ مِن رَّبِّهِ كَلِمَةٍ فَتَابَ وَمَتَاع اور فائدہ اُٹھانا ہے ! آدم نے عَلَيْهِ ، إِنَّهُ هُوَ التَّوَّابُ بُ الرّحِـ متوجہ ہوا وہ اس پر یقینا وہ ہی نہ سے چند نا ہم نے انرد مِنْهَا جَمِيعًا ، فإمَّا يَا تِيَنَّكُمْ هُدًى فَمَنْ تَبِعَ کے سب پھر اگر آئے میری طرف سے کوئی ہدایت سوجنہوں نے پیروی کی هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ وَالَّذِينَ میری ہدایت کی ایت کی تو نہیں خود ان پر اور نہ وہ غمگین ہوں گے اور جن لوگوں نے كَفَرُوا وَكَذَّبُوا بِايَتِنَا أولئِكَ أَصْحَبُ النَّارِ هُمْـ آفر کیا اور جھٹلایا ہماری آیتوں کو یہ لوگ آگ والے ہیں で وه 35. And remember the time when We said to the angels: 'Submit to Adam,' and they all submitted. But Iblis did not. He refused and was too proud; and he was of the disbelievers. 36. And We said: 'O Adam, dwell thou and thy wife in the garden, and eat therefrom plentifully wherever you will, but approach not this tree, lest you be of the wrongdoers.' 37. But Satan caused them both to slip by means of it and drove them out of the state in which they were. And We said: 'Go forth; some of you are enemies of others, and for you there is an abode in the earth and a provision for a time.' 38. Then Adam learnt from his Lord certain words of prayer. So He turned towards him with mercy. Surely, He is OftReturning with compassion, and is Merciful. from you, 39. We said: 'Go forth, all of here. And if there comes to you guidance from Me, then whoso shall follow My guidance, on them shall come no fear, nor shall they grieve.' 40. But they who will disbelieve and treat. Our Signs as lies, these shall be the inmates of the Fire; therein shall they abide. 187

الريم فِيهَا خُلدون البني إسراءيلَ اذْكُرُوا. ہیں رہ پڑنے والے ہیں اے بنی یاد کرو التي اَنْعَمْتُ عَلَيْكُمْ وَأَوْفُوا بِعَهْدِي أَوْفِ بِعَهْدِ وہ جو انعام کی میں نے تم پر اور پورا کرو تے ہوئے عہد کو میں پورا کرو وَإِيَّايَ فَارْهَبُونِ وَامِنُوا بِمَا اَنْزَلتُ مُصَدِّ ہوئے عہد کو اور مجھی سے پس ڈرو اور ایمان لاؤ اس پر جو اُتارا میں نے مصدق بنا کر لمَا مَعَكُمْ وَلا تَكُونُوا اَوَّلَ كَافِرُبِهِ وَلَا تَشْتَرُوْا اس کا جو تمہارے پاس ہے اور نہ ہو جاؤ پہلے کافر اس کے ، اور نہ خریدو بايتِي ثَمَنًا قَلِيلا وايَّايَ فَاتَّقُونِ وَلَا تَلْبِسُوا و ملاؤ ی آیتوں کے مول تھوڑا اور پس ڈرو اور نہ الْحَقِّ ِبالْبَاطِل وَتَكْتُمُوا الحَقِّ وَانْتُمْ تَعْلَمُونَ B حق کو ساتھ باطل کے اور (نہ) چھپاؤ حق اور تم جانتے ہو واقِيْمُوا الصَّلوةَ وَأتُوا الزَّكَوةَ وَارْكَعُوا مَعَ رقائم کرو نماز اور دو زكوة اور جھکو ساتھ نا جھکنے والوں کے کیا تم حکم دیتے ہو لوگوں کو نیکی کا اور بھول جاتے ہو اَنْفُسَكُمْ وَاَنْتُمْ تَتْلُونَ الْكِتَبَ ، أَفَلَا تَعْقِلُونَ) اور پڑھتے ہو پھر بھی نہیں عقل کرتے وَاسْتَعِينوا بالصبر وَالصَّلوة وا إنَّهَا لَكَبِيرَة اور مدد مانگو بذریعہ اور نماز کے b اور یقینا یہ بات البته شاق إلا عَلَى الْخَشِعِينَ الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلْقُوا رنے والوں پر (ہیں) جو لوگ یقین رکھتے ہیں کہ وہ ملنے ہیں رَبِّهِمْ وَأَنَّهُمْ اِلَيْهِ رَجِعُونَ البَنِي إِسْرَاءِ يَلَ ب سے اور یہ کہ وہ اس کی طرف لوٹنے والے ہیں اے بنی ابیل. R. 5. 41. O children of Israel! remember My favour which I bestowed upon you, and fulfil your covenant with Me, I will fulfil. My covenant with you, and Me alone should you fear. 42. And believe in what I have sent down which fulfils that which is with you, and be not the first to disbelieve therein, and barter not My Signs for a paltry price, and take protection in Me alone. 43. And confound not truth with falsehood nor hide the truth, knowingly. pay the 44. And observe Prayer and. Zakat, and bow down with those who bow. 45. Do you enjoin others to do what is good and forget your own selves, while you read the Book? Will you not then understand? 46. And seek help with patience and. Prayer; and this indeed is hard except for the humble in spirit, 47. Who know for certain that they will meet their Lord, and that to Him will they return. 188

CHAPTER 3 ĀL 'IMRĀN (Revealed after Hijrah). Connection with the Preceding Surah. There exists such a deep and far-reaching connection between this Sūrah and the preceding one, Al-Baqarah, that the two are called Al-Zahrāwān (The Two Bright. Ones). whereas Al-Baqarah deals with the wrong beliefs and evil practices of the Jews with whom began the Mosaic Dispensation, the present Surah deals mainly with the wrong doctrines and dogmas of Christianity which subject constitutes its culmination.. The Surah is named Al ‘Imrän (The Family of 'Imrān). ‘Imran or ‘Amrān was the father of Moses and Aaron, the progenitors of the family from which sprang Mary, the mother of Jesus, brief account of whose life and mission is given in this Surah. Being closely connected with Al-Baqarah, the Surah may be safely supposed to have been revealed immediately after it. A detailed mention of the Battle of Uhud places its revelation in the third year of the Hijrah. Āl ‘Imran has a two fold connection with Al-Baqarah. First there subsists a strong and deep link between the subject-matter of the whole of this Surah and that of the whole of Surah Al-Baqarah, and another link equally strong between the concluding portion of Al-Baqarah and the opening verses of this Surah. In fact, the order in the Qur'an is of two kinds. Either, the topic with which one Chapter is concluded is continued in the following Chapter, or the whole of the subject-matter of the preceding Chapter is referred to in the next. This twofold connection also exists between Al-Baqarah and Al ‘Imrān. The connection of the whole subject-matter of Äl ‘Imran with that of Al-Baqarah mainly consists in a description of the causes that led to the transfer of Prophethood from the Mosaic to Islamic Dispensation. This was the main theme of Al-Baqarah, and in explanation of it the degenerate condition of the. Jews was dealt with at some length in that Surah. But in Al-Baqarah very little light was shed on Christianity, in which culminated the Mosaic Dispensation. This mission could have given rise to the seemingly legitimate doubt that through Judaism which constituted the beginning of the Mosaic Dispensation had become corrupt, its culmination, the Christian Faith, was still pure; and hence, apparently there was no necessity of introducing and establishing a new religion - Islām. To remove this doubt, the hollowness of the Christian dogmas has been exposed in the present Surah.. Title. The Surah is known by several names in the Ḥadith, i.e., Al-Zahrā (The Bright. One), Al-Amän (The peace), Al-Kanz (The treasure), Al-Mu'īnah (The Helper),. Al-Mujädalah (The Pleading), Al-Istighfar (The Seeking of Forgiveness) and. Al-Tayyibah (The Pure). 189

As the falsity of Christian doctrines is sought to be established in this Chapter it rightly opens with the hint that as Christianity had become corrupt and degenerate, it could not prove a bar to the introduction of a new and better Dispensation. On the contrary, Christianity itself constituted a strong testimony to the need for the introduction of a new Law. Consequently, the Divine attributes the Living, the. Self-Subsisting and All-Sustaining have been placed in the very beginning of this. Surah to repudiate the Christian basic doctrines. The other connection between the two. Sūrah, viz., that of the concluding portion of Al-Baqarah with the opening words of this Surah is apparent from the fact that Al-Baqarah had concluded with a prayer from national regeneration and reformation of Muslims and the triumph of Islām over its enemies, and the Divine attributes - the Living, the Self-Subsisting and All-Sustaining have been placed in the beginning of the present Surah to assure Muslims that God will certainly come to their aid because He being the Living, the Self-Subsisting and. All-Sustaining, His power knows no weakening or diminution.. Subject-Matter. The Surah, like the preceding one, opens with the abbreviated latter, Alif Lām. Mim, (I am Allāh, the All-Knowing), which are intended to draw attention to the. Divine attributes of knowledge; and, mention of the attributes, the Living, the. Self-Subsisting and All-Sustaining is meant to point out that in this Sūrah the Divine attribute of knowledge has been substantiated by God's attributes, the Living, the. Self-Subsisting and All-Sustaining, i.e., the fact that God is Living, Self-Subsisting and. All-Sustaining constitutes proof of His being All-Knowing, because death and decay are the result of lack of knowledge. The Surah proceeds to say that, as Jews and. Christians have strayed away from the right path, Divine punishment will overtake them, and their being the followers of Torah and the Gospels will not save them from. God's punishment, because these Books have been abrogated and, therefore, are unable to satisfy human needs and requirements. After this it tells Muslims to banish all doubt or misgiving from their minds that, in view of the numerical superiority of Jews and. Christians and the preponderance of the material means at their disposal, they would not prevail against the latter, because God has already granted them predominance over their more powerful enemies, the Quraish and other infidel tribes of Arabia. The same Phenomenon will be replaced now. Moreover, national victories do not result solely from the preponderance of material means but primarily and very largely from the superiority of national morals. And final victory will come to Muslims because, though they lack material means, they are in possession of ample moral and spiritual means and because also they follow a true religion.. Next, the Surah proceeds to disabuse the minds of the enemies of Islām of the fondly-held illusion that their national usage and customs are superior to those of. Muslims. Further, they are told that by holding wrong beliefs and restoring to evil practices they appear to ignore the law of cause and effect which cannot be flouted with impunity. The Surah then develops the subject that the path to progress and prosperity for Muslims does not lie in imitating other peoples' ways and manners but 190

in strictly following Islām and the Holy Prophet. After this a clear and detailed exposition of the real subject is taken in hand with a brief reference to the beginnings of Christianity, refutation of which is one of its main themes. Then attention of the. People of the Book is drawn to the fact that when Muslims also believe in the truth of the Divine origin and source of their Faith, why should they fritter away their energies and resources in fighting with them; instead both should combine to preach to infidels the doctrine of the Oneness of God, on which they agree, and should keep within proper bounds their respective doctrinal differences. The Christians, then, are particularly warned that they cannot hope to continue to be the "Chosen Ones" of God and retain His grace and love if they refuse to accept the new Faith; they are asked how, after having already subscribed to the doctrine that Truth has always been revealed by God from time to time, can they with justification defy this principle? It is further stated that matters regarding which the People of the Book dispute and quarrel with Muslims are not of much weight, because originally some of them were regarded as permissible by their own forefathers. The subject is further developed that Muslims and Jews have a meeting-point in Abraham, and since it was Abraham who laid the foundations of the Ka'bah, why should the Israelites quarrel with Muslims on the basis of fancied and insubstantial differences? Then a note of warning is sounded to. Muslims that the People of the Book have gone so far in opposition to them that, if the latter had their way, they would certainly lead them astray. But Muslims will not go astray because they are the recipients of God's favor. They will meet strong opposition and persecution from them which they should endure with steadfastness and should try to strengthen their connection with God and establish their mutual relations on a firmer basis because they will soon need to develop a united front when confronted with a severe attack from Christians. Before that time comes they should add to their numbers by conveying the message of Islām to as many people as they possibly can.. They are further warned against harboring the delusion that, in the event of their fight with Christians, the Jews would help them. On the contrary, the latter would spare no pains to harass and oppress them. In spite of this warning against the Jews the Surah does not fail to recognize the good wherever it is found and says that all the People of the Book are not bad. There are also good people among them, but only those, who entertain bad designs against Islām, will come to grief. It is these with whom the. Muslims should eschew all friendly contact to avoid being influenced by the latter's undesirable morals.. Then a brief reference is made to the Battle of Badr. The muslims are told that just as in extremely adverse circumstances God protected and helped them against very heavy odds in that encounter and vouchsafed to them a clear victory over the idolaters of Mecca, the same will happen with regard to the People of the Book; God's mercy and grace will accompany them in opposition to the latter. The People of the. Book depend for their power and material might on transactions based on interest. But the taking and giving of interest runs counter to the good morals. By taking interest they oppose God's servants and by subscribing to the doctrine of Atonement and the dogma of the non-acceptance of repentance they declare God to be cruel like themselves. The believers are further enjoined to do their duty, make suitable 191

sacrifices and employ properly the material means at their disposal, leaving the rest to. God for the success of their life's mission. The Surah then enunciates a very sound principle, viz., that the Holy Prophet is but a Divine Messenger; if he should die or be killed in a battle (though in conformity with Divine promise this would never happen),. Muslims should not lose heart and should entertain no doubt about the truth of Islām because Islām relies for its success and prosperity on no individual however exalted.. Another rule of conduct to be observed in time of war is that the leaders of Muslims should behave with greater leniency than in ordinary times towards other Muslims and should have proper regard for their susceptibilities, so that the enemy may not get an opportunity to create discord and dissension among them. It is further enjoined that at such time all matters should be decided after mutual consultation. Then, Muslims are reminded of the great Good God has done to them in that He has raised for them a great Messenger. They should follow him and eschew the path of the disturbers of peace. The Surah lays down the principle, viz., that those, who die while fighting for the cause of Truth, are entitled to special respect. By their death they receive eternal life and inspire their community, as it were, with a new life. Again reference is made to the People of the Book saying that morally they have become so depraved that, while, on the one hand, they claim to be God's "Own Chosen People", on the other, they are commanded to give their allegiance only to that Messenger who should demand the greatest sacrifice of them. The Surah says that such Messengers did appear among them, but they refused to accept them. Next, the theme of sacrifices is developed and believers are told that it would be foolish on their part to be afraid of making sacrifices for national cause. They are then warned that their faith will be put to a severe test. They should not think that they will achieve success without passing through fire and blood. In next few verses some special qualities and characteristics of true believers are mentioned and they are taught certain prayers which are essential for national progress and prosperity. The Surah concludes with rules of conduct by observing which Muslims can achieve success and predominance in this life and pleasure of God in the next. 192

سُورَةُ الِ عِمْرَانَ مَدَنِيَّةٌ اللهِ الرّخ الرَّحِيْمِ میں پڑھتا ہوں) ساتھ نام اللہ کے (جو) رحمن اور لله لا إله الاهوا نَزَّلَ عَلَيْكَ الف لام میم اللہ وہ ہے کہ نہیں کوئی خدا مگر وہی زندہ (اور) قیوم ہے اتاری ہے اس نے الكتب بِالْحَقِّ مُصَدِ قَالمَا بَيْنَ يَدَيْهِ وَاَنْزَلَ کتاب ساتھ حق کے مصدق بنا کر اس کا جو پہلے اس کے ہے اور اتاری اس نے قَبْلُ هُدًى لِلنَّاسِ و ـةَ وَالا تجيلي والانجي اور انجیل انْزَلَ الْفُرْقَانَ : اتارا پہلے سے بطور ہدایت کے واسطے لوگوں کے اور قان؛ اِنَّ الَّذِينَ كَفَرُوا بايد يْنَ كَفَرُوا بِايَتِ اللهِ لَهُمْ یقیناً جن لوگوں نے کفر کیا اللہ کی آیات کا اللہ کی آیات کا ان کے لیے · AL-'IMRAN (Revealed after Hijra) 1. In the name of Allah, the Gracious, the Merciful. 2. Alif Lam Mim*. 3. Allah is He beside Whom there is no God, the Living, the Self-Subsisting and. All-Sustaining. 4. He has sent down to thee the Book containing the truth and fulfilling that which precedes it; and He sent down the. Torah and the Gospel before this, as a guidance to the people; and He has sent down the Discrimination. 5. Surely, those who deny the Signs of. Allah shall have a severe punishment. And. Allah is Mighty, Possessor of the power to requite. *. I am Allah, the All-Knowing. 193

وقف منزل وقف لازم وَاللهُ اور اللہ غالب (اور) انتقام لینے والا ہے یقیناً الله وه ہے کہ نہیں اس پر کوئی چیز زمین میں اور نہ آسمان میں الْأَرْحَاءِ وہی ہے جو يَشَاءُ ، لاَ اِلهَ اِلّاَهُوَ صورت بناتا ہے تمہاری رحموں میں جس طرح چاہتا ہے نہیں کوئی خدا مگر وہی عزت والا المُنا هُوَ الذي اَنْزَلَ عَلَيْكَ الْكِتَبَ مِنْهُ أنت حَكِيمُ حکمت والا ہے وہی ہے جس نے اتاری تجھے بہ پر وہ کتاب کہ فاما محکم که ره اصل ہیں کتاب کی اور کچھ اور متشابہ ہیں پس ماتشا الَّذِيْنَ فِي قُلُوبِهِمْ زَيغٌ فَيَتَ وہ لوگ کہ دلوں میں جن کے کجھی ہے تو وہ پیروی کرتے کرتے ہیں اس کی جو متشابہ ہے اس (کتاب) ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ، وَمَا يَعْلَمُ تَأْوِيلَ فتنہ اور چاہتے کیلئے اصل مطلب اس کا حالانکہ نہیں جانتا اصل مطلب اس کا چاہنے کے لیے ختنہ اللّهُ: وَالرّا ـخُونَ فِى الـ مگر الله عُدُّ مِّن مبر(محکم ہمارے اور وہ جو پختہ ہیں کہتے ہیں ـون أمـ ایمان لائے ہم اس پر رَبّنَا وَمَايَ ولُو الْأَلْبَابِ محکم و متشابہ) پاس سے ہے ہمارے رکے اور نہیں نصیحت پکڑتے مگر عقلوں والے ردہ کتنے ہیں) اے رب دَاذْ هَدَيْة وَهَبْ لَنَا: جناب۔ نہ کنج کیجیو دلوں کو ہمارے بعد اس کے کہ ہدایت دی تو نے ہمیں اور بخش ہمارے لیے رَحْمَة رحمت و رَبَّنَا اِنَّكَ جَامِعُ النّاس یقینا تو ہی بہت بخشنے والا ہے اے رب ہمارے یقیناً تو جمع کر نیوالا ہے تمام لوگوں کو خَلِفُ ایک ایسے دن کہ نہیں کوئی شک اس میں یقیناً اللہ نہیں خلاف کرتا حاد للان و عده کا ضرور 6. Surely, nothing in the earth or in the heaven is hidden from Allah. 7. He it is Who fashions you in the wombs as He wills; there is no God but He, the Mighty, the Wise. حصد 8. He it is Who has sent down to thee the Book; in it there are verses that are decisive in meaning - they are the basis of and there are others that are the Book susceptible of different interpretations. But those in whose hearts is perversity pursue such thereof as are susceptible of different interpretations, seeking discord and seeking wrong interpretation of it. And none knows its right interpretation except Allah and those who are firmly grounded in knowledge; they say, 'We believe in it; the whole is from our Lord. And none heed except those gifted with understanding. > 9. 'Our Lord, let not our hearts become perverse after Thou hast guided us; and bestow on us mercy from Thyself; surely,. Thou alone art the Bestower. 10. 'Our Lord, Thou wilt certainly assemble mankind together on the Day about which there is no doubt; surely,. Allah breaks not His promise." و 194

الَّذِينَ كَفَرُوا لَنْ تُغْنِي عَنْهُم اَمْوَالُهُمْ وَلَا اَولاد هُم اَوْلادُهُم وہ لوگ جنہوں نے کفر کیا ہر گز نہیں کفایت کریں گے نہیں کفایت کریں گے ان سے مال ان کے اور نہ اولاد ان کی وُدُالتّا منَ اللهِ شَيْئًا، وأوليكَ هُمْ وَتُودا مقابلہ میں اللہ کے کچھ بھی اور یہ لوگ ہی ایندھن ہیں کا ال فِرْعَوْنَ وَالَّذِينَ مِنْ قَبْلِهِمْ، كَذَ بُوا بِايَتِنَ فرعونیوں کے اور ان لوگوں کے جو پہلے تھے ان سے جھٹلایا انہوں نے آیات کو ہماری فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمُ ، وَالله شَدِيدُ الْعِقَابِ : میں پکڑا انہیں سبب گناہوں کے انکے اور اللہ سزا دینے والا ہے قُلْ لِلَّذِينَ كَفَرُوا سَتُغْلَبُونَ وَتُحْشَرُونَ إلى جَهَنَّمَ، اؤ گے طرف جہنم کی مدے ان لوگوں کو جنہوں نے کفر کیا کہ قریب مغلوب کے ساقَدْ کئے جاؤ گے وبئس المهاد قد كان لكمايَةُ فِي فِئَتَيْنِ التَقَتّا، اور کیا ہی بُرا ہے وہ بچھونا یقینا ہے تمہارے لئے نشان دو جماعتوں میں ! میں فئَةٌ تُقَاتِلُ فِي سَبِيلِ اللهِ وَأخرى كَافِرَةُ يَرَوْنَهُمْ مثليهم راہ میں ی اور دوسری کافر تھی وہ (مسلمان) دیکھتے۔ ایک جماعت لڑتی تھی اللہ کی ليْهِمْ رَايَ العَيْنِ ، وَاللهُ يُؤيّـ ان در کافروں کو ) دو گنا اپنے سے دیکھنا آنکھ کا اور اللہ تائید کرتا ہے ساتھ اپنی مدد کے جس کی چاہتا ہے ان في ذلك الأولى الاَبْصَارِ زُيِّنَ لِلنَّا. یقیناً اس میں خوبصورت کر کے دکھلائی ، کے ضرور عبرت ہے واسطے آنکھوں والوں کے خوبصورت کر الشَّهَوتِ مِنَ النِّسَاء وَالْبَنِينَ وَالقَنا طير المُقَنْطَرَةِ ، خواہشات کی یعنی عورتوں اور بیٹوں اور ڈھیروں ڈھ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالاَنْعَامِ اور چاندی کی اور گھوڑوں جو اعلی و کے ہیں اور مویشیوں کی وَالْحَرْثِ ، ذلكَ مَتَاعُ الْحَيَوةِ الدُّنْيَا، وَاللهُ عِندَه اور کھیتی کی سامان ہے زندگی ورلی کا اور اللہ وہ ہے پاس اس کے. R. 2. posses11. Those who disbelieve-their sions and their children shall not avail them at all against Allah; and it is they that are the fuel of the Fire. 12. Their case is like the case of the people of Pharaoh and those before them; they rejected Our Signs; so Allah punished them for their sins, and Allah is severe in punishing. 13. Say to those who disbelieve, 'You shall be overcome and gathered unto Hell; and an evil place of rest it is. 14. Certainly there was for you a Sign in the two armies that encountered each other, one army fighting in the cause of. Allah and the other disbelieving, whom they saw to be twice as many as themselves, actually with their eyes. Thus Allah strengthens with His aid whomsoever He pleases. In that surely is a lesson for those who have eyes. 15. Beautified for men is the love of desired things-women and children, and stored-up heaps of gold and silver, and pastured horses and cattle and crops.. That is the provision of the present life; but it is Allah with Whom is an excellent home. 195

196 96 16. Say, 'Shall I inform you of something better than that?' For those who fear God, there are Gardens with their Lord, beneath which rivers flow%; therein shall they abide; and pure spouses and Allah's pleasure. And Allah is Mindful of His servants, 17. Those who say, 'Our Lord, we do believe; forgive us, therefore, our sins and save us from the punishment of the Fire;' 18. The steadfast, and the truthful, and the humble, and those who spend in the way of God, and those who seek forgiveness in the latter part of the night. 19. Allah bears witness that there is no. God but He-and also do the angels and those possessed of knowledge-Maintainer of justice; there is no God but He, the. Mighty, the Wise. 20. Surely, the true religion with Allah is Islam (complete submission). And those who were given the Book did not disagree but after knowledge had come to them, out of mutual envy. And whoso denies the. Signs of Allah, then surely, Allah is quick at reckoning. 21. But if they dispute with thee, say, حُسنُ الْمَابِ قُل اَؤُنَتِتُكُم بِخَيْرٍ مِّنَ ذلِكُم، للـ اچھی لوٹنے کی جگہ ہے تو کہدے کیا آگاہ کروں میں تم کو بہتر بات پر سے بھی ان لوگوں کے لیے في مِنْ تَحْتِهَا الانْهرُ تجري من نے تقویٰ کیا پاس ان کے رب کے باغات ہیں کہ بہتی ہیں خلدِينَ فِيهَا وَازْواج رہ پڑنے والے ہیں ان میں اور بیویاں ہیں پاکیزہ والله بو نیچے سے جن کے تریں رِضْوَانَ. اور رضامندی ہے مِّنَ اللَّهِ اللہ کی اور الله خوب دیکھنے والا ہے بندوں کو وہ لوگ جو کہتے ہیں اے رب ضرور آگ کے إِنَّنَا آمَنَّا فَاغْفِرْ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ النَّارِث رہم ایمان لائے پس معاف کر دے ہمیں گناہ ہمارے اور بچا ہمیں عذار الصبرين والصَّدِقِين والفنيّينَ وَالمُنْفِقِينَ وَ وہ جو صبر کرنے والے ہیں اور سچ بولنے والے اور فرمانبرداری کرنے والے اور خرچ کرنے والے اور الْمُسْتَغْفِرِينَ بالأَسْحَارِ شَهِدَ الله انه لا إله إلا هونا ـة صبحوں کو گواہی دی اللہ نے کہ نہیں کوئی خدا مگر وہی نگتے والمليكة وأولو اور فرشتوں نے اور اہل شط، لا إلهَ إِلاَ. اور اہل علم نے کہ قائم کر نیوالا ہے انصاف کو نہیں کوئی خدا سوائے اس کے الْحَكِيمُ لا إنَّ الدّين بڑائی والے حکمت والے کے یقناً دین دالتوالا لله الاشـ نزدیک اللہ کے اسلام اللہ کے اسلام ہے اور مَا اخْتَلَفَ الَّذِينَ أوتُوا الـ اُوْتُوا الْكِتَبَ اِلَّا مِنْ مَا جَاءَهُمُ نہیں اختلاف کیا ان لوگوں نے جو دیئے گئے کتاب دیئے گئے کتاب مگر بعد اس کے کہ آیا ان کے العِلمُ بَغْيًا بَيْنَهُمْ ، وَمَن يَكْفُرُ علم بسبب سرکشی کے آپس میں اور جو شخص کفر کرے گا اللہ کی آیات کا تو یقیناً الله سَرِيعُ الْحِسَابِ فَإِن حَاجُوكَ فَقُل اَسْلَمْتُ وَجْهِيَ پھر اگر وہ جھگڑیں تجھ سے تو کہدے میں نے سونپ دی اپنی توجہ يَكْفُرْ بِايَتِ اللّهِ فَا الله فَإِنَّ الله جلد ہے حساب لینے میں

للَّهِ وَمَنِ اتَّبَعَنِ ، وَقُلْ لِلَّذِينَ أوتُوا الكتب والأمين اللہ کیلئے اور ان لوگوں۔ نے پیروی کی میری اور تو کہدے ان لوگوں کو جو وجو دیئے گئے کتاب اور مکہ والوں اسْلَمْتُمْ، فَإن اس اَسْدَ واه وَإِن تَوَلَّوا کیا اسلام لاتے ہو تم بھی پھر اگر مسلمان ہو جاویں تو یقیناً ہدایت پا گئے اور اگر فَإِنَّمَا عَلَيْكَ الْبَلْغُ وَاللهُ جاویں ن الذين تو صرف ذمہ تیرے پہنچانا ہے اور اللہ خوب دیکھنے والا ہے بندوں کو یقیناً وہ لوگ جو ت الله نّ التَّـ کفر کرتے ہیں اللہ کی آیات کا اور قتل کرتے ہیں بلیوں کو اور قتل کرتے ہیں ان کو جو بغیر حق کے نَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ ہیں انصاف لوگوں میں سے فَبَشِّرُهُمْ بِعَذَاب النوات أولئِكَ الَّذِينَ حَبِطَتْ کی اطلاع دے انہیں عذاب دردناک وہ لوگ ہیں ضائع ہو گئے اعْمَالُهُمْ نَصِرِينَ في الدُّنْيَا وَالآخِرَةِ وَمَا لَهُمْ مِّن اعمال جن کے دنیا میں اور آخرت میں اور نہیں انکے لیے کوئی يبا من ال مددگار کیا نہیں دیکھا تو نے طرف ان لوگوں کی جو دیئے گئے ایک حصہ کتاب میں سے کہ وہ بلائے جاتے ہیں إلى كتب الله ليه. W طرف کتاب اللہ کے تا کہ وہ فیصلہ کرے درمیان انکے پھر پھر جاتا ہے ایک فریق ان میں سے دَهُمْ مُعْرِضُونَ ذلِكَ بِاَنَّهُمْ قَالُوا لَن تَمَسَّنَا یہ اسلیئے ہے کہ انہوں نے کہا ہرگز نہیں چھوٹے گی ہمیں اور وہ اعراض کرنے والے ہیں نارالا آيا ما آگ سوائے دنوں کے گنتی کے ما كَانُوا يَفتَرُونَ ، فَكَيْفَ إذا . اس نے جو تھے وہ افتراء کرتے ينهم اور دھوکہ دیا انہیں دین میں ان کے ذَاجَة پس کیا حال ہو گا جب جمع کر لیں گے ہم ان کو ایسے دن میں کہ نہیں کوئی شک 'I have submitted myself to Allah, and also those who follow me.' And say to those who have been given the Book and to the unlearned, 'Have you submitted?' If they submit, then they will surely be guided; but if they turn back, then thy duty is only to convey the message. And Allah is. Watchful of His servants.. R. 3 22. Surely, those who deny the Signs of. Allah and seek to kill the Prophets unjustly, and seek to kill such men as enjoin equityannounce to them a painful punishment. 23. Those are they whose deeds shall come to naught in this world and in the next, and they shall have no helpers. 24. Dost thou not know of those who have been given their portion of the Book?. They are called to the Book of Allah that it may judge between them, but a party of them turn away in aversion. 25. That is because they say, "The Fire shall not touch us, except for a limited number of days.' And what they used to forge has deceived them regarding their religion. 197

198 98 26. How will they fare when We will gather them together on the Day about which there is no doubt; and when every soul shall be paid in full what it has earned, and they shall not be wronged? 27. Say, 'O Allah, Lord of sovereignty,. Thou givest sovereignty to whomsoever. Thou pleasest; and Thou takest away. Thou whomsoever from sovereignty pleasest. Thou exaltest whomsoever Thou pleasest and Thou abasest whomsoever. Thou pleasest. In Thy hand is all good.. Thou surely hast power to do all things. 28. "Thou makest the night pass into the day and makest the day pass into the night. And Thou bringest forth the living from the dead and bringest forth the dead from the living. And Thou givest to whomsoever Thou pleasest without measure. 29. Let not the believers take disbelievers for friends in preference to believers -and whoever does that has no connection with Allah-except that you cautiously guard against them. And Allah cautions you against His punishment; and to Allah is the returning. 30. Say, 'Whether you conceal what is in your breasts or reveal it, Allah knows it; and He knows whatever is in the heavens and whatever is in the earth. And Allah has power to do all things.' فيْهِ وَوُفِّيَتْ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ قف اس نہیں اور پورا پورا دیا جائے گا ہر نفس کو جو کمایا اس نے اور وہ نہیں قل اللهم لك الْمُلْكِ تُؤْتِي الْمُلْكَ تو کہرے اے اللہ مالک ملک کے تو دیتا ہے ملک تنزِعُ الْمُلْكَ مِمَّن تَشَاءُ مَن ملک جیسے ٹے جائیں تَشَاءُ وَتُذِ اور بس سے تو چاہتا ہے اور تو عزت دیتا ہے جسے چاہتا ہے اور تو ذلیل کرتا ہے جسے تَشَاءُ بِيَدِكَ الْخَيْرُ، إِنَّكَ عَلَى كُلّ شَيْءٍ قَدِيرُكَ تُولِجُ ہاتھ میں تیرے خیر ہے ہتا ہے الّيْلَ فِي النّـ یقیناً تو ہر بات پر خوب قدرت رکھنے والا ہے تو داخل کرتا وتُولِجُ النَّهَارَ فِي الَّيْلِ : دن میں اور داخل کرتا ہے دن کو رات میں د الميـ من مرده اور نکالتا ہے مَرده اور تو نکالتا ہے اور رزق دیتا۔ من تَشَاءُ بغير الا يَتَّخذ المُؤمِنُونَ الكَفِرِينَ جسے لو چاہتا ہے بنادیں مومن کافروں کو اَوْلِيَاء مِن دُونِ المُـ نينَ ، وَمَن يَفْعَل ذلِكَ فَلَيْسَ چھوڑ کر في مومنوں کو اور جو کرے گا ایسا تو نہیں ہے وہ ں بھی مگر یہ کہ بچو تم ان سے بچنا اور ڈراتا ہے تمہیں من الله في عي وإلا أَن تَتَّقُوا مِنْهُمْ تُقةٌ ، وَيُحَذِّرُكُمُ اللہ کی طرف سے کسی بات (عذر) اللَّهُ نَفْسَهُ، وَإِلَى اللَّهِ الْمَصِيرُ ناقدان تُخْفُوا مَا الله اور طرف اللہ کی ٹھکانا ہے نوں میں ہے تمہارے یا ظاہر تو کردے اگر چھاؤ تم جو صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمُهُ اللهُ، وَيَعْلَمُ مَا في یا ظاہر کرو تم اسے جانتا ہے اُسے اللہ اور وہ جانتا ہے جو. LANGUAGتِ وَمَا فِي الْأَرْضِ ، وَاللهُ عَلَى كُلّ شَيْءٍ قَدِيرن آسمانوں میں ہے اور جو زمین میں ہے اور اللہ ہر بات پر خوب قدرت رکھنے والا ہے

يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُحْضَرًا وَمَا میں دن ہر چو کی اس نے کوئی نیکی موجود عملتْ من سُوءٍ تَوَدُّ لَوَاَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا لم وہ چاہے گا کہ کاش ہو درمیان اس دنفس) کے اور درمیان اس دیدی) کے کی اس نے کوئی کوئی بدی بدی وہ چاہے گا کہ ذرُكُمُ الله نَفْسَهُ ، والله رووف بالعباد فاصلہ دور کا اور ڈراتا ہے تم کو اللہ اپنے سے اور اللہ بہت مہربان ہے بندوں پیر قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللهُ وَ تو کہرے اگر ہو محبت کرتے اللہ سے تو اللہ سے تو پیروی کرو میری محبت کرے گا تم الله اور يَغْفِرْ لَكُمْ ذُنُوبَكُمْ ، وَاللَّهُ غَفُورُدَّ حِيمُ قُلْ أَطِيعُوا بخش دے گا تمہارے لیے گناہ تمہارے اور اللہ بہت بخشنے والا بہت رحم کرنیوالا تو کہرے اطاعت کرو الله وَالرَّسُولَ ، فَإِن تَوَلَّوْا فَإِنَّ اللهَ لا يُحِبُّ اللہ کی اور رسول کی پس اگر پھر جادیں وہ تو یقیناً اللہ نہیں پسند کرتا الْكَفِرِينَ إِنَّ اللهَ اصْطَفى أدَمَ وَ نُوحا و ال إبرهيم کافروں کو یقینا اللہ نے ہرگزیدہ کیا آدم کو اور نوح کو اور خاندان ابراہیم کو وال عمون على العلمينَ لا ذُرِّيَّةً بَعْضُهَا مِنْ ران اور خاندان عمران کو تمام یا پر ریعنی برگزیده کیا ایسی نسل کو کہ بعض اس کا نضِ ، وَ اللهُ سَمِيْعُ عَلِيمُ : اذْ قَالَتِ امْرَاَتُ عِمْرُنَ اے رب میرے یقیناً اور اللہ خوب سننے والا خوب جاننے والا ہے جب کہا بیوی نے عمران کی ا نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرِّرًا فَتَقَبَّلْ یقینا تو قَالَتْ رَه کہا ہی میرے لیے جو پیٹ میں ہے میرے آزاد شده پس تو قبول فرما العَلِيمُ فَلَمَّا وَضَعَتْها لا ننے والا خوب جاننے والا ہے پس جب جنا اُس نے اُسے ني وضَعْتُهَا أنثى ، وَاللهُ اَعْلَمُ بِمَا اے رب میرے تحقیق جنا میں نے اسے عورت اور اللہ زیادہ جانتا ہے اسے جو 103= 31. Beware of the Day when every soul shall find itself confronted with all the good it has done and all the evil it has done.. It will wish there were a great distance between it and that evil. And Allah cautions you against His punishment. And Allah is. Most Compassionate to His servants.. R. 4. 32. Say, 'If you love Allah, follow me: then will Allah love you and forgive you your faults. And Allah is Most Forgiving,. Merciful.' 33. Say, 'Obey Allah and the Messenger;' but if they turn away, then remember that. Allah loves not the disbelievers. 34. Allah did choose Adam and Noah and the family of Abraham and the family of ‘Imrān above all peoples 35. A race, co-related with one another.. And Allah is All-Hearing, All-Knowing. woman of 36. Remember when the 'Imran said, 'My Lord, I have vowed to. Thee what is in my womb to be dedicated to Thy service. So do accept it of me; verily,. Thou alone art All-Hearing, All-Knowing. 37. But when she was delivered of it, she said, 'My Lord, I am delivered of a 199

جنا اس نے 186 ذَّكَرُ الأنثى مرد مانند عورت کے م رکھا میں نے اس کا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطنِ میں پناہ دیتی ہوں اسے تیری اور اولاد کو اس کی فَتَقَبَّلَهَا رَبُّهَا بِقَبُو پس قبول کیا اُسے رب نے اسکے ساتھ قبولیت کے اچھی وانبتها نباتا اور بڑھایا اسے بڑھانا حَسَنًا ، وَكَفْلَهَا زَكَرِيَّا ، كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيّا جب کبھی داخل ہوتا اس پر زکریا اچھا اور ر تکفل بنایا اس کا زکریا کو يمـ اب میں پاس اس کے رزق کہنا اے مریم کہاں سے ہے ۔ هَا رِزْقًا . قال. هذَا ، قَالَتْ هُوَ مِن چاہتا ہے وہ کہتی حِسَابِ باپ کے دہیں الله لیے حله ان إنَّ اللّهَ ترْزُقُ مَنْ یقیناً اللہ رزق دیتا ہے كَ دَعَا زَكَرِيَّا رَبَّهُ ، قَالَ دعا کی زکریا نے اپنے رب سے رَبِّ هَبْ لي من لَدُنْكَ ذُرِّيَّةً طَيّ اے رب میرے عطا کر مجھے اپنی جناب سے اولاد یقینا تو خوب سننے والا الدُّعَاءِ فَنَادَتْهُ الْمَلَيْكَةُ وَهُو قائم يصلي في ه دعا کا پس پکارا اُسے فرشتوں نے جبکہ وہ کھڑا ہوا نماز پڑھ رہا تھا شّرُكَ ان الله محراب میں کہ يقنا الله خون دیتا ر و طرف تا ہے تجھے بیچینی کی (جو) تصدیق کر نیوالا ہے ایک کلمہ کی را و نَبيَّا مِنَ الصَّلِحِينَ ع قَالَ اور سردار دار ہے اور بدیوں سے رکھنے والا ہے اور نبی ہے (اور) نیکیوں میں سے ہے ني الْكِبَرُوا مَرَاتِي اے رب میرے کیونکر ہوگا میرے لڑکا جبکہ یقیناً پہنچ چکا ہے مجھے بڑھایا اور بیوی میری female' and Allah knew best what she had brought forth and the male she was thinking of was not like the female she had brought forth-‘and I have named her. Mary, and I commit her and her offspring to Thy protection from Satan, the rejected." 38. So her Lord accepted her with a gracious acceptance and caused her to an excellent growth and made grow. Whenever guardian. her. Zachariah. Zachariah visited her in the chamber, he found with her provisions. He said, 'O. Mary, whence hast thou this?' She replied, 'It is from Allah.' Surely, Allah gives to whomsoever He pleases without measure. 39. There and then did Zachariah pray to his Lord, saying, “My Lord, grant me from Thyself pure offspring; surely, Thou art the Hearer of prayer. 40. And the angels called to him as he stood praying in the chamber: 'Allah gives thee glad tidings of Yaḥyā, who shall testify to the truth of a word from Allah noble and chaste and a Prophet, from among the righteous. > 41. He said, 'My Lord, how shall I have a son, when age has overtaken me, and my wife is barren?' He answered, 'Such is 200

عَاقِرُ، قَالَ كَذلِكَ اللهُ يَفْعَلُ مَا يَشَاءُ قَالَ رَبّ فرمایا اسی طرح اللہ کرتا ہے اس نے کہا اے رب میں جو چاہتا ہے اس نے کہا اجْعَل تي ايةً ، قَالَ ايَتُكَ أَلا تُكَلمَ النَّاس تلك بنا میرے لیے کوئی نشان فرمایا نشان تیرا یہ ہے کہ نہ بولے گا تو لوگوں ايام الا رمزا ، وَاذْكُرْ رَبَّكَ كَثِيرًا وَسَيْخ بـ مگر اشارہ سے اور یاد کر اپنے رب کو بہت اور والا بُكَارِ وَاذْ قَالَتِ صبح اور وَاذْ قَالَتِ الْمَليكة اور جب کہا فرشتوں نے میں الْعَشِيِّ شام نَّ اللهَ اللہ نے اصْطَفْكِ وَطَهَّرَكِ وَاصْطَفْكِ عَلَى نِسَاء الْعَلَمِينَ ) چن لیا ہے تجھے اور پاک کیا ہے تجھے اور برگزیدہ کیا ہے تجھے عورتوں پر تمام دنیا کی يمَرْيَمُ اقْني تك وَاسْجُدِي وَاركَعِي مَعَ الرّاكِعِيـ اے مریم فرمانبردار ہو جا کے لیے اور سجدہ کر اور رکوع کر ساتھ رکوع کرنے والوں کے ذلِكَ مِنْ أَنْبَاءِ الغَيْبِ نُوْحِيْهِ إِلَيْكَ ، وَمَا كُنْتَ خبروں سے ہے کی ہم وحی کرتے ہیں جیسے طرف تیری اور نہیں تھا تو إذ يُلْقُونَ اَقْلَامَهُمْ اَيُّهُمْ يَكْفُلُ مَرْيَمَ، کہ کون ان میں سے متکفل ہو ن اِذْ قَالَتِ الْمَلَيْكَة پاس ان کے جبکہ ڈالتے تھے وہ قلمیں اپنی وَمَا كُنتَ اور نہ تھا کے جب جھگڑتے تھے وہ اور جب کہا ـهُ اِنّ اللّهَ اے مریم یقینا اللہ بشارت دینے والا ہے اپنی طرف۔ نام حسین کا فرشتوں نے the way of Allah: He does what He pleases.' 42. He said, 'My Lord, appoint a token for me.' He replied, "Thy token shall be that thou shalt not speak to men for three days except by signs. And remember thy. Lord much and glorify Him in the evening and in the early morning.. R. 5. , 43. And remember when the angels said, puri‘O Mary, Allah has chosen thee and fied thee and chosen thee above the women of all peoples. 44. ‘O Mary, be obedient to thy Lord and prostrate thyself and worship God alone with those who worship. , 45. This is of the tidings of things unseen which We reveal to thee. And thou wast not with them when they cast their arrows, as to which of them should be the guardian of Mary, nor wast thou with them when they disputed with one another. 46. When the angels said, 'O Mary,. Allah gives thee glad tidings of a word from Him; his name shall be the Messiah,. Jesus, son of Mary, honoured in this world and in the next, and of those who are granted nearness to God; 47. 'And he shall speak to the people in the cradle and when of middle age, and 201 عِيسَى ابْنُ مَرْيَمَ وَجيهَا فِي الدُّنْيَا وَالآخِرَةِ وَمِنَ بیٹا عینی الْمُقَرَّبير مقربین میں سے ہے مریم کا ہے وجاہت والا و دنیا میں اور آخرت میں اور ـكَلَّمُ النَّاسَ فِي الْمَهْدِ اور کلام کرے گا لوگوں سے پنگھوڑے میں اور ادھیڑ ہو کر اور

نیکوں میں ۔ نا لَتْ رَبِّ أَن يَكُونُ في وَلَدُ وَلَمْ نے اے رب میرے کیونکر ہوگا میرے کیونکر ہوگا میرے لیے بچے حالانکہ نہیں چھوا مجھے شَرُ، قَالَ كَذلِكِ اللهُ يَخْلُقُ مَا يَشَاءُ ، إذَا قَ کسی انسان نے کہا اسی طرح قضى الله پیدا کرتا ہے جو چاہتا ہے جب وہ فیصلہ کرتا ہے اَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ لا يعلمه الكـ کسی معاملہ کا تو صرف کہتا ہے اُسے ہو جا پس وہ ہو جاتا ہے اور سکھائے گا اُسے مولا إلى بني والحكمة ـة وَالتَّوْرَةَ وَالانْجِيلَ وَرَ اور اورار اور انجیل اور رسول ہوگا زاريل ائیل کی کہ یقیناً میں ضرور لایا ہوں تمہار۔ ینی نشان کے تمہارے لكم من الطيْنِ كَهَيْئَةِ الطَّيْرِ فَانْفُخُ میں بناتا ہوں تمہارے لیے کیچڑ فَيَكُون بڑے مانند شکل ن الله برند کی پھر ٹھونکتا ہوں يُّ الأَكْمَة که نفت پھر ہو جاتا ہے اُڑنے والا ساتھ انون نے والا ساتھ ان کے اللہ کے اور تندرست کرتا ہوں نابینا کو اور برص والے کو اور مَا تَأكُلُونَ وَمَا بإذن الله، وَأَنَةٍ زندہ کرتا ہوں مردوں کو ساتھ حکم اللہ کے اور بتاتا ہوں تمہیں تَدَّخِرُود ذخیرہ بناتے ہو تم ون اپنے گھروں میں ہو تم مومن جو کھاتے ہو تم اور جو كُمْ اِنَّ فِي ذلِكَ لا يَةً ل لَايَةً لَّكُمْان یقینا اس میں البتہ نشان ہے تمہارے لیے اگر بين وَ مُصَدِّ قَائِمَا بَيْنَ يَدَي من اور مصدق ہوں اس کا جو پہلے ہے میرے یعنی التَّوْرة ولا حل لَكُمْ بَعْضَ الَّذِي حُرِّمَ عَلَيْكُمْ وَ اور تاکہ حلال کروں تمہارے لیے بعض وہ جو حرام کیا گیا تم پر اور لورات جئْتُكُمْ بِايَةٍ مِّن رَّبِّكُمْ فَاتَّقُوا اللهَ وَاطِيْعُونِ لایا ہوں تمہارے پاس نشان طرف سے تمہارے رب کی پس ڈرو اللہ سے اور اطاعت کرو میری he shall be of the righteous.' 48. She said, 'My Lord, how shall I have a son, when no man has touched me?'. He said, "Such is the way of Allah, He creates what He pleases. When He decrees a thing, He says to it, 'Be!' and it is. 49. "And He will teach him the Book and the Wisdom and the Torah and the. Gospel; 50. "And will make him a Messenger to the children of Israel (to say): 'I come to you with a Sign from your Lord, which is, ; that I will fashion out for you a creation out of clay after the manner of a bird, then. I will breathe into it a new spirit and it will become a soaring being by the command of Allah; and I will heal the night-blind and the leprous, and I will quicken the dead, by the command of. Allah; and I will announce to you what up you will eat and what you will store your houses. Surely, therein is a Sign for you, if you be believers. in 51. 'And I come fulfilling that which is before me, namely, the Torah; and to allow you some of that which was forbidden you; and I come to you with a Sign from your Lord; so fear Allah and obey me. 202

إِنَّ اللَّهَ وَرَتُكُمْ فَاء الله و و و ذا صراط رب ہے میرا اور رب ہے تمہارا پیس عبادت کرو اس کی تقيم فَلَمَّا اَحَسٌ عيسى راه نْهُمُ الْكُفْرَقَالَ پس جب محسوس کیا عیسی نے طرف سے ان کی مردگار میرے طرف اللہ کی کہا حواریوں نے ہم مَنْ کہا کون ہیں انْصَارُ اللَّهِ شرکی مددگار ہیں اللہ امَنَّا بِاللهِ ، وَاشْهَدُ باَنَا مُسْلِمُونَ ما رَبَّنَا أمنا أمَنَّا بِمَا ایمان لائے ہم اللہ پر اور تو گواہ رہ کہ یقیناً ہم مسلمان ہیں اے رب ہمارے ایمان لائے ہم اس پر انْزَلْتَ وَاتَّبَعْنَا الرَّسُولَ فَاكْتُبْنَا مَعَ الشَّهِدين سار جو اتارا تو نے اور پیروی کی ہم نے رسول کی پس لکھ لے ہمیں ساتھ گواہی دینے والوں کے اور تدبیر کی انہوں نے اور تدبیر کی اللہ نے اور اللہ بہتر ہے تدبیر کرنے والوں سے جب your 52. 'Surely, Allah is my Lord and. Lord; so worship Him: this is the right path.' " " 53. And when Jesus perceived their disbelief, he said, 'Who will be my helpers in the cause of Allah?' The disciples answered, 'We are the helpers of Allah. We have believed in Allah. And bear thou witness that we are obedient. 54. 'Our Lord, we believe in that which. Thou hast sent down and we follow this. Messenger. So write us down among those who bear witness." 55. And they planned, and Allah also planned; and Allah is the Best of planners. 203

RECITATION. OF THE HOLY QUR'AN عَنِ ابْنِ مَسْعُوْدٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ لِيَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: اِقْرَاْ عَلَيَّ الْقُرْآنَ قُلْتُ يَا رَسُوْلَ اللهِ! أَقْرَأُ عَلَيْكَ وَعَلَيْكَ أُنْزِلَ قَالَ: إِنِّي أُحِبُّ اَنْ اَسْمَعَهُ مِنْ غَيْرِي - فَقَرَأْتُ عَلَيْهِ سُوْرَةَ النِّسَاءِ حَتَّى جِئْتُ إِلى هَذِهِ الْآيَةِ ، فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيْدٍ وَجِئْنَا بِكَ عَلَى هَؤُلَاءِ شَهِيدًا قَالَ: حَسْبُكَ الْآنَ فَالْتَفَتْ إِلَيْهِ فَإِذَا عَيْنَاهُ تَذْرِفَانِ ra. Hadrat Ibn Mas'ud relates: The Holy Propheta asked me to recite the Qur'ān to him. I said: "Messenger of Allah, shall I recite the Qur'an to sa sa you, whereas it is you to whom it has been revealed? He said: 'I like to hear it recited by another.' So I recited to him a portion from Surah Al-Nisa' till I came to the verse: فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيْدٍ وَجِئْنَا بِكَ عَلَى هَؤُلَاءِ شَهِيدًا لَّ fakaifa idhā ji'nā min kulli ummatim bi shahīdiñwwa ji'na bika ‘ala ha ula'ai shahida. And how will it fare with them when We shall bring a witness from every people, and shall bring thee as a witness against these! (4:42)' sa when he said: 'That is enough for now." " I looked at him and saw that his eyes were running. (Bukhari bab husnassaut bilqira' Muslim) 204

CHAPTER 4. AL-NISA' (Revealed after Hijrah). Date of Revelation and Context. This Surah is appropriately entitled Al-Nisa', (The Women) because it deals chiefly with the rights and responsibilities of women and also with their status and position in society. It was revealed at Medina between the third and fifth year of Hijrah after the Battle of Uhud and it mainly deals with the subject of widows and orphans who were left behind in large numbers after the battle. Muslims and European scholars are all agreed on this point. Noldeke, the great German Orientalist, however, is inclined to place some of its verses among the Meccan revelations, because, according to him in those verses "the Jews are referred to in a friendly spirit", as they had not yet come into conflict with Muslims. Wherry thinks that the words "O people" in the verse 134 shows that at least this verse was revealed at Mecca because this form of address has been exclusively used in the Meccan Surahs. But to say that because a certain verse uses the expression "O people" it must, in spite of all evidence to the contrary, belongs to the Meccan period is a mere assertion. The fact is that because at Mecca the number of believers was very small and they had not yet been welded into a distinct and separate community and very few commandments of the Shariyy‘ah had been revealed, the Meccans believers and disbelievers were all addressed together by the words "O people". But as after the. Emigration of the Holy Prophet to Medīna the commandments of the Shari'yyah came thick and fast and an organized community of believers, quite distinct and separate from the disbelievers, had come into existence, they were addressed as "O Ye who believe." But where the address is general, applying both to believers and non-believers, the expression "O people" has been used.. The connection of the Surah with the previous Chapter consists in the fact that in the former Surah one of the principal subjects dealt with was the Battle of Uhud while this. Sūrah deals with the various problems to which that battle gave rise. The Surah also sheds a flood of light on the evil designs and machinations of the Jews and the Hypocrites of. Medina who, after the Battle of Uḥud, seeing that Islām was gaining great power in the land, mustered all their resources to make a last effort to destroy it root and branch. In a way also the Surah constitutes an extension of the subject matter of the preceding Surah in that it demolishes the basic Christian doctrine of Atonement, and establishes that Jesus did not die on the Cross.. Summary of Subject-Matter. As in Al 'Imrän, the Christian basic doctrines constitute one of the main theme of 205

this Surah also. But in this Surah greater space has been assigned to a comparison of the detailed teachings of the two religions - Islām and Christianity - with special reference to the progress and domination of Christianity in the Latter Days. As in the Latter Days,. Christian writers and speakers were to profess and proclaim loudly that Islām had degraded women by giving her a much lower status than man, this Surah largely deals with the problems concerning females, and a cursory glance over the Qur'anic teaching about women establishes the fact that even in this respect Islamic teachings are far superior to those of Christianity. And as the subject of orphans is intimately connected with that of women, it has also received special mention in this Surah which is the first revelation to safeguard their rights and those of women. Women have not only been given all the rights to which they are legitimately entitled, particularly the right of inheritance, but have also been declared to be the sole masters and arbiters of their property. The second main topic dealt with in this Surah is that of the hypocrisy. As in the Letter Days. Christianity was to gain a world-wide predominance and a large number of Muslims were to live under Christian Governments and, as a result of their subjugation by Christian rulers and their fear of Christian criticism of Islām they were to adopt hypocritical attitude towards their own faith, the subject of hypocrisy has also been treated in this Surah along with that of women, and light is thrown on the depths to which a hypocrite can sink morally and spiritually. The hypocrites are warned that shame and abasement would seize them because they fear men more than their Creator. Towards its end the Surah sheds some light on the subject of Jesus's crucifixion and it is emphatically stated and convincingly established that the belief that Jesus died on the Cross is utterly false and unfounded. Like other human beings he died a natural death, and this false doctrine is belied by proven facts of history, and even the Gospels lend no support to it. The Surah closes with a brief reversion to the subject of Kalalah in order to draw attention to the spiritual heirlessness of Jesus who in a sense was Kalalah inasmuch as he left no spiritual successor. Prophethood having been transferred from the House of Israel to that of. Ishmael. 206

207. AL-NISA (Revealed after Hijra) 1. In the name of Allah, the Gracious, the Merciful. 2. O ye people! fear your Lord, Who created you from a single soul and created سُورَةُ النِّسَاءِ مَدَنِيَّةٌ. IIIYYYZI¤) اللَّهِ الرَّحْمَنِ الرَّحِيم میں پڑھتا ہوں ساتھ نام اللہ کے جو رحمن (اور) رحیم ہے ياَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَ لوگو ڈرو اپنے رب سے وہ جس نے پیدا کیا تم کو

therefrom its mate, and from them twain spread many men and women; and fear. Allah, in Whose name you appeal to one another, and fear Him particularly respecting ties of relationship. Verily, Allah watches over you. 3. And give to the orphans their property and exchange not the bad for the good, and devour not their property with your own. Surely, it is a great sin. 208 وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا واحد اور پیدا کی اس کی جنس سے بیوی اس کی اور پھیلائے ان دونوں سے مرد بہت وَنِسَاء وَاتَّقُوا اللهَ الَّذِي تَسَاءَلُونَ به وَالأَرْحَاة اور عور میں عورتیں نَّ ج اور ڈرو اللہ سے وہ جو کہ تم آپس میں سوال کرتے ہو واسطہ سے ه الله كَانَ عَلَيْكُمْ رَقِيباً نا وَأتُوا الْيَثْنى اَمْوَالَهُمْ نگران اور دو تیموں کو مال ان کے يقينا الله تم پر وَلا تَتَبَدَّلُوا الْخَبِيْتَ بِالطَّيِّبِ وَلَا تَأكُلُوا اَمْوَالَهُمْ اور نہ بدلے میں دو بری چیز عوض میں اچھی چیز کے اور نہ کھاؤ مال ان کے إِلَى أَمْوَالِكُمْ إِنَّهُ كَانَ حُوبًا كَبِيرً ا ل وان خِفْتُمْ أَلا الوَاِن (ملاکر) ساتھ اپنے مالوں کے یقینا یہ ہے گناه دودو ، بڑا اور اگر ڈرو کرنه طُوَافِي اليَثمى فَانْكِحُوا مَا طَابَ لَكُمْ مِّنَ النِّسَاء تو نکاح کرو جو پسند ہوں تمہیں عورتوں میں. انصاف کرو گے تم یتیم لڑکیوں میں مثْنَى وَثُلُثَ وَرُبَعَ، فَإِنْ خِفْتُمْ أَلاَ تَعْدِلُوا فَوَاحِدَةً اور تین تین اور چار چار پھر اگر ڈرو تم کر نہ عدل کرو گے تو ایک ہی (کرد) أوْ مَا مَلَكَتْ أَيْمَانُكُمْ ذَلِكَ أدنى اَلا تَعُولُوانم وَأتُوا یارہ (کرو) کہ مالک ہوئے (جنکے داہنے ے (یعنی لونڈیوں سے یہ بات زیادہ قریب ہے کہ نہ بے انصافی کرو تم اور دو النِّسَاءَ صَدُقَتِهِنَّ نِحْلَةً ، فَإِنْ طِبْنَ لَكُمْ عَنْ شَيْءٍ عورتوں کو مہر ان کے دلی خوشی سے پھر اگر وہ چھوڑ دیں تمہارے لیے مِّنْهُ نَفْسًا فَكُلُوهُ هَنِيئًا مَرِيئًا وَلَا تُؤْتُوا السُّفَهَاء اس میں سے دل سے تو کھاؤ اسے اچتا بیچتا اور نہ دو امو الكم الـ كُمُ الّتي جَعَل الله مال اپنے کہ جنہیں کم سمجھوں کو ارْزُقُوهُـ بنایا اللہ نے تمہارے لیے قیام کا ذریعہ اور کھلاؤ ان کو فيْهَا وَالسُوهُمْ وَقُولُوا لَهُمْ قَوْلًا مَّعْرُدْ فَاكَ وَابْتَلُوا اس میں سے اور پہناؤ ان کو اور کہو ان کو بات مناسب اور آزماتے رہو 4. And if you fear that you will not be fair in dealing with the orphans, then marry of women as may be agreeable to you, two, or three, or four; and if you fear you will not deal justly, then marry only. That one or what your right hands possess. is the nearest way for you to avoid injustice. 5. And give the women their dowries willingly. But if they, of their own pleasure, remit to you a part thereof, then enjoy it as something pleasant and wholesome. 6. And give not to the foolish your property which Allah has made for you a means of support; but feed them therewith and clothe them and speak to them words of kind advice.

تیموں کو یہانتک کہ اليَتْلَى حَتَّى إِذَا بَلَغُوا النِّعَاءَ ، فَإن أنّسْتُم مِّنْهُمْ وہ پہنچ جاویں نکاح کی عمر کو پھر اگر دیکھو تم انکی طرف رُشدًا فَادْفَعُوا إِلَيْهِمْ اَمْوَالَهُمْ، وَلا تَأكُلُوهَا إسْرَانًا درستی تو سونپ دو طرف ان کی مال ان کے اور نہ کھاؤ وہ (مال) فضول خرچی کے طور پر ريدَارًا أَنْ يَكْبَرُوا ، وَمَنْ كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ وَ اور جلدی جلدی کہ وہ بڑے ہو جاویں گے اور جو ہو دولتمند تو چاہیے کہ بچے (مال کھانے سے) اور من كَانَ فَقِيرًا فَلْيَأْكُلُ بِالْمَعْرُوفِ ، فَإِذَا دَ فَعْتُمْ جو ہو ضرورتمند تو چاہئیے کہ کھا وے مناسب طور پر پھر جب سونپ دو تم فَاشْهِدُوا ، دُوا عَلَيْهِمْ ، وَكَفى باللهِ حَبِيْبان إلَيْهِمْ اَمْوَالَهُمْ فَاشْهدُوا طرف ان کی مال ان کے تو گواہ کر لو اس پر اور کافی ہے اللہ حساب لینے والا للرِّجَالِ نَصِيبٌ مِّمَّا تَرَكَ الْوَالِدَنِ وَالأَقْرَبُونَ. والدین اور رشتہ داروں نے وَلِلنِّسَاء نَصِيبٌ مِّمَّا تَرَكَ الْوَالِدَنِ وَالاَقْرَبُونَ مردوں کے لیے حصہ ہے ہے اس سے جو چھوڑا اور عورتوں کے لیے ہے جو چھوڑا والدین ممَّا قَلٌ مِنْهُ آو ہوا یا زیادہ وَالْيَتْ اور رشته دار اور رشتہ داروں نے ضَان وَاِذَا حَضَ وَالْمَسْكـ اور مسکین اور جب حاضر ہوں ـيْن فَارْزُقُو. تو کھلاؤ ان کو منْهُ وَقُولُوا لَهُمْ قَوْلًا مَّحْرُوفان وَلْيَخْشَ الذين لو اس (ترکہ) سے اور کہو ان کو چھوڑ جاویں له بات مناسب اور چاہئیے کہ ڈریں (تقسیم کر نیوالے) لوگ کہ خَلْفِهِمْ ذُرِّيَّةً ضِعْفَا خَافُوا عَلَيْهِمْ اولاد کمزور تو ان کو خوف ہو ان کے متعلق فَلْيَتَّقُوا اللهَ وَلْيَقُولُوا سَدِيد الإنَّ الَّذِينَ پس چاہیے کہ ڈرین الله سے اور چاہیے کہ بات مصبوط جو لوگ 7. And prove the orphans until they attain the age of marriage; then, if you find in them sound judgment, deliver to them their property; and devour it not in extravagance and haste against their growing up. And whoso is rich, let him abstain; and whoso is poor, let him eat thereof with equity. And when you deliver to them their property, then call witnesses in their presence. And Allah is sufficient as a. Reckoner. 8. For men is a share of that which parents and near relations leave; and for women is a share of that which parents and near relations leave, whether it be little or much-a determined share. 9. And when other relations and orphans and the poor are present at the division of heritage, give them something therefrom and speak to them words of kindness. 10. And let those fear God who, if they should leave behind them their own weak offspring, would be anxious for them. Let them, therefore, fear Allah and let them say the right word. 209

يحد يَأكُلُوْنَ اَمْوَالَ اليَثمى ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي کھاتے ہیں مال تیموں کے مُنَارًا، وَ • ناحق سوائے اسکے نہیں کہ وہ کھاتے ہیں بِعِيْرًا يُوصِيكُمُ بیوں میں آگ اور ضرور جلیں گے وہ وہ آگ میں وصیت کرتا ہے تم کو الله في اولادِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الْأنْثَيَيْنِ ، . تمہاری اولاد کے بارہ میں کہ مرد کے لیے برابر ہے حصہ دو عورتوں کے فَإِنْ پھر اگر ہوں وہ نِسَاء فَوْقَ اثْنَتَيْنِ فَلَهُنَّ ثُلُنَا مَا تَرَكَ ، وَإِنْ كَانَتْ ر اولاد) زیادہ تو ان کے لیے دو تہائی ہے اس سے جو چھوڑا اس (ماں با ہم نے اور اگر ہو وہ (بیٹی) وَاحِدَةً فَلَهَا النِّصْفُ ، وَلاَ بَوَيْهِ لِكُلّ وَاحِدٍ مِنْهُمَا ایک تو اس کے لیے نصف ہے اور واسطے اس (میت) کے ماں اور واسطے اس (میت) کے ماں باپ کے (یعنی) واسطے ہر ایک کے ان میں۔ السُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُ وَلَدُ ، فَإِن لَّمْ يَكُن واسطے چھٹا حصہ ہے اس کا جو چھوڑا اس (میت) نے اگر ہو واسطے اس (میت) کے اولاد پس اگر نہ ہو لَّهُ وَلَدُ وَوَرِثَهُ أَبَوهُ فَلِأُمِّهِ الثَّلُثُ ، فَإِن كَانَ لَهُ اس کے اولاد اور وارث ہوں اسکے ماں باپ اسکے تو اس کی والدہ کیلئے میرا حصہ ہے اسکے تو والدہ اِخْوَةٌ فَلأُمِّهِ السُّدُسُ مِنْ بَعْدِ وَصِيَّةٍ يَوْمِي بِهَا بعد وصیت کے کہ وصیت کرے (میت) اسکی بھائی تو اسکی والدہ کے لیے چھٹا حصہ ہے چھہ ہے پھر اگر ہوں اس (میت) اودين ، أباؤُكُمْ وَابْنَاؤُكُمْ لا تَدْرُونَ اتُهُم أَيُّهُمْ یا (اور) قرضہ کے باپ تمہارے اور بیٹے تمہارے نہیں جانتے تم کر کون ان میں سے اقْرَبُ لَكُمْ نَفْعًا، فَرِيضَةً مِّنَ اللهِ ، اِنَّ اللهَ كَانَ زیادہ قریب ہے تمہارے لیے نفع میں یہ تقسیم فرض ہے اللہ کی طرف سے یقیناً الله عَلِيمًا حَكِيمًا وَلَكُمْ نِصْفُ مَا تَرَكَ اَزْوَاجُكُمْ إن خوب جاننے والا حکمت والا اور تمہارے لیے نصف ہے جو چھوڑا تمہاری بیویوں نے اگر فيَكُنْ لَهُنَّ وَلَدُ ، فَإِن كَانَ لَهُنَّ وَلَهُ فَلَكُمُ الرُّبُعُ نہ ہو واسطے ان کے اولاد پس اگر ہو واسطے انکے اولاد تو واسطے تمہارے چوتھا حصہ ہے 11. Surely, they who devour the property of orphans unjustly, only swallow fire into their bellies, and they shall burn in a blazing fire.. R. 2. 12. Allah commands you concerning children: a male shall have as much your as the share of two females; but if there be females only, numbering more than two, then they shall have two-thirds of what the deceased leaves; and if there be one, she shall have the half. And his parents shall have each of them a sixth of the inheritance, if he have a child; but if he have no child and his parents be his heirs, then his mother shall have a third; and if he have brothers and sisters, then his mother shall have a sixth, after the payment of any bequests he may have bequeathed or of debt. Your fathers and your children, you know not which of them is nearest to you in benefit. This fixing of portions is from Allah. Surely,. Allah is All-Knowing, Wise. 13. And you shall have half of that which your wives leave, if they have no child; but if they have a child, then you 210

ممَّا تَرَكْنَ مِن بَعْدِ وَصِيَّةٍ تُـ ين بها أودـ اس کا جو چھوڑا انہوں نے بعد وصیت کے کہ وصیت کریں وہ جس کی یا فرضہ کیسے اور لهُنَّ الرُّبُعُ مِمَّا تَرَكْتُمْ إِنْ لَمْ يَكُن تَكُمْ وَلَدُ ، فَإن واسطے ان ن تمہاری بیویوں) کے چوتھا حصہ ہے اسکا جو چھوڑا تم نے اگر ہو واسطے تمہارے اولاد كَانَ لَكُمْ وَلَدُ فَلَهُنَّ الثّمُنُ مِمَّا تَرَكْتُم مِّن بَعْدِ اگر ہو واسطے تمہارے اولاد تو واسطے ان کے آٹھواں حصہ ہے اس کا جو چھوڑا تم نے وَصِيَّةٍ تُوْصُونَ بِهَا اَوَدَيْنِ ، وَإِنْ كَانَ رَجُل يُورَتُ وصیت کے کہ تم وصیت کرو جس کی یا قرضہ کے اور اگر ہو کوئی مرد جس کا کسی نے دارت ہونا فَلِكُل وَا. ہو کلالہ یا عورت ہو ( کلالہ اور واسطے اس (کلالہ کے ایک بھائی یا ایک بہن ہو تو واسطے ہر ایک کے ان دونوں میں السُّدُسُ = فَإِن كَانُوا اَصـ ن ذلِكَ فَهُ تہ ہے پس اگر ہوں وہ (بھائی بہن) زیادہ في التَّلَثِ مِن : میرے حصہ میں بعد کے کہ وصیت کیجا دے جس کی تو وہ شریک ہوں گے یا قرضہ کے غَيْرَ مُضَارٍ، وَصِيَّةً مِّنَ اللهِ ، وَالله عَليه حليم بغیر نقصان پہنچانے کے یہ احکام بطور وصیت کے ہیں اللہ کی طرف سے اور اللہ خوب جاننے والا ہے بردبار ہے تلكَ حُدُودُ اللهِ ، وَمَن يُطِعِ اللّهَ وَرَسُو ـه ، وَمَن يُطِعِ اللّهَ وَرَسُولَهُ يُدْخِلْهُ حدیں ہیں اللہ کی اور جو شخص اطاعت کریگا اللہ کی اور اس کے رسول کی داخل کرے گا اُسے جَنَّتٍ تَجْرِي مِن تَحْتِهَا الأَنْهرُ خَلِدِينَ فِيهَا ، وَذَلِكَ باغات میں کہ بہتی ہیں نیچے جن کے نہریں رہ پڑنے والے ہیں ان (باغات میں اور یہ الْفَوْزُ الْعَظِيمُ : وَ مَن يَعْصِ اللّهَ وَرَسُولَهُ وَيَتَعَدَّ کامیابی ہے بڑی اور جو نافرمانی کرے گا اللہ کی اور اس کے رسول کی اور تجاوز کرے گا حدودَهُ يُدْخِلْهُ نَارًا خَالِدًا فِيهَا وَلَهُ عَذَابٌ مُّهِينَ اسکی تو داخل کریگا اُسے آگ میں رہ پڑنے والا ہو گا (وہ شخص اس میں اور واسطے اسکے عذاب ہے ذلیل کرنے والا حدود shall have a fourth of that which they leave, after the payment of any bequests they may have bequeathed or of debt. And they shall have a fourth of that which you leave, if you have no child; but if you have a child, then they shall have an eighth of that which you leave, after the payment of any bequests you may have bequeathed or of debt. And if there be a man or a woman whose heritage is to be divided and he or she has neither parent nor child, and he or she has a brother or a sister, then each one of them shall have a sixth. But if they be more than that, then they shall be equal sharers in one-third, after the payment of any bequests which may have been bequeathed or of debt, without prejudice to the debt. This is an injunction from Allah, and Allah is All-Knowing,. Forbearing. 14. These are the limits set by Allah; and whoso obeys Allah and His Messenger,. He will make him enter Gardens through which streams flow; therein shall they abide; and that is a great triumph. 15. And whoso disobeys Allah and His. Messenger and transgresses His limits, He will make him enter into Fire; therein shall he abide; and he shall have an humiliating punishment. 211

وَالَّتِي يَأْتِينَ الْفَاحِشَةَ مِنْ نِسَائِكُمْ فَاسْتَشْهِدُوا اور وہ عورتیں جو کریں بے حیائی ان به گر تمہاری بیویوں میں سے تو گواہ بنالو عَلَيْهِنَّ أَرْبَعَةً مِّنْكُمْ فَإِن شَهِدُوا فَا مُسكُوهُنَّ في چار کو اپنے دلوگوں میں سے ہیں اگر وہ گواہی دیں تب روک رکھو ان ربیویوں کو الْبُيُوتِ حَتَّى يَتَوَفَهُنَّ الْمَوْتُ ادْيَجْعَلَ اللهُ لَهُنَّ گھروں میں یہاں تک کہ روح قبض کرے ان کی موت سَبِيلًا وَالذَن يَأْتِينِهَا مِنْكُمْ فَا ذُوهُمَا ، فَإِن یا بنادے اللہ ان کے لیے کوئی راستہ اور وہ دو مرد جو مرتکب ہوں اس ریجیائی کے تم میں سے تو تکلیف (سرا) دو ان کو پھر اگر وہ تابَا وَأَصْلَحَا فَاعْرِضُوا عَنْهُمَا ، إنَّ اللهَ كَانَ تَوَّابًا توبہ کریں اور اصلاح کریں تو اعراض کرو ان يقينا اللہ ہے بہت فضل سے متوجہ ہو تو الا رَّحِيْما لانَّمَا التَّوْبَةُ عَلَى اللهِ لِلّذينَ يَعْمَلُونَ بہت رحم کر تم کر نیوالا سوائے اس کے نہیں کہ (قبولیت) تو یہ کی اللہ کے ذمہ ہے ان لوگوں کے لیے السوء بجها بدی جہالت سے جو کرتے ہیں يَتُوبُونَ مِن قَرِيبٍ فَأُولئِكَ پھر وہ توبہ کر لیتے ہیں جلد ہی تو یہ لوگ وہ ہیں اللهُ عَلَيْهِمْ، وَكَانَ اللهُ عَلِيمًا حَكِيْمان و ـتُوبُ اللّهُ عَلَيْهِـ ے متوجہ ہوتا ہے اللہ ان پر اور ہے اللہ خوب جاننے والا حکمت والا سَتِ التَّوْبَةَ لِلَّذِينَ نہیں ہے (قبولیت) توبہ واسطے ان لوگوں کے جو کرتے ہیں اور السّيّاتِ حَتَّى إِذَا یہاں تک کہ جب هُمُ الْمَوْتُ قَالَ إنّي تُبْتُ تُ النّ وَلَا الّـ حاضر ہوتی ہے ان میں سے کسی کو موت تو کہتا ہے کہ میں نے توبہ کی اب اور نہ واسطے ان لوگوں کے يَمُوتُونَ وَهُمْ كُفَّار، أولئِكَ اَعْتَدْنَا لَهُمْ عَذَابًا ہے جو مر جاتے ہیں ایسے حال میں کہ وہ کافر ہوتے ہیں یہ لوگ وہ ہیں کہ تیار کیا ہے ہم نے ان کے لیے عذاب اليمالايا اليمن ايها الذين أمَنُوا لَا يَحِلُّ لَكُمْآنْ تَرِ تُو لوگو جو ایمان لائے ہو نہیں جائز تمہارے لیے کہ وارث بن جاؤ دردناک. R. 3. 16. And those of your women who are guilty of lewdness-call to witness four of you against them; and if they bear witness, then confine them to the houses until death overtake them or Allah open for them a way. 17. And if two men from among you are guilty of it, punish them both. And if they repent and amend, then leave them alone; surely, Allah is Oft-Returning with compassion and is Merciful. 18. Verily, Allah undertakes to accept the repentance of only those who do evil ignorantly and then repent soon after.. These are they to whom Allah turns with mercy; and Allah is All-Knowing, Wise. 19. There is no acceptance of repentance for those who continue to do evil until, when death faces one of them, he says, 'I do repent now;' nor for those who die disbelievers. It is these for whom We have prepared a painful punishment. 212

213 you 20. O ye who believe! it is not lawful to inherit women against their will; for nor should you detain them wrongfully that you may take away part of that which you have given them, except that they be guilty of a flagrant evil; and consort with them in kindness; and if you dislike them, dislike a thing wherein it may be that. Allah has placed much good. you 21. And if you desire to take one wife in place of another and you have given one of them a treasure, take not aught therefrom. Will you take it by lying and with manifest sinfulness? 22. And how can you take it when one of you has been alone with the other, and they (the women) have taken from you a strong covenant? 23. And marry not those women whom your fathers married, except what has already passed. It is a thing foul and hateful and an evil way.. R. 4. 24. Forbidden to you are your mothers, and your daughters, and your sisters, and your fathers' sisters, and your mothers' sisters, and brother's daughters, and النساء كر عورتوں کے زبر دستی اور نہ روک رکھو تم ان کو ماات جو عا هَبُوا بِبَعْضِ تاکہ لے جاؤ تم أنْ يَأْتِينَ بِفَاحِشَةٍ بعض وہ (مال) دیا تم نے ان کو سوائے اس (صورت) کے کہ وہ کریں بے حیائی کھلی تھی مَعْرُوفِ ، فَإِن كَرِ زندگی بسر کرو ان کے ساتھ مناسب طور سے پھر اگر ناپسند کرو تم ان کو تو ہو سکتا ۔ اور ان تكْرَهُوا شَيْئًا وَيَجْعَلَ اللهُ فِيْهِ خَيْرًا كَثِيران و که ناپسند کرو تم کوئی بات اور بنادے اللہ اس میں بہتری بہت اور اِن اَرَدْتُمُ اسْتِبْدَالَ زَوْجٍ مَكَان زَوْجٍ ، وَأتَيْتُمْ اگر ایرادہ کرو تم بدل لینے کا ایک بیوی کو بجائے کسی بیوی کے اور دے چکے ہو تم اخذ يهُنَّ قِنْطَارًا فَلَا تَأخُذُوا مِنْهُ شَيْئًا، ایک کو ان میں سے بہت سا مال تو نہ ہو تم اتَأخُذُونَهُ بُهْتَانًا وَإثمًا مُّبِينًا وَكَيْفَ کیا لو گے تم اسے بہتان کے طور پر اور گناہ کے طور پر (جو) کھلا کھلا رہے) اور کس طرح تأخُذُونَهُ وَقَدَ افضى بَعْضُكُمْ إلى بَعْضٍ وَاَخَذْنَ لوگے جبکہ یقیناً مل چکا ہے بعض تمہارا ساتھ بعض کے اور وہ (تمہاری بیویاں ) مِنكُم ميْنا نَّا غَلِيظًا وَلا تَنْكِحُوا مَا نَكَحَ آبَاؤُكُمْ ت به بخته اور نہ نکاح کرو ان سے کہ نکاح کیا تمہارے باپ دادا من النساء الا مَا قَدْ سَلَفَ ، إنّهُ كَانَ فَا عورتوں سے سوائے اس کے جو پہلے ہو چکا . بے حیائی اور قتَا، وَسَاءَ ناراضگی کا سبب اور بڑا حرام کی گئیں تم پر ما میں تمہاری اور خُلتُكُمْ وَبَنْتُ الاَخ بیٹیاں تمہاری اور بہنیں تمہاری اور پھوپھیاں تمہاری اور خالائیں تمہاری اور بیٹیاں بھائی کی ि

وينت الاخ الأخت وأمّـ اور بیٹیاں بہن کی اور تمہاری وہ مائیں جنہوں نے دودھ پلایا تم کو عُمُوآخَر اور نہیں تمہاری من الرَّضَاعَة وَأُمَّهَتُ نِسَاءكُمْ وَ رَبَا بُكُمُ الرّي ـي ني دودھ کی اور مائیں تمہاری بیویوں کی اور تمہاری وہ ربیبہ (لڑکیاں) تمہاری گودوں میں ہیں تمہاری ان بیویوں میں۔ التي دَخَلْ جو کہ ت رفان کہ داخل ہو چکے تم جن پر پس اگر ، لَّمْ تَكُونُوا دَخَلْتُمْ بِهِنَّ فَلا جُنَاحَ عَلَيْكُمْ وَحَلَائِلُ نہیں ہوچکے تم داخل ان پر تو نہیں کوئی گناہ تم پر اور بیویاں ابْنَا يُكُمُ الـ يْنَ مِنْ أَصْلا بك وَان تَجْمَعُوا بَيْن ارے بیٹوں کی وہ جو پشت سے ہیں تمہاری اور یہ کہ اکٹھا کرو تم الْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ ، إِنَّ اللهَ كَانَ غَفُورًا نَّحِيمان دوستوں کو سوائے اس کے جو ہو چکا یقیناً اللہ ہے بہت بخشنے والا بہت رحم کرنے والا sister's daughters, and your foster-mothers that have given you suck, and your fostersisters, and the mothers of your wives, and your step-daughters, who are your wards gone in by your wives unto whom you have in unto them, gone have not you -but if there shall be no sin upon you-and the wives of your sons that are from your loins; and it is forbidden to you to have two sisters together in marriage, except what has already passed; surely, Allah is Most Forgiving, Merciful. 214

مَنْتُ مِنَ النِّسَاء إِلا مَا مَلَكَتْ أَيْمَانُكُم اور (حرام کی گئیں تم پر ) خاوند والی عورتیں سوائے انکے کہ مالک ہوئے (جنکے) دائیں ہاتھ تمہارے كتب اللهِ عَلَيْكُمْ، وَاحِل لَكُمْ ما وراء ذلِكُمْ آن ہے اس کے اس طرح پر کہ لازم کو قانون کو اللہ کے اوپر اپنے اور جائز کیا گیا واسطے تمہارے جو علاوہ ۔ تَبْتَغُوا بِأَمْوَالِكُمْ مُحْصِنِينَ غَيْرَ مُسَا چاہو تم (عورتوں سے تعلق کرنا، اپنے مالوں کے ساتھ نکاح کرتے ہوئے شہوت مٹاتے ہوئے فَمَا اسْتَمْتَعْتُم به منْهُنَّ فَاتُوهُنَّ اُجُورَهُنَّ ان کے پھر جو (عورت کہ) فائدہ اٹھایا تم نے اس سے ان (عورتوں) میں سے تو دو ان کو فَرِيضَةً ، وَلَا جُنَاحَ عَلَيْكُمْ فِيْمَا تَرَا ضَيْتُمْ بِه مقرر شده اور نہیں کوئی گناہ تم پر اس بات میں کہ آپس میں راضی ہوئے تم جس ربات ) بعد مقررہ زمین کے پر مِن بَعْدِ الْفَرِيضَةِ ، إنّ اللهَ كَانَ عَلِيمًا حَكيما ان لو یقیناً اللہ ہے ہے خوب جاننے والا والا حکمت والا مَن لَّمْ يَسْتَطِعْ مِنْكُمْ طَوْلًا اَنْ يَنْكِحَ الْمُحْصَنَتِ اور جو نہ رجب طاقت تم میں سے دولت کے لحاظ سے کہ نکاح کرے آزاد المُؤمِنت فمن مومن عورتوں سے تو ان میں سے نکاح کر لو کہ مالک ہوئے (جن) کے داہنے ہاتھ تمہارے اپنی لونڈیوں سے نتِ فَمِنْ ما مَلَكَتْ أَيْمَانُكُمْ مِّنْ فَتَيْتِكُمُ نتِ وَاللهُ اَعْلَمُ جو مومن ہیں اور اللہ خوب جانتا ہے تمہار ن کو فَانْكِحُوهُنَّ بإِذنِ اَهْلِهِنَّ وَأتُو سے ہیں پس نکاح کردان (لونڈیوں سے باجازت انکے مالکوں کے اور دو ان کو شُكُم مِّن بعض تمہارے مہر ان کے بِالمَعْرُوفِ مُحْصَنت سفحتٍ وَلَا مُتَّخِذت جبکہ وہ نکاح کرنے والیانی ہوں نہ شہوت مٹانے والیاں اور نہ بنانے والیاں اَخْدَانٍ ، فَإِذَا أَحْصِنَّ فَإِنْ آتَيْنَ بِفَاحِشَةٍ فَعَلَيْهِنَّ چھے دوست پھر جب ان کا نکاح ہو جائے تو اگر وہ کریں کوئی بے حیائی لو ان پر 25. And forbidden to you are married women, except such as your right hands possess. This has Allah enjoined on you.. And allowed to you are those beyond that, that you seek them by means of your property, marrying them properly and not fornication. And for the committing fornication. And benefit you receive from them, give them their dowries, as fixed, and there shall be no sin for you in anything you mutually agree upon, after the fixing of the dowry.. Surely, Allah is All-Knowing, Wise. 26. And whoso of you cannot afford to marry free, believing women, let him marry what your right hands possess, namely, your believing handmaids. And Allah knows your faith best; you are all one from another; so marry them with the leave of their masters and give them their dowries according to what is fair, they being chaste, not committing fornication, nor taking secret paramours. And if, after they are married, they are guilty of lewdness, they shall have half the punishment prescribed 215

for free women. This is for him among you who fears lest he should commit sin. And you restrain yourselves is better for that you; and Allah is Most Forgiving, Merciful. 216 نصْفُ مَاعَلَ الْمُحْصَنَتِ مِنَ بَنْتِ مِنَ الْعَذَابِ ، ذلِكَ لِ ذلِكَ لِمَنْ اس (سرا ) کا ہے جو آزاد عورتوں : کہ خَشِيَ العَنَتَ مِنْكُمْ، وَأن تضيـ اور یہ کہ میر کرو کیلئے ہے جسے خوف ہو بدکاری کا تم میں سے اور یہ کہ للّهُ لِيُبَيّر ہے یہ (لونڈیوں سے نکاح کی اجازت) اس " للَّهُ بہتر ہے تمہارے لیے اور اللہ بہت يَكُم والا بہت رحم کر نیوالا ہے چاہتا ہے اللہ کہ کھول کر بیان کرے واسطے تمہارے اور ہدایت دے تم کو سُنَنَ الَّذِينَ مِن قَبْلِكُمْ وَيَتُوبَ عَلَيْكُمْ، وَاللهُ طریقوں کی ان لوگوں کے جو پہلے تھے اور عَلِيْمٌ اور الله يد ان يَتُوبَ عَلَيْكُمه و خوب جاننے والا ہے حکمت والا ہے اور اللہ چاہتا ہے کہ فضل۔ کہ فضل سے متوجہ ہو تم پر اور يُرِيدُ الَّذِينَ يَتَّبِعُونَ الشَّهَوتِ اَنْ تَمِيلُوا مَيْلاً ا چاہتے ہیں وہ لوگ جو پیروی کرتے ہیں خواہشات کی کہ جھک جاؤ عَظِيْمانَ يُرِيدُ اللهُ أَن يُخَفِّفَ عَنْكُمْ، وَخُلِقَ بہت چاہتا ہے اللہ کو ہلکا کرے (پوچھ) تم سے اميات اور پیدا کیا گیا ہے الإِنْسَانُ ضَعِيفًا هيا يها الذين امنوا لا تأكلوا انسان لوگو جو ایمان لائے ہو نہ کھاؤ امْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إلا أن تَكُونَ تِجَارَةً مال اپنے ہیں ناجائز طور با کر د سوائے اس کے ہو تجارت وَلَا تَقْتُلُوا أَنْفُسَكُمْ، إِنَّ الله عَنْ تَرَاضٍ مِنْكُمْ وَلَا تَقْتُ رضا مندی سے تمہاری اور نہ قتل کرد اپنے سیکیں لقنا الله كَانَ بِكُمْ رَحِيْمانَ وَمَ نا وَمَن يَفْعَلُ ذلِكَ عُدْ وَانَّا پر بہت رحم کر نیوالا جو شخص کرے گا اور جو ایسا زیادتی سے اور ظُلُمَّا فَسَوْفَ نُصْلِيْهِ نَارًا ، وَكَانَ ذلِكَ عَلَى اللهِ ظلم سے تو ضرور ہم داخل کریں گے اُسے آگ میں اور ہے الله پر ستان. R. 5. 27. Allah desires to make clear to you, and guide you to, the paths of those before you, and to turn to you in mercy. And. Allah is All-Knowing, Wise. in you 28. And Allah wishes to turn to mercy, but those who follow their low desires wish that you should stray far away. 29. Allah desires to lighten your burden, for man has been created weak. 30. O ye who believe! devour not your property among yourselves by unlawful means, except that you earn by trade with mutual consent. And kill not yourselves.. Surely, Allah is Merciful to you. 31. And whosoever does that by way of transgression and injustice, We shall cast him into Fire; and that is easy with Allah.

درده يسير العلان اگر بچو كَبِيرَ مَا تُنْهَوْنَ عَنْهُ بڑے گناہوں سے کہ روکا جاتا ہے تم کو ۔ جن سے نُكَفِّرْ عَنْكُمْ سَيَاتِكُمْ وَنُهُ خِلْكُمْ مُهُ خَلا كَرِيمًا. ہم دُور کریں گے بدیاں تمہاری اور ہم داخل کریں گے تم کو عزت والے میں وَلا تَتَمَنوا مَا قا مَا فَضَّلَ اللهُ به عَلى بَـ اور نہ آرزو کرو تم اسکی کہ فضیلت دی اللہ نے اس کے ذریعہ تمہارے بعض کو بعض پر لنِّسَاء نَصِي لِلرِّجَالِ نَصِـ ہے مردوں کے لیے کمایا انہوں نے اور عورتوں کے لئے مِّمَّا احْتَسَبْنَ ، وَسَلُوا اللَّهَ مِن فَضْلِهِ ، إِنَّ اللهَ اس سے جو کیا یا انہوں نے اور مانگو الله فضل اس کا الله كَانَ بِكُلِّ شَيْءٍ عَلِيمًا وَلِكُلّ جَعَلنا موال مما ت مَوَالِيَ ہر بات کو خوب جاننے والا اور ہر ایک کے لیے میں بنائے ہم نے وارث اس رمال کے تَرَكَ الْوَالِدَنِ وَالأقْرَبُونَ ، وَالَّذِينَ عَقَدَتْ جو والدین اور رشتہ داروں نے اور وہ جین أَيْمَانُكُمْ فَأْتُوهُمْ نَصِيبَهُمْ، اِنَّ اللهَ كَانَ عَلى تمہاری قسموں نے تو دو ان کو ان کا يقينا الله ہے ان الرِّجَالُ قَوَّا عَلَى النِّسَاء بِمَا ہر بات پر نگران مرد نگران ہیں عورتوں پر اس لیے کہ 32. If you keep away from the more grievous of the things which are forbidden you, We will remove from you your minor evils and admit you to a place of great honour. 33. And covet not that whereby Allah has made some of you excel others. Men shall have a share of that which they have earned, and women a share of that which they have earned. And ask Allah of His bounty. Surely, Allah has perfect knowledge of all things. 34. And to every one We have appointed heirs to what the parents and the relations leave, and also those with whom your oaths have ratified a contract. So give them their portion. Surely, Allah watches over all things. 217 47

CHAPTER 5. AL-MA'IDAH (Revealed after Hijrah). Date of Revelation. According to Commentators of the Qur'an this Surah belongs to the Medinite period. Ä'ishah reported by Hākim and Imām Aḥmad to have said that this is the last. Surah which was revealed to the Holy Prophet. Taking into consideration all the revelation data one is inevitably led to the conclusion that the Surah was revealed in the last years of the Holy Prophet's ministry and some of its verses were actually among last to be revealed. Though Imam Ahmad says on the authority of ‘Asma', daughter of Yazid, that whole of this Sūrah was revealed together, it seems that because a major portion of it was revealed at one time, the whole of it came to be regarded as having been revealed at the same time. This is why perhaps Rodwell has assigned the Surah the last place in order of revelation.. Subject-Matter. The Surah, like Surah Al ‘Imrān and Al-Nisa', deals mainly with Christian doctrines and particularly denounces the doctrine that the Law is curse. It opens with the injunction that all covenants must be fulfilled and that it was necessary to lay down laws as to what is lawful and what is unlawful. It further claims that the Qur'an has laid down ordinances bearing upon man's complete moral and spiritual development, and it is in this respect that the Qur'an constitutes the final and irrevocable Divine Law for all mankind. This claim of the Qur'an is embodied in the fourth verse of the Surah, which also implies that because the Law is most essential for the spiritual guidance of man and his moral development, it is wrong to regard it as a curse. The verse further hints that when the eating of the meat offered to idols and of blood and of strangled animals was forbidden to Christians and this commandment constituted an ordinance of the Law (The Acts 15:20. 29), they could not take exception to the Law and condemn it as a curse. The Surah proceeds to lay down. Islamic commandments with regard to eatables and enjoins that they should be Ḥalal, i.e., allowed by the Law and Tayyib (pure), i.e., their use should in no way contravene or offend against medical or hygienic regulations. Islām, alone of all religions, while laying down ordinances regarding lawful and unlawful things, has pointed out the nice distinction between what is only lawful and what is both lawful and pure. Next, it is stated that the Jews and the Christians broke God's covenants and disregarded and defied Divine commandments which led to their moral and spiritual ruin and brought disgrace and humiliation on them. But they could now rehabilitate themselves into Divine favor by accepting the Holy Prophet. Christians are further warned that at first by deifying Jesus they caused the wrath of God to come down upon them and that now they have become jealous of the Holy Prophet because God has chosen him for His favors. This jealous 218

attitude of theirs towards the Holy Prophet resembles that of Cain towards Abel. The. Surah proceeds to state that while Jews and Christians lose no opportunity to oppose. Islām, they themselves have become so depraved as to have ceased to act upon their own religious Scriptures and are increasingly becoming ignorant of the teachings of their own religions. They are told that if they do not see their way to accepting Islām they should at least follow their own Scriptures and abide by their own Law. But if, owing to the political supremacy of Islām they have sometimes to seek the judgement of the Islamic. Government, that judgement will and must inevitably be according to the Qur'anic Law.. Then attention of the Muslims is drawn to the great change that has come over their political position and they are told that as the power of the infidels has been finally broken and Christians now are to be the principal enemies, and Jews in spite of their enmity towards Christianity, are to side with Christians, they (Muslims) should be on their guard against both of them. Some light is then shed on the stratagems and machinations employed by the enemies of Islām to turn Muslims away from their Faith and to lower in their estimation. After this, importance of the preaching of Islām is impressed upon. Muslims. They are told that the one real method effectively to defeat the activities of Jews and Christians is to preach the Message of Islām to them and to bring home to them its truth from their own Scriptures. It should also be made clear to them that now their salvation lies in Islām and, that their idolatrous beliefs are false, particularly the doctrine that Jesus was son of God. Similarly, mention is made of Jews who, by opposing and persecuting the two great Prophets - David and Jesus - incurred God's displeasure. Their attention is drawn to their past faults and failings, and Christians being more amenable to accepting the commandments about what is lawful and what is unlawful; commandments about oaths; about the use of wine and games of chance and about hunting; and also commandments regarding criticism of religion and ordinances about religious rites and ceremonies and about evidence. Last of all a somewhat detailed mention is made of the particular circumstances of Jesus's ministry, and it is shown that they closely resemble those of other Prophets of God and that therefore there was nothing of Godhead or. Divinity about him and that all material progress of Christian people was due to a prayer of his. But they have made improper use of their material progress and prosperity and have succumbed to polytheistic beliefs and practices. God will, on the Day of Judgernent, establish their guilt and put them to shame from the mouth of Jesus himself. The Sūrah ends with the declaration that to God belongs the Kingdom of heavens and the earth and. He has power over all things, which implies the hint that the belief that the Kingdom of. God is only in heaven as the Christians say, has no foundation 219

220. AL-MA'IDAH (Revealed after Hijra) 1. In the name of Allah, the Gracious, the Merciful. 2. O ye who believe! fulfil your compacts. Lawful are made to you quadrupeds of the class of cattle other than those which are being announced to you, except that you should not hold game to be lawful while you are in a state of pilgrimage; verily, Allah decrees what He wills. 3. O ye who believe! profane not the سُوْرَةُ الْمَائِدَة مَدَنِيَّةٌ. XXXXX واللّه الرّحم الرَّحْمنِ الرَّحِيون میں پڑھتا ہوں) ساتھ نام اللہ کے (جو) رحمن (اور) رحیم ہے هَا الَّذِينَ أمَـ يايُّهَا اَوْفُوا بِالْعُقُودِ: أحـ لوگو جو ایمان لائے ہو پورا کرو مَةُ چوپائے عہدوں کو دَنْعَامِ إِلَّا مَا يُتَل عَلَيْكُمْ حلال کئے گئے تمہارے لیے الصَّيْدِ مویشی سوائے انکے جو پڑھے جاتے ہیں تم پر نہ حلال جانتے ہوئے شکار کو وانْتُمْ حُرُم ، انَّ اللهَ يَحْكُمُ مَا يُرِيدُ ايَا يُّهَا الَّذِينَ اور کم حالت احرام میں ہو یقیناً اللہ فیصلہ کرتا ہے جو چاہتا ہے اسے لوگو جو

221. Signs of Allah, nor the Sacred Month, nor the animals brought as an offering, nor the animals of sacrifice wearing collars, nor those repairing to the Sacred House, seeking grace from their Lord, and His pleasure.. And when you put off the pilgrims' garb and are clear of the Sacred Territory, you may hunt. And let not the enmity of a people, that they hindered you from the. Sacred Mosque, incite you to transgress.. And help one another in righteousness and piety; but help not one another in sin and transgression. And fear Allah; surely,. Allah is severe in punishment. 4. Forbidden to you is the flesh of an animal which dies of itself, and blood and the flesh of swine; and that on which is invoked the name of one other than Allah; and that which has been strangled; and that beaten to death; and that killed by a fall; and that which has been gored to death; and that of which a wild animal has eaten, except that which you have properly slaughtered; and that which has been slaughtered at an altar. And forbidden is also that you seek to know your lot by the divining arrows. That is an act of disobedience.. This day have those who disbelieve despaired of harming your religion. So ایمان لائے ہو نہ بے حرمتی کرد نشانات کی الله اور نہ همینه رامولا عزت والے کی اور نہ الهَدْيَ وَلا القَلا لا أميْنَ البَيْتَ الحَرَامَ قربانی کی اور نہ گانیوں کی اور نہ قصد کرنے والوں يَبْتَغُونَ فَضْلًا مِّن رَّبِّهِمْ وَرِضْوَانًا، وَاِذَا حَلَلْتُمْ کہ وہ چاہتے ہیں فضل اپنے اور جب احرام کھول دو تم اور رضامندی فَاصْطَادُ واء ولا مَتَّكُمْ شَنَانُ قَوْمِاَن صَد وكُمْ کار کر سکتے ہو اور نہ آمادہ عَنِ الْمَسْجِدِ الْحَرَ البر اور ڈرو اور الحرام سے کہ تم زیادتی کرو روکا تھا انہوں نے کسی قوم کی کہ وام وَتَعَاوَنُوا عَـ اور آپس میں مدد کرو عَلَ ى . وَلَا تَعَاوَ تُوَاعَلَى الاثْمِ وَالْعُدْوَانِ اور نہ مدد کرو آپس میں الله سخت وَالدَّمُ اور خون اور گوشت سزا دینے گناہ یہ کہ اور زیادتی پیر حرام کیا گیا۔ ومًا اور وہ کہ پکارا گیا (نام) غیر الله به وَالْمُتَخَنِقَةُ وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَة عَلَيْكُم مردار س پر اور گلا وَالنَّطِي گلا گھٹی ہوئی وَمَا اكلا اور چوٹ لگی ہوئی اور اوپر سے گری ہوئی كَيْتُمْ وَمَـ لامَاذُ اور سینگ لگی ہوئی اور جیسے کھا لیا ہو درندہ نے سوائے اسکے جسے ذبح کر لو تم الیا اور جو ذبح کیا گیا ، وَانْ تَسْتَقْسِمُوا بِالاَزْلَاءِ، ذَلِكُمْ فِسو مانوں پر اور یہ کہ قسمت معلوم کرو تم بذریعہ جوتے کے تیروں کے یہ الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِن دِينِكُمْ فَلَا تَخْشَو آج مایوس ہو گئے وہ لوگ جنہوں نے کفر کیا دین سے تمہارے پس نہ ڈرو ان وقف لازم

وَاخْشَوْنِ الْيَوْمَاَ كَمَلْتُ اور اج امل کیا میں نے تمہار سے عَلَيْكُمْ نِعْمَتي عُمْوَا دین تمہارا اور پوری کی میں نے الإِسْلَامَ دِينًا، فَمَنِ اور پسند کیا میں نے تمہارے لیے اسلام کو دین کے طور پر پس جو مجبور ہو جاوے بھوک میں الله جھکنے والا طرف گناہ کی تو یقیناً تو یقیناً اللہ بہت ا يَسْلُوْنَكَ مَاذَا أحِلَّ لَهُمْ، قُلْ بخشنے والا بہت رحم کر نیوالا ہے۔ پوچھتے ہیں تجھ سے کیا کچھ حلال کیا گیا ہے انکے لكُمُ الطَّيتُ ، وَمَا عَلَمْتُمْ مِنَ الْجَوَارِ ہیں تمہارے لیے پاک چیزیں اور وہ جنہیں سکھایا تم نے شکاری جانوروں میں سے کاری جانوروں میں سے شکار کا طریق ممَّا عَلَّمَكُمُ اللهُ ، فَكُلُ لُوَامِةً کیا کچھ حلال کیا گیا ہے انکے لیے تو گہرے حلال کی گئی تُعلّمُو سکھاتے ہو تم اس سے جو سکھایا تمہیں اللہ نے پس کھاؤ اس سے جو روک رکھیں وہ شکاری عَلَيْكُمْ وَاذْكُرُوا اسْمَ التُو عَلَيْهِ - وَاتَّقُوا ا . عَلَيْهِ وَاتَّقُوا الله جانور) تم پر اور ذکر کرو نام اللہ کا اس رشکار) ہے اور ڈرو الله سے یقیناً الله أحِلَّ لَكُمُ لَكُمُ الطَّيِّبتُ و آج حلال کی گیٹر واسطے تمہارے چیزین اور you fear them not, but fear Me. This day have and comI perfected your religion for pleted My favour upon you and have chosen for you Islam as religion. But whoso is forced by hunger, without being wilfully inclined to sin, then, surely, Allah is Most Forgiving, Merciful. 5. They ask thee what is made lawful for them. Say, 'All good things have been you; and what you have made lawful for taught the beasts and birds of prey to catch for you, training them for hunting and teaching them of what Allah has taught you. So eat of that which they catch for pronounce thereon the name of and you,. Allah. And fear Allah. Surely, Allah is quick in reckoning.' 6. This day all good things have been made lawful for you. And the food of the. People of the Book is lawful for you, and your food is lawful for them. And lawful for you are chaste believing women and chaste women from among those who were given the Book before you, when you give them their dowries, contracting valid marriage and not committing fornication 222 والا ہے حساب طَعَامُ الَّذِينَ أُوتُوا الْكِث كُمْ وَطَعَامُكُة کھانا ان لوگوں کا جو دیئے گئے کتاب حلال ہے تمہارے لیے اور کھانا تمہارا حلال ہے بنَ الْمُؤمِنَتِ وَالـ لَّهُمْ وَالْمُحْصَنَتُ مِنَ انکے لیے اور رحلال کی گئیں، پاکدامن عورتیں ان عورتوں میں سے اور پاکدا. كُمْ لوگوں میں سے جو دیئے گئے کتاب جوْدَهُنَّ مُحْصِنِينَ عورتیں ان جبکہ دے دو تم ان عورتوں کو فِحِينَ وَلَا مُتَّخِـ مہران کے قید نکاح میں لاتے ہوئے شہرت مٹاتے ہوئے اور نہ بناتے ہوئے

223 nor taking secret paramours. And whoever rejects the faith, his work has doubtless come to naught, and in the Hereafter he will be among the losers. ن ـ وَمَن : اور جو ـرَةٍ مِنَ الخير نا کاموں : لَى الصَّلوة فاغسلوا وُجُو بالايمان مَانٍ فَقَدْ حَبِطَ عَمَلُه و انکار کرے ایمان کا یقیناً خبط ہو گئے اس کے عمل اور وَ فِي الْآخِرَةِ ينَ آمَنُ ولو جو ایمان لا وَايْدِ جب کھڑے ہوتے نماز کی تو إلَى الْمَرَ کہنیوں تک اور اپنے كَعْبَيْـ وَاِنْ تک دھو لیا کرو اپنے منہ اور اپنے ہاتھ وَاَرْجُلَكُمْ ال پیروں کا اور دھو لیا کرو) اپنے پیروں طَهَّرُوا وَإِن كُـ اور اگر ہو تم مینی تو غسل کر لیا کرو اور اگر أو على سَفَراً و جَاءَ اَحَدُ مِّنكُمْ مِنَ الْغَائِطِ بیمار یا اور چھوا تم نے عورتوں کو أو پر یا آوے کوئی جائے ضرور فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا کرو. R. 2. 7. O ye who believe! when you stand for Prayer, wash your faces, and your up hands up to the elbows, and pass your wet hands over your heads, and wash your feet to the ankles. And if you be unclean, purify yourselves by bathing. And if you are ill or you are on a journey while unclean, or one of you comes from the privy or you have touched women, and you find not water, betake yourselves to pure dust and wipe therewith your faces and your hands.. Allah desires not that He should place you in a difficulty, but He desires to purify you and to complete His favour upon you, so that you may be grateful. 8. And remember Allah's favour upon you and the covenant which He made with you, when you said, “We hear and نہ پاؤ پانی تو وُهكُمْ پھر صبح کرو اپنے چہروں کا منه مَايُرِ اور اپنے ہاتھوں کا اس للَّهُ لِيَجْعَل عَلَيْكُمْ من رچ رمئی سے چاہتا الله کہ کرے تم پر کوئی تنگی عُمْرٌ لعَلَّكُمْ تَشْكُرُو تاکہ شکر کرو بيتمْ نِعْمَتَهُ عَلَيْكُمْ رے تم کو اور تاکہ پوری کرے ك واذ كَرُ اور یاد کرو مِيثَاقَهُ الَّذِي وَاتَّقَ عہد اس کا جو کہ لیا اس نے تم سے اللہ کی کو تم پر پر اور ربه وإذ قلتمْ سَمِعْنَا وَأَطَعْنَا: جب کہ کہا تم نے سُنا ہم نے اور اطاعت کی ہم نے

224 we obey.' And fear Allah. Surely, Allah knows well what is in the minds. 9. O ye who believe! be steadfast in the cause of Allah, bearing witness in equity; and let not a people's enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness.. And fear Allah. Surely, Allah is aware of do. you what لصُّدُورِنايا وَاتَّقُوا اللهَ إِنَّ اللهَ عَلِيم اِنَّ اللهَ عَلِيمٌ بِذَاتِ الصُّـ اور درو اللہ سے یقیناً الله اللہ خوب جاننے والا ہے (بات) سینوں والی کہ الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ الله لوگو جو ولا يجر ایمان لائے ہو ہو جاؤ درست اور سید ھے اللہ کے کے لیے گواہی مَتَّكُمْ شَنَانُ قَوْمٍ عَلى آلات اور نہ آمادہ کرے تم کو و شمنی کسی قوم کی اس پر کو نہ عدل کرو تم کو اءَ بِالْقِسْطِ کے ساتھ لواء اعد لواء عدل کرود به مدل هُوَ اَقْرَبُ لِلتَّقْوَى وَاتَّقُوا اللهَ إِنَّ اللهَ کرنا قریب تر ہے تقویٰ کے اور ڈرو تَعْمَلُونَ : وَعَدَ الله الـ الله خود ے والا ہے اسکی کرتے ہو وعدہ کیا ہے اللہ نے ان لوگوں سے جو ایمان لا اور کیں انہوں نے نیکیاں يْنَ كَفَرُوا وَ لَهُمْ مَغْفِرَةٌ وَاجْرُ عَظيم و اور 10. Allah has promised those who believe and do good deeds that they shall have forgiveness and a great reward. 11. And as for those who disbelieve and reject Our Signs, they are the people of. Hell. 12. O ye who believe! remember Allab's favour upon you when a people intended to stretch out their hands against you, but. He withheld their hands from you; and fear Allah. And on Allah should the believers rely.. R. 3. 13. And indeed Allah did take a covenant from the children of Israel; and We raised among them twelve leaders. And Allah. If said, “Surely, I am with you. you ابا يُتِنَا أولي ان کے لیے بخشش اور اخر یم ہے اور جن لوگوں نے کفر کیا كَذِّبُوابا آخر دوزخ والے عَلَيْكُمْ جھٹلایا آیات کو ہماری یہ لوگ ہیں الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَتَ لوگو جو ایمان لائے ہو یاد کرو إِلَيْكُمْ طوال ایک قوم نے کہ دراز کریں طرف تمہاری اللہ کی اپنے پر جبکہ ارادہ کیا تھا فَكَفِّ عَنْكُمْ وَاتَّقُوا اللهَ ، وَعَلَى اللهِ فَليَـ اور درو اور يتو پس رو کا اس نے ہاتھوں کو انکے اللہ پر پسی چاہئیے کہ بھروسہ کریں وَلَقَدْ اَخَذَ اللَّهُ مِيثَاقَ بَني إسراء يُلَ، وَبَعَثنا اور یقیناً یقیناً کیا اللہ نے وعدہ ینی اور مقرر مِنْهُمُ اثْنَيْ عَشَرَ نَقِيباً ، وَقَالَ الله إني مَعَكُمْ، لَيْن ان میں باره نقیب (سردار ) اور کہا اللہ نے کہ یقیناً میں ساتھ ہوں تمہارے بشرطیکہ

وَاتَيْتُمُ الزّكو الزَّكَوةَ وَأ: قائم کی تم نے نماز اوردی زكوة اور ایمان لائے تم رسولوں پر میر اور مدد کی تم نے ان کی اور قرض دیا نے اللہ کو اچھا نكُمْ ضرور ضرور دُور کروں گا ائیاں تمہاری اور ضرور ضرور داخل کرونگا تم کو باغات میں کہ بہتی مِن تَحْتِهَا الأَنْهرُ، فَمَنْ كَفَرَبَـ رَبَعْدَ ذلِكَ مِنْكُمْ فَقَدْ جن کے نہریں وَالسّـ اس کے تم میں سے پھر جس نے کفر کیا بعد اس کے ـل فَبِمَا نَقْضِهِمْ مِّيْثَاقَهُمْ ہوا وہ درست راه پس بسبب ان ب ان کے توڑنے زقُونَ الكَلِم ن کی ہم نے ان پر اور بنایا ہم نے دلوں کو ان کے سخت وہ بدلا دیتے ہیں باتوں کو عَن مَوَاضِعه وَنَسُواحَةً احَظًّا مَمَّا ذُكِّرُوا بِهِ ، وَلَا تَزَالُ جگہوں سے ان کی اور بھول گئے وہ ایک حصہ اس وہ ایک حصہ اس سے کہ وہ نصیحت تھے جسکے ذریعہ اور تو رہے گا ق إِلا قَلِيلًا مِّنْهُمْ فَاعْـ تَطَّلِعُ عَلى خَائِنَةٍ مِّنْهُمْ ہمیشہ مطلع ہوتا خیانت پر ان کی طرف سے سوائے تھوڑوں کے ان میں سے پس در گذر کر پیران عنْهُمْ وَاصْفَح ، إن الله يعـ ان سے اور معاف کر یقینا اللہ ومن اور ان الَّذِينَ قَالُوا انَّا نَصْرَى أَخَذْنَا مِينَا قَهُمْ فَنَسُوا لوگوں سے جنہوں نے کہا ہم عیسائی ہیں لیا تھا ہم نے وعدہ ان سے پس وہ بھول گئے حَظًّا مِمَّا ذُكِّرُوا بِهِ - فَاغْرَيْنَا بَيْنَهُمُ الْعَدَاوَةَ اور حصہ اس سے ے گئے تھے جس کے ذریعہ پیس ڈالدی ہم نے درمیان ان کے دشمنی じ روز الْقِيمَة، و قیامت اور عنقریب آگاہ کرے گا ان کو observe Prayer, and pay the Zakāt, and believe in My Messengers and support them, and lend to Allah a goodly loan,. I will remove your evils from you and admit you into Gardens beneath which streams flow. But whoso from among you disbelieves thereafter does indeed stray away from the right path.' 14. So, because of their breaking their covenant, We have cursed them, and have hardened their hearts. They pervert the words from their proper places and have forgotten a good part of that with which they were exhorted. And thou wilt not cease to discover treachery on their part, except in a few of them. So pardon them and turn away from them. Surely, Allah loves those who do good. 15. And from those also who say, 'We are Christians,' We took a covenant, but they too have forgotten a good part of that with which they were exhorted. So We have caused enmity and hatred among them till the Day of Resurrection. And. Allah will soon let them know what they have been doing. 225

كَانُوا يَصْنَ ADNAN الكتب قَدْ جَاءَكُمْرَسُولُنَا نَ جو تھے وہ کرتے اے اہل کتاب امّمَّا كُنْتُمْ تُخْفُونَ مِنَ یقیناً آیا تمہارے پاس رسول ہمارا جَاءَكُمْ اور درگزر کرتا ہے آیا تمہارے ي به الله الله ن سے اللہ کی نور اور اور کتاب b کھلی کھلی ہدایت دیتا ہے بذریعہ اسکے اللہ نے پیروی کی راضی کہ وئے اس راللہ کی سلامتی کے اور وہ نکالتا ہے انہیں الظُّلُم وَيَهْدِيهِمْ إِلَى صِرَاطٍ مُسْتَقِيمٍ طرف نور کی راه دھی کی یقیناً یقینا کفر کیا ان لوگوں نے قالوا ان الله جنہوں نے کہا یقینا اللہ ہی این تو کہدے پس کون يَمْلِكَ مِن ت اراداً ان تُهْلِكَ مالک الأَرْضِ السموتٍ وَالْاَرْضِ وَمَا بَيْنَهُمَا ، ہے بمقابل اللہ کے کسی بات کا اگر وہ ارادہ کرے یہ کہ ہلاک کرے جَمِيعًا ، وَ این تلكَ مریم کو اور ماں کو اسکی اور ان کو جو زمین میں ہیں میں ہیں سب کو اور اللہ کی ہی ہے بادشاہی ، آسمانوں کی اور اور زمر الله عَلى كُلّ شَيْ ءٍ قد: يءٍ قَدِير وَقَالَتِ يَهُودُ مَا يَشَاءُ، وَ رکھنے والا ہے اور کہا یہودیوں اور عیسائیوں نے کہ ہر بات پر خوب قدرت ابتوا اللهِ وَاحِباؤُهُ ، قُلْ فَلِمَ يُعَذِّبُكُمْ بِذُنُوبِكُمْ ـلُقُ زمین کی اور جو درمیان ہے ان دونوں کے وہ پیدا کرتا ہے جو چاہتا ہے والنصر اور بیٹے ہیں اللہ کے اور پیارے ہیں اسکے تو کھدے پھر کیوں عذاب بے گناہوں کے تمہارے 16. O People of the Book! there has come to you Our Messenger who unfolds to you much of what you had kept hidden of the Book and passes over much. There has come to you indeed from Allah a Light and a clear Book. 17. Thereby does Allah guide those who seek His pleasure on the paths of peace, and leads them out of every kind of darkness into light by His will, and guides them to the right path. 18. They have indeed disbelieved who say, 'Surely, Allah is none but the Messiah. son of Mary.' Say, 'Who then has any power against Allah, if He desire to bring to naught the Messiah, son of Mary, and his mother and all those that are in the earth?' And to Allah belongs the kingdom of the heavens and the earth and what is between them. He creates what He pleases; and Allah has power to do all things. و 19. The Jews and the Christians say, 'We are sons of Allah and His loved ones.. Say, 'Why then does He punish you for your sins? 226

(نہیں) بلکہ تم مَن يَشَاءُ انسان ہو ان میں سے جو پیدا کئے اس نے وہ بخت مَنْ يَشَاءُ، وَلِلّهِ مُلكُ عذاب دیتا ہے جیسے اور تِ وَالأَرْضِ : جسے چاہتا ہے اور اللہ ہی کی ہے بادشاہی آسمانوں کی اور زمین کی مَا بَيْنَهُمَا ، وَإِلَيْهِ المَصِيرُكَ يا هُل الكِتبـ جو درمیان ہے ان دونوں کے اور طرف اس کی ٹھکانا ہے اے اہل كتاب يقيناً جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ عَلى فَتْرَةٍ مِّنَ ہمارا کھول کر بیان کرتا ہے تمہارے لیے آیا ہے تمہارے پاس رسول ہمارا کھول کر رسولوں کے یہ کہ وقفہ پر الرُّسُلِ آن تَقُولُوا مَا جَاءَنَا مِن بَشِيرٍرولا نہیں آیا ہمارے پاس کوئی خوشخبری دینے والا اور نہ وَالله عَلى كُلّ نذیر فَقَدْ جَاءَ والا یقینا ن واذ ن رکھنے والا ہے اور جب کہا موسی ۔ نعمة الله اللهِ عَليْكُمْ ! والا اور ڈرانے والا اور الله وْمِه ات ہر بات پر يقوم اذكروا ری یاد کرو اللہ کی اپنے پر جبکہ بنائے اس نے تم میں وكَانُوات بادشاه اور دیا تم کو جو جو نہیں دی سی اور بتایا تم ... تم کو ـوت أحَدًا مِّنَ العلمين کسی کو تمام دنیا میں ۔ يقَوْمِ ادْخُلُوا الْأَرْضَ الْمُقَدَّسَةَ الَّتِي كَتَبَ اللهُ 11 اے قوم میری داخل ہو ارض وہ جو کہ لكُمْ وَلَا تَرْتَدُّوا عَلَى ادْ بَارِكُمْ فَتَنْقَلِبُو اخْسِيرين : تیرے لیے اور نہ پھرو نی پیٹھوں پر پس ہو جاؤ گے تا : نا کام قَالُوا يَمُوسَى إِنَّ فِيْهَا قَوْمًا جَبَّارِينَ ، وَاِنَّا لَن انہوں نے کہا اے موسیٰ یقیناً اس میں ہے قوم سرکش اور ہم ہرگز نہیں. Nay, you are only human beings among those He has created.' He forgives whom He pleases and punishes whom He pleases. And to Allah belongs the kingdom of the heavens and the earth and what is between them, and to Him shall be the return. 20. O People of the Book! there has come to you Our Messenger, after a break in the series of Messengers, who makes things clear to you lest you say, 'There has come to us no bearer of glad tidings and no warner.' So a bearer of glad tidings and a warner has indeed come to you. And. Allah has power to do all things.. R. 4. 21. And remember when Moses said to his people, ‘O my people, call to mind. Allah's favour upon you when He appointed. Prophets among you and made you kings, and gave you what He gave not to any other among the peoples. 22. 'O my people, enter the Holy Land which Allah has ordained for you and do not turn back, for then you will turn losers. , 23. They said, 'O Moses, there is in that land a haughty and powerful people, 227

28 228 and we shall not enter it until they go forth from it. But if they go forth from it, then we will enter it.' 24. Thereupon two men from among those who feared their Lord, on whom Allah had conferred His favour, said, 'Enter the gate, advancing against them; when once have entered it, then surely you will be victorious. And put your trust in Allah, if you are believers. you 25. They said, ‘O Moses, we will never enter it so long as they remain in it.. Therefore, go thou and thy Lord and fight, and here we sit.' 26. He said, 'My Lord, I have power over none but myself and my brother; therefore make Thou a distinction between us and the rebellious people.' 27. God said: 'Verily, it shall be forbidden them for forty years; in distraction shall they wander through the land. So grieve not over the rebellious people.'. R. 5. 28. And relate to them truly the story of the two sons of Adam, when they each offered an offering, and it was accepted from one of them and was not accepted from the other. The latter said, 'I will surely kill thee.' The former replied, 'Allah accepts only from the righteous. تدخلها. امِنْهَا فَإِنْ داخل ہونگے اسمیں بہانتک کہ نکل جادیں وہ اس پس اگر نکل جائیں گے وہ فَإِنَّا دَاخِلُوْنَ قَالَ رَجُلْنِ مِنَ الَّذِينَ يَخَافُونَ اَنْعَمَ تو ہو تو ہم داخل ہو نیوالے ہیں کہا دو آدمیوں نے ان لوگوں میں سے جو ڈرتے تھے انعام کہ کیا تھا اللهُ عَلَيْهِمَا ادْخُلُوا عَلَيْهِمُ الْبَابَ ، فَإِذَا دَخَلْتُـ اللہ نے ان دونوں پر داخل ہو جاؤ ان پر دروازہ میں پس جب داخل ہو جاؤ گے تم اس رو رو از فَإِنَّكُمْ غَلِبُونَ : وَعَلَى اللهِ فَتَوَكَّلُوا إِن كُنتُمْ مُؤمِنينَ میں تو یقیناً تم سب ہوگئے اور زیر پس بھروسہ کرو اگر مومن ہو قَالُوا يَمُوسَى إِنَّا لَن تَدْخُلَهَا اَبَدًا مَّا دَامُوا فِيهَا انہوں نے کہا اے موسیٰ یقیناً : اس میں کبھی بھی جب تک وہ رہیں فَاذْهَبْ اَنْتَ وَرَبُّكَ فَقَاتِلا انا ههنا قَاعِدُونَ قَالَ پس جا اور رب تیرا دونوں لڑو یقیناً ہم یہاں پر بیٹھنے والے ہیں کہا اس نے رَبِّ إنّي لَا أَمْلِكُ إِلا نَفْسِي وَآخِي فَا فَرُقُ بَيْنَنَا وَبَيْنَ میں اختیار رکھتا اور امتیاز کر درمیان ہمارے اور درمیان القوم الفسقين وقال فإنّها و قَالَ فَإنّهَا مُحَرَّمَةُ عَلَيْـ فاسق کے مَة عَليْهِمْ اربعين فرمایا پس یقیناً وہ (زمین) حرام کی گئی ہے ان پر سَنَةً ، يَتِيَهُونَ فِى الأَرْضِ ، فَلَا تَأَسَ عَلَى الْقَوْمِ سال سرگرداں پھریں گے زمین میں پس نہ غم کھا تو قو الْفَسِقِينَ وَاتْلُ عَلَيْهِمْ نَبا بني أدَمَ بِالْحَقِّ إذا كَ مراد فاسق بپا کر اور پڑھ ان پر خبر دو بیٹوں کی آدم کے ساتھ حق کے جبکہ قَرَّبَا قُرْبَانًا فَتُقُتِلَ مِنْ أحَدٍ هِمَا وَلَمْ يُتَقَبَّل قربانی کی ان دونوں نے کوئی قربانی نہی قبول کی گئی طرف سے ایک کی ان دونوں میں سے اور نہ قبول کی گئی پس من الأخر، قَالَ لا فَتُلَنَّكَ ، قَالَ إِنَّمَا يَتَقَبَّلُ طرف سے دوسرے کی اس نے کہا البتہ ضرور میں تل کرونگا تجھے اس نے کہا صرف قبول کرتا ہے اللہ

229 29. 'If thou stretch out thy hand against me to kill me, I am not going to stretch out my hand against thee to kill thee. I do fear Allah, the Lord of the universe. my 30. 'I wish that thou shouldst bear sin as well as thy sin, and thus be among the inmates of the Fire, and that is the reward of those who do wrong. 31. But his mind induced him to kill his brother, so he killed him and became one of the losers. 32. Then Allah sent a raven which scratched in the ground, that He might show him how to hide the corpse of his brother. He said, 'Woe is me! Am I not able to be even like this raven so that I brother?' And my of corpse may hide the then he became regretful. 33. On account of this, We prescribed for the children of Israel that whosoever killed a person-unless it be for killing a person or for creating disorder in the landit shall be as if he had killed all mankind; and whoso gave life to one, it shall be as if he had given life to all mankind. And إلى يَدَكَ لِتَقْتُلني یقیناً اگر دراز کیا تو نے طرف یہ لتَ إِلَيَّ يَ ما اپنا ہا تھے تا کہ قتل کرے تو مجھے وَاَخَافُ مَا أَنَا بِبَاسِطِ يَدِي إِلَيْكَ لاَ قُتُلَكَ ، إني أخاف بری طرف تاکہ قتل کروں میں تجھے یقینا میں نہیں ہوں دراز کرنے والا اپنا ہاتھ تیری طرف میں ڈرتا ہوں الله رَبِّ الْعَلَمِينَ إني أريد أن تَبُوا بإثمي و عالمین یقینا میں چاہتا ہوں کہ تو اُٹھائے گناہ میرا مِكَ فَتَكُونَ مِنْ اَصْحَب النَّارِ، وَذَلِكَ. اپنا پس تو پس تو ہو جاوے آگ اور یہ الظَّلِمِينَ : فَطَوَّعَتْ لَهُ نَفْسُهُ قَتَلَ اَخِيُـ ظالموں کا پیس ریعنیت دلائی اس کو نفس نے اسکے قتل کی فَاصْبَحَ من الخيرِينَ فَبَحَتْ اسے ہیں وہ ہو گیا خسارہ پانیوالوں . اللهُ غُرَ بھیجا اللہ نے ایک کوا پھر بھیجا بدلہ کریدتا تھا في الأَرْضِ لِيُرِيَهُ كَيْفَ يُوَارِي سَواةَ أَخِيهِ ، قَالَ زمین میں تاکہ دکھا کہ کس طرح ڈھانکے وہ لاش اپنے بھائی کی اس نے کہا يُوَيْلَتى أَعَجَزْتُ أَنْ أَكُونَ مِثْلَ هَذَا الغُرَابِ فَأَوَارِيَ اے افسوس مجھ پر کیا عاجز ہو گیا میں کہ ہو جاؤں میں مانند کوے کی کہ ڈھانکوں میں سَوَاةَ أَخِي فَأَصْبَحَ مِنَ النَّدِ مِينَ الله مِنْ أَجْلِ ذَلِكَ ، لاش اپنے بھائی کی پس ہو گیا وہ پشیمان ہو نیوالوں میں سے كَتَبْنَا عَلَ بَنِي إِسْرَاء يُلَ انَّهُ مَن قَتَلَ نَفْسًا بِغَيْرِ لکھا ، ہم نے بنی اسرائیل پر کہ جس نے قتل کیا نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَانَّمَا قَتَلَ النَّاسَ جَمِيعًا، نفس کے یا فساد کرنے کے زمین میں تو گویا کر قتل کر دیا اس نے لوگوں کو سب کو وَمَنْ أَحْيَاهَا فَكَا نَمَا اَحْيَا النَّاسَ جَمِيعًا ، وَلَقَدْ اور جس نے زندہ کیا اس کو تو گویا کہ زندہ کیا اس نے لوگوں کو سب کو اور یقیناً یقیناً النصفي

سُلُنَا بِالْبَيِّنت : ثُمَّانٌ كَـ ، ان کے پاس رسول ہمارے ساتھ ذلِكَ في الأَرْضِ لَمُسْرِفُونَ . کے زمین میں ضرور حد سے یہ ت اِنَّمَا جَر ان میں سے سوائے اسکے نہیں کہ بدلہ ان لوگوں کا جو يُحَارِبُونَ اللهَ وَرَسُولَهُ وَيَسْعَوْنَ فِي الأَرْضِ فَسَادًا کوشش کرتے ہیں زمین میں فساد کی لڑتے ہیں أن يُق اللہ اور رسول اس کے سے اور کوش نَطْعَ أَيْدِيهِمْ وَاَرْجُلُهُمْ اور پاؤں ان کے یہ ہے کہ قتل کئے جاویں یا صلیب دیئے جاویں یا کائے جاویں ہاتھ ان کے مِنْ خِلَافٍ اَدْيُنْفَوْا مِنَ الْاَرْضِ ، ذَلِكَ لَهُمْ خِزْيٌّ في مخالف طرف سے یا جلا وطن کئے جاویں زمین سے الدُّ في الا غذاء یہ ان کے ب عَظِيْ عَظيم تا الا بڑا کے ان لوگوں . دنیا میں اور ان کے لیے تَابُوا مِن قَبْلِ أَن تَقْدِرُوا عَلَيْهِمْ، فَاعْلَمُوا اَنَّ الله نے توبہ کی پہلے اس کے کے کہ تم قابو پاؤ ان پر پس جان لو رحِيمُ يَا يُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللهَ وَ والا بہت رحم کر نیوالا ہے لوگو جو ایمان لائے ہو ڈرو. Our Messengers came to them with clear. Signs, yet even after that, many of them commit excesses in the land. 34. The reward of those who wage war against Allah and His Messenger and strive to create disorder in the land is only this that they be slain or crucified or their hands and their feet be cut off on alternate sides, or they be expelled from the land. That shall be a disgrace for them in this world, and in the Hereafter they shall have a great punishment; 35. Except those who repent before you have them in your power. So know that. Allah is Most Forgiving, Merciful. 230

QUR'ANIC VOCABULARY الْمُفْرَدَاتُ الْقُرْآنِ al-mufradatul qur'ani. SPLIT-WORD TRANSLATION. OF. SURAH AL-FATIHAH AND. SURAH AL-BAQARAH. AND. TRANSLITERATION 231

RECITATION. OF THE HOLY QUR'ĀN عَنْ أَنَسٍ رَضِيَ اللهُ عَنْهُ قَالَ قَالَ رَسُوْلُ اللَّهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ مَثَلُ الْمُؤْمِنِ الَّذِي يَقْرَأُ الْقُرْآنَ مَثَلُ الْأَثْرُجَةِ رِيْحُهَا طَيِّبٌ وَطَعْمُهَا طَيِّبٌ وَمَثَلُ الْمُؤْمِنِ الَّذِي لَا يَقْرَأُ الْقُرْآنَ مَثَلُ التَّمْرَةِ طَعْمُهَا طَيِّبٌ وَلَا رِيْحَ لَهَا وَمَثَلُ الْفَاجِرِ الَّذِي يَقْرَأُ الْقُرْآنَ كَمَثَلِ الرَّيْحَانَةِ رِيْحُهَا طَيِّبٌ وَطَعْمُهَا مُرٌّ وَمَثَلُ الْفَاجِرِ الَّذِي لَا يَقْرَأُ الْقُرْآنَ كَمَثَلِ الْحَنْظَلَةِ طَعْمُهَا مُرٌّ وَلَا رِيْحَ لَهَا ra sa. Hadrat Anas relates that the Holy Prophet said: "A believer who recites the Holy Qur'an is like a tangerine, which tastes good and also has a pleasant smell; a believer who does not recite the Holy Qur'an is like a date, which tastes good but has no smell. A sinner who recites the Holy Qur'ān is like sweet basil flower (Ocimum pelosum) which smells pleasant but is bitter in taste; a sinner who does not recite the Holy Qur'ān is like a wild gourd, which does not smell good and also has a bitter taste." (Abū Da'ūd kitabul adab bab man yu'mar añyyujalis) 232

(الْمُفْرَدَاتُ الْقُرْآنِ) QUR'ANIC VOCABULARY. SPLIT-WORD TRANSLATION OF. SŪRAH AL-FĀTIḤAH AND SURAH AL-BAQARAH. ARABIC غِشَاوَةٌ عَظِيْم مَرَضٌ الِيْمُ عَذَابٌ نَسْتَعِيْنُ. ENGLISH (Arrahman). The Most Gracious (Arrahim). The Ever Merciful (Hamdu). Praise; Goodness (Rabbi). Creator, Protector ('Alamin). Worlds; Universe (Yaum). Day, Time. ARABIC الرَّحْمَنِ الرَّحِيم حَمْدُ رَبِّ علَمِيْنِ يَوْمِ مُصْلِحُونَ النَّاسُ (Sirata). Path (Mustaqima) صِرَاطَ مُسْتَقِيمَ سُفَهَاءُ. Straight, Right (Anʻamta) You have bestowed your favors أَنْعَمْتَ شَيَاطِيْنِ طُغْيَانِهِمْ have incurred your wrath (da'allin). Al-maghdubi) Those who) الْمَغْضُوبِ ضالِّينَ. Those who have gone astray الضَّثْلَةَ مَثَلُ تارا (raiba). Doubt (Hudan). Guidance (Muttaqina) رَيْبَ هدى مُتَّقِيْنَ. Righteous people ذَهَبَ اللَّهُ (Dhalika). This ذلك بِنُورِهِمْ ظُلُمت. T (Ula'ika). It is they (Khatama). He has set a seal أُولَبِكَ خَتَمَ صم بُكْم (Qulubun). Hearts (Sam'in). Ears قُلُوْبٌ سَمْعٍ. ENGLISH (Ghishāwatun). Covering. ARABIC. ENGLISH (Samā'un) ('Azimun). Great (Maradun). Disease (Alimun). Grievous ('Adhabun). Punishment (Nasta "inu) We do implore for help (Muslihun). Reformers (Annāsu). The people (Sufaha'u). Fools (Shayatın). Ring-leaders (Tughyanihim). Their transgression (Addalalata). Error; Mistake (Mathalu). Case; Example (Naran). Fire (Dhahaballahu). Allah took away (Binürihim). Their light (Zulumatin). Thick darkness (Summun). Deafs (Bukmun). Dumbs سماء رَعْدُ بَرْقُ أَصَابِعَ أَذَانُ حَذَرَ مُحِيْطٌ يَخْطَفُ سَمْعِ خَلَقَ صَيِّبٌ فِرَاشًا بِنَّاءُ ماء ثَمَرَاتِ أَنْدَادُ عَبْدِنَا بِسُوْرَة وَقُودُ. Cloud; Sky (Ra'dun). Thunder (Barqun). Lightning (Aşabi‘a). Fingers (Adhanun). Ears (Hadhara). Fear (Muhitun). One who encompasses (Yakhtafu). He snatches away (Sam'i). Hearing (Khalaqa). He created (Sayyibun). Heavy rain (Firashan). Bed; Resting place (Bina'an). Roof (Ma'an). Water (Thamarat). Fruits (Andadan). Equals; Counterparts ('Abdinā). Our servant (Bisūratin). A chapter; Sign (Waqūdu). Fuel; Fire-wood 233

ARABIC. ENGLISH. ARABIC. ENGLISH. ARABIC أَبْصَارَهُمْ أَنْهُرُ أَزْوَاج مُطَهَّرَةٌ بَعُوْضَةً يُضِلُّ فُسِقِيْنَ عَهْدٍ (Absarahum). Their sight (Anhärun). Streams (Azwajun). Mates (Mutahharatun). Chaste; Pured (Ba'ūdatan). Gnat (Yudillu) He adjudges to be in error (Fasiqin) 1 مِيْثَاقِ خسِرُونَ. Disobedient ('Ahdin). Covenant (Mithaqin). Having established (Khasirūna). Losers أَمْوَاتًا عَلِيْم جَاعِل خَلِيْفَةٌ دِمَاء يُسَبِّحُ تُقَدِّسُ أَعْلَمُ عَلَّمَ اسماء يَنْقُضُوْنَ (Amwatan). Without Life; Dead ones ('Alimun). One who knows most (Ja'ilun). One who creates (Khalifah). Vicegerant (Dimā'un). Blood (Nusabbihu). We glorify (Nuqaddisu). We extol holiness (A'lamu). I know well ('Allama). He taught (Asma'un ). Names; Attributes (Yanquduna). They break عمى غَيْبَ آبی كَفِرِينَ كُلا رَغَدًا لَا تَقْرَبَا شَجَرَةٌ ظلِمِيْنَ أَزَلَّهُمَا اهْبِطُوا عَدُوٌّ مُسْتَقَرٌّ مَتَاعٌ كَلِمُتٍ التَّوَّابُ تَبِعَ خَوْفٌ ايت ('Umyun). Blinds (Ghaiba). Secrets; Hidden matters (Aba). He refused (Kafirin). Disbelievers (Kula). Both of you eat (Raghadan) الْحِجَارَةُ يُبَنِي نِعْمَتُ أَنْعَمْتُ أَوْفُوْ أَنْزَلْتُ. Plentifully not both of you لا تَشْتَرُو | La taaraba Approach) (Shajaratun). Tree (Zalimin). Wrongdoers (Azallahuma) He (Satan) caused them both to slip ثَمَنًا 73 قَلِيلاً (Ihbitū). Go forth; Get out ('Aduwwun). Enemy (Mustaqarrun). Abode (Mata'un). Provision (Kalimatin) Words of prayer; Commandments (Attawwab). Oft-returning with compassion (Tabi'a). Shall follow (Khaufun). Fear أَصْحُبُ النَّارِ (Ayati). Signs (Ashabunnar). Inmates of the Fire أَنْبِتُوْنِيْ (Anbi'ūnī). Tell me بالْبَاطِل وَارْكَعُوْا الرَّكِعِيْنَ بالبر وَاسْتَعِيْنُوْا بِالصَّبْرِ خشِعِيْنَ أَذْكَرُوا وَاتَّقُوْا تَحْتِحَا أسكن 234. ENGLISH (Al-ḥijaratun). Special stone (Ya bani) ○ Children (Ni'matun). Favors (An'amtu). I rewarded (Aufū). You fulfil (Anzaltu). I have sent (Lă tashtarū). Barter not (Thamanan). Price (Qalilan). A paltry (price) (Haqqun). Truth (Bilbatili). With falsehood (Warka'ū). And bow down (Arraki 'in) Those who bow down (Bilbirri). Of good;. Righteousness (Wasta inū). And seek help (Bissabri). With patience (Khashi'in). Humble in spirit (Udhkarū). Remember (Wattaqū). And fear (Tahtiha). Beneath these (gardens) (Uskun). Dwell; Live

ARABIC. ENGLISH (Sadiqin) صدِقِينَ. Truthful; Right عدد تجيْتُكُم سوء بلا فَرَّقْنَا بِكُمْ بَحْرُ وعَدْنَا أَرْبَعِيْنَ لَيْلَةُ الْعِجْل ظْلِمُوْنَ عَفَوْنَا أتَيْنَا الْفُرْقَانَ قَوْمِ بَارِبِكُمْ قرى جَهْرَةً صعِقَةُ مُفْسِدُونَ ('Adlun). Ransom (Najjainākum). We delivered you (Sū'an). Grievous (Bala'un). Trial; Test (Farraqna bikum). We divided for you (Bahrun). The sea (Wa'adna). We made a promise (Arba'ina). Forty (Lailatan). Night (Al-'ijla). The calf (Zalimūn). Transgressors ('Afauna). We forgave (Ataina). We gave (Al-furqana). The Discrimination (Qaumin). Nation (Bari'ikum). Your Maker (Nara). We see (Jahratan). Face to face (Şa‘iqatu). The thunderbolt (Mufsidūna). Those who create disorder. ARABIC خلِدُونَ الْغَمَامِ اتَّخَذْتُمْ قَرْيَةَ حَيْثُ خَطيكُم قَوْلاً رجزا بِعَصَاكَ فَانْفَجَرَتْ اثْنَتَا عَشْرَةَ عَيْنًا كُلُّ أُنَاسِ لَا تَعْثَوْ طعام بَقْلِهَا قِثَّابِهَا قوْمِهَا عَدَسِهَا اسْتَوْقَدَ. ENGLISH (Khalidūna). They will abide; They will remain permanently (Al-ghamāma). The clouds (Tayyibat). The good things (Ittakhadhtum). They took (Qaryata). Town (Haithu). Wherever (Khatayakum). Your sins (Qaulan). For a word (Rijzan). Punishment (Bi-‘aṣāka). With thy rod (Fanfajarat). So gushed forth (Ithnata 'ashrah). Twelve ('Ainan). Springs (Kullu unāsin). Every tribe (La ta'thau). Commit not iniquity 235 (Ta'amin). Food (Baqliha). Its herbs (Qiththa'iha). Its cucumbers (Fumiha). Its wheat; Garlic ('Adasihā). Its lentils (Istauqada). He kindled. ARABIC. ENGLISH شَفَاعَةُ (Shafa'atun). Intercession اذني اهْبِطُوا مِصْرًا ولة مَسْكَنَةُ غَضَبٍ عَصَو (Adna). Worse; Inferior (Ihbitū). Go down (Misran). Town/City (Dhillatu). Abasement (Maskanatu). Destitution (Ghadabin). The wrath ('Aṣawwa). They rebelled (Kanü ya tadina) كَانُوا يَعْتَدُونَ. They transgressed (Hadū). Became Jews هَادُوا نصرى صبِيْنَ أَجْرُ الطُّوْرَ خذوا خسرين اعْتَدَوْ سَبْتِ قِرَدَةً خسِييْن مَا حَوْلَه (Nasara). The Christians (Sabi'in). The Sabians (Ajrun). Reward (Attur). The Mount (Khudhu). Hold fast (Khasirin). The losers (I'tadau). They transgressed (Sabti). Saturday (Qiradatan). Apes (Khāsi'in). Despised (Ma haulahū). All around him

ARABIC بَعَثْنَكُم مَوْعِظَةٌ تَذْبَحُو بَقَرَةً هُزُوا ما فَارِضٌ بِكْرُ عَوَانُ لَوْنُهَا صَفْراءُ فَاقِعُ تَسُرُّ نُظِرِينَ لَنْ تَمَسَّ تُثِيْرُ حَرْثَ شِيَةَ مُخْرج تَسْقِى. ENGLISH (Ba'athnākum). We raised you (Mau‘izatun). A lesson; An admonition (Tadhbaḥū). Slaughter (Baqaratan). A cow (Huzuwan). To makea jest (Jahilin). Ignorants (Ma). What (Faridun). Old (Bikrun). Young ('Awanun). Full-grown (Launuhā). Her color (Safra'u). Dun (Dull brown) (Faqi'un). Rich in tone (Tasurru). She delights (Nazirina). Observers (Lan tamassa). Shall never touch (Tuthiru). She ploughs (Hartha). Tilth (Shiyata). Any blemish; Flaw (Mukhrijun). Is to bring to light (Tasqi). She waters. ARABIC بَصَلِهَا قَسَتْ يَهْبِطُ خَشْيَةِ اللهِ غَافِلُ كَلْمَ اللهِ يُحَرِّفُوْنَ يَعْلَمُوْنَ فَتَحَ اللهُ يُسِرُّونَ يُعْلِنُوْنَ أُمِيُّونَ أَمَانِي يَظُنُّونَ وَيْل يَكْتَبُوْنَ أَيْدِي عِندِ يَكْسِبُونَ يَتَفَجَّرُ. ENGLISH (Basaliha). Its onions (Qasat). Became hardened (Yashshaqqaqu). That cleaves asunder (Yahbitu). Humbles (Khashyatillahi). Fear of Allah (Ghafilun). Unmindful (Kalamallah). The Word of Allāh (Yuharrifuna). They distort; Pervert (Ya'lamūna). They know (Fataḥallahu). Allah has unfolded (Yusirrūna). They keep secret (Yu'linūna). They make known (Ummiyyūna). Illiterate (Amaniyya). False notions (Yazunnūna). They conjecture (Wailun). Woe; Distress (Yaktabūna). They Write (Aidi). Hands ('Indi). Here: With; By (Yaksibūna). They earn (Yatafajjaru). Gush forth 236. ARABIC تُؤْمَرُوْنَ أَيَّامًا خلاق مِمَّا سيِّئَةُ أحَاطَتْ خَطِيئَتُه كَادُوا اسْتَسْقى تَشَابَة إِحْسَانًا قُرْبى تَوَلَّيْتُمْ لا تَسْفِكُوْنَ لَا تَهْوى دِيَارِكُمْ أَقْرَرْتُمْ فَرِيْقًا བྷཱསཧ عُدْوَانُ ذَلُول. ENGLISH (Tu'marūna). You are commanded (Ayyaman). A few days (Khalaqi). Share (Mimmā). Out of what (Sayyi'atan). Evil (Ahatat). Has encompassed (Khati'atuhu). His sins (Kadū). Were near (Istasqā). He prayed for water (Tashabaha). Appeared alike (Thsanan). To show kindness;. Handsome manner (Qurba). Kindred (Tawallaitum). You turned away (Lā tasfikūna). You will not shed (La tahwa). Desired not (Diyarikum). Your homes (Aqrartum). You confirmed (Fariqan). A section (Ithrmun). Sin ('Udwānun). Transgression (Dhalūlun). Well-trained

ARABIC. ENGLISH (Thumma). Then. ARABIC تَمَسَّنَا تُفْدُو إخراج جَزَاءُ خِزْى اشد عَذَابٍ الْحَيُوةِ يُخَفَّفُ لَقَدْ آتَيْنَا (Tufadū). Your ransom (Ikhrāju). Expulsion (Jaza'un). Reward; Return (Khizyun). Disgrace (Ashaddu) Worse;. Stronger; Harder; Severe ('Adhāb). Punishment (Al-hayati). Life (Yukhaffafu). Shall be lightened (Laqad). Verily (Ataina). We gave (Qaffaina). We sent after (Bayyinati) بَيِّنَتِ أَيَّدْنُهُ فَلَا رَفَتَ غُلْفٌ عَرَفُوا يَكْفُرُوا. Manifest signs; Clear proofs (Ayyadnahu). We strengthened him (Fla rafatha). No foul talk (Ghulfun) مُهِينٌ نُؤْمِنُ خُذُوا بقوة سَمِعْنَا عَصَيْنَا إِيْمَانُ الدار خالِصَة دُونِ فَتَمَنَّوْ يَوَدُّ أحَدُهُم اَلْفُ سَنَةٍ. Covers ('Arafū) مُزَحْزِحه They knew to be the truth بلس يَسْتَفْتِحُوْنَ أَقْرَرْتُمْ (Yakfuru). They reject (Bi'sa). Is evil (Yastaftiḥūna). They pray for victory (Aqrartum). You confirmed بَصِيْرٌ عدوا بِاذْنِ اللهِ أسرى. ENGLISH (Tamassanā). Touch us (Muhinun). Humiliating (Nu'minu). We believe (Khudhū). Hold (Bi quwwatin). Firmly (Sami'nā). We heard ('Asaina). We disobeyed (Imānu). Faith (Addaru). The abode (Khalisatan). Exclusively (Dūni). Other (Fatamannau). Then you wish (Yawaddu). He wishes (Ahaduhum). Every one of them (Alfun). A thousand (Sanatin). Year (Muzahzihihi). Keeping it away (Basirun). All-Seeing ('Aduwwan). Enemy (Bi idhnillahi) By the command of Allāh (Usara). Prisnors 237. ARABIC يَشَاءُ أَكْثَرُهُمْ قراء لَكَبِيْرَةٌ سِحْرَ فِتْنَةٌ مَرْءُ ضَارِينَ مَلُويَةٌ يَخْتَصُّ تَنسَخ نُفْسِ نَأْتِ مِثْلِهَا وَلِيّ تُرِيدُونَ شيل ضَلُّ سَبِيْلِ كَثِيرُ يَخْطَفُ. ENGLISH (Yasha'u). He wishes (Aktharuhum). Most of them (Wara'a). Behind (Lakabiratun). This indeed is hard (Sihra). Deception; Magic (Fitnatun). Trial (Mar'un). Man (Da arrina). Harmful (Mathūbatun). Reward; Return (Yakhtassu). He chooses (Nansakh). We abrogate (Nunsi). We cause to be forgotten (Na'ti). We take; Bring (Mithlihā). Like thereof (Waliyyin). Protector; Friend (Turīdūna). You wish (Su'ila). We asked (Dalla). He has gone astray (Sabili). Path (Kathirun). Many (Yakhtafu). He snatches

ARABIC باءق أَقِيْمُوا اتوا تجدواه هُوْدًا تِلْكَ امَانِيُّهم هَاتُوا بُرْهَانَكُم مَنْ أَسْلَمَ مُحْسِنُ أجره خَوْفٌ يَتْلُوْنَ يَحْكُم يَضْرِبَ مَثَلاً يَخْتَلِفُوْنَ أظلم مَنَعَ سعى. ENGLISH (Ba'ū). They incurred (Aqīmū). Observe; Perform accurately (Atū). Give; Pay (Tajidū hu). You shall find it (Hudan). Jews (Tilka). These are (Amaniyyuhum). Their vain desires (Hatū). Produce (Burhanakum). Your proof (Mann). Whoever (Aslama). Submits (Muhsinun). Doer of good (Ajruhū). His reward (Khaufun). Fear (Yatlūna). They read (Yaḥkumu). He will judge (Yadriba mathalan). He gives example (Yakhtalifūna). They disagree (Azlamu). More unjust (Mana'a). Prohibits (Sa'a). Seeks. ARABIC بشرى خَرَابِهَا الا حَابِفِيْنَ عَصَوْ أَيْنَمَا تُوَلُّوْا وَجْهُ اللهِ وَاسِعُ وَلَدًا شبخته قَنِتُوْنَ بَدِيعُ قطر أَمْرًا كُنْ فَيَكُونُ تَشَابَهَتْ يُوْقِنُوْنَ أَرْسَلْنَكَ مَشَوْا 238. ENGLISH. ARABIC. ENGLISH (Bushra). Glad tidings (Hasadan) (Kharābihā). To ruin them (Illa). Except (Kha'ifina). Those who fear ('Asau). They rebelled (Ainamā). Withersoever (Tuwallü). You will turn (Wajhullahi). The Face of Allāh (Wasi'un). Bountiful (Waladan). Son (Subhanahu) .. Holy is He (Qānitūna). Obeying (Badi'u). The Originator (Qada). He decrees (Amran). A thing (Kun). Be (Fayakūnu). It begins to happen (Tashabahat). Became alike (Yuqinūna). Firmly believe (Arsalnāka). We have sent thee (Mashau). They walk حَسَدًا بَشِيْرًا نَذِيرًا تَظْهَرُونَ جَحِيْمِ تَرْضى أهْوَاءَهُم مَشْرَبَ خسِرُونَ أذْكَرُوا يَسْتَفْتِحُونَ فَضَّلْتُكُم تَجْزِى تَنْفَعُ شَفَاعَةُ ذَهَبَ بِه أَتَمَّهُنَّ اِمَامًا ذُرِّيَّتِي مَثَابَةً مُصَلًّى. Envy (Bashiran). A bearer of glad tidings (Nadhiran). A warner (Tazāharūna). You back up; Support (Jahimi). Hell (Tarda). Will be pleased (Ahwa'ahum). Their evil desires (Mashraba). Drinking place (Khasirūna). Losers (Udhkarū). Remember (Yastaftiḥūna). They pray for victory (Faddaltukum). Exalted you (Tajzi). We will substitute (Tanfa'u). Shall avail (Shafa'atun). Intercession (Dhahaba bihi). He took it away (Atammahunna). He fulfilled (Imaman). A leader (Dhurriyyatı). My offspring (Mathabatan). A resort (Musalla). A place of Prayer

ARABIC عَهِدْنَا طَهِّرَا طَائِفِيْنَ عَاكِفِيْنَ الرُّكَّعِ السُّجُودِ إِذْ اجْعَلْ بَلَدًا امنا ارْزُقْ أهْلَه أُمَتِّعُ أَصْطَر بِئْسَ الْمَصِيرُ يَرْفَعُ قَوَاعِدَ تَقَبَّلْ مُسلِمَيْنِ أُمَّةً. ENGLISH. ARABIC. ENGLISH. ARABIC ('Ahidna). We commanded (Tahhira). You both purify (Ta'ifina) Those مُسْلِمَةٌ آرنا مَنَاسِكَنَا (Muslimatan). Submissive (Arina). Show us الدِّيْنَ لَا تَمُوتُنَّ (Manasikana) Our مُسْلِمُونَ who perform the circuit تُبْ عَلَيْنَا Akifina) Those who) remain for devotion (Arrukka'i). Those who bow down (Assujudi) Those who fall prostrate in Prayer (Idh). When (ljal). Make (Baladan). Town (Aminan). Of peace (Urzuq). Provide with fruits (Ahlahū). Its dewellers (Umatti'u). I shall bestow benefits تَوَّابُ ابْعَثْ يَتْلُوا يُعَلِّمُ الْحِكْمَةَ يُزَكِّي مَنْ ways of worship and sacrifice (Tub 'alainā) Turn to us with mercy (Tawwabu). Oft-returning with compassion (Ibath). Raise up (Yatlū). He will recite (Yu'allimu). He will teach (Al-hikmata). Wisdom (Yuzakki). He will purify (Mann). Who (Yarghabu an يَرْغَبُ عَنْ سفة إصْطَفَيْنَا Adtarru) I shall drive) to the punishment (Bi'sal masiru) An evil destination it is (Yarfa'u). He raises (Qawa'ida). The foundations (Taqabbal). Accept (Muslimaini). Both submissive (Ummatan). Nation; Community صَالِحِيْنَ أَسْلِمُ أَسْلَمْتُ وصى بَنِي اعْبُدُوا. Turns away (Safiha). He made a fool (Istafaina). We have chosen (Salihina). The righteous (Aslimu). Submit (Aslamtu) I have already submitted (Wassa). Did enjoin (Baniyya). My sons (U'budū). Worship 239 أَمْ كُنتُمْ شُهَدَاءُ حَضَرَ مَوْتُ اله اباء تِلْكَ خَلَتْ كَسَبَتْ مُخْلِصُوْنَ كَسَبْتُمْ تُسْتَلُوْنَ رَاجِعُوْنَ قَبْلِكَ تَهْتَدُوا حَنِيْفًا أَسْبَاطُ. ENGLISH (Addina)). Perfect religion (La tamutunna). Let not death overtake you (Muslimūna). Obedient; Those who submit (Amm). Or (Kuntum shuhada'u). You were present (Hadara). Came (Death) (Mautu). Death (Ilaha). God; Deity (Aba'i). Fathers (Tilka). Those (Khalat). Have passed away (Kasabat). These (people) earned (Mukhlisūna). Sincerely devoted. Kasabtum). You earned (Tus'alūna). You will be questioned (Rāji 'ūnā). Those who return (Qablika). Before thee (Tahtadu) You will be rightly guided (Hanifan). Ever inclined to Allāh (Asbatun). Children

ARABIC. ENGLISH. ARABIC (Ūtiya) أوتي تفَرّقُ أَمَلْتُمْ اهْتَدَوْا تَجِدَنَّ أَذْكُرْ يَكْفِئ صِبْغَةَ أَحْسَنُ عَابِدُونَ تُحَاجُوْنَ أعْمَالُ أمْ تَقُوْلُوْنَ أظْلَمُ كَتَمَ تَعْمَلُوْنَ سَيَقُولُ يُعَمَّرُ ولى قِبْلَةِ. Given (Nufarriqu). We make distinction (Amantum). You have believed (Ihtadau). They are rightly guided (Tajidanna). You shall find (Adhkur). I shall remeber (Yakfi). Will suffice (Sibghata) Religion (Aḥsanu). Is better ('Abidūna). Worshippers (Tuha-ajjuna. You dispute (A'mālu). Deeds (Am taqūlūna). Do you say? (Azlamu). More unjust (Katama). He hid (Ta'malūna). You do (Sayaqūlu). They will say (Yu'ammaru) He may be granted a life (Walla). Has turned (Qiblati). Direction وَسَطًا شهداء نَعْلَمَ يَتَّبِعُ يَنْقَلِبُ عَقِبَيْ اقتلُوا لِيُضِيعُ رَءُوْفٌ أَحْرَصَ تَقَلُّبَ وَجْهِكَ فَلَنُوَلِّيَنَّكَ شَطْرَ. ENGLISH (Wasatan). Middle; Balanced (Shuhada'a). Guardians (Na'lama). We know (Yattabi'u). He follows (Yanqalibu) He turns upon his heels ('Aqibai). Both heels (Uqtulū). Kill (Li-yudi u) That he would let go (your faith) in vain (Ra'ūfun). Compassionate (Ahrasa) The most covetous; Desirous (Taqalluba). Turning often (Wajhika). Thy face (Falanuwalliyannaka). Surely, we shall make you turn (to the Qiblah). ARABIC. ENGLISH (Inna) إِنَّ أدْعُ يَعْرِفُوْنَ يَكْتُمُوْنَ قَدَّمَتْ. Surely (Udu). Pray (Ya'rifuna). They recognize (Yaktumūna). They conceal (Qaddamat). Sent forward (Fala takunanna) فَلا تَكُونَنَّ. Be not of those (Minal mumtarina) مِنَ الْمُمْتَرِينَ وِجْهَةٌ مُوَلِّيْهَا فَاسْتَبِقُوْا خَيْرَاتِ أَيْنَ مَا خَرَجْتَ. Who doubt (Wijhatun). Goal; Aim (Muwallihā). One who turns his whole attention to it (Fastabiqu) Then vie with one another (Khairati). Good works (Aina mā). Wherever (Kharajta). You came out. Ci'alla yakama) So) لِئَلَّا يَكُونُ be no that, there may (Hujjatun). Argument (Takhshau). Be fearful (Utimma). I shall make perfect (Kama). Just as (Arsalnā). We have sent (Ta‘Imūna). You know تَخْشَوْ اتم كَمَا أَرْسَلْنَا تَعْلَمُوْنَ (Shatra). Towards. Al-Masjidil haram) الْمَسْجِدِ الْحَرَامِ. Sacred Mosque (Haithu mā). Wherever (Abadan). Never (Ataita). You came (Tabi'in). Follower (Tabi'ū). They followed حَيْثُ مَا أَبَدًا آتَيْت تابع تَبِعُوا 240

ARABIC أَشْكُرُوا يَأَيُّهَا 愆. ENGLISH (Ashkurū). Be thankful (Ya-ayyuha). O! (Yuqtalu). He is killed. ARABIC. ENGLISH (Fala junāḥa). It is, therefore, no sin (Yattawwafa). He goes around (Man tatawwa'a khairan). Whoso does good voluntarily فَلا جناح يَطْوَّفَ مَنْ تَطَوَّعَ خَيْرٌ يَكْتُمُوْنَ شَاكِرٌ بَيِّنًا يَلْعَنُ لاعِنُوْنَ تَابُوا أَصْلَحُوْا بَيِّنُوا أَتُوْبُ كفَّارٌ خَالِدِينَ يُخَفَّفُ يُنْظَرُونَ أَمْوَاتُ احياء (Amwatun). Dead ones (Ahya'un). Living; Alive (La tashuruna لا تَشْعُرُونَ. You perceive not لَيَبْلُوَنَّ الجوع نَقْصٍ أموال انفس بَشِّرْ أَصَابَتْ مُصِيْبَةٌ (Lanabluwanna). We will try you (Al-jū‘i). Hunger (Naqsin). Loss (Amwalin). Wealth (Anfusin). Lives (Bashshir). Give glad tidings (Asabat). Overtook (Musibatun). Misfortune رَاجِعُوْنَ صَلَوتُ مُهْتَدُونَ اَلصَّفَا الْمَرْوَةَ (Rāji'ūna). Those who return (Salawatun). Blessings (Muhtadūna). Those who are rightly guided (Assafa). A hill in Mecca (Al-Marwah). A hill in Mecca (Sha'a'irillah). Signs of Allah | شَعَائِرِ اللهِ اعْتَمَرَ (I'tamara). He performed 'Umrah الْفُلْكِ شَرَوْ بَتْ دابة (Yaktumūna). Conceal (Shakirun). Appreciating (Bayyanna). We have made it clear (Yal'anu). He curses. ARABIC تَصْرِيفِ الريح تَجْرِى السَّحَابِ الْمُسَخَّرِ يَعْقِلُونَ يَتَّخِذُ انْدَادًا يُحِبُّونَ حُبُّ اختِلافَ يَرَوْنَ شَدِيدٌ. Lā'inūna). Those who curse (Tabū). They repented (Aslaḥū). They amended (Bayyanū). They openly declared (Atūbu). I shall turn with forgiveness (Kuffarun). Disbelievers (Khalidina). Those who will remain till long time (Yukhaffafu). Will be lightened (Yunzarūna). They will be granted respite (Hittatun). We ask for forgiveness of our sins (Al-fulki). Ships (Sharau). They sold (Baththa). He (God) scattered (Da-abbatun) Beasts (Moving creatures) 241. ENGLISH (Tasrifi). Change (of winds) (Arriyāhu). Winds (Tajri). Sail: Flow (Assahabi). Clouds (Al-musakhkhari). Pressed into service (Ya'qiluna). They understand (Yattakhidhu). He takes (Andadan). Partners (Yuhibbüna). They love (Hubbun). Love (Ikhtilafa). Alternation; Variation (Yarauna). They will see (Shadidun. Severe; Extreme (Yurihumullahu). Allah shows them (Attubi'ū). They were followed (Ittaba'ū). They followed (Taqatta'at). To be cut asunder;. Cut off (Asbabu). Means; Ties (Karratan). A return (to world) (Natabarra-a). We shall disown (Tabarra'ū). They disowned اتبعوا اتَّبَعُوا تَقَطَّعَتْ أَسْبَابُ كَرَّةً تتبراً تَبَرَّءُوا

ARABIC. ENGLISH. ARABIC. ENGLISH. ARABIC. ENGLISH حَسَرَاتٍ خارجيْنَ حلالا طَيِّبًا خُطُوَاتٍ فَحْشَاءِ نَتَّبِعُ (Hasaratin). Anguishes (Khārijina). Those who get out (Halalan). Lawfull (Tayyiban). Wholesome (Khutuwatin). Footsteps (Fahsha'i). Foul; Indecencies (Nattabi'u). We follow الْفَيْنَا (Alfaina). We found يَهْتَدُونَ يَنْعِقُ يَسْمَعُ (Yahtadūna). They follow the right path (Yan'iqu). He shouts (Yasma'u). He hears دعاء نِدَاءُ إِيَّاهُ الْمَيْتَةَ الدَّمَ لَحْمًا (Du'a'-an). Call (Nida-'u). Cry (Iyyahu). Him alone (Al-maitata). Dead (Addama). Blood (Lahman) خِنْزِهْرِ. Flesh (Khinzir) وَمَا أُهِلَّ بِه. Swine; Pig (Wama uhilla bihī بَاغِ عَادٍ يَشْتَرُونَ يأكُلُونَ يطون اتَّخَذَ فَمَا أَصْبَرَهُمْ نَزَّلَ تَنْظُرُونَ شِقَاقَ بَعِيْدٍ لَيْسَ البر تُوَلَّوْا قِبَلَ أَتَى الْمَالَ على حبه مَسْكِيْنَ ابْنَ السَّبِيلِ عُفِي (Baghin). Disobedient ('Adin). Exceeding the limit (Yashtarūna). They take in exchange (Ya'kulūna). They eat (Butūni). Bellies (Ittakhadha) مُوْقُونَ بِعَهْدِهِمْ عَاهَدُوا بأساء ضَرَّاءِ حِيْنَ الْبَأْسِ (Mūfūna). Those who fulfil. Bi-'ahdihim). Their promise ('Ahadū). They made covenant (Ba'sā'i). Poverty (Darra'i). Has taken to; Assumed (Fama asbarahum). How great is their endurance (Nazzala). He sent down (Tanzurūna). In front of your eyes (Shiqaqim baid). Extreme enmity (Laisa). Is not (Al-birru). Righteousness (Tuwallū). You turn مُتَّقُوْنَ كُتِبَ الْقِصَاصُ القتلى الْحُرُ الْعَبْدُ (Qibala). Towards سَائِلِينَ لِغَيْرِ اللَّهِ اِضْطُرَّ li ghai rillahi). And that on which the name of any other than. Allāh has been invoked (Iḍturra). He is compelled (Atal mala). He gave money ('Ala hubbiḥi). In spite of it's love (Masakina). Needy; Poor (Ibnassabili). Wayfarer ('Ufiya). He has been granted remission اتَّبَاعُ اد او يَخْتَصُّ تَخْفِيْفُ تَتَّقُوْنَ. Afflictions (Hinal ba'si). In time of war (Sadaqu) They have proved truthful (Muttaquna). Truly God-fearing (Kutiba). Was prescribed (Al-qisasu). Retaliation (Al-qatla). Slain; Killed ones (Al-hurru). Free man (Al-'abdu). Slave (Sa'ilina). Those who ask (Ittabā'un). To follow (Ada'un). Payment (Yakhtassu). He chooses (Takhfifun). Alleviation (Tattaqūna). You guard against evil الرّقَابِ (Arriqabi). Slaves; Captives 242 (Taraka khairan - تَرَكَ خَيْرًا. Leaves much wealth

ARABIC يُبَدِّلُونَ خَافَ مُوْصٍ الصِّيَامُ جَنَفًا ابْتَغُوا مَعْدُودَاتٍ يُطِيْقُوْنَ فِدْيَةٌ اتَّقُوا اعْتَدَوْا عَلَيْهِ تَصُوْمُو فُرْقَانُ شَهِدَ يُرِيْدُ اللهُ الْيُسْرَ الْعُسْرَ تُكْمِلُوا لَعَلَّكُمْ سَالَكَ. ENGLISH (Yubaddilūna). They alter (Khāfa). He apprehended (Musin). Testator (Assiyamu). Fasting (Janafan). A partiality (Ibtaghū). Wish; Seek (Ma'dūdatin). Fixed number of days (Yutiqūna). They are able to (Fidyatun). Expiation (Ittaqū). Guard against (I'tadau 'alaihi). ARABIC عَنِّي أُجِيْبُ دَعْوَة الداع دَعَانِ. ENGLISH ('Anni). About me (Ujibu). I accept (Da'watun). Prayer; Call (Adda'i). Supplicant (Da ani). He prayed to me (Falyastajibuti) فَلْيَسْتَجِيْبُوْلِي وَالْيُؤْمِنُوْنِيْ لَعَلَّهُمْ يَرْشُدُونَ أحل. So that they should hearken to Me (Walyu'minübi). And they should believe in Me (La'allahum). May be that they (Yarshudūna). They follow the right way (Uhilla). It is made lawful aláí (Lailatassiyami لَيْلَةَ الصِّيَامِ Punish him, Retaliate (Tasuma). You fast (Furqanun). Discrimination (Shahida). He was present (Yuridullahu). Allāh desires (Al-yusra). Ease (Al-'usra). Hardship (Tukmilū) الرَّفَتُ بلاءُ. Night of the fast (Arrafathu) Going in (unto your wives) (Bala'un). Trial; Test. ARABIC خَيْطَ الْأَبْيَضُ أَسْوَدِ اتِمُوا. ENGLISH (Khaital-abyadu). White thread (Aswadi). Black (Atimmü). Complete. Laubashirühunna لَا تُبَاشِرُوهُنَّ عَاكِفُوْنَ حُدُودُ اللهِ لا تَقْرَبُوا يُبَيِّنُ أعدت لا تُدْلُوا حكام فَرِيْقًا يَسْتَلُوْنَكَ نقص (Kuntum takhtatuna كُنتُمْ تَخْتَانُونَ. You had been acting unjustly (Fataba alaikum) فَتَابَ عَلَيْكُمْ الأهلة. You may complete (La'allakum). May be that you (Sa-alaka). He asked you فَالْقُنَ بَاشِرُوهُنَّ وَابْتَغُوا كُلُوا يَتَبَيَّنَ. He has turned to you with mercy (Fal'ana). So now (Bashirūhunna) You may go in unto them (Wabtaghu). And seek (Kulü). Eat (Yatabayyana). It becomes distinct 243 مَوَاقِيْتُ شَاكِرُ تَأْتُوا الْبُيُوتَ ظهورها. Do not go in unto them ('Akifūna). Those who perform. I'tikaf (Hududullahi). Limits fixed by Allāh (Lā taqrabū). You approach them not (Yubayyinu). Makes clear (U-'iddat). Is prepared (Lā tudlū). Do not offer (Hukkamun). Authorities (Fariqan). A part (Yas'alunaka). They ask you (Naqsin). Diminition; Loss (Al-ahillati). Moons (Mawaqitu) Means for measuring time (Shakirun). Appreciating; Grateful (Ta'tū). You come into (Al-buyūta). Houses (Zuhūrihā). The backs thereof

ARABIC. ENGLISH. ARABIC خَيْرَ الزَّادِ يَعْلَمْهُ اللهُ (La taḥliqū) لا تَحْلِفُوا. Do not shave يَأُولِي الْبَابِ لَيْسَ أفلا تَبْتَغُوا أَفَضْتُمْ. Your heads (Yablughu). It reaches (Ru'isakum) رُءُوسَكُمْ. ENGLISH (Lā ta'tadū). Do not transgress (La yuhibbu). He does not like. ARABIC لا تَعْتَدُو لَا يُحِبُّ يَبْلُغُ (Al-muʻtadina) الْمُعْتَدِيْنَ (Al-hadyu). Offering (animal) (Mahillahū). Its destination (Bla). Yes (why not) (Ra'sihi) الْهَدْئُ. The transgressors (Haithu). Wherever حَيْثُ محله يلي رأسه. His head أَفِيْضُوْا مِنْ حَيْثُ (Nusukin). Sacrifice (Tamatta‘a) He availed himself نُسُكِ (Thaqiftumūhum). You meet them (Akhrijūhum). Drive them out (Qatila). Fight (Unzila). Has been revealed (Inintahau) ثَقِفْتُمُوهُمْ آخرِجُوهُمْ قَاتِلُوا أُنْزِلَ تَمَتَّعَ. If they desist; Abstain إن انتهوا أَفَاضَ النَّاسُ | Lam yajid He could not find (Thalathatin) لَمْ يَجِدْ قَضَيْتُمْ دُونِ حَسَنَةٌ قِنَا نَصِيبٌ كَسَبُوا. Three (Sab‘atin). Seven (Raja'tum) You return (to home) (Al-'iqābi). Punishment (Ash-hurun). Months سَبْعَة رَجَعْتُمْ الْعِقَابِ أَشْهُرُ (Malumatun) مَعْلُوْمَات. Well known سَرِيعُ الْحِسَابِ (Farada). He determined (Malakaini). Two angels (Udwana). Hostility; Enmity (Al-hurumati). Sacred things (Qisasun). Retaliation (I'tada). He transgressed (Anfiqū). Spend (Lā tulqü) مَلَكَيْنِ عُدْوَان الْحُرُمَاتِ قِصَاص اعْتَدَى انْفِقُو لا تُلْقُوا يُبَيِّنُ تَعَجَّل تَأَخرَ تُحْشَرُونَ (Qamū). They stand still (Fusuqun). Transgression;. Disobedience (Jidala). Quarrelling (Tazawwadu). Take provision فَرَضَ قَامُوا فُسُوقُ جدال تَزَوَّدُوا. Cast not yourselves (Attahlukuh). Ruin التَّهْلُكُةِ (Aḥsinū). Do good (Atimmū). Complete (Uhsirtum). You are kept back (Istaisara). Is easily available أَحْسِنُوْا اتِمُوا أحْصِرْتُمْ اسْتَيْسَرَ 244. ENGLISH (Khairazzadi). Best provision (Ya'lamhullahu). Allah knows it (Ya ulilbab). O men of understanding (Laisa). It is no (Afala). Will not then (Tabtaghū). You seek (Afaḍtum). You returned (Afidḍū). Return (Min haithu). From where (Afadannasu). People poured forth (Qadaitum). Have performed (Dūni). Besides; Except (Hasanatun). Good (Qinā). Protect us (Nasibun). A goodly share (Kasabu). They earned (Sari'ul hisab). Swift at reckoning (Yubayyinu). He expounds. Ta'ajjala. He hastened (Ta akhkhara). He stayed behind (Tuhsharūna). You will be brought together

ARABIC. ENGLISH (Yu'jibuka). It pleases you (Yush hidullahu) يُعْجِبُكَ. He calls Allah to witness يُشْهِدُ الله اَلَهُ الْخِصَامِ تَوَلَّى سَعُى يُهْلِكَ لَقُوا اسْتَوَى فَحَسْبَهُ الْمِهَادُ يَشْرِى ابْتِغَاء (Aladdulkhisami). Contentious of quarrellers (Tawalla). He became ruler (Sara). He ran about (Yuhlika). He destroys (Laqū). They met; They meet (Istawa). He turned (Fa hasbahū) So it is his sufficient reward (Al-mihadu). Place of rest (Yashri). He sells (Ibtigha'a). Seeking of (Marḍatillahi). The pleasure of Allah مَرْضَاتِ اللهِ فِي السّلْمِ كافة وَلَلْتُمْ يَنْظُرُونَ ظُلَلٍ أَضَاءَتْ وَقُضِيَ الْأَمْرُ فَسَوَّيهُنَّ (Fissilmi). Into submission (Ka affatan). Wholly; Entire (Zalaltum). You slipped (Yanzurūna). They wait (Zulalin). Coverings (Ada'at). It (fire) lighted up (Wa qudiyal amru) And the matter was decided (Fasawwahunna). Then he perfected them (skies). ARABIC أَتَيْتُهُمْ وَمَنْ زين يُبَدِّل يَسْخَرُونَ فَوْقَهُمْ فَبَعَثَ اللَّهُ مُبَشِّرِينَ مُنْذِرِينَ فِيْمَا اخْتَلَفُوْا فِيْهِ بَغْيًا بَيْنَهُمْ حَسِبْتُمْ خَلَوْا مَسَّتْهُمْ النَّسْلَ زُلْزِلُوا حَتَّى مَثْى. ENGLISH (Ataināhum). We gave them (Wa mann). And whoso (Zuyyina). Is made to appear attractive (Yubaddil). He changes (Yaskharūna). They scoff at (Fauqahum). Above them (Faba'athallahu). Then Allah raised (Mubashshirina). Bearers of good tidings (Mundhirina). Warners (Fimā). Wherein (Ikhtalafu fihi). They differred about it. (Baghyan). Oppressing; Transgression. (Bainahum). One another (Hasibtum). You thought (Lammā). Not yet (Khalau). They passed away (Massathum). Befell them (Annasla). The progeny; Off-spring (Zulzilū) They were violently shaken (Hatta). Until (Mata). When 245. ARABIC. ENGLISH مَاذَا (Madhā) مَا أَنْفَقْتُمْ مِنْ خَيْرٍ مَا تَفْعَلُوْا الْقِتَالُ ܬܵܐ عَسَى تَكْرَهُوا تُحِبُّوا. What (Ma anfaqtum). Whatever you spent (Min khairin). From wealth (Ma taf alü). Whatever you do (Al-qitālu). Fighting (Kurhun). Repugnant ('Asā). It may be (Takrahū). You dislike (Tuhibbū). You like (Sharrullakum) شَرُّكُمْ عَنْ كَبِيْرُ إخراج أهْلِه أَكْبَرُ. That is bad for you ('Ann). From (Kabirun). Heinous thing (Saddun). To hinder (Ikhrajun. To turn out (Ahlihi). Its people (Akbaru). More heinous thing. They will cease not (Wala yazalüna وَلَا يَزَالُوْنَ (Yuqatilinakum) | يُقَاتِلُوْنَكُمْ يَرُدُّوكُمْ. They will keep on fighting you (Yaruddūkum) They will make you revert (An dinikum) عَنْ دِيْنِكُمْ اسْتَطَاعُوْ. From your faith (Istatā ū). They were able

ARABIC مَنْ يُرْتَدِدْ فَيَمُتْ حَبِطَتْ يَرْجُونَ الْخَمْرُ الْمَيْسَرُ مَنَافِعُ تَطْمَعُوْنَ مُتَشَابِهَا يُنْفِقُوْنَ الْعَفْوَ تَتَفَكَّرُونَ تُخَالِطُوهُمْ إخْوَانُكُمْ لَاعْنَتُكُمْ لا تَنْكِحُوا الْمُشْرِكْتِ يُؤْمِن آمَةٌ مُؤْمِنَةٌ عَقَلُوْهُ أَعْجَبَتْكُمْ. ENGLISH (Mañyyartadid). Whoso turns back (Fayamut). Then he dies (Habitat). Gone in vain (Yarjuna). They hope (Al-khamru). Wine (Al-maisaru). Gambling (Manāfi'un). Advantages (Tatma'ūna)). You expect (Mutashabiha) Similar;. Mutualy resembling (Yunfiqūna). They spend (Al ‘afwa) Surplus: What we can spare after fulfilling our basic requirements (Tatafakkarūna). You reflect (Tukhaliṭūhum). Intermix with them (Ikhwanukum). Your brothers (La -a'natukum) He would have put you to hardship (Lā tankihū). Marry not (Al-mushrikati). Idolatrous women (Yu'minna). They (women) believe. Amatun mu'minatun. A believing bond-woman ('Aqalühu). They have understood it (A‘jabatkum). She pleased you. ARABIC. ENGLISH (Yad'ūna). They call يَدْعُوْنَ أَعْجَبَكُمْ يُبَيِّنُ يَتَذَكَّرُونَ الْمَحِيْضِ أَذًى فَاعْتَزِلُوْا يَطْهُرْنَ تَطَهَّرْنَ فَأْتُوْهُنَّ مِنْ حَيْثُ أَمَرَكُمْ لَمْ أَقُلْ اتي شِئْتُمْ قَدِّمُوا عُرْضَةً لأَيْمَانِكُمْ تُصْلِحُوا لا يُؤَاخِذُكُمْ بِاللَّغْوِ (A'jabakum). Pleases you (Yubayyinu). Makes clear (Yatadhakkaruna. They may remember (Al-mahidi). Menstruation (Adhan). Harmfull thing; Injury (Fa‘tazilu). So keep away (Yathurna). They are clean (Tatahharna) They have cleansed themselves (Fa'tūhunna). Then go into unto them (Min haithu). In a manner which (Amarakum). Commanded you (Lam aqul). Did I not say (Anna). When and how (Shi'tum). You like (Qaddimū). Send ahead (Urdatan). Target (Li aimanikum). For your oaths (Tuslihū). Yoy make peace; Amend (La yu'akhidhukum). He will not call you to 246 account (Billaghwi). Idle; Vain. ARABIC. ENGLISH (Halimun) حَلِيمٌ يُؤْلُوْنَ أَبِي فَاءُو عَزَمُوا. Forbearing (Yu'luna) They vow (abstinence) (Abā). He refused (Fa'ū). They go back ('Azamū). They decided (Almutallaqatu) الْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ قرفة يَحِلُّ يَكْتُمْنَ أَرْحَامُ بُعُولَتَهُنَّ بِرَبِّهِنَّ فَامْسَاك تَسْرِيحُ إخْوَانُكُمْ أَتَيْتُمُوْهُنَّ يَخَافَا يَتَرَاجَعَا فَبَلَغْنَ. Divorced women (Yatarabbasna). They shall wait (Bi-anfusihinna). Themselves (Quru'in). Courses (Yahillu). It is lawful (Yaktumna). They conceal (Arhamun). Wombs (Bu'ūlatahunna). Their husbands (Bi raddihinna). To take them back (Fa imsākum). Then to retain (Tasrihun). To send (Ikhwanukum). Your brothers (Ataitumuhunna). You have given them (Yakhafa). They both fear (Yataraja‘a). They both turn to each other (Fabalaghna). They approach

ARABIC أَجَلَهُنَّ فَأَمْسِكُوْهُنَّ سرحوهُنَّ ضرارا هُزُوا يَعِظُكُمْ نِعْمَتَ الله الْحِكْمَةِ تَعْضُلُوْهُنَّ يَنْكِحْنَ تَرَاضَوْ يُوعَظُ أَزْكَى لَكُمْ أطْهَرُ يُرْضِعْنَ حَوْلَيْنِ كَامِلَيْنِ يُتِمُّ. ENGLISH (Ajalahunna). End of their period (Fa amsikūhunna). Then retain them (Sarrihūhunna). Send them away (Diraran). Causing harm; Hurting (Huzuwan). Jest; Mockery (Ya'izukum). He exhorts you (Ni'matallahi). Allah's favors (Al-hikmati). The wisdom (Ta'duluhunna). Prevent them (Yankihna). From marrying. ARABIC كِسْوَتُهُنَّ إِلَّا وُسْعَهَا تُضَارُ وَالِدَةٌ أَرَادَا فِصَالاً تَرَاضِ تَشَاوُرٍ الرَّضَاعَةَ سَلَّمْتُمْ | Tarada) They agree between themselves (Yu'azu). Is admonished; Advised (Azka lakum) It is more blessed for you (Atharu). Purer (Yurdi'na). They give suck (Haulaini). Two years (Kamilaini). Two full; Complete (Yutimmu). He completes (Tastardi'ū). You desire to engage a wet-nurse تَسْتَرْضِعُو (Alal mauladi lahu عَلَى الْمَوْلُودِ لَهُ رزْقُهُنَّ. Father is responsible (Rizquhunna). Their (the mothers) maintenance يُتَوَفَّوْنَ يَذَرُونَ لَا يَسْتَحْيَ عَرَّضْتُمْ خِطْبَةٌ اكْتَبْتُمْ. ARABIC فَاحْذَرُوهُ. ENGLISH (Kiswatuhunna). Their clothing (La tukallafu nafsan). No soul is burdened لَمْ تَمَسُّوْهُنَّ (La tukallafu nafsan) (Illa wus'ahā). Beyond its capacity (Tuda arru). She is made to suffer (Walidatun). Mother (Arada). They both decided (Fisalan). Weaning (the child) (Taradin). Mutual consent (Tashāwurin). Consultation (Arrida'ata). Suckling (Sallamtum). You pay (Yutawaffauna). They die (Yadharūna). They leave (La yastahyi). He does not disdain (*Arraḍtum). You spoke indirectly (Khitbatun). Proposal of marriage (Aknantum) You conceal; Keep hidden (Satadhkuruhunna) سَتَذْكُرُوهُنَّ تَوَاعِدُوهُنَّ لَنْ تَفْعَلُوْا لا تَعْزِمُو. You will think of them (Tawa'idühunna). You will make a contract with them (Lan tafˇalū). Never shall you do (Lā ta'zimu) Resolve not on the marriage tie 247 لَمْ تَفْرِضُوْا فَرِيْضَةٌ مَتِّعُوْهُنَّ اَلْمُوْسِعُ قَدَرُه الْمُقْتَرِ. ENGLISH (Faḥdharūhu). So beware of him (Lam tamassūhunna) You have not touched them (Lam tafridū). You have not setteled (Faridatun). A dowery (Matti'ūhunna). Provide for them (Al-mūsi'u). The rich (Qadaruhū). His means (Al-muqtari). The poor فَرَضْتُمْ تَعْفُوا يَعْفُوْنَ (Haqqan). Obligation (Faradtum). Settled for them (Tafu). You remit (Ya'funa). They remit; Forgive (datunnikahi عُقْدَةُ النِّكَاح خَبِيْرٌ لَا تَنْسَوْ الْفَضْلَ حافظوا قُومُوا قَانِتِيْنَ خِفْتُمْ رِجَالاً. Tie of marriage (Khabirun). Is aware of (Lā tansau). Do not forget (Al-fadla). Good; Grace (Hafizū). Watch; Guard (Qūmū). Stand; Be ready (Qanifina). Submissively; Humbly (Khiftum). You fear (Rijalan). Walking; On foot

ARABIC. ENGLISH. ARABIC رُكْبَانًا أَمِنْتُمْ يُتَوَفَّوْنَ يَذَرُونَ (Rukbanan). Riding (Amintum). When you are safe (Yutawaffauna). Those who will die (Yadharūna). Leave behind مَتَاعًا الْحَوْلِ غَيْرَ إِحْرَاجٍ خَرَجْنَ الوف حَذَرَ الْمَوْتِ مُوْتُوا أَحْيَاهُمْ فَيُضْعِفُه يَقْبِضُ يَبْسُطُ الْمَلَرُ ابْعَثْ لَنَا مَلِكًا هَلْ عَسَيْتُمْ الا تُقَاتِلُوا مَا لَنَا (Mata'an). Provision (Al-hauli). For a year (Ghaira ikhrājin). Without being turned out (Kharajna). They go out (Ulüfun). Thousands (Hadharalmauti). Fearing death (Mūtū). Die (Ahyabum). Brought them to life (Fayuda'ifuhū). He may multiply it (Yaqbidu). Receives (Yabsutu). Enlarges (Al-mala-u). Chiefs (Ib'ath lana). Appoint for us (Malikan). A King (Hal 'asaitum). Is it not likely that (Alla tuqātilu). You will not fight (Ma lana). What reason we have تَوَلَّوْا بَعَثَ أَنَّى يَكُوْنُ لَمْ يُؤْتَ سَعَةٌ اصْطَفَهُ زاده بَسْطَةٌ واسع مَا بَقِيَ سَكِيْنَة تَحْمِلُ فَصَلَ جُنُودُ مُبْتَلِي شَرِبَ لَمْ يَطْعَمْهُ اغْتَرَفَ جَاوَزَه يَظُنُّونَ. ENGLISH. ARABIC (Tawallau). They turned back (Ba'atha). Appointed (Annā yakūnu). How can he have (Lamm Yu'ta). He is not given (Sa'atan). Abundance of (Istafahu). Chosen him (Zadahū). Has increased him (Bastatan). Abundantly (Wasi'un). Bountiful (Ma baqiya). What remains (Sakinatun) كُمْ مِّنْ فِئَةٌ قَلِيْلَة غَلَبَتْ لَمَّا بَرَزُوا أَفْرِغْ صَبْرًا ثَبِّتْ فَهَزَمُوْهُمْ فَوْقَ تِلْكَ الرُّسُلُ. Tranquility (Tahmilu) ni. Bearing it (Fasala). Set out (Junūdun). Forces (Mubtali). Will try you (Shariba). Drinks (Lam yatʻamhu). Who tastes it not (Ightarafa). Who takes أَيَّدْتُهُ اقْتَتَلَ لَا بَيْعُ لا خُلَّة الْحَيُّ الْقَيُّومُ سِنَةٌ (Ghurfatun). A handful of water (Jawazahū). They crossed (Yazunnūna). Those who knew 248 مَنْ ذَا الَّذِي يَشْفَعُ. ENGLISH (Kammin). How many (Fi'atun qalilatin). A small party (Ghalabat). Truimphed (Lammā). When (Barazū). They issued forth (Afrigh). Pour forth (Sabran ). Steadfastness (Thabbit). Make firm (Fahazamūhum). They routed them (Fauqa). More than small (Tilkarrusulu). These Messengers (Faddalna). We have exalted (Ayyadnāhu). Strengthened him (Aqtatala) (They) fought among themselves killing one another (La bai'un). No buying (La khullatun). No selling (Al-Hayyu). The Living (Al-Qayyumu). The Self-Subsisting (Sinatun). Slumber (Man dhalladhi). Whosoever is (Yashfa'u). Intercede

ENGLISH. ARABIC. ENGLISH. ARABIC (Ma baina aidihim. What is before them (Ma khalfahum). What is behind them (La yuhitina). They encompass nothing (Wasi'a). Extends (Kursiyyuhu). His Kingdom (La ya'ūduhū). That does not weary him (Hifzuhumā). The care of them (Al-'Aliyyu). The High (Al-'Azimu). The Great (La ikraha). No compulsion (Tabayyana). Has become distinct (Arrushdu). The right way (Al-ghayyu). Wrong path (Attaghūtu). Those who transgress (Istamsaka). He has grasped strongly (‘Urwatilwuthqā). Strong handle (Auliya'uhum). Their friends (Infisamu). Breaking (Anbā'a). He informed (Yukhrijuhum). He brings them out (Alam tara). Have you not heard حاج يَأْتِي فَأْتِ بُهِتَ مَرَّ خَاوِيَةٌ عُرُوشِهَا مُلْقُوا يُحْيِ مَوْتِهَا لَمَاتَهُ اللهُ مِائَةَ عَامِ بَعَثَهُ يُوْصَلَ لَبِثْت انظُرْ طَعَامِكَ شرابك لَمْ يَتَسَنَّهُ حِمَارِكَ (Ha ajja). Disputed (Ya'a). He brings (Fa'ti). Then bring it (Buhita). Dumbfounded (Marra). Passed by (Khawiyatan) Had fallen down upon (Urushiha). Its roofs (Mulaqū). Those who will meet (Yuhyi). He will restore to life (Mautihā). Its destruction (Amātahullahu). Allah caused him to die لِنَجْعَلَكَ الْعِظَامُ يَسْتَهْزِئُ تُنْشِزُهَا نَكْسُوْهَا الْمُسَخَّرِ ارني كَيْفَ تُحْيِ صُرْ. ENGLISH (Li naj'alaka). That we make you (Al-'izamu). Bones (Yastahzi'u)) He (Allāh) will punish mockery (Nunshizuhā). We set them (Naksūhā). We clothe them (Al-musakhkhari). Pressed into service (Mi'ata). A hundred ('Amin). Year (Ba'athahu). He raised him (Yusala). It is to be joined (Labithta). You had remained (Unzur). Look at (Taamika). Your food (Sharabika). Your drink (Lam yatasannahu). Have not rotted (Himarika). Your ass; Donkey جَبَل جُزْء أُدْعُهُنَّ (Arini). Show me (Kaifa tuhyi). How You give life (Surr). Make attached;. Domesticate (Jabalun). A hill (Juz'an). A part or a portion (Ud'uhunna). Call them dis (Ya'finaka) They (birds) سَعْيا حَبَّةٍ أَنْبَتَتْ سنابل يُضَاعِفُ لَا يُتْبِعُوْنَ مَنَّا كَثِيْرًا will come to thee (Sa'yan). In haste; Running (Habbatin). A grain of corn (Anbatat). It (a grain of corn) grows (Sanabila). Corn-ears (Yuda'ifu). Multiplies (La yutbiuna). They follow not (Manna). Taunt; Favor; Good bounty (Kathiran). Many 249. ARABIC مَا بَيْنَ أَيْدِيْهِمْ مَا خَلْفَهُمْ لا يُحِيطُونَ وَسِعَ كُرْسِيُّهُ لا يَئُودُهُ حِفْظُهُمَا الْعَلِيُّ الْعَظِيمُ لا إِكْرَاهَ تَبَيِّنَ الرُّشْدُ الْغَى الطَّاغُوْتُ اسْتَمْسَكَ عُرْوَةِ الْوُثْقَى أوْلِيتُهُمْ اِنْفِصَامُ أَنْبَاءَ يُخْرِجُهُمْ أَلَمْ تَرَ

ARABIC. ENGLISH. ARABIC غَنِيٌّ (Ghaniyyun). Self-Sufficient لَوْلاً لا تُبْطِلُوا رِئَاءَ النَّاسِ صَفْوَانُ تُرَابٌ عَرَضَ. A وَابِل تَرَكَهُ صَلْدًا يَقْدِرُونَ ابْتِغَاءَ (Lau la). If had it not been (La tubtilū). Render not vain (Ri'a'annāsi). To be seen of men (Safwanun). Rock (Turabun). Earth; Dust ('Arada). He put before (Wabilun). Heavy rain (Tarakahū). He left it (Saldan). Bare Rock (Yaqdirūna). They have power (Ibtigha'a). To seek (Mardatillahi). The pleasure of Allah مَرْضَاتِ اللهِ تَشْبِيْتًا انفُسِهِمْ رَبْوَة كَمَثَلِ فَاتَتْ أكلها ضِعْفَيْنِ طل اله (Tashbitan). To strengthen (Anfusihim). Their souls (Rabwatin). Elevated ground (Kamathali). Like the case of (Fa atat). It brought forth (Ukulaha). Its fruit (Di'faini). Twofold (Tallun). Light rain اتود نَخْلُ / تخيل أَعْنَابٌ الْكِبْرُ اعْصَار فَاحْتَرَقَتْ طَيِّبَاتُ تَيَمَّمُو الْخَبِيْنَ لَسْتُمْ بِأَخِذِيْهِ أَصَابَه تُغْمِضُوا حَمِيْدُ يَعِدُكُمْ الْفَقْرَ يَأْمُرُكُمْ فَتَكُوْنَا سواء يُؤْتِي. ENGLISH (Ayawaddu). Would he desire (Nakhlun). Palm-tree(s) (A'nābun). Vines (Al-kibru). Old age (I'șărun). Whirlwind (Faḥtaraqat) That (garden) be all burnt (Tayyibatu). Good things (Tayammamū). Seek; Intend (Al-khabitha). Bad thing (Lastum bi akhidhihi). You would not take it (Asabahu). Has stricken him (Tughmiḍū). Connive (Hamidun). Praiseworthy (Ya'idukum). He threatens you (Al-faqra). Poverty (Ya'murukum) He enjoins upon you (Fatakūnā) Lest both of you will be (Sawā'un). Same; Alike; Equal (Yufi). He grants. ARABIC مَا أَنْفَقْتُمْ مَا نَذَرْتُمْ أَنْصَارُ أَجْرُهُمْ فَنِعِمَّاهِيَ تُخْفُوها تُؤْتُوهَا فُقَرَآءُ يُكَفِّرْ سَيِّاتِكُمْ. ENGLISH (Ma anfaqtum). Whatsoever you spent (Ma nadhartum). Whatsover you vowed (Ansärun). Helpers (Ajruhum). Their reward (Fani'immā hiya. It is well and good (Tukhfühā). You hide them (alms) (Tu'tūhā). Give this (alms) to (Fuqarǎ'u). The Poor (Yukaffir). He will remit (Sayyi atikum). Your sins (Uhsirū) Those who are detained أحصِرُوا. Darban filardi) To) ضَرْبًا فِي الْأَرْضِ يَحْسَبَهُمْ الْجَاهِلُ التَّعَفُّفُ تَعْرِفُهُمْ بِسِيْمُهُمْ يَسْتَلُوْنَ الْحَافًا. Yu talhikmata) He) يُؤْتَ الْحِكْمَةَ سرا اَمَرَ اللهُ was granted wisdom (Amarallahu). Allāh commanded 250 عَلانِيَةُ move about in the land (Yahsabahum). Thinks them (Al-jahilu). The ignorant (Atta'affafu). Abstaining from begging (Ta'rifuhum). You know them (Bi simāhum). By their appearance (Yas'alūna). They beg (Ilhafan). With importunity (Sirran). Secretly ('Alaniyatan). Openly

ARABIC يَحْزَنُوْنَ وَاللهُ يَعِدُكُمْ الربو لا يَقُوْمُوْنَ الا كَمَا يَتَخَبَّطُ الْبَيْعُ اما يَمْحَقُ اللَّهُ يُرْبِي كَفَّارُ أَثِيْمُ وَذَرُو مَا بَقِيَ فَأْذَنُوْا تُبْتُمْ تَظْلِمُوْنَ ذُوعُسْرَة فَنَظِرَةٌ مَيْسَرَةٍ تَصَدَّقُوْا. ENGLISH (Yaḥzanūna). They wil grieve (Wallahu ya‘idukum). Allāh promises you (Arriba). Interest (La yaqumuna). They do not rise (Illa kamā). Except whom (Yatakhabbatu). He (Satan) smites (Al-bai'u). Trade. ARABIC تُرْجَعُوْنَ تُوَفَّى تَدَايَنْتُمْ دَيْنِ. ENGLISH (Turja'ūna). You shall be made to return (Tuwaffa). You shall be paid in full (Tadayantum) Borrow one from another (Dainin). Debt; Lending. ARABIC لا تُسْمَلُوْا أَدْنى. ENGLISH (Lā tusma'ü). Be not averse; Weary (Adna). Is more equitable. La tartaba) Keep you) لا تَرْتَابُوا حَاضِرَة (Ru'usu amwalikum رُءُوسُ أَمْوَالِكُمْ تُدِيْرُوْنَهَا. Principal; (Imma). If (Yamhaqullahu). Allah will blot out (Yurbi) He will cause to increase (Kaffarun). A confirmed disbeliever (Athīmun). Arch-sinner (Wadharū). Relinquish; Give up (Ma baqiya). What remains (Fa'dhanū). Be ready; Assure (Tubtum). You repent (Tazlimūna) You wrong or shall wrong (Dhu 'usratin). One who is in straitened circumstances (Fanaziratun). Respite will be granted (Maisaratin). Time of ease (Tasaddaqū). Remit it as charity مُسَمًّى فَاكْتُبُوْهُ لا يَأْبَ وَلْيُمْلِلْ يَبْخَس سَفِيها شِئْتُمَا اسْتَشْهَدُوا شهِيدَيْنِ رِجَالُ امْرَأَتَانِ تَرْضَوْنَ تَضِلُّ فَتُذَكِّرَ إِذَا مَا دُعوا. Capital-stock (Musamman). Fixed (Faktubuhu). Write it down (Walyaktub). Let (a scribe) write (La ya'ba). He should not refuse (Walyumlil). And he should dictate (La yabkhas). He should not diminish (Safihan). Low understanding (Shi'tumā). Both of you wish (Istash hadū). Call; Appoint witness (Shahidaini). Two witnesses (Rijalun). Men (Imra-atani). Two women (Tardauna). You approve (Tadillu). She (woman) forgets. Fatudhakkira). Then she may remind (Idhā mā du'ū). When they are called 251 تَبَايَعْتُمْ يُضَارٌ قُوَّة فَرَهُنَّ مَقْبُوْضَةٌ أَمِنَ فَلْيُؤَدِّ اُؤْتُمِنَ لا تَكْتُمُوا يَكْتُمْ اثِمٌ قَلْبُهُ تُبْدُوا تُخْفُوهُ يُحَاسِبْكُمْ لا نُفَرِّقَ away from doubt (Hadiratan). On the spot; Ready (Tudirūnahā) You give or take merchandise among yourselves (Tabaya'tum). Sell one to another (Yuda arra). He is done harm (Quwwatin). Force; Power (Farihanun). Pledge (Maqbudatun). With posession (Amina). He entrusted (Fal-yu'addi). He should surrender (U'tumina). He is entrusted (Lā taktumū). Do not conceal (Yaktum). He conceals (Athimun). Sinful (Qalbuhū). His heart (Tubdu). You disclose (Tukhfu hu). You keep it hidden (Yuhasibkum) He will call you to account (La nufarriqu). We make no distinction

ARABIC عَلَى سَفَرٍ لَمْ تَجِدُو كَاتِبًا غُفْرَانَكَ. ENGLISH ('Ala safarin). On a journey (Lam tajidū). Do not find (Katiban). A scribe (Ghufranaka) We implore Your forgiveness إِلَيْكَ الْمَصِيرُ لا يُكَلِّفُ كَسَبَتْ اكْتَسَبَتْ لَا تُؤَاخِذْنَا نَسِيْنَا (Ilaikal-masiru). To Thee is the return (La yukallifu). He burdens not (Kasabat). She accomplished;. Earned (Iktasabat). She accomplished in the form of evil (La tu'akhidhnā). Do not punish us (Nasina). We forgot أَخْطَانَا (La tahmil alaina) لَا تَحْمِلْ عَلَيْنَا (Akhtana). We fell into error لا تُحَمِّلْنَا وَاعْفُ عَنَّا فَاغْفِرْ لَنَا مَوْلُنَا فَانْصُرْنَا يَكْذِبُونَ أَقَامَ يَقُوْمُونَ. Lay not on us (La tuhammilna). Burden us not (Wa'fu ‘anna). Efface our sins (Faghfirlanā). So grant us forgiveness (Maulana). Our Master (Fansurna). So help us (Yakdhibūna). They lie (Aqama). Observes (Yaqūmūna). They rise. ARABIC مِنَ الْمَسَ فَانْتَهى مَاسَلَف أَمْرُهُ رَبِحَتْ اسْجُدُوا لَا تُظْلَمُوْنَ أَقْسَطُ تِجَارَةُ كَفَرُوا إصْرًا وَارْحَمْنَا عِبَادِى أيْدي تَجْعَلْ يُخَادِعُوْنَ. ENGLISH. ARABIC (Minal massi). With insanity (Fantaha). He desists يُفْسِدُ يَسْفِكُ (Ma salaf). Which he recieved in the past (Amruhū) يَقْطَعُوْنَ أعود أوْفُوا أوف إِيَّايَ فَارْهَبُوْنِ لَمْ أَقُلْ أَبْنَاءَ بَابُ يَخْدَعُوْنَ. His affair (Rabihat). It brought gain (Usjudū). Submit; Obey;. Carry out (Lā tuzlamūna). Nor shall you be wronged (Aqsatu). More equitable (Tijaratan). Merchandise (Kafarū). They disbelieved;. They refused (Isran). A responsibilty (Warḥamnā). Have mercy on us ('Ibadi). My servants (Aidi). Hands انذَرْتَ (araana bikum فَرَّقْنَا بِكُمْ أَنْجَيْنَا آغرَقْنَا يَسُوْمُوْنَ يُذَبِّحُوْنَ يَسْتَحْيُونَ. We divided for you (Anjainā). We saved (Aghraqnā). We drowned (Yasümüna). They afflicted (Yudhabbiḥūna). They killed (Yastahyuna) تَحْمِلُ أَبْصَار يُنْفِقُوْنَ يَشْعُرُونَ إلى حِيْنِ They spared; Let live 252. ENGLISH (Tajʻal). You will create (Yukhadi'ūna). They want to deceive (Yufsidu). He will cause disorder (Yasfiku). He will shed (Yaqta'üna). They cut asunder (A'ūdhu). I seek refuge (Aufū). You fulfil (Ūfi). I shall fulfil (lyyaya). Me alone (Farhabūni). Me alone fear (Lam aqul). Did I not say (Abnā'a). Sons (Babun). The gate (Yakhda'ūna). They deceive (Andharta). Thou warn (Tahmilu). They (angels) will bear (Absari). Eyes (Yunfiqūna). They spend (Yash'uruna). They percive; They feel (Ila hini)). For a time

QUR'ANIC PRAYERS. God Almighty says in the Holy Qur'ān about acceptance of prayers: وَ إِذَا سَأَلَكَ عِبَادِي عَنِّى فَإِنِّي قَرِيْبٌ أُجِيْبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ wa idha sa-alaka ‘ibādı ‘anni fa inni qarib ujibu d'awatadda'i idhā daʻan. And when My servants ask thee about Me, say. I am near. I answer the prayer of the supplicant when he prays to Me. (2:187) أَمَّنْ يُجِيْبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ ammañyyujibul mudtarra idha da'ahu wa yakshifussū-'a. Or, Who answers the distressed person when he calls upon Him, and removes the evil. (27:63) 253

RECITATION. OF THE HOLY QUR'ÂN عَنْ رَافِعِ بْنِ الْمُعَلَّى رَضِيَ اللهُ عَنْهُ قَالَ لِي رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: أَلَا أُعَلِّمُكَ أَعْظَمَ سُوْرَةٍ فِي الْقُرْآنِ قَبْلَ أَنْ تَخْرُجَ مِنَ الْمَسْجِدِ؟ فَأَخَذَ بِيَدِي فَلَمَّا اَرَدْنَا أَنْ نَخْرُجَ قُلْتُ: يَا رَسُوْلَ اللهِ! إِنَّكَ قُلْتَ لَا عَلِمَنَّكَ أَعْظَمَ سُوْرَةٍ فِي الْقُرْآنِ قَالَ: اَلْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِيْنَ هِيَ السَّبْعُ الْمَثَانِي وَالْقُرْآنُ الْعَظِيْمُ الَّذِي أُوْتِيْتُه _ra sa sa. Hadrat Rafi' bin Mu'llä relates: The Holy Prophet said to me: "Shall I tell you before you go out of the mosque which is the greatest chapter of the Qur'ān? Then he took hold of my hand. When we were about to issue from the mosque I said to him: 'Messenger of Allah, you had said that you would tell me which is the greatest Chapter of the Qur'ān.' He answered: 'Alhamdu lilſahi rabbil ‘alamin' (All praise belongs to Allāh,. Lord of all the worlds), the opening chapter which contains the seven oft-repeated verses and the Great Qur'an which has been bestowed upon me.' ' " (Bukhara kitab fada 'ilul Qur'an bab fadl fatihatul kitab) 254

§. QUR'ANIC PRAYERS sa. Hadrat ‘Abdullah bin 'Abbās relates that it was revealed to the Holy Prophet™ that there existed such a complete prayer the like of which had not been revealed to any earlier. Prophet. This prayer includes Surah Al-Fatihah and last verses of Surah Al-Baqarah.. Whosoever asks God Almighty for anything through these prayers has his prayer accepted by God Almighty. بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ (An-Nasa'i Kitābul Iftitāh) bismilla hirraḥmā nirraḥīm. In the Name of Allah, the Gracious, the Merciful y اَلْحَمْدُ لِلَّهِ رَبِّ الْعَلَمِيْنَ الرَّحْمَنِ الرَّحِيْمِ ) مَلِكِ يَوْمِ الدِّيْنِ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِيْنُ ، اِهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ : صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ لا غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ alḥamdu lillahi rabbil ‘alamin arraḥmā nirraḥīm māliki yaumiddın iyyāka na'budu wa iyyaka nasta'ın ihdi nassiratal mustaqim siratalladhina an‘amta 'alaihim ghairil maghdūbi ‘alaihim wa laddua allın. All praise belongs to Allāh, Lord of all the worlds, The Gracious, the Merciful. Master of the Day of Judgment. Thee alone do we worship and Thee alone do we implore for help.. Guide us in the right path The path of those on whom Thou has bestowed Thy blessings, those who have not incurred Thy displeasure, and those who have not gone astray. (1:1-7) sa. Hadrat Ubayy bin Ka'b relates that the Holy Prophet has called Surah Al-Fatihah as the best of the Holy Qur'an. 255 (Mustadrak Hakim)

cos § § رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِنْ ذُرِّيَّتِنَا أُمَّةٌ مُسْلِمَةٌ لَّكَ من وَاَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَا إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ ) ج rabbana waj‘alnā muslimaini laka wamin dhurriyyatinā ummatammuslima tallaka wa arinā manāsikanā wa tub ‘alainā innaka antattawwäburraḥīm. O our Lord, make us submissive to Thee and make of our offspring a people submissive to. Thee. And show us our ways of worship, and turn to us with mercy; for Thou art. Oft-Returning with compassion and merciful. (2:129) رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنةً و فِى الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ rabbanā ātinā fiddunya hasanatañwwa fil akhirati hasanatañwwa qinā 'adhābannār. Our Lord, grant us good in this world as well as good in the world to come, and protect us from the torment of the Fire. (2:202) رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِيْنَ rabbana afrigh ‘alainā ṣabrañwwa thabbit aqdamana wanṣurnā ‘alal qaumil kafirin ○ our Lord, pour forth steadfastness upon us, and make our steps firm, and help us against the disbelieving people. (2:251) 256

§ § سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ ( ق sami‘nā wa aṭa‘nā ghufranaka rabbana wa ilaikal maşır. We hear and we obey. We implore Thy forgiveness. O our Lord, and to Thee is the returning. (2:286) رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَّسِينَا أَوْ أَخْطَأْنَا رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِيْنَ مِنْ قَبْلِنَا ، رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا ج به ، وَاعْفُ عَنَّا وَاغْفِرْلَنَا وَارْحَمْنَا ، أَنْتَ مَوْلُنَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَفِرِيْنَ وقفہ وقفہ وقفہ § rabbanā ſa tu'akhidhnā innasīnā au akhṭa'na rabbana wa la taḥmil ‘alainā işran kamā ḥamaltahū ‘alalladhīna min qablinā rabbana wa la tuḥammilnā mā la ṭaqatalanā bih wa‘fu ‘annā, waghfirlană, warḥamnā anta mauſanā fanṣurna 'alal qaumil käfirin. Our Lord, do not punish us, if we forget or fall into error; and our Lord, lay not on us a responsibility as Thou didst lay upon those before us. Our Lord, burden us not with what we have not the strength to bear; and efface our sins, and grant us forgiveness and have mercy on us; Thou art our Master; so help us against the disbelieving people. (2:287) رَبَّنَا لَا تُزِغْ قُلُوْبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَ هَبْ لَنَا مِنْ لَّدُنْكَ رَحْمَةً ، إِنَّكَ أَنْتَ الْوَهَّابُ 0 rabbană la tuzigh qulūbanā ba‘da idh hadaitana wa hablană milladunka rahmatan innaka antal wahhab 257

§ § cos §. Our Lord, let not our hearts become perverse after Thou hast guided us; and bestow on us mercy from Thyself; surely, Thou alone art the Bestower. (3:9) ج رَبَّنَا إِنَّنَا أَمَنَّا فَاغْفِرْلَنَا ذُنُوْبَنَا وَقِنا عَذَابَ النَّارِ أَ rabbană innanä ämannā faghfirlană dhunūbanā waqinā ‘adhābannār. Our Lord, we do believe; forgive us, therefore, our sins and save us from the punishment of the Fire. (3:17) قُلِ اللّهُمَّ مُلِكَ الْمُلكِ تُؤْتِي الْمُلِكَ مَنْ تَشَاءُ وَتَنْزِعُ الْمُلِكَ مِمَّنْ تَشَاءُ ، وَتُعِزُّ مَنْ تَشَاءُ وَتُذِلُّ مَنْ تَشَاءُ بِيَدِكَ الْخَيْرُ إِنَّكَ عَلَى كُلِّ شَيْ ءٍ قَدِيْرٌ 0 qulillahumma mālikal mulki tu'til mulka man tashā-'u wa tanzi‘ul mulka mimman tasha-'u wa tu‘izzu man tasha-'u wa tudhillu man tasha-'u biyadikal khair innaka ‘ala kulli shai'in qadır "Say, 'O Allah, Lord of sovereignty, Thou givest sovereignty to whomsover Thou pleasest; and Thou takest away sovereignty from whomsoever Thou pleasest. Thou exaltest. whomsoever Thou pleasest and Thou abasest whomsoever Thou pleasest. In Thy hand is all good. Thou surely hast power to do all things." (3:27) رَبِّ هَبْ لِي مِنْ لَّدُنْكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيْعُ الدُّعَاءِ ) rabbi habli milladunka dhurriyyatan tayyibatan innaka sami‘uddu'a' 258

§ § တ. My Lord, grant me from Thyself pure off-spring; surely, Thou art the Hearer of prayer. (3:39) § رَبَّنَا أَمَنَّا بِمَا اَنْزَلْتَ وَاتَّبَعْنَا الرَّسُوْلَ فَاكْتُبْنَا مَعَ الشَّهِدِيْنَ ) rabbana amannā bimā anzalta wattaba‘narrasūla faktubnā ma‘ashshahidin. Our Lord, we believe in that which Thou has sent down and we follow this Messenger. So write us down among those who bear witness. (3:54) رَبَّنَا اغْفِرْلَنَا ذُنُوْبَنَا وَإِسْرَافِنَا فِي أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِيْنَ هُ rabbanaghfir lanā dhunūbanā wa isrāfină fi amrina wa thabbit aqɗamanā wanṣurna ‘alal qaumil kafirin. Our Lord, forgive us our errors and our excesses in our conduct, and make firm our steps and help us against the disbelieving people. (3:148) حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيْلُ 0 hasbunallahu wa ni'mal vakil. Sufficient for us is Allāh, and an excellent Guardian is He. (3:174) 259

§ رَبَّنَا مَا خَلَقْتَ هَذَا بَاطِلاً سُبْحَنَكَ فَقِنَا عَذَابَ النَّارِ 0 § rabbanā mā khalaqta hadha bätilan subḥānaka faqinā ‘adhābannār. Our Lord, Thou hast not created this in vain; nay, Holy art Thou; save us, then, from the punishment of the Fire. (3:192) § အာ رَبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيَاتِنَادِى لِلإِيْمَانِ أَنْ أُمِنُوْ بِرَبِّكُمْ فَأَمَنَّا = رَبَّنَا فَاغْفِرْلَنَا ذُنُوْبَنَا وَ كَفِّرْ عَنَّا سَيَاتِنَا وَ تَوَفَّنَا مَعَ الْأَبْرَارِ ) 0 rabbana innanā sami‘nā munādiyañyyunādi lil îmāni an āminū birabbikum fa amannā, rabbana faghfirlanā dhunūbana wa kaffir ‘anna sayyi atina wa tawaffana maʻal abrar. Our Lord, we have heard a Crier calling us unto faith, 'Believe ye in your Lord,' and we have believed. Our Lord, forgive us, therefore, our sins and remove from us our evils, and in death join us with the righteous. (3:194) رَبَّنَا وَ اتِنَا مَا وَعَدْتَنَا عَلَى رُسُلِكَ وَلاَ تُخْزِنَا يَوْمَ الْقِيِّمَةِ ، إِنَّكَ لَا تُخْلِفُ الْمِيْعَادَ 0 ط rabbana wa atina mā waʻattana ‘ala rusülika wa la tukhzinā yaumal qiyāmah innaka la tukhliful mi‘ad.. Our Lord, give us what Thou hast promised to us through Thy Messengers; and disgrace us not on the Day of Resurrection. Surely, Thou breakest not Thy promise. (3:195) 260

§ cos § cos رَبَّنَا أَخْرِجْنَا مِنْ هَذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا ، وَاجْعَلْ لَّنَا مِنْ لَّدُنْكَ وَلِيًّا وَاجْعَلْ مِنْ لَّدُنْكَ نَصِيْرًا ) rabbanā akhrijnā min hadhihil qaryatizzalimi ahluha waj‘allana milladunka waliyyañwwajʻal milladunka naşıra. Our Lord, take us out of this town, whose people are oppressors, and make for us some friend from Thyself, and make for us from Thyself some helper. (4:76) رَبَّنَا أَمَنَّا فَاكْتُبْنَا مَعَ الشَّهِدِيْنَ 0 وَمَا لَنَا لَا تُؤْمِنُ بِاللهِ وَمَا جَاءَ نَا مِنَ الْحَقِّ وَتَطْمَعُ أَنْ يُدْخِلَنَا رَبُّنَا مَعَ الْقَوْمِ الصَّلِحِيْنَ 0 rabbana amannā faktubnā ma‘ashshahidin wama lana la nu'minu billahi wamā ja'anā minal haqqi wa natma'u añyyudkhi lanā rabbunā maʼal qaumissalihin. Our Lord, we believe, so write us down among those who bear witness. 'And why should we not believe in Allah and in the truth which has come to us, while we earnestly wish that our Lord should include us among the righteous people?' (5:84-85) رَبَّنَا ظَلَمْنَا أَنْفُسَنَا وَإِنْ لَّمْ تَغْفِرْلَنَا وَ تَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَسِرِيْنَ ) سبکتر 0 rabbana zalamnā anfusana wa illam taghfirlana wa tarḥamnā lanakūnanna minal khāsirin. Our Lord, we have wronged ourselves; and if Thou forgive us not and have not mercy on 261

§ § § cos § us, we shall surely be of the lost. (7:24) رَبَّنَا لَا تَجْعَلْنَا مَعَ الْقَوْمِ الظَّلِمِيْنَ 0 rabbana la tajʻalnā maʻal qaumizzalimin. Our Lord, put us not with the unjust people. (7:48) رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَّ تَوَفَّنَا مُسْلِمِيْنَ 0 rabbana afrigh ‘alainā sabrañwwa tawaffană muslimin. Our Lord, pour forth upon us steadfastness and cause us to die resigned unto Thee. (7:127) لَئِنْ لَّمْ يَرْحَمْنَا رَبُّنَا وَيَغْفِرْلَنَا لَنَكُونَنَّ مِنَ الْخَسِرِيْنَ 0 la illam yarḥamnā rabbunā wa yaghfirlanā lanakūnanna minal khasirin. If our Lord do not have mercy on us and forgive us, we shall surely be among the losers. (7:150) رَبِّ اغْفِرْلِيْ وَلاَخِي وَأَدْخِلْنَا فِي رَحْمَتِكَ ، وَأَنْتَ أَرْحَمُ الرَّاحِمِيْنَ 0 262

§ § rabbighfirli wali akhi wa adkhilnā fi raḥmatika wa anta arḥamurraḥimin. My Lord, forgive me and my brother, and admit us to Thy mercy, and Thou art the Most. Merciful of those who show mercy. (7:152) § တ اَنْتَ وَلِيُّنَا فَاغْفِرْلَنَا وَارْحَمْنَا وَأَنْتَ خَيْرُ الْغَافِرِيْنَ 0 anta waliyyună faghfirlană warhamna wa anta khairul ghāfirin. Thou art our Protector; forgive us then and have mercy on us, for Thou art the Best of those who forgive. (7:156) وَاكْتُبْ لَنَا فِي هَذِهِ الدُّنْيَا حَسَنةً و فِي الْآخِرَةِ إِنَّا هُدْنَا إِلَيْكَ waktub lana fi hadhi hiddunya hasnatañwwa fil akhirati innä hudnā ilaika. And ordain for us good in this word, as well as in the next; we have turned to You seeking forgiveness. (7:157) رَبَّنَا لَا تَجْعَلْنَا فِتْنَةَ الْلْقَوْمِ الظَّلِمِيْنَ وَنَجِّنَا بِرَحْمَتِكَ مِنَ الْقَوْمِ الْكَفِرِيْنَ 0 rabbana la tajʻalnā fitnatallil qaumizzālimina wa najjinā bi raḥmatika minal qaumil kāfirin. Our Lord, make us not a trial for the wrongdoing people. And deliver us by Thy mercy from the disbelieving people. (10:86-87) 263

§ § بِسْمِ اللهِ مَجْرِيهَا وَ مُرْسَهَا إِنَّ رَبِّي لَغَفُوْرٌ رَّحِيْم ) 0 bismillahi majrayha wa mursaha inna rabbi laghafururraḥīm. In the name of Allah be its course and its mooring. My Lord is assuredly Most Forgiving,. Merciful. (11:42) رَبِّ إِنِّي أَعُوْذُبِكَ أَنْ أَسْأَلَكَ مَا لَيْسَ لِى بِهِ عِلْمُ وَإِلَّا تَغْفِرْلِيْ وَ تَرْحَمْنِي أَكُنْ مِّنَ الْخَسِرِيْنَ ) 0 § rabbi inni a‘ūdhubika an asʼalaka ma laisa li bihì ‘ilm wa ilſa taghfirli wa tarḥamni akumminal khasirin. My Lord, I beg Thee to protect me from asking Thee that whereof I have no knowledge.. And unless Thou forgive me and have mercy on me, I shall be among the losers. (11:48) رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ وَ إِلَّا تَصْرِفْ عَنِّيْ كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُنْ مِّنَ الْجُهِلِيْنَ ) rabbissijnu a-ḥabbu ilayya mimma yad'unani ilaihi wa illa taṣrif ‘anni kaidahunna aşbu ilaihinna wa akumminal jahilin. O my Lord, I would prefer prison to that to which they invite me; and unless Thou turn away their guile from me I shall incline towards them and be of the ignorant. (12:34) 264

§ اَنْتَ وَلِي فِى الدُّنْيَا وَالْآخِرَةِ تَوَفَّنِي مُسْلِمًا وَّ الْحِقْنِي بِالصَّلِحِيْنَ 0 § anta waliyyi fiddunya wal-akhirati tawaffani muslimañwwa al-ḥiqnī bissalihin. Thou art my Protector in this world and the Hereafter. Let death come to me in a state of submission to Thy will and join me to the righteous.(12:102) § رَبِّ اجْعَلْنِي مُقِيمَ الصَّلوةِ وَمِنْ ذُرِّيَّتِى دَرَبَّنَا وَتَقَبَّلْ دُعَاءِ O رَبَّنَا اغْفِرْلِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِيْنَ يَوْمَ يَقُوْمُ الْحِسَابُ 0 rabbijʻalni muqimaṣṣalati wamin dhurriyyatı rabbana wataqabbal du'a' rabbanaghfirli wali walidayya wa lil-mu'minina yauma yaqūmul hisab. My Lord, make me observe Prayer, and my children too. Our Lord! Do accept my prayer. 'Our Lord, grant forgiveness to me and to my parents and to the believers on the day when the reckoning will take place.' (14:41-42) رَبِّ ارْحَمْهُمَا كَمَا رَبَّيْنِي صَغِيرًا ل rabbirhamhumā kamā rabbayani șaghira. My Lord, have mercy on them even as they nourished me in my childhood. (17: 25) 265

§ ces § ထာ § رَبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَ أَخْرِجْنِى مُخْرَجَ صِدْقٍ وَ اجْعَلْ لِي مِن لَّدُنْكَ سُلْطَنَا نَّصِيرًا ) rabbi adkhilnī mudkhala sidqiñwwa akhrijni mukhraja sidqiñwwaj‘alli milladunka sultanannasira. O my Lord, make my entry a good entry and then make me come forth with a good forthcoming. And grant me from Thyself a helping power. (17:81) رَبَّنَا آتِنَا مِنْ لَّدُنكَ رَحْمَةً وَ هَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا 0 rabbanā ātinā milladunka rahmatañwwa hayyi'lanā min amrinā rashada. Our Lord, bestow on us mercy from Thyself, and provide for us right guidance in our affair. (18:11) ŏ رَبِّ اشْرَحْ لِي صَدْرِئ وَ يَسِرْلِي أَمْرِئ وَاحْلُلْ عُقْدَةً مِّنْ لِسَانِي 8 يَفْقَهُوا قَوْلِي ) rabbishrahlı şadri wa yassirli amri waḥlul ‘uqdatammillisāni yafqahū qauli. My Lord, open up for me my heart, and ease for me my task, and untie the knot of my tongue, that they may understand my speech. (20:26-29) 266

§ § rabbi dhidni ‘ilmā. O my Lord, increase me in knowledge. (20:115) رَبِّ زِدْنِي عِلْمًا 0 أَنِّي مَسَّنِيَ الضُّرُّ وَاَنْتَ اَرْحَمُ الرَّاحِمِيْنَ anni massani yaḍdurru wa anta arḥamurrāḥimin. Affliction has touched me, and Thou art the Most Merciful of all who show mercy. (21:84) لا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّلِمِيْنَ § ſa iſaha ilſa anta subḥānaka innī kuntu minazzalimin. There is no God but You, Holy are You. I have indeed been of the wrongdoers. (21:88) رَبِّ لَا تَذَرْنِي فَرْدًا وَ أَنْتَ خَيْرُ الْوَارِثِيْنَةٌ rabbi la tadharni fardañwwa anta khairul warithin 267

§ § cos. My Lord, leave me not childless, and Thou art the Best of inheritors.(21:90) رَبِّ احْكُم بِالْحَقِّ وَ رَبُّنَا الرَّحْمَنُ الْمُسْتَعَانُ عَلَى مَا تَصِفُوْنَ ) § rabbiḥkum bilḥaq wa rabbunarrahmanul musta anu ‘ala mā taṣifun. My Lord, judge Thou with truth. Our Lord is the Gracious God Whose help is to be sought against that which you assert. (21: 113) الْحَمْدُ لِلَّهِ الَّذِي نَجْنَا مِنَ الْقَوْمِ الظَّلِمِيْنَ 0 وَقُلْ رَبِّ انْزِلْنِي مُنْزَلًا مُّبْرَكًا خَيْرُ الْمُنْزِلِيْنَ 0 alḥamdulilla hilladhī najjanā minal qaumizzalimin wa qul rabbi anzilni munzalammubärakan khairul munzilin. All praise belongs to Allāh Who has saved us from the unjust people! "And say, 'My Lord, cause me to land a blessed landing, for Thou art the Best of those who bring men to land. (23:29-30) رَبِّ إِمَّا تُرِيَتِيْ مَا يُوْعَدُونَ له رَبِّ فَلَا تَجْعَلْنِيْ فِي الْقَوْمِ الظَّلِمِيْنَ ) rabbi immā turiyanni ma yū‘adūn rabbi fala taj‘alni fil qaumizzalimin. My Lord, if Thou wilt show me that with which they are threatened. 'My Lord, then place me not with the wrongdoing people.' (23:94-95) 268

§ § § 0 رَبِّ اَعُوْذُبِكَ مِنْ هَمَزَتِ الشَّيْطِيْنِ وَأَعُوْذُبِكَ رَبِّ أَنْ يُحْضُرُونِ 0 rabbi a'udhubika min hamazatishshayafini wa a'ūdhubika rabbi añyyaḥdurūn. My Lord! I seek refuge in You from the incitements of the satans. 'And I seek refuge in. Thee, my Lord, lest they come near me.' (23:98-99) رَبَّنَا أَمَنَّا فَاغْفِرْلَنَا وَارْحَمْنَا وَ أَنْتَ خَيْرُ الرَّحِمِينَ ) ج rabbana amannā faghfirlana warḥamna wa anta khairurrāḥimīn. Our Lord, we believe; forgive us therefore our sins, and have mercy on us; for Thou art the Best of those who show mercy. (23:110) رَبِّ اغْفِرْ وَارْحَمْ وَ أَنْتَ خَيْرُ الرَّحِمِيْنَ ) rabbighfir warḥam wa anta khairurrāḥimīn. My Lord, forgive and have mercy, and Thou art the Best of those who show mercy. (23: 119) رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ ۖ إِنَّ عَذَابَهَا كَانَ غَرَامًا 0 rabbanṣrif ‘annā‘adhāba jahannam inna‘adhābahā kāna gharāmā 269

§ cos §. Our Lord, evert from us the punishment of Hell for the punishment thereof is a lasting torment. (25:66) رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِيْنَ اِمَامًا 0 rabbanā hablanā min azwājinā wa dhurriyyātinā qurrata a‘yuniñwwajʻalnā lilmuttaqina imāmā. Our Lord, grant us of our spouses and children the delight of our eyes, and make each of us a leader of the righteous. (25:75) وَإِذَا مَرِضْتُ فَهُوَ يَشْفِيْنِ 8 wa idha maridtu fa huwa yashfin. And when I am ill, it is He Who restores me to health. (26:81) رَبِّ هَبْ لِى حُكْمًا وَّ الْحِقْنِي بِالصَّلِحِيْنَ وَاجْعَلْ لِيْ لِسَانَ صِدْقٍ فِي هُ الْآخِرِيْنَ وَ اجْعَلْنِي مِنْ وَرَثَةِ جَنَّةِ النَّعِيمِ } rabbi hablı ḥukmañwwa alḥiqni biṣṣālihin, waj‘allı lisāna șidqin fil akhirina, wajʻalni miñwwarathati jannatinna‘ım. My Lord, bestow wisdom on me and join me with the righteous; 'And give me a true reputation among posterity; 'And make me one of the inheritors of the Garden of Bliss.' (26: 84-86) 270

§ رَبِّ نَجِّنِي وَأَهْلِي مِمَّا يَعْمَلُوْنَ ) § rabbi najjini wa ahli mimma ya'malūn. My Lord, save me and my family from what they do. (26:170) § § رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَ عَلَى وَالِدَيَّ وَ أَنْ أَعْمَلَ صَالِحًا تَرْضَهُ وَاَدْخِلْنِي بِرَحْمَتِكَ فِي عِبَادِكَ الصَّلِحِيْنَ ) rabbi auzi‘nī an ashkura ni'matakallafı an‘amta ‘alayya wa ‘ała walidayya wa an a‘mala Ṣāliḥan tarḍahu wa adkhilni bi raḥmatika fi ‘ibadikasṣāliḥin. My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents, and to do such good works as would please You, and admit me, by Your mercy, among Your righteous servants. (27:20) رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي rabbi inni zalamtu nafsì faghfirli. My Lord, I have wronged my soul, therefore forgive me. (28:17) 271 رَبِّ نَجِّنِي مِنَ الْقَوْمِ الظَّلِمِيْنَ 0

§ တ rabbi najjini minal qaumizzālimīn. My Lord, deliver me from the unjust people. (28:22) رَبِّ إِنِّي لِمَا أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيْرُ 0 rabbi innī limā anzalta ilayya min khairin faqır. O My Lord, a beggar I am of whatever good You bestow on me. (28:25) رَبِّ انْصُرْنِي عَلَى الْقَوْمِ الْمُفْسِدِينَ 0 § rabbinṣurni ‘alal qaumil mufsidin. Help me, my Lord, against the wicked people. (29:31) § rabbi hablı minassalihin. My Lord, grant me a righteous son. (37: 101) رَبِّ هَبْ لِي مِنَ الصَّلِحِيْنَ ) سُبْحَنَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِيْنَ ) 272

§ § § subhanalladhi sakhkhara lanā hādhā wamā kunnā lahū muqrinin. Holy is He Who has subjected this to us, and we, by ourselves, were unable to harness it. (43:14) رَبَّنَا اكْشِفْ عَنَّا الْعَذَابَ إِنَّا مُؤْمِنُوْنَ ) rabbanakshif ‘annal ‘adhāba innā mu'minun. Then will the people cry: 'Our Lord, remove from us the torment; truly, we are believers.' (44:13) رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَ عَلَى وَالِدَيَّ وَ أَنْ أَعْمَلَ صَالِحًا تَرْضَهُ وَ أَصْلِحْ لِي فِي ذُرِّيَّتِي إِنِّي تُبْتُ إِلَيْكَ وَ إِنِّي مِنَ الْمُسْلِمِيْنَ ) rabbi auzi‘nī an ashkura ni‘matakallatı an‘amta ‘alayya wa ‘aſa walidayya wa an a'mala salihan tardahu wa aslih li fi dhurriyyatı inni tubtu ilaika wa inni minal muslimin. My Lord, grant me the power that I may be grateful for Thy favor which Thou hast bestowed upon me and upon my parents, and that I may do such good works as may please Thee. And make my seed righteous for me. I do turn to Thee; and, truly, I am of those who submit to Thee. (46:16) 273 أَنِّي مَغْلُوْبُ فَانْتَصِرْ 0

§ anni maghlūbun fantasir. I am overcome, so come Thou to my help. (54:11) § رَبَّنَا اغْفِرْلَنَا وَلِإِخْوَانِنَا الَّذِيْنَ سَبَقُوْنَا بِالإِيْمَانِ وَلَا تَجْعَلْ فِي قُلُوْبِنَا غِلا لِلَّذِيْنَ أمَنُوْا رَبَّنَا إِنَّكَ رَءُوْفٌ رَّحِيْم 0 rabbanaghfir lana wali-ikhwaninalladhīna sabaqūnā bil`īmāni wala tajʻal fi qulūbinā ghillallilladhīna āmanū rabbanā innaka ra'ūfurraḥīm. Our Lord, forgive us and our brothers who preceded us in the faith, and leave not in our hearts any rancour against those who believe. Our Lord! Thou art indeed Compassionate,. Merciful. (59: 11) رَبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ آنَبْنَا وَإِلَيْكَ الْمَصِيرُ ٥ رَبَّنَا لَا تَجْعَلْنَا فِتْنَةُ اللَّذِيْنَ كَفَرُوا وَاغْفِرْلَنَا رَبَّنَا إِنَّكَ أَنْتَ الْعَزِيْزُ الْحَكِيْمُ 0 rabbană ‘alaika tawakkalna wa ilaika anabna wa ilaikal maşır, rabbană la tajʻalnā fitnatallilladhīna kafarū waghfir lanā rabbană innaka antal 'azizul hakim. Our Lord, in Thee do we put our trust and to Thee do we turn repentant, and towards Thee is the final return. Our Lord, make us not a trial for those who disbelieve, and forgive us, our Lord; for Thou alone art the Mighty, the Wise. (60:5-6) 274

§ § တ رَبَّنَا اَتْمِمْ لَنَا نُوْرَنَا وَاغْفِرْلَنَا إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ 0 rabbanā atmim lanā nūranā waghfirlana innaka ‘ala kulli shai'in qadır. Our Lord, perfect our light for us and forgive us; surely Thou hast power over all thing. (66:9) ط رَبِّ اغْفِرْ لِي وَلِوَالِدَيَّ وَلِمَنْ دَخَلَ بَيْتِيَ مُؤْمِنًا وَلِلْمُؤْمِنِينَ وَالْمُؤمِنتِ ، وَلاَ تَزِدِ الظَّلِمِيْنَ إِلَّا تَبَارًا 0 rabbighfirħi wali walidayya wa liman dakhala baitiya mu'minañwwa lil-mu'minina wal-mu'minati wala tazidizzalimina illa tabara. My Lord, forgive me and my parents, and him who enters my house as a believer, and the believing men and the believing women; and increase Thou not the wrongdoers but in perdition.(71:29) 275

NOTES