Litany of The Sea, Dua e Hizb ul Bahr Ba Riwa'yat Hazrat Burhanuddin Farangi Mahali رحمة الله وَتَعَالَىٰ عليه. (original) (raw)

al-Baqarah: A faithful rendition and annotated translation

al-Baqarah (The Cow) is named after the incident of the cow, as related in Ayas 67-74, highlighting the lukewarm response of the Children of Israel to God’s commandments whereby He sought to test their Faith. Merit: the longest sura in the Grand Qur’an totaling 286 ayas, al-Baqarah has a number of merits. Firstly, it is a blessing for the Muslim household. Abu Hurayrah narrated that the Prophet said: “Do not turn your homes into graveyards, the devil shuns the home in which Sura al-Baqarah is recited” (Muslim: 780), and Abu Umamah al-Bahili narrated that the Prophet said: “Read Sura al-Baqarah as owning it is a blessing and abandoning it is a loss, and the sorcerers cannot bear it”. (Muslim: 1910) Secondly, and very importantly, it, along with Al 'Imran– together known as ‘al-Zahrawin’ (lit. The Two Luminous Suras) – will come to intercede on behalf of a person who takes them as his own on the Day of Judgement. Abu Umamah al-Bahili narrated that the Prophet said: “Read the Qur’an for it comes on the Day of Judgement to intercede on behalf of those who associate themselves with it. Read al-Zahrawin, al-Baqarah and Ól ÑImrÉn, as they come on the Day of Judgement as if they were two clouds, or shades or two flocks of birds, keeping close together arguing on behalf of he who owns them”. (Muslim: 1910) al-Baqarah also contains some of the most meritorious ayas—the greatest aya in the Qur’an, the Aya of al-KursÊ (No. 255) and the last two ayas of the sura. 'Uqbah Ibn 'Amir narrated that the Prophet said: “Whoever recites the last two ayas of al-Baqarah, these will suffice him ˹as a shield from evil˺”. (al-Bukhari: 5008) The longest aya in the Qur’an, Aya Ad-Dayn (No. 282), also occurs in al-Baqarah. Theme: the main message of al-Baqarah is that true Believers receive God’s commandments with unequivocal acceptance and submission. The sura is meant to establish firm Belief that can stand the tests and trials to come in order to prevail over Denial. Key: in order to unlock the meaning for this sura one has to take it as a detailed answer from Allah to the Believers’ supplication to guide them to the Straight Path, found at the end of al-Fatihah—here Allah tells Believers how to find this Straight Path and true, unshakable Belief. The first five ayas capture the essence of the message: that true guidance is to be found in the Qur’an and that true Believers are those who submit themselves unquestioningly to Allah’s Will and have unshakable faith in all that Prophet Muhammad () came with. The many stories and incidents of disobedience and rebelling against Allah’s commands told here are given to highlight what lack of Belief and submission is like. Furthermore, it is a very early Madinan sura, which explains the many references given to the Children of Israel, who then resided in Madinah in their multitudes, and the gentle reminder they were given to the Straight Path of Allah. The sura also includes the admonishing of hypocrites lurking within the newly-formed community, and the introduction of new laws such as fasting during the month of Ramadan, how to perform Hajj and familial matters. Essentially, many new laws for the Muslims and their community at large are introduced in a very considerate manner: and whereby Believers are to obey these with total submission.

The Qur'ān. Translated into English

Die Welt des Islams, 2011

This volume, containing the English translation of the text of the Qurʾān, is half of an annotated translation of the sacred scripture of Islam. The second volume, including the bulk of the notes and commentary, has yet to appear. The translator, Alan Jones, recently retired from teaching Arabic at Oxford University, is a specialist in early Arabic and in the literature of Muslim Spain. He is known amongst other things for his publications on pre-Islamic poetry, and his familiarity with the contemporary context of the Qurʾānic revelation informs his translation. The volume has a brief introduction placing the revelation of the Qurʾān in its historical setting, presenting the form, content and style of the text and discussing the issue of evolution of the style. It notes the extreme variation in length of the āyāt, but points out that if "segments of meaning", that is, meaningful phrases which are not necessarily complete sentences, are regarded as the basic units of the text, changes in style are far less pronounced. Accordingly, the translation is printed not as continuous prose but with each segment of meaning on a separate line; in this it follows and takes to its logical conclusion an idea already present (for English translations) in Arberry's The Koran Interpreted. The layout thus mirrors the oral nature of the recitation, where long verses were broken up by pauses between clauses or significant rhetorical features. Each sūra is preceded by an indication of the period or periods (Meccan or Medinan) to which it belongs and sometimes by an outline of the contents or a short explanation of some salient points or difficulties. The translation itself emphasises the oral nature of the revelation by rendering the key injunction "iqraʾ" as "Recite!", rather than "Read!", as some translations do. Similarly, it provides English equivalents of the meanings of words as the earliest Muslims would have known them, not necessarily as they came to be understood later. "Ummīyūn", for instance, is translated "members of the community" (S. 2: 78) with a note giving the alternative "common people" and adding that "illiterate" or "uneducated", as it is normally translated, "cannot have been the original meaning" (p. 33; cf. Sebastian Günther, "Illiteracy", in Encyclopaedia of the Qurʾān, vol. II). Another instance, it seems to me, of this going back to the original sense is the rendering of "Bi-smi llāhi l-raḥmāni l-raḥīm". The most usual version in English is "In the name of God, the Merciful, the Compassionate" (e.g. Arberry) or a similar expression. This translation, which is perfectly defensible, parallels phrases more familiar to most English speakers, such as "In the name of God, the Father Almighty"; it refers to a God people already know something about. Jones, however, proposes "In the name of the Merciful and Compassionate God", the wording found in Palmer's translation (1880). This can be understood as a proclamation of the one God and an indication of his nature to people used to a number of gods probably endowed with other traits (for other explanations see William Graham, "Basmala", in Encyclopaedia of the Qurʾān, vol. I). So indeed it must have come across to Muḥammad's first hearers.

[324-333] [021] Enbiya Suresi / سورة الانبياء / Surah Al-Anbiya[v.17]

Kur'an imlası / تهجئة و ترقيم القرآن / Spelling (Punctuation) of the Qur'an. Lütfen -okuduğunuzda- resmi mushaf ve diğer tercümelerle karşılaştırınız. Please -when you read- compare with the offical mushaf and other translations. Mushaf metni ve tercümeler üzerinde sürekli çalışılmaktadır. Bu nedenle son sürümler esas alınmalıdır. There is constant work on the mushaf text and translations. Therefore, the latest versions should be taken as a basis.

Thus spake al-wārizmī: A translation of the text of Cambridge University Library Ms. Ii.vi.5

Historia Mathematica, 1990

The rules for manipulation of the Hindu-Arabic numerals 1, 2, 3,. .. and 0, otherwise known as algorism, became widely used in the West through Latin translations of Arabic from about the 12th century. Our principal Latin manuscript is Cambridge University Library Ms. Ii.vi.5. This manuscript has been published by Vogel and Yushkevich, but we present the first English translation. We have added a short introduction.

Greeting to the Egyptian scribe NABU 2022 3

A possible scribal error in an Amarna letter (EA 335)-‛Abdi-Ashtarti, Shuwardata's heir to the throne of Gath (Tell eṣ-Ṣafi), sent four letters to the Pharaoh. The following discussion deals only with letter EA 335 (and not with the other three, EA 63-65). Notably, the name of the author is not preserved in this partly damaged tablet (see the facsimile in Schroeder 2015: pl. 186). Knudtzon (1915: 948-949) did not identify its author, but authorship was later attributed to ‛Abdi-Ashtarti, the author of letters EA 63-65 (Na'aman 1979: 677-678). Considering the numerous published text editions and translations of this letter (Moran 1992: 357-358; Liverani 1998: 87-88; Rainey, 1624; Yoder and Lauinger 2022), it is not necessary to discuss it in detail. In what follows, I present a translation of lines 11-19 only and add a few comments where deemed necessary. (11-13) May the king, my lord, be in[formed] that [the r]ebel ([LÚ]ar-ni) has ta[ken ? ] (e[l-qé ? ]) all my …. (14-19) May the king, my lord, be informed that Lachish is [h]ostile ([n]a-ki-ra-at), and Mu'rashti is captured (ṣa-ab-ta-at), and [the city of Jerusal]em ?? [is dese]rted (ù [paṭ/pa-aṭ]-ra-at [URU Ú-ru-sa]-lim ki??).