15:87 We have given you the seven pairs, and the great Quran.
Rashad Khalifa (The Final Testament)
 
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Edip-Layth The Followers of the Devil Prohibit Lawful Food 2:168 O people, eat of what is in the earth as good and lawful, and do not follow the steps of the devil; he is to you a clear enemy.
The Monotheist Group 2:168 O mankind, eat of what is in the Earth as good and lawful, and do not follow the steps of the devil, he is to you a clear enemy.
Muhammad Asad 2:168 O MANKIND! Partake of what is lawful and good on earth, and follow not Satan's footsteps: for, verily, he is your open foe,
Rashad Khalifa Satan Prohibits Lawful Things 2:168 O people, eat from the earth's products all that is lawful and good, and do not follow the steps of Satan; he is your most ardent enemy.
Shabbir Ahmed 2:168 (Declaring things permissible or forbidden is trying to 'rival' God.) O Mankind! Partake and enjoy the lawful and decent things of the earth, and do not follow the footsteps of the Satan. Indeed, he is an open enemy to you. 129
Transliteration 2:168 Ya ayyuha alnnasukuloo mimma fee al-ardi halalan tayyibanwala tattabiAAoo khutuwati alshshaytaniinnahu lakum AAaduwwun mubeenun
A 2:168 يايها الناس كلوا مما فى الارض حللا طيبا ولا تتبعوا خطوت الشيطن انه لكم عدو مبين
Edip-Layth 2:169 He only orders you evil and sin, and that you may say about God what you do not know.
The Monotheist Group 2:169 He only orders you to evil and sin, and that you may say about God what you do not know.
Muhammad Asad 2:169 and bids you only to do evil, and to commit deeds of abomination, and to attribute unto God something of which you have no knowledge.137
Rashad Khalifa 2:169 He only commands you to commit evil and vice, and to say about GOD what you do not know.
Shabbir Ahmed 2:169 He teaches you to create inequities in the society, lewdness and stinginess amounting to shame, and that you should say about God what you do not know. 130
Transliteration 2:169 Innama ya/murukum bialssoo-iwaalfahsha-i waan taqooloo AAala Allahima la taAAlamoona
A 2:169 انما يامركم بالسوء والفحشاء وان تقولوا على الله ما لا تعلمون
Edip-Layth 2:170 If they are told, "Follow what God has sent down," they say, "No, we will follow what we found our fathers doing!" What if their fathers did not reason much and were not guided?
The Monotheist Group 2:170 And if they are told: "Follow what God has sent down," they say: "No, we will follow what we found our fathers doing!" What if their fathers did not understand anything and were not guided?
Muhammad Asad 2:170 But when they are told, "Follow what God has bestowed from on high," some answer, "Nay, we shall follow [only] that which we found our forefathers believing in and doing." Why, even if their forefathers did not use their reason at all, and were devoid of all guidance?
Rashad Khalifa Maintaining the Status Quo: A Human Tragedy 2:170 When they are told, "Follow what GOD has revealed herein," they say, "We follow only what we found our parents doing." What if their parents did not understand, and were not guided?
Shabbir Ahmed 2:170 When it is said to these (satans), "Follow what God has revealed", they say, "Nay! We follow that wherein we found with our ancestors." "What! Even though their ancestors (and the ancient Imams) were lacking in understanding and were not rightly guided?" 131
Transliteration 2:170 Wa-itha qeela lahumu ittabiAAoo maanzala Allahu qaloo bal nattabiAAu ma alfaynaAAalayhi abaana awa law kana abaohumla yaAAqiloona shay-an wala yahtadoona
A 2:170 واذا قيل لهم اتبعوا ما انزل الله قالوا بل نتبع ما الفينا عليه ءاباءنا اولو كان ءاباوهم لا يعقلون شيا ولا يهتدون
Edip-Layth Following the Ancestors Blindly 2:171 The example of those who are unappreciative is like the one who repeats what he has heard of calls and shouts; deaf, dumb, and blind; they do not reason.
The Monotheist Group 2:171 And the example of those who disbelieve is like one who repeats what he has heard of calls and shouts; deaf, dumb, and blind, they do not understand.
Muhammad Asad 2:171 And so, the parable of those who re bent on denying the truth is that of the beast which hears the shepherd's cry, and hears in it nothing but the sound of a voice and a call.138 Deaf are they, and dumb, and blind: for they do not use their reason.
Rashad Khalifa 2:171 The example of such disbelievers is that of parrots who repeat what they hear of sounds and calls, without understanding. Deaf, dumb, and blind; they cannot understand.
Shabbir Ahmed 2:171 The likeness of such blind followers is that (of a herd of sheep) which hear the shepherd's call, but hear in it nothing more than a sound and a shout. Deaf, dumb, blind, for they do not use their reason and, therefore, fail to attain good common sense. 132
Transliteration 2:171 Wamathalu allatheena kafarookamathali allathee yanAAiqu bima la yasmaAAuilla duAAaan wanidaan summun bukmunAAumyun fahum la yaAAqiloona
A 2:171 ومثل الذين كفروا كمثل الذى ينعق بما لا يسمع الا دعاء ونداء صم بكم عمى فهم لا يعقلون
Edip-Layth 2:172 O you who acknowledge, eat of the good things We have provided for you, and be thankful to God if it is Him you serve.45
The Monotheist Group 2:172 O you who believe, eat of the good things We have provided for you, and be thankful to God; if it is Him you serve.
Muhammad Asad 2:172 O you who have attained to faith! Partake of the good things which We have provided for you as sustenance, and render thanks unto God, if it is [truly] Him that you worship.
Rashad Khalifa Only Four Meats Prohibited 2:172 O you who believe, eat from the good things we provided for you, and be thankful to GOD, if you do worship Him alone.29
Shabbir Ahmed 2:172 O You who have chosen to be graced with belief! Enjoy the clean, decent and aesthetically pleasing things that We have provided for all of you. And render thanks to God if it is Him that you serve. 133
Transliteration 2:172 Ya ayyuha allatheena amanookuloo min tayyibati ma razaqnakum waoshkuroolillahi in kuntum iyyahu taAAbudoona
A 2:172 يايها الذين ءامنوا كلوا من طيبت ما رزقنكم واشكروا لله ان كنتم اياه تعبدون
Edip-Layth 2:173 He has only forbidden for you what is already dead, the blood, the meat of pig, and what was dedicated to other than God. Whoever finds himself forced out of need and without disobedience or animosity, there is no sin upon him. God is Forgiving, Compassionate.
The Monotheist Group 2:173 He has only forbidden for you what is already dead, and the blood, and the meat of pig, and what was dedicated to other than God. Whoever finds himself forced out of need and without disobedience or animosity, then there is no sin upon him. God is Forgiving, Merciful.
Muhammad Asad 2:173 He has forbidden to you only carrion, and blood, and the flesh of swine, and that over which any name other than God's has been invoked;139 but if one is driven by necessity - neither coveting it nor exceeding his immediate need -no sin shall be upon him: for, behold, God is much-forgiving, a dispenser of grace.
Rashad Khalifa 2:173 He only prohibits for you the eating of animals that die of themselves (without human interference), blood, the meat of pigs, and animals dedicated to other than GOD. If one is forced (to eat these), without being malicious or deliberate, he incurs no sin. GOD is Forgiver, Most Merciful.
Shabbir Ahmed 2:173 He has forbidden you: dead meat (carrion), blood, swine-flesh, and anything (not just meat) that has been dedicated to other than God (be it a person, an idol or a tomb 5:3). But if one is forced by necessity, neither intending disobedience, nor exceeding, it will not be a violation that hurts his own 'self'. Indeed, God is Forgiving, Merciful. 134
Transliteration 2:173 Innama harrama AAalaykumualmaytata waalddama walahma alkhinzeeri wamaohilla bihi lighayri Allahi famani idturra ghayra baghinwala AAadin fala ithma AAalayhi inna Allahaghafoorun raheemun
A 2:173 انما حرم عليكم الميتة والدم ولحم الخنزير وما اهل به لغير الله فمن اضطر غير باغ ولا عاد فلا اثم عليه ان الله غفور رحيم
Edip-Layth The Professionals Who Hide the Truth 2:174 Surely, those who conceal what God has sent down of the book, and purchase with it a cheap price; they will not eat into their stomachs except the fire, and God will not speak to them on the day of Resurrection, nor will He purify them, and they will have a painful retribution.46
The Monotheist Group 2:174 Surely, those who conceal what God has sent down of the Scripture, and they purchase with it a cheap price; they will not eat in their stomachs except the Fire, and God will not speak to them on the Day of Resurrection, nor will He purify them, and they will have a painful retribution.
Muhammad Asad 2:174 VERILY, as for those who suppress aught of the revelation140 which God has bestowed from on high, and barter it away for a trifling gain - they but fill their bellies with fire. And God will not speak unto them on the Day of Resurrection, nor will He cleanse them [of their sins]; and grievous suffering awaits them.
Rashad Khalifa Corrupted Religious Leaders Conceal the Quran's Miracle 2:174 Those who conceal GOD's revelations in the scripture, in exchange for a cheap material gain, eat but fire into their bellies. GOD will not speak to them on the Day of Resurrection, nor will He purify them. They have incurred a painful retribution.30
Shabbir Ahmed 2:174 Surely, those who conceal the Book of God, and barter it away for a trifling gain, they eat into their bellies nothing but fire. God will not even address them on the Day of Resurrection, nor will He make their own 'self' grow. Theirs will be an awful suffering. 135
Transliteration 2:174 Inna allatheena yaktumoona maanzala Allahu mina alkitabi wayashtaroona bihithamanan qaleelan ola-ika ma ya/kuloona fee butoonihimilla alnnara wala yukallimuhumu Allahuyawma alqiyamati wala yuzakkeehim walahum AAathabunaleemun
A 2:174 ان الذين يكتمون ما انزل الله من الكتب ويشترون به ثمنا قليلا اولئك ما ياكلون فى بطونهم الا النار ولا يكلمهم الله يوم القيمة ولا يزكيهم ولهم عذاب اليم
Edip-Layth 2:175 These are the ones who have purchased straying for guidance, and retribution for forgiveness. What made them patient towards the fire!
The Monotheist Group 2:175 These are the ones who have purchased straying for guidance, and retribution for forgiveness; they have no patience towards the Fire.
Muhammad Asad 2:175 It is they who take error in exchange for guidance, and suffering in exchange for forgiveness: yet how little do they seem to fear the fire!
Rashad Khalifa 2:175 It is they who chose the straying instead of guidance, and the retribution instead of forgiveness. Consequently, they will have to endure Hell.
Shabbir Ahmed 2:175 It is those who take error in exchange for guidance, and torment in exchange for the protection of forgiveness. How steadfast are they in their pursuit of the fire!
Transliteration 2:175 Ola-ika allatheena ishtarawooalddalalata bialhuda waalAAathababialmaghfirati fama asbarahum AAala alnnari
A 2:175 اولئك الذين اشتروا الضللة بالهدى والعذاب بالمغفرة فما اصبرهم على النار
Edip-Layth 2:176 This is because God has sent down the book with truth; and those who have disputed in the book are in far opposition.
The Monotheist Group 2:176 This is because God has sent down the Scripture with truth; and those who have disputed in the Scripture are in far opposition.
Muhammad Asad 2:176 Thus it is: since it is God who bestows141 the divine writ from on high, setting forth the truth, all those who set their own views against the divine writ142 are, verily, most deeply in the wrong.
Rashad Khalifa 2:176 This is because GOD has revealed this scripture, bearing the truth, and those who dispute the scripture are the most ardent opponents.
Shabbir Ahmed 2:176 This is so, because God has revealed the Book in absolute truth; therein is no contradiction. Obviously, those who set their own views against the Book, split deeply into sects and fall into mutual disputes. 136
Transliteration 2:176 Thalika bi-anna Allahanazzala alkitaba bialhaqqi wa-inna allatheenaikhtalafoo fee alkitabi lafee shiqaqin baAAeedin
A 2:176 ذلك بان الله نزل الكتب بالحق وان الذين اختلفوا فى الكتب لفى شقاق بعيد
Edip-Layth Piety is Not Following a Set of Rituals, But 2:177 Piety is not to turn your faces towards the east and the west, but piety is one who acknowledges God and the Last day, and the angels, and the book, and the prophets, and he gives money out of love to the near relatives, and the orphans, and the needy and the wayfarer, and those who ask, and to free the slaves, and he observes the Contact prayer, and contributes towards betterment; and those who keep their pledges when they make a pledge, and those who are patient in the face of good and bad and during persecution. These are the ones who have been truthful, and they are the righteous.
The Monotheist Group 2:177 Piety is not to turn your faces towards the east and the west, but piety is one who believes in God and the Last Day, and the angels, and the Scripture, and the prophets, and who gives money out of love to the relatives, and the orphans, and the needy, and the wayfarer, and those who ask, and to free the slaves; and who upholds the communion, and who contributes towards betterment; as well as those who keep their pledges when they make a pledge, and those who are patient in the face of good and bad and when in despair. These are the ones who have been truthful, and they are the righteous.
Muhammad Asad 2:177 True piety does not consist in turning your faces towards the east or the west143 - but truly pious is he who believes in God, and the Last Day; and the angels, and revelation,144 and the prophets; and spends his substance - however much he himself may cherish - it - upon his near of kin, and the orphans, and the needy, and the wayfarer,145 and the beggars, and for the freeing of human beings from bondage;146 and is constant in prayer, and renders the purifying dues; and [truly pious are] they who keep their promises whenever they promise, and are patient in misfortune and hardship and in time of peril: it is they that have proved themselves true, and it is they, they who are conscious of God.
Rashad Khalifa Righteousness Defined 2:177 Righteousness is not turning your faces towards the east or the west. Righteous are those who believe in GOD, the Last Day, the angels, the scripture, and the prophets; and they give the money, cheerfully, to the relatives, the orphans, the needy, the traveling alien, the beggars, and to free the slaves; and they observe the Contact Prayers (Salat) and give the obligatory charity (Zakat); and they keep their word whenever they make a promise; and they steadfastly persevere in the face of persecution, hardship, and war. These are the truthful; these are the righteous.
Shabbir Ahmed 2:177 (One consequence of this schism is their pre-occupation with rituals, with each sect leaving the revelation aside and taking delight in its own set of dogmas they call religion. 30:320.) Righteousness and exponential development of the 'self' depends not on whether you turn your faces to East or West. But righteousness is that: . One has conviction in God, . And the Last Day, . And the Angels, .. And the Book, .. And the prophets. .. And that he gives of his cherished wealth to: .. Family and relatives, .. Orphans, . Widows, .. Those left helpless in the society, . basic needs, And those whose hard-earned income fails to meet their .. Those whose running businesses have stalled, .. The ones who have lost their jobs, .. Whose life has stalled for any reason, .. The disabled, . The needy wayfarer, son of the street, the homeless, the one who travels to you for assistance, .. Those who ask for help, and . Those whose necks are burdened with any kind of bondage, oppression, crushing debts and extreme hardship of labor. . (And righteous are) those who strive to establish the institution of Salaat, (2:3. 2:53) .. And help set up the Economic System of Zakaat. .. They are true to their pledge whenever they make one. . And they remain steadfast in physical or emotional distress and in times of peril. It is those who have proven themselves to be true, and it is those who are living upright. 137
Transliteration 2:177 Laysa albirra an tuwalloo wujoohakum qibalaalmashriqi waalmaghribi walakinna albirra man amanabiAllahi waalyawmi al-akhiri waalmala-ikatiwaalkitabi waalnnabiyyeena waataalmala AAala hubbihi thawee alqurbawaalyatama waalmasakeena waibnaalssabeeli waalssa-ileena wafee alrriqabiwaaqama alssalata waataalzzakata waalmoofoona biAAahdihim ithaAAahadoo waalssabireena fee alba/sa-iwaalddarra-i waheena alba/si ola-ikaallatheena sadaqoo waola-ika humualmuttaqoona
A 2:177 ليس البر ان تولوا وجوهكم قبل المشرق والمغرب ولكن البر من ءامن بالله واليوم الءاخر والملئكة والكتب والنبين وءاتى المال على حبه ذوى القربى واليتمى والمسكين وابن السبيل والسائلين وفى الرقاب واقام الصلوة وءاتى الزكوة والموفون بعهدهم اذا عهدوا والصبرين فى الباساء والضراء وحين الباس اولئك الذين صدقوا واولئك هم المتقون
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End Notes
Shabbir Ahmed -
Shabbir Ahmed - End Note 129 (2:168)
Satan, the rebellious desires, and satanic people lead people into transgressing. Mubeen = Open = Obvious = Known = Sure 7:22

Shabbir Ahmed - End Note 130 (2:169)
Fahasha = Lewdness = Stinginess to the point of shame = Indecent acts. The satans in the society set up rules contrary to the Divine revelation. They make their own lists of permissible and forbidden and teach people that accumulation of wealth is perfectly alright. Nay, spend on God's servants all that is beyond your needs. 2:21-22, 2:219, 41:10

Shabbir Ahmed - End Note 131 (2:170)
5:104, 10:78, 11:62, 11:87, 21:53, 34:43, 38:7, 43:23. Hudan and derivatives = Prominent = Bright = Lighted = Clearly visible = Leading = Guidance = Lighthouse = A well-lit road = A landmark of identification in the desert or sea

Shabbir Ahmed - End Note 132 (2:171)
This is subhuman level of existence 7:179. 'Unq = Shepherd's call. Shepherd here pertains to religious leaders who have learned some meaningless words or tenets, and a herd of sheep is the masses that blindly follow them. Kufr embraces blind following in addition to denying, opposing, or concealing the truth. Perceptual senses alone cannot distinguish human beings from the rest of the Animal Kingdom. It is the data processing or intellectual analysis that makes them distinct

Shabbir Ahmed - End Note 133 (2:172)

Shabbir Ahmed - End Note 134 (2:173)
6:121, 6:145. Ithm = A violation that drags down the 'self' = An act that hurts the human 'self' = Anything that makes it difficult to rise up = An impediment to activity = Any action that depletes individual or communal energy. Ghafarah = Helmet and armor. Forgiveness involves protection from the detrimental effects of faults

Shabbir Ahmed - End Note 135 (2:174)
Those who conceal the Book = The ones who start making their own lists of the lawful and unlawful, and thus, usurp the Divine Right of lawmaking. Also note that this verse clearly mentions the ongoing growth and evolution of the 'self' in the Hereafter. Tazkiah from Zaku = Growth = Purity from vice = Development of the 'self' = Self-actualization

Shabbir Ahmed - End Note 136 (2:176)
4:82, 25:30. Shaqq and derivatives = To split = Fall apart = Schism = Fall into disputes = Opposition = Oppose one another = Splitting of personality = Break apart the unity = Enmity

Shabbir Ahmed - End Note 137 (2:177)
2:4, 3:91-92 Yateem, Miskeen, Ibn-is-Sabeel, Fir-Riqaab, carry all the meanings rendered above. Please also note that the Qur'an has named above the well-known five "Articles of faith." But belief in Taqdeer = Predetermined destiny, has been interjected in the fabricated Ajami accounts as the sixth article of faith by 'Imams', making Muslims fatalistic in their thought and behavior. The Qur'an nowhere mentions Taqdeer or the predestined fates of individuals. Qadar or Taqdeer always denote the law, the due measure of all things appointed by God. And man determines his own destiny by following or defying those laws

Muhammad Asad - The Message Of Quran
Muhammad Asad - End Note 137 (2:169)
This refers to an arbitrary attribution to God of commandments or prohibitions in excess of what has been clearly ordained by Him (Zamakhshari). Some of the commentators (e.g., Muhammad `Abduh in Manar 11, 89 f.) include within this expression the innumerable supposedly "legal" injunctions which, without being clearly warranted by the wording of the Qur'an or an authentic Tradition, have been obtained by individual Muslim scholars through subjective methods of deduction and then put forward as "God's ordinances". The connection between this passage and the preceding ones is obvious. In verses 165-167 the Qur'an speaks of those "who choose to believe in beings that supposedly rival God": and this implies also a false attribution, to those beings, of a right to issue quasi-religious ordinances of their own, as well as an attribution of religious validity to customs sanctioned by nothing but ancient usage (see next verse).

Muhammad Asad - End Note 138 (2:171)
This is a very free rendering of the elliptic sentence which, literally, reads thus: "The parable of those who are bent on denying the truth is as that of him who cries unto what hears nothing but a cry and a call." The verb na'qa is mostly used to describe the inarticulate cry with which the shepherd drives his flock.

Muhammad Asad - End Note 139 (2:173)
I.e., all that has been dedicated or offered in sacrifice to an idol or a saint or a person considered to be "divine". For a more comprehensive enumeration of the forbidden kinds of flesh, see 5:3.

Muhammad Asad - End Note 140 (2:174)
This term is used here in its generic sense,. comprising both the Qur'an and the earlier revelations.

Muhammad Asad - End Note 141 (2:176)
Lit., "has been bestowing". Since the form nazzala implies gradualness and continuity in the process of revelation, it can best be rendered by the use of the present tense.

Muhammad Asad - End Note 142 (2:176)
Lit., "who hold discordant views about the divine writ"- i.e., either suppressing or rejecting parts of it, or denying its divine origin altogether (Razi).

Muhammad Asad - End Note 143 (2:177)
Thus, the Qur'an stresses the principle that mere compliance with outward forms does not fulfil the requirements of piety. The reference to the turning of one's face in prayer in this or that direction flows from the passages which dealt, a short while ago, with the question of the qiblah.

Muhammad Asad - End Note 144 (2:177)
In this context, the term "revelation" (al-kitab) carries, according to most of the commentators, a generic significance: it refers to the fact of divine revelation as such. As regards belief in angels, it is postulated here because it is through these spiritual beings or force's (belonging to the realm of al-ghayb, i.e., the reality which is beyond the reach of human perception) that God reveals His will to the prophets and, thus, to mankind at large.

Muhammad Asad - End Note 145 (2:177)
The expression ibn as-sabil (lit., "son of the road") denotes any person who is far from his home, and especially one who, because of this circumstance, does not have sufficient means of livelihood at his disposal (cf. Lane IV, 1302). In its wider sense it describes a person who, for any reason whatsoever, is unable to return home either temporarily or permanently: for instance, a political exile or refugee.

Muhammad Asad - End Note 146 (2:177)
Ar-raqabah (of which ar-riqab is the plural) denotes, literally, "the neck", and signifies also the whole of a human person. Metonymically, the expression fi 'r-riqab denotes "in the cause of freeing human beings from bondage", and applies to both the ransoming of captives and the freeing of slaves. By including this kind of expenditure within the essential acts of piety, the Qur'an implies that the freeing of people from bondage - and, thus, the abolition of slavery - is one of the social objectives of Islam. At the time of the revelation of the Qur'an, slavery was an established institution throughout the world, and its sudden abolition would have been economically impossible. In order to obviate this difficulty, and at the same time to bring about an eventual abolition of all slavery, the Qur'an ordains in 8:67 that henceforth only captives taken in a just war (jihad) may be kept as slaves. But even with regard to persons enslaved in this or-before the revelation of 8 : 67-in any other way, the Qur'an stresses the great merit inherent in the freeing of slaves, and stipulates it as a means of atonement for various transgressions (see, e.g., 4:92, 5:89, 58:3). In addition, the Prophet emphatically stated on many occasions that, in the sight of God, the unconditional freeing of a human being from bondage is among the most praiseworthy acts which a Muslim could perform. (For a critical discussion and analysis of all the authentic Traditions bearing on this problem, see Nayl al-Awtar VI, 199 ff.)

Edip-Layth - Quran: A Reformist Translation
Edip-Layth - End Note 45 (2:172)
Throughout the Quran, only four dietary articles are prohibited (6:145; 16:115). Other dietary prohibitions are the products of those who have divided themselves into sects and factions by following hadith and sunna. Prohibiting something that God has not prohibited in the name of God is another way of associating partners with God (6:121,147).

Edip-Layth - End Note 46 (2:174)
The religious scholars who are trying to hide the miraculous mathematical structure of the Quran and its message demonstrate the attitude criticized by these verses.

Rashad Khalifa - The Final Testament
Rashad Khalifa - End Note 29 (2:172)
Throughout the Quran, only four meats are prohibited (6:145, 16:115, Appendix 16). Dietary prohibitions beyond these four are tantamountto idol worship (6:121,148,150; 7:32).

Rashad Khalifa - End Note 30 (2:174)
Despite their recognition of God's mathematical miracle in the Quran, the corrupted religious leaders tried for many years to conceal thisawesome miracle. Many of them admitted that they resented the fact that RashadKhalifa, not them, was blessed with the miracle.

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