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TRANSLATION OF QURAN
BY DR. QAMAR ZAMAN
Translation Status
آیات
سورۃ
نمبر
1-7 الفَاتِحَة -1
1-286 البَقَرَة -2
1-200 آل عِمرَان -3
1-176 النِّسَاء -4
1-120 المَائدة -5
1-165 الاٴنعَام -6
1-206 الاٴعرَاف -7
1-75 الاٴنفَال -8
1-129 التّوبَة -9
1-109 یُونس -10
1-123 هُود -11
1-111 یُوسُف -12
1-43 الرّعد -13
1-52 إبراهیم -14
1-99 الحِجر -15
1-128 النّحل -16
1-111 بنیٓ اسرآئیل / الإسرَاء -17
1-110 الکهف -18
1-98 مَریَم -19
1-135 طٰه -20
1-112 الاٴنبیَاء -21
1-78 الحَجّ -22
1-118 المؤمنون -23
1-64 النُّور -24
1-77 الفُرقان -25
1-227 الشُّعَرَاء -26
1-93 النَّمل -27
1-88 القَصَص -28
1-69 العَنکبوت -29
1-60 الرُّوم -30
1-34 لقمَان -31
1-30 السَّجدَة -32
1-73 الاٴحزَاب -33
1-54 سَبَإ -34
1-45 فَاطِر -35
1-83 یسٓ -36
1-182 الصَّافات -37
1-88 صٓ -38
1-75 الزُّمَر -39
1-85 المؤمن / غَافر -40
1-54 حٰمٓ السجدة / فُصّلَت -41
1-54 القَمَر -54
Read Now


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TRANSLATION OF QURAN
SURA AL-BAQRA
Add Your QuestionView More QuestionsEmail this DiscussionPrinter Friendly View
محترم ...ا ل م میں م پر لگی ہوئی تشدید کو کیسے پڑھیں گے ...آپ کا م پر لگی ہوئی تشدید کے بارے میں کیا خیال ہے
Add Your Comments  Question by: NACHOWDHRY On 10 February 2013
Comments by: moazzam On 12 February 2013
تشدید over "م" mīm [one of the shortened letters (حروف مقطعة)] is just to pronounce the Arabic letter "م" mīm nothing else.  

Comments by: bkanwar2 On 07 March 2013Report Abuse
Dear Brother nothing will help for these so called letters of Quran, except the language.  
 
alif lam Miim in Baqra has Medda on Alif and Shadda on Miim. It confers it to the ninth form of verb, with it's root as alif lam miim. The formula of language says. Meaning of root + meaning of Wazan= Meaning of the formed word. Hence, meanings here would be " He (mankind) has suffered intensely".

Comments by: Nargis On 07 March 2013Report Abuse

Form Derived Verb Meaning Examples  
Form I  
F-a-3-a-L-a  
فَعَلَ K-a-T-a-B-a  
("to write") The simplest form, "he wrote". Verbs of this form are generally transitive so that they require an object, as in "he wrote a book" or "he ate an apple". However it is possible to have intransitive verbs that require no object verbs in this class as well.  
Example:  
 
(2:187:28)  
kataba  
has ordained  
 
Form II  
F-a-33-a-L-a  
فَعَّلَ 3-a-LL-a-M-a  
("to teach") A verb that is already transitive becomes doubly so, as it takes a meaning of "make do" or "make become", so the meaning could be "to make one learn" i.e. "to teach". This form reflects meaning in three ways:  
Intensity of the verb (repetition or the energy in which the action is performed).  
He made himself do (to make himself).  
Causative (to make another do).  
In the intensity example on the right, the form of the verb shows the intensity and the repetition of the action, i.e. she closed all the doors and bolted them.  
Causative:  
 
(96:4:2)  
ʿallama  
taught  
 
Intensity:  
 
(12:23:8)  
waghallaqati  
And she closed  
 
Form III  
F-aa-3-a-L-a  
فَاعَلَ Q-aa-T-a-L-a  
("to fight") This form implies that there is someone or something else present and that the action is performed upon him/her/it. This forms reflects meaning in two ways:  
Causative ("to be") as an active participle.  
Mutual action (he made him do the same).  
In the causative example on the right, the active participle is derived from form I SH-a-H-i-D-a "to witness" or "to be present", which also occurs in the same verse. So here it is almost as if to say "he caused himself to witness".  
In the second example, the verb "fight" requires someone to be fought with, and so the action is mutual.  
 
Causative:  
 
(12:26:7)  
shāhidun  
a witness  
 
Intensity:  
 
(2:244:1)  
waqātilū  
And fight  
 
Form IV  
a-F-3-a-L-a  
أَفْعَلَ a-H-L-a-K-a  
("to destory") This pattern is similar to form II in that it makes intransitive verbs transitive, and transitive verbs doubly so. This form has the meaning of:  
He made himself do or perform an action.  
A reflexive causative, i.e. he made himself do something transformative to a place or a state.  
In the first example on the right, he made himself "destroy the crops".  
In the second example, the verb is causative, so that he made himself "want to harm".  
 
In the third example, he was not of the losers before this action of killing, but now was transformed into that state.  
 
Example 1:  
 
(2:205:8)  
wayuh'lika  
and destroys  
 
Example 2:  
 
(12:25:15)  
arāda  
intended  
 
Example 3:  
 
(5:30:7)  
fa-aṣbaḥa  
and became  
 
Form V  
t-a-F-33-a-L-a  
تَفَعَّلَ t-a-DH-KK-a-RR-a  
("to receive admonition") Form 5 is linked to form 2. Whatever action is done through a F-a-33-a-L-a form 2 verb, the t-a-F-33-a-L-a form 5 verb is from the point of view of the object of the verb. This usually reflects the reflexive or effective meaning, e.g. "he made himself" or "he made something undergo an action".  
In the first example on the right, DH-a-KK-a-R-a "to remind" is form II, and now in form V it is from the point of view of the object, i.e. "he received the reminder".  
 
In the second example, the verb here is t-a-GH-a-YY-a-R-a "to undergo change", so these rivers in paradise do not undergo any change of state or taste even if ones tries to do that (in relation to form II: GH-a-YY-a-R-a "to cause to change").  
 
Example 1:  
 
(2:269:13)  
yadhakkaru  
remembers  
 
Example 2:  
 
(47:15:16)  
yataghayyar  
changes  
 
Form VI  
t-a-F-aa-3-a-L-a  
تَفَاعَلَ t-a-DH-aa-H-a-R-a  
("to support one another") Form 6 is the reflection of how the object underwent the action of form 3 (F-aa-3-a-L-a). Notice that as in form 5, this is obtained by adding ta- before the verb. Since form 3 implies an action done on someone, form 6 implies reciprocity as in the English sentence "they looked at each other".  
The subject cannot be singular in this function of the form. For example, t-a-K-aa-T-a-B-a itself would mean "they corresponded with each other" (they wrote to each other). Here they support one another in this particular action. This usually reflects the meaning of:  
 
Pure mutuality, e.g. t-a-B-aa-D-a-L-a "he exchanged" takes one object, or t-a-3-aa-W-a-N-a "he became assisting". More than one party needs to be involved in this action  
Conative - he made himself be the doer.  
Pretension – he made himself do something, e.g. "He made himself appear to forget".  
Mutuality:  
 
(2:85:11)  
taẓāharūna  
you support one another  
 
Conative:  
 
(46:16:8)  
wanatajāwazu  
and We will overlook  
 
Form VII  
i-n-F-a-3-a-L-a  
إِنْفَعَلَ i-n-Q-a-L-a-B-a  
("to turn away") This form expresses submission to an action or effect. In the case of an animate being, this is an involuntary submission. The form reflects meaning on two levels:  
Reflexive (to let oneself be put through).  
Angentless passive (non-reciprocal of form I).  
In the second example, the verb is i-n-F-a-T-a-R-a "to be taken apart". In the Quranic sense, the agent of the action is God, as the skies do not split without a cause. But here it serves the heaven's submission to be broken apart.  
Reflexive:  
 
(3:144:18)  
yanqalib  
turns back  
 
Agentless passive:  
 
(73:18:2)  
munfaṭirun  
(will) break apart  
 
Form VIII  
i-F-t-a-3-a-L-a  
إِفْتَعَلَ i-3-t-a-R-a-DH-a  
("to excuse oneself") This form is generally the reflexive of the simple form K-a-T-a-B-a "he wrote", where the object of form 1 becomes its own object. This form reflects two meanings:  
Either conative or causative (to make oneself do).  
Reciprocal.  
In the conative example on the right, the verb is i-3-t-a-R-a-DH-a "to excuse oneself". Here in the second person, the meaning becomes "do not excuse yourselves".  
In the causative example, they made themselves take a conscious effortful action.  
 
Conative:  
 
(9:94:8)  
taʿtadhirū  
make excuse,  
 
Causative :  
 
(2:51:7)  
ittakhadhtumu  
you took  
 
Form IX  
i-F-3-a-LL-a  
إِفْعَلَّ i-S-W-a-DD-a  
("to turn black in color") This form usually reflects the meaning of stativity, and typically refers to bodily defects and colors. For example, i-3-W-a-JJ-a "to be crocked or lame".  
Color:  
 
(3:106:4)  
wataswaddu  
and would become black  
 
Form X  
i-s-t-a-F-3-a-L-a  
إِسْتَفْعَلَ i-s-t-a-H-Z-a-A-a  
("to make oneself mock at") The tenth form usually reflects the meaning of someone seeking something. Typically the form reflects the meaning of:  
Causative - i-s-t-KH-R-a-J-a "to effortfully make come out" (i.e. he extracted) .  
Reflexive causative - i-s-t-a-H-Z-a-A-a "he made himself deride".  
Reflexive transformative - "he made be himself be something", e.g. i-s-t-a-3-R-a-B-a "he made himself an Arab"  
Causative - "to do to the self", e.g. "he made the object do himself" (as the subject), or "He sought to be done by the object". i-s-t-GH-F-a-R-a "he sought to be forgiven by someone else".  
Reflexive causative:  
 
(13:32:2)  
us'tuh'zi-a  
were mocked  
 
Causative:  
 
(4:106:1)  
wa-is'taghfiri  
And seek forgiveness  
 
http://corpus.quran.com/documentation/verbforms.jsp  
 


Comments by: bkanwar2 On 08 March 2013Report Abuse
Dear sister thanks for posting forms of verb. Ninth form besides indicating defect, it suggest "intensification". All verbs are sentences. When used alone are not just the words. They have a subject incorporated into these words, hence the translation above, of so understood just letters for hundreds of years now. This could only be accomplished based upon principles of the language. The only tasreef at present, I believe helps to correct mistakes of rules of the grammar based upon Quranic text itself. Also meanings of preceeding and following words in a given verse. Not the tasreef of using meanings in already established translation. As this translation is all wrong. It is not a mater of few words or terms. It is ALL WRONG. We need to reconstruct and understand each and every word no mater how common it is and how much we believe we understand it. It is difficult and a tedious task. But there is no understanding with out it.

Comments by: Damon On 14 March 2013 Edit DeleteReport Abuse
BADAR: "Dear Brother nothing will help for these so called letters of Quran, except the language.  
 
alif lam Miim in Baqra has Medda on Alif and Shadda on Miim. It confers it to the ninth form of verb, with it's root as alif lam miim. The formula of language says. Meaning of root + meaning of Wazan= Meaning of the formed word. Hence, meanings here would be " He (mankind) has suffered intensely"."  
 
DAMON: Brother Badar, is it possible for the Quranic Initials to be glossed over for now since their is so much misunderstandings and controversies surrounding them? Perhaps your time and energy would be better spent on translating the actual Surahs and Ayaat of The Quran which can more easily be discussed and explored through grammatical and linguistic knowledge??

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OTHER QUESTIONS ON
SURA AL-BAQRA
AOA DEAR MEMBERS i just want to divert ur attention towards a fact that in verse 2/ 7 the word is absarehim by this ALLAH has pointed towards their ability to reach at a conclusion after close consideration so its translation should not be the EYES Question by: dr shahid From PAKISTAN On 24/10/2010
 
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یہ قانون شکن لوگ وہ ہیں جو خدا کے ساتھ کئے گئے پختہ عہد کو توڑتے ہیں Dr.sb please explain this ayat (27) about ahad and meesaq.When this ahad and mesaq was done? Question by: alam1162@gmail.com From INDIA (DELHI) On 13/11/2010
 
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Translation of Sura Al-Baqra Ayyat No. 87 to 99 is now uploaded. Link is: http://www.aastana.com/quran/Default.asp?SuraNo=2 Question by: Adnan From PAKISTAN On 01/02/2011
 
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