۞
1/2 Hizb 33
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۞ And indeed We bestowed Ibrahim with guidance from the beginning, and We were Aware of him. 51 Recall, when he said to his father and his people: "What are these images to which you are devoutly clinging?" 52 They replied, "We found our fathers worshipping them." 53 Abraham said, "Indeed, you and your fathers have been clearly misguided." 54 They said, “Have you brought the Truth to us, or are you just making fun?” 55 He said, "Nay, your Lord is the Lord of the heavens and the earth, He Who created them (from nothing): and I am a witness to this (Truth). 56 "And by Allah, I shall plot a plan (to destroy) your idols after you have gone away and turned your backs." 57 So he made them into fragments, except a large one among them, that they might return to it [and question]. 58 They said: Who hath done this to our gods? Surely it must be some evil-doer. 59 They said, "We heard a young man mention them who is called Abraham." 60 They said: 'Then bring him here so that the people may see, so that they may bear witness' 61 They said, "Have you done this to our gods, O Abraham?" 62 He said: But this, their chief hath done it. So question them, if they can speak. 63 Thereupon they realized their own foolishness and said, "We ourselves are wrong-doers". 64 With their heads cast down they said, "Abraham, you know that idols do not speak. How then can you ask such a question?" 65 He said, "Do you, instead of God, worship things that can neither harm nor benefit you?" 66 Fie upon you and upon all that you worship beside Allah. Do you have no sense?" 67 They said, "Burn him to ashes if you want to help your gods". 68 We said: O fire! be a comfort and peace to Ibrahim; 69 Then they sought a stratagem against him: but We made them the ones that lost most! 70 and We delivered him, and Lot, unto the land that We had blessed for all beings. 71 And We gave him Isaac and Jacob in addition, and all [of them] We made righteous. 72 And We made them leaders, guiding (mankind) by Our Command, and We inspired in them the doing of good deeds, performing Salat (Iqamat-as-Salat), and the giving of Zakat and of Us (Alone) they were worshippers. 73 And to Lot We gave judgement and knowledge, and We saved him from the city that was committing wicked deeds. Indeed, they were a people of evil, defiantly disobedient. 74 And We admitted him to Our Mercy, truly, he was of the righteous. 75
۞
1/2 Hizb 33
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ملاحظات وتعليمات
Notes and Instructions
عند قراءة القرآن الملون في وضعية اللغة العربية المرسومة بالأحرف الإنجليزية، قد لا تلاحظ وجود منظومة برمجية مصممة لمطابقة متطلبات علامات الوقف في النص العربي الأصلي. فكما تعلم، يحتوي القرآن على خمسة أنواع رئيسية من علامات الوقف. (1) وقف لازم، حيث يستخدم الرسم الإنجليزي نقطة وقف. (2) وقف جائز مع الوقف أولى، حيث يستخدم الرسم الإنجليزي فاصلة قد تظهر باحتمال الثلثين. (3) وقف جائز مع تساوي أولوية الوقف والوصل، حيث يستخدم الرسم الإنجليزي فاصلة قد تظهر باحتمال النصف للنصف. (4) وقف جائز مع الوصل أولى، حيث يستخدم الرسم الإنجليزي فاصلة قد تظهر باحتمال الثلث. (5) وقف المجاذبة أو المعانقة حيث يجب الوقف في أي من موضعين قريبين ولكن ليس كلاهما، حيث يستخدم الرسم الإنجليزي فاصلة تظهر في أحد الموقعين باحتمال النصف للنصف.
When reading the Colorful Quran in English transliterated Arabic mode, you may not notice that there is an algorithm designed to match the pause requirements of the original Arabic scripture, (waqf signs). As you may know, the original Arabic Quran has five main types of pauses, (waqf) signs. (1) Compulsory break, where the transliteration uses a full stop. (2) Optional pause with the preference for pausing, where the transliteration uses a comma that may appear with a probability of two thirds. (3) Optional stop with an equal preference for pausing and resuming, where the transliteration uses a comma that may appear with a half-half probability. (4) Optional pause with the preference for resuming, where the transliteration uses a comma that may appear with a chance of one third. (5) Attraction pause, also called hugging, or (mu’anaka) sign, where it is compulsory to pause at either one of two nearby positions, but not both; where the transliteration inserts a comma at either one of the two locations with a half-half probability.
قراءة القرآن مترجماً إلى الإنجليزية أو أية لغة أخرى أشبه بقراءة كتب التفسير من قراءة ترجمات حرفية.
Reading the Quran translated into English, or any other language, is more like reading books of interpretation than reading literal translations.