God’s ability and willingness to enact just punishment is also supported by accounts of his destruction of past peoples (e.g., 89:6–14). Many Qurʾānic passages therefore rehearse various aspects of the natural order that God has created, thereby demonstrating his grace toward humankind and his power to recreate all deceased humans at the end of the world (e.g., 75:37–40 or 78:6–16). The announcement of an eschatological resurrection of the dead seems to have occasioned doubts and objections among the Qurʾān’s original audience. Disbelief in the judgment is assumed to be concomitant with a propensity to exploit and mistreat the weaker members of society, such as orphans and the poor, whose protection the Qurʾān urges (e.g., 107:1–3). It is frequently emphasized that God’s verdict will be based exclusively on individual merit and demerit and that the Day of Judgment will be “a day at which no soul will be able to do anything for another soul” (82:19). The judgment will be preceded by a thorough disintegration of the cosmos, as depicted, for instance, in Qurʾān 81:1–14. A number of passages at least clearly imply that the judgment will occur very soon (e.g., 70:6–7), although others are more noncommittal (e.g., 72:25). Many early sūrahs are devoted to the notion of a universal resurrection and “Day of Judgment” (yawm al-dīn). Many have noticed this Quranic emphasis on Monotheism and accountability, for example the Encyclopedia Britannica states under the Qur’an, under the sub-heading basic ideas: In the worldly and human sphere the goal of the Quran is to create just and compassionate individuals and society. This is why each and every prophet of God was sent and this indeed is the very purpose of the holy Quran. (87:16-19) The former is discussed at some length in the commentary of Surah Al Fatihah and the latter in the commentary of Surah Al Waqi’ah. We believe the two fundamental beliefs in Islam, which it shares with Judaism and Christianity are belief in the Transcendent God and accountability in the life after death. The Arabic text of the Quran is borrowed from this website. We are making Khan’s translation available online here: Quran Translation by Sir Zafrulla Khan. In the translation we have benefited the most from the translations of Muhammad Abdel Haleem, which was published by Oxford University, A. Where ever we have borrowed ideas from the above thirteen commentators, we have acknowledged their contributions, at the end of the paragraph with the initials used above. We have tabulated these 41 commentaries at the bottom of this page.īanking on their review for the traditional contributions, we are focusing on the commentaries from the last century and contemporary knowledge of science and law to bring out the best for our readers. Seyyed Hossein Nasr and his associates’ commentary was published in 2015 and they give the names of 41 traditional commentaries in Arabic and Persian both from the Sunni and Shiite tradition that they reviewed for their work. Nevertheless, with our broader perspective, we have found love and respect for all of them and learnt and shared from all of them.įor those with a sectarian bend of mind, allow us to take the liberty of asking a question: Won’t you think that limiting the Quran, a book of the All Knowing and All Powerful, to one teacher, to one scholar, to one leader of your choosing, is a blasphemy of sorts, an attempt to box the Infinite into someone finite? It is self evident that all the above commentators of the Quran loved the holy scripture, but, we know as a positive fact that many among them could not love the others because of the sectarian differences. We have extensively reviewed and borrowed from the following translations and commentaries, from different denominations in Islam: Our reward is with Allah so we are not cashing out here in this world. This is an effort by a group of anonymous authors to sow a few seeds of love, compassion, peace and pluralism.
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