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[To whom Allah will say], "O My servants, no fear will there be concerning you this Day, nor will you grieve, 68 For (those of) you on that day who believed in My revelations and submitted. 69 Enter ye the Garden, ye and your wives, in (beauty and) rejoicing. 70 Passed round amongst them will be dishes of gold and goblets, and therein will be whatsoever souls desire and eyes delight in; and ye will be therein abiders. 71 this is the Garden which you will inherit by virtue of your past deeds, 72 You will have abundant fruits therein to consume". 73 But the evil-doers shall abide in the torment of Hell. 74 which will not be lightened for them, and therein they shall be silent. 75 And We did not oppress them at all, but they themselves were unjust. 76 And they will cry out, “O Malik*, ask your Lord to finish us!” He will answer, “Rather you are to stay (forever).” (*The guard of hell) 77 Verily We have brought the Truth to you: but most of you have a hatred for Truth. 78 Why - can they [who deny the truth ever] determine what [the truth] should be? 79 Or do they think We hear not their secret and what they conspire together? Yes indeed, and Our messengers are present with them writing it down. 80 Say thou: had the Compassionate a son, I shall be the first of his worshippers. 81 Purity is to the Lord of the heavens and the earth, the Lord of the Throne, from all what they fabricate. 82 So leave them plunging into false discourses and sporting until they meet their day which they are threatened with. 83 He who is God in the heavens is also God in the earth; He is the Wise, the Knower. 84 Blessed be He, who holds the kingdom of the heavens and the earth and all that lies between them. He alone has knowledge of the Hour, and to Him will you return. 85 And those [beings] whom some invoke beside God have it not in their power to intercede [on Judgment Day] for any but such as have [in their lifetime] borne witness to the truth, and have been aware [that God is one and unique]. 86 If thou askest them, 'Who created you?' they will say, 'God.' How then are they perverted? 87 [But God has full knowledge of the true believer] and of his [despairing] cry: "O my Sustainer! Verily, these are people who will not believe!" 88 Indulge them, (O Prophet), and say to them: “Peace to you.” For soon they shall come to know. 89
Allah Almighty has spoken the truth.
End of Surah: Vanity (Al-Zukhruf). Sent down in Mecca after Consultation (Al-Shooraa) before Smoke (Al-Dukhaan)
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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.