۞
1/2 Hizb 46
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AND CALL to mind Our servant Job, [how it was] when he cried out to his Sustainer, "Behold, Satan has afflicted me with [utter] weariness and suffering!" 41 "Go swiftly to the spring," (We said). "This cold water is for bathing and for drinking." 42 We restored his family to him, doubling their number as an act of grace from Us, and as a reminder to all who are endowed with insight. 43 We said to Him, "Take a handful of twigs in your hand and strike with that but do not break your oath." We found him steadfast. What an excellent servant! He turned constantly to his Lord. 44 And commemorate Our Servants Abraham, Isaac, and Jacob, possessors of Power and Vision. 45 Lo! We purified them with a pure thought, remembrance of the Home (of the Hereafter). 46 and in Our sight they are of the chosen, the excellent. 47 And remember Ishmael, Elisha, and Dhu al-Kifl. All were of the best. 48 LET [all] this be a reminder [to those who believe in God] - for, verily, the most beauteous of all goals awaits the God-conscious: 49 gardens of perpetual bliss, with gates wide-open to them, 50 Reclining therein, calling therein for many fruits and drink. 51 ۞ And with them are those of modest gaze, companions. 52 This it is what you (Al-Muttaqun - the pious) are promised for the Day of Reckoning! 53 Most surely this is Our sustenance; it shall never come to an end; 54 Yea, such! but - for the wrong-doers will be an evil place of (Final) Return!- 55 Hell!- they will burn therein, - an evil bed (indeed, to lie on)!- 56 This - so let them taste it - is scalding water and [foul] purulence. 57 and other sufferings of the kind. 58 This is a troop entering with you (in Hell), no welcome for them! Verily, they shall burn in the Fire! 59 They shall say: Nay! you-- no welcome to you: you did proffer it to us, so evil is the resting-place. 60 They will say: "Our Lord! whoever brought this upon us,- Add to him a double Penalty in the Fire!" 61 And they will Say: what aileth us that we behold not men whom we were wont to count among the evil ones? 62 “Did we mock at them or did our eyes turn away from them?” 63 Such, behold, will in truth be the [confusion and] mutual wrangling of the people of the fire! 64
۞
1/2 Hizb 46
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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.