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Select Translation What is This? Selections include: The Koran Interpreted, a translation by A.J. Arberry, first published 1955; The Qur'an, translated by M.A.S. Abdel Haleem, published 2004; or side-by-side comparison view
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The Koran Interpreted Translation by A.J. Arberry

1 THE OPENING (1 – 7)

The Qurʾan Translation by M.A.S. Abdel Haleem

1. The Opening (1 – 7)

In the Name of God, the Merciful, the Compassionate

Praise belongs to God, the Lord of all Being, the All-merciful, the All-compassionate, the Master of the Day of Doom.

5Thee only we serve; to Thee alone we pray for succour. Guide us in the straight path, the path of those whom Thou hast blessed, not of those against whom Thou art wrathful, nor of those who are astray.

This sura is seen to be a precise table of contents of the Qurʾanic message. It is very important in Islamic worship, being an obligatory part of the daily prayer, repeated several times during the day.

1In the name of God, the Lord of Mercy,a Most occurrences of this term rahman in the Qurʾan are in the context of Him being mighty and majestic as well as merciful. The addition of the word ‘Lord’ here is intended to convey this aspect of the term. the Giver b This term rahim is an intensive form suggesting that the quality of giving mercy is inherent in God's nature. of Mercy!c This is the only instance where this formula, present at the start of every sura but one, is counted as the first numbered verse.

2Praise belongs to God, Lordd The Arabic root r–b–b has connotations of caring and nurturing in addition to lordship, and this should be borne in mind wherever the term occurs and is rendered ‘lord’. of the Worlds,e Al-‘alamin in Arabic means all the worlds, of mankind, angels, animals, plants, this world, the next, and so forth. 3the Lord of Mercy, the Giver of Mercy, 4Master of the Day of Judgement. 5It is You we worship; it is You we ask for help. 6Guide us to the straight path: 7the path of those You have blessed, those who incur no angerf Note that the verb here is not attributed to God. and who have not gone astray.

Notes:

a Most occurrences of this term rahman in the Qurʾan are in the context of Him being mighty and majestic as well as merciful. The addition of the word ‘Lord’ here is intended to convey this aspect of the term.

b This term rahim is an intensive form suggesting that the quality of giving mercy is inherent in God's nature.

c This is the only instance where this formula, present at the start of every sura but one, is counted as the first numbered verse.

d The Arabic root r–b–b has connotations of caring and nurturing in addition to lordship, and this should be borne in mind wherever the term occurs and is rendered ‘lord’.

e Al-‘alamin in Arabic means all the worlds, of mankind, angels, animals, plants, this world, the next, and so forth.

f Note that the verb here is not attributed to God.

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