Bismillaahi walĥamdulillaahi waŝŝalaatu wassalaamu ‘alaa rasoolillaahi

In the name of Allaah for Whom is all the praise and gratitude; and peace and blessings be on His Messenger.

The work on the Teachings of the Qur-aan was started in July 2004. Although the first ten and the last two parts (juz’) of the Qur-aan have been completed to date, the volume containing parts 29-30 is being published first.

This work is an attempt to present the accurate and authentic teachings of the Qur-aan as they were understood by the first generation of Muslims (the companions of the Prophet ŝall-Allaahu ‘alayhi wa sallam). To present those teachings in a way that readers can derive the maximum benefit from its study, it uses three kinds of texts:

  1. Interpretive meanings of the verses of the Qur-aan, which should not be considered a literal translation of the text of the Qur-aan, but an expression of the author’s understanding of the Qur-aanic text. For that matter, it should be remembered that any translation of the Holy Qur-aan is in fact only an expression of the translator's understanding of the Word of Allaah Subhaanahu wa Ta‘aala, and, hence, cannot be equated with the Qur-aan itself. Only the original Arabic text can be called the Glorious Qur-aan – the Word of Allaah SWT.

    This interpretive meaning is what has been called “The Teachings of the Qur-aan” in this book.
  2. A running commentary that provides the contextual details about the verses to help in understanding the teachings of the verses. This commentary is based on authentic, classical exegesis by the renowned exegetes of the past (Mufassireen from our noble As-Salaf), Ĥadeeth texts and works of contemporary scholars.
  3. Footnotes to explain certain words or terms.

The interpretive meanings and running commentary (Tafseer) for a Soorah starts with a brief introduction of the Soorah and then the verses occur within the running commentary. The translation tab provides only the interpretive meaning (Teachings) for the entire Soorah, unimpeded by the commentary.

Although tremendously great works exist to convey the message of the Qur-aan, this humble effort has been undertaken to provide the teachings in a simple, easy and contemporary style.

Many Muslims growing up in non-Muslim societies cannot fully benefit from the Qur-aan because they do not find the existing translations and commentaries interesting, engaging or relevant to their environment.

Similarly, many non-Muslims who want to study Islam are given the translations of the Qur-aan to read without first educating them enough about Islamic basics so that they can properly benefit from the teachings of the Qur-aan. Without being clear about the fundamentals of Islam and without the benefit of appropriate contextual references, non-Muslims might misunderstand the messages and teachings of the Qur-aan. Some of these encounters prove to be very counter-productive. They might create more misunderstandings than helping them get the true message of Islam.

The intent is to present the message and teachings of the Qur-aan in the language and manner that the English speaking Muslims can easily understand and that non-Muslims can fully appreciate.

To get the maximum benefit from the Qur-aan, non-Muslims may want to read my article "Knowing the Qur-aan" under the tab Reflections on the Qur-aan or read the booklet "A Book Unlike Any Other".

The Muslim readers should also read the articles "Studying the Qur-aan in the Right Manner", "Studying the Qur-aan for the Right Reasons", "Studying the Qur-aan with the Right Mindset" and other articles depending upon the questions they may have about the Qur-aan.

The following three abbreviations have been used in the text of the commentary:

  • SWT for Subĥaanahu wa t‘aalaa to express the glory and exaltedness of Allaah;
  • ŜA‘WS for Ŝall-Allaahu ‘alayhi wa sallam, to wish Allaah’s blessings and peace on Prophet Muĥammad; and
  • ‘AS for ‘Alayhissalaam to wish peace on other prophets of Allaah.

Effort has been made to keep the use of Arabic words to a minimum; however, there are many Islamic terms and names that should be retained in their original form instead of being translated. Wherever such a term or name has occurred, a footnote has been used to explain the term at least at the first occurrence, and every now and then afterwards, as needed. To spell such Arabic words and Islamic terms, the following convention of transliteration has been used:

Short Arabic vowels have been represented by “a” for “Fatĥa”, “i” for “Kasra” and “u” for “Dhamma”; while long Arabic vowels have been transcribed by the use of double English vowels (e.g. Allaah, Deen, Aboo).

Arabic letters with no equivalent in English have been transcribed as follows:
Ĥ for Ĥaa ح
Kh for Khaa خ
Dz for Dzaal ذ
Ŝ for Ŝaad ص
Dh for Dhaad ض
Ŧ for Ŧaa ط
Ž for Žaa ظ
for ‘ayn ع
Gh for Ghayn غ

If you find this work useful in increasing your understanding of the teachings of the Qur-aan, please pray that Allaah SWT makes it a means of His mercy, forgiveness and bounties for me on the Day of Judgment. Aameen.

I conclude by expressing my deep gratitude and fervent praise for Allaah SWT, the Lord of the universe.

Ayub A. Hamid
January 1, 2010

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