The Qur’an; Translated with a New Introduction; Droge

Translated by

A.J. Droge [+–]

A. J. Droge is the translator of The Qur’an: A New Annotated Translation (Equinox, 2013), and the author of Homer or Moses? Early Christian Interpretations of the History of Culture and A Noble Death: Suicide and Martyrdom among Christians and Jews in Antiquity (with J.D. Tabor).

Among the many challenges of translating the Qur’ān are its unpredictable complexity, evocative associativity, and polysemy. For these reasons, as well as more demanding theological ones, most translations cut, compress, paraphrase, and invent freely.

In this meticulously crafted translation of the Qur’ān, A. J. Droge takes a different approach by revealing the Qur’ān’s distinctive idiom in a rendition that strives to remain as close as possible to the way it was expressed in Arabic. His goal has been to make the translation literal to the point of transparency, as well as to maintain consistency in the rendering of words and phrases, and even to mimic word order wherever possible.

Originally published in 2013 in an edition with annotations, commentary and other scholarly apparatus, Droge’s widely praised translation is presented here as a stand-alone text, with a new introduction, ideal for students and general readers alike.

Prelims

Preface [+–] xi-xii

Rationale for the publication of the translation and methodology in creating the translation.

Introduction: Is the Qur’ān in English Still the Qur’ān? Of Translators, Traitors, and Traders [+–] xiii-xli

Offers some general reflections on the nature of translation (what is has been, what it can be, and what I think it should be), as well as on translation practice (free vs. literal, rhyme vs. reason, domestication vs. estrangement), before addressing the particular problems involved in translating the Qur’ān.

Guide to Further Reading [+–] xliii-xlvii

The following selective bibliography focuses exclusively on the Qur’ān, rather than including works about Muḥammad and the origins and early history of Islam. It has been compiled to reflect a spectrum of critical viewpoints and approaches, ranging from ‘traditionalist’ to ‘revisionist.’ Aside from a few notable exceptions, it is limited to recent works in English, and to books rather than articles in journals, encyclopedias, and essay collections (though references to the latter are included).

Abbreviations xlix

Timeline li-lii

The World of Islam c. 750 CE [+–] liii

Map.

Synopsis: The Qur’ān at a Glance [+–] lv-lxxi

Summaries of the suras.

The Qur’ān

1. The Opening [+–] 1

As its title suggests, this short prayer serves as the introduction to the Qur’ān, though it has also had several other names (e.g., ‘The Praise’). It is sometimes referred to as the ‘mother’ or ‘essence of the Qur’ān’ (umm al-Qur’ān), and is an important part of worship, both public and private. Whether it was originally part of the Qur’ān is uncertain. The early codex (muṣḥaf ) of Ibn Mas‘ūd (d. 32 AH/652/3 CE) is said to have omitted it.

2. The Cow [+–] 2-23

By far the longest sūra, Q2 defies easy summary. It includes accounts of Adam’s fall, Moses and Pharaoh, Israel’s disobedience, and the religion of Abraham and his building of God’s ‘House,’ toward which prayer is now directed. Instruction on a wide variety of topics occupies most of the second half of the sūra (on food, retaliation, wills, fasting, fighting, pilgrimage, marriage, divorce, usury, almsgiving, and prayer). Its title comes from the story of ‘the cow’ which the Israelites were commanded to sacrifice (Q2.67–71).

3. House of ‘Imrān [+–] 24-36

This sūra opens with a pronouncement about the divine origin of the Qur’ān, including its relationship to the previous scriptures of Jews and Christians. After this come stories of Zachariah, Mary, Jesus and his disciples, and Abraham as a Muslim. Criticism of Jewish disbelief, exhortation to the believers, and encouragement in the aftermath of defeat occupy most of the remainder of the sūra. Its title derives from the reference to the ‘house of ‘Imrān’ at Q3.33.

4. Women [+–] 37-50

This sūra takes its name from the many instructions regarding women, but it also offers guidance on a variety of other topics, including the treatment of orphans, marriage, property, inheritance, and fighting. The Prophet is put forward as God’s representative and the supreme arbiter of all disputes. There are also polemical passages against the ‘hypocrites’ and ‘People of the Book,’ as well as a dispute about the crucifixion of Jesus.

5. The Table [+–] 51-61

This sūra offers instruction on a variety of topics (e.g., prayer, pilgrimage, and food), and prescribes punishment for certain offenses (e.g., murder and theft). Several passages condemn various ‘pagan’ practices, but many more are critical of Jewish disobedience and Christian doctrine, and believers are warned against entering into alliance with the ‘People of the Book.’ Q5 receives its title from the miraculous ‘table’ of food sent down to Jesus and his disciples (Q5.111–115).

6. Livestock [+–] 62-72

This sūra emphasizes the creative power of the one God, especially as manifested in the ‘signs’ of an ordered natural world. On that basis it attacks the folly of idolatry, charging that other so-called gods are really ‘jinn.’ The story of Abraham’s rejection of idols is repeated, and a parallel is drawn between the ‘religion’ of Abraham and the Prophet, as well as between the ‘Books’ given to Moses and the Prophet. Its title is a reference to the practice of dedicating ‘livestock’ to other gods besides God (Q6.136–139).

7. The Heights [+–] 73-85

Following an introductory reference to ‘the Book’ and a warning about judgment, Q7 falls into three main parts: the story of Iblīs and Adam’s fall (Q7.10–25), a series of stories about the destruction of disobedient peoples of the past (Q7.59–102), and the story of Moses, Pharaoh, and the Sons of Israel (Q7.103–174). The sūra receives its title from the enigmatic reference to ‘the heights’ at Q7.46.

8. The Spoils [+–] 86-90

Most of this sūra concerns the victory of Muslim forces over their opponents, including directives about the distribution of ‘spoils’ (Q8.1, 41).

9. Repentance [+–] 91-100

This sūra deals with various matters connected with fighting for the cause of God. It opens with a renunciation of all treaty obligations with the ‘idolaters’ (Q9.1–28). This is followed by a short exhortation to fight against the ‘People of the Book’ (Q9.29–35). Then comes a sustained diatribe against the ‘hypocrites’ and others for their refusal to fight alongside the Prophet (Q9.38–106). It concludes by emphasizing again the duty to fight for the cause (Q9.119–129). Q9 is the only sūra in the Cairo edition that is not introduced by the basmala (though the codex of Ibn Mas‘ūd is said to have included it). The title comes from the reference to ‘repentance’ at Q9.104, but it is also known as ‘The Renunciation’ (al-Barā’a) from its first word.

10. Jonah [+–] 101-107

This sūra opens with a declaration of God’s creative power, followed by a condemnation of idolatry. The certainty of judgment and the authenticity of the Qur’ān are also stressed. A final section contains stories about Noah and Moses (Q10.71–103). It receives its title from the reference to ‘Jonah’s people’ at Q10.98.

11. Hūd [+–] 108-114

This sūra is made up almost entirely of stories about the following messengers: Noah, Hūd, Ṣāliḥ, Abraham, Lot, Shu‘ayb, and Moses.

12. Joseph [+–] 115-121

This sūra is devoted almost entirely to the story of Joseph, beloved son of Jacob. While there are many parallels between the Qur’ānic version and the account in Genesis 37–50, there are also some striking differences. In contrast to his biblical counterpart, Jacob is a prophet who is not tricked into thinking Joseph was killed. The Qur’ānic Jacob is also clairvoyant, even though he cannot physically see, and in the end miraculously receives his sight when Joseph’s shirt is laid over his face.

13. The Thunder [+–] 122-125

This sūra is an assemblage of short passages touching on a variety of topics, including God’s power and providence, rewards and punishments, and encouragement to the Prophet. It takes its name from ‘the thunder’ that praises God at Q13.13.

14. Abraham [+–] 126-129

This sūra, like the previous one, is an assemblage of short passages touching on a variety of topics, including a brief recounting of the stories of Moses and other messengers, human ingratitude for God’s blessings, and the prayer of Abraham, from which it receives its title.

15. Al-Ḥijr [+–] 130-132

This sūra contains accounts of the rebellion of Iblīs (Q15.26–48) and the angels’ visits to Abraham and Lot (Q15.49–77). Two short stories of punishment follow: the people of ‘the Grove’ and the inhabitants of ‘al-Ḥijr’ (Q15.78–84). Q15 concludes with a series of admonitions to the Prophet.

16. The Bee [+–] 133-139

This sūra treats a variety of topics and themes. In general it extols God’s creative power and condemns the foolishness of idolatry. It takes its title from the reference to the bees (Q16.68–69), which are ‘inspired’ by God and only one of many signs of his providence. A later section (Q16.98–105) sheds important light on the recitation and revelation of the Qur’ān.

17. The Journey [+–] 140-145

This sūra opens with the famous and tantalizingly brief report of a ‘night journey.’ A variety of topics then follow, including a series of commandments resembling the Decalogue in form and content (Q17.22–39a), as well as passages dealing with the nature and purpose of the Qur’ān. The Prophet’s role as the ‘messenger’ is emphasized, and disbelievers are chastised for their objection that he is merely a ‘human being’ who does not perform any miracles. Q17 is also known as the ‘Sons of Israel’ from the references to the Banū Isrā’īl at its beginning and end.

18. The Cave [+–] 146-152

This sūra is distinctive for being composed almost entirely of stories. The three main ones are: the ‘Men of the Cave’ (Q18.9–26), Moses and the servant (18.60–82), and Dhū-l-Qarnayn, a figure usually identified with Alexander the Great (18.83–98).

19. Mary [+–] 153-156

This sūra begins with a series of stories about earlier prophets. The longest of these is the story of Mary and Jesus (Q19.16–36), from which Q19 receives its title. The remainder of the sūra explains the role of angels, responds to objections about the resurrection, and pronounces judgment on disbelievers.

20. Ṭā’ Hā’ [+–] 157-162

This sūra is devoted almost entirely to the story of Moses (Q20.9–101). It features accounts of his early life, call to be a messenger, struggles with Pharaoh, exodus from Egypt, and finally the episode of ‘the calf.’ Q20 concludes with sections on the Last Day and the covenant with Adam. It receives its title from the two letters with which it begins.

21. The Prophets [+–] 163-167

This sūra begins with a warning of approaching judgment, and condemns idolatry in the face of God’s power and providence. Its second half is comprised of a series of stories about earlier ‘prophets’ (Q21.48–91), from which Q21 receives its title. Many of these prophets have counterparts among biblical figures.

22. The Pilgrimage [+–] 168-172

This sūra takes its title from the reference to the Ḥajj, the pilgrimage originally established by Abraham (Q22.26–38). In addition to dealing with matters connected with the pilgrimage, it condemns those who deny believers access to the ‘Sacred Mosque,’ and concludes with an address to the believers, urging them to remain steadfast to the religion of Abraham.

23. The Believers [+–] 173-176

This sūra opens with an enumeration of the virtues of believers. It then extols the signs of God’s power and providence, relates accounts of previous messengers, and emphasizes the certainty of resurrection and judgment.

24. The Light [+–] 177-181

This sūra takes its title from the reference to God as ‘the light of the heavens and the earth’ (Q24.35). It is comprised for the most part of regulations governing the household, including appropriate dress, conduct, and sexual behavior.

25. The Deliverance [+–] 182-185

This sūra begins by responding to the disbelievers’ rejection of the Prophet and his message, and then warns them by way of examples of earlier generations who were punished for similar disbelief. The second half of the sūra is mainly devoted to the signs of God’s power and providence discernible in the natural world. It concludes with a description of the characteristic qualities of God’s servants.

26. The Poets [+–] 186-190

This sūra is made up almost entirely of stories about the following messengers: Moses, Abraham, Noah, Hūd, Ṣāliḥ, Lot, and Shu‘ayb, all linked together by a recurring refrain (Q26.8–9). It receives its title from the dismissive reference to ‘the poets’ at Q26.224–225.

27. The Ant [+–] 191-195

This sūra opens with a reference to the Qur’ān as ‘guidance and good news’ and closes with a description of the Day of Judgment. It recounts the stories of previous messengers, including one about Solomon and the Queen of Sheba. The theme of God’s power and uniqueness is also emphasized. It receives its title from ‘the ant’ that speaks in the story of Solomon (Q27.18).

28. The Story [+–] 196-200

This sūra is devoted almost entirely to the story of Moses, featuring accounts of his childhood and early life, his call to be a messenger, and finally his struggles with Pharaoh (with a later addendum on the story of Qārūn/Korah). It concludes with three scenes of judgment and a final word of encouragement to the Prophet. Q28 receives its title from ‘the story’ Moses recounts at Q28.25.

29. The Spider [+–] 201-204

This sūra begins by exhorting believers to remain steadfast in the face of opposition, and then recounts the stories of seven previous messengers. It also describes the nature of ‘the Book’ revealed to the Prophet and its relationship to the previous scriptures of the ‘People of the Book.’ It takes its title from the parable of ‘the spider’ at Q29.41.

30. The Romans [+–] 205-207

This sūra opens with a reference to a military defeat of the Byzantine empire, which is followed by a prophecy of their ultimate victory over the Sassanid Persians. It then extols the signs of God’s power in the natural world as evidence of his benevolence and ability to raise the dead.

31. Luqmān [+–] 208-210

This sūra takes its title from the story of Luqmān, a sage who presents his son with a succinct version of his wisdom (Q31.12–19). Among its many diverse themes, Q31 extols the signs of God’s power and providence, and warns disbelievers of the certainty of judgment.

32. The Prostration [+–] 211-212

This sūra opens with a pronouncement about the truth of the Qur’ān. It then extols God’s power as creator and defends the resurrection against the objection of disbelievers, whose fate is contrasted with the ultimate vindication of believers. Q32 takes its title from the ‘prostration’ of believers in worship (Q32.15).

33. The Factions [+–] 213-217

This sūra deals mainly with the Prophet’s marriage to a woman formerly married to his adopted son, as well as with other matters concerning his wives. It receives its title from the description of an attack against the believers of the city of Yathrib by ‘factions’ of their enemies (Q33.9–27).

34. Sheba [+–] 218-221

The main subject of this sūra is the certainty of judgment and resurrection. It receives its title from the story of the people of Sheba (Q34.15–21).

35. Creator [+–] 222-224

The first part of this sūra is in the form of an address to the people, setting forth the claims of God (Q35.1–17). It then shifts to address the Prophet, consoling him with the reminder of previous messengers who also faced rejection (Q35.18–26). It concludes with the different fates awaiting believers and disbelievers. Q35 takes its title from the reference to God as ‘creator’ in the opening verse, but is also called ‘the angels’ (al-Malā’ika) from another word in the first verse.

36. Yā’ Sīn [+–] 225-227

This sūra begins with an affirmation of the Prophet’s mission. It then relates a parable about a ‘disbelieving city,’ enumerates the signs of God’s power and providence, and describes the different fates awaiting believers and disbelievers. Q36 receives its title from the two letters with which it begins.

37. The Ones Who Line Up [+–] 228-231

This sūra opens with an emphatic declaration of the unity and creative power of God. Next come sections on the resurrection and the different fates awaiting believers and disbelievers, followed by stories of previous messengers from Noah to Jonah. Its title refers to the angels standing in assembly around the divine throne (Q37.1, 165).

38. Ṣād [+–] 232-234

The first part of this sūra describes the defiance of the Prophet’s contemporaries. Next come stories of David, Solomon, Job, and several others. It then describes the different fates awaiting believers and disbelievers, before concluding with the story of Iblīs. Q38 takes its title from the letter with which it begins.

39. The Companies [+–] 235-239

This sūra opens with pronouncements about divine origin of the Qur’ān and the unity and creative power of God. The remainder of sūra contrasts the different fates awaiting believers and disbelievers, before concluding with a vivid description of Judgment Day. Q39 receives its title from the reference to the righteous and wicked entering the Garden and Gehenna in ‘companies’ (Q39.71, 73).

40. Forgiver [+–] 240-244

This is the first of a group of seven sūras (Q40–46) known as the ‘Ḥawāmīm,’ from the two letters (Ḥā’ Mīm) with which they all begin. It consists mainly of the story of Moses, with a number of features that distinguish it from other versions of his story in the Qur’ān. Q40 takes its name from one of the divine epithets in its opening verses, but it is also known as al-Mu’min, from ‘the believer’ in the house of Pharaoh who tried to dissuade his people from opposing Moses (Q40.28–45).

41. Made Distinct [+–] 245-247

This sūra extols God as creator and pronounces judgment on those who refuse to recognize the signs of his power and providence. Its title comes from a word used to describe the Qur’ān (Q41.3, 44), though it is also known as ‘The Prostration’ (the same title as Q32).

42. Consultation [+–] 248-251

This sūra opens by extolling the power and majesty of God and stresses the purpose of the Qur’ān as a warning. Next comes a declaration of the unity of religion in the face of religious differences. The contrasting fates of believers and disbelievers occupy much of the remainder of the sūra. The conclusion is noteworthy for the light it sheds on different modes of revelation. Q42 receives its title from the reference to the believers’ ‘consultation’ among themselves at Q42.38.

43. Decoration [+–] 252-255

This sūra condemns the folly of idolatry, especially the idea that God has ‘daughters,’ and warns of the dangers of persistent disbelief. It goes on to recount the stories of Moses and Jesus, and concludes with a vivid scene of judgment. Q43 receives its title from the ‘decoration’ referred to at Q43.35.

44. The Smoke [+–] 256-257

This sūra opens with a declaration of the ‘sending down’ of the Qur’ān during a single night, followed by a warning that punishment is coming. It recounts the story of Pharaoh and the Sons of Israel, defends the idea of resurrection, and concludes with a description of the rewards and punishments awaiting the righteous and wicked. Q44 takes its title from the reference to the appearance of a heavenly ‘smoke’ which will be a sign of the Last Day (Q44.10).

45. The Kneeling [+–] 258-259

This sūra opens with a declaration of the ‘sending down’ of the Qur’ān and an enumeration of the signs of God’s power and providence in nature. The Prophet is then urged to follow God’s path independently of the ‘Sons of Israel.’ Q45 concludes with a judgment scene, at which each community will be found ‘kneeling’ (Q45.28).

46. The Sand Dunes [+–] 260-262

This is the last of a group of seven sūras known as the ‘Ḥawāmīm,’ from the two letters (Ḥā’ Mīm) with which they all begin. It opens with a declaration of the ‘sending down’ of the Qur’ān, and then condemns the folly of idolatry in the face of God’s power and providence. The Prophet is set forth as a typical messenger whose ‘Book’ confirms the ‘Book of Moses.’ Next comes the story of the punishment of the people of ‘Ād, followed by one about a band of jinn who came to believe after listening to the Prophet recite from the Qur’ān. A conclusion stresses the certainty of resurrection and judgment. The title of Q46 refers to ‘the sand dunes’ where the ‘Ād were destroyed (Q46.21).

47. Muḥammad [+–] 263-265

Much of this sūra is concerned with matters of war. It receives its title from one of the rare mentions of Muḥammad’s name at Q47.2.

48. The Victory [+–] 266-268

This sūra opens with the promise of victory and offers encouragement to the Prophet and those who have sworn allegiance to him. It takes its title from the ‘victory’ mentioned in the opening verse.

49. The Private Rooms [+–] 269-270

This sūra deals with the conduct of the Prophet’s followers in their interactions with him and each other. It concludes with a criticism of the bedouin Arabs. Q49 takes its name from a word that is said to refer to the private living quarters of the Prophet’s wives (Q49.4).

50. Qāf [+–] 271-272

This sūra begins by defending the resurrection through an appeal to the signs of God’s power and providence in nature. It stresses the certainty of death and judgment, and concludes with some words of advice for the Prophet. Q50 takes its title from the letter with which it begins.

51. The Scatterers [+–] 273-274

This sūra opens with a series of vivid affirmations of the certainty and imminence of the Day of Judgment. Next comes the story of Abraham and his guests, followed by briefer reports of the punishment of Pharaoh and the peoples of ‘Ād, Thamūd, and Noah. A final section extols God’s power and providence. Q51 takes its name from a word in the opening verse.

52. The Mountain [+–] 275-276

This sūra opens with a series of affirmations of the certainty and imminence of the Day of Judgment. This is followed by a description of the delights awaiting the righteous in Paradise. The latter half of the sūra is an unrelenting diatribe against the disbelievers. Q52 receives its title from the reference to Mount Sinai in the opening verse.

53. The Star [+–] 277-278

This sūra opens with reports of two ‘visions.’ These are followed by a section rejecting the idea that angels are the ‘daughters of God.’ It concludes with a summary of the contents of ‘the scrolls of Moses and Abraham.’ Q53 takes its title from ‘the star’ mentioned in the opening verse.

54. The Moon [+–] 279-280

This sūra is made up almost entirely of stories about earlier generations who were destroyed for their disobedience, all linked together by a recurring refrain which ends with the question, ‘Is there anyone who takes heed?’ Fittingly, both the beginning and the end warn that judgment is near. Q54 receives its title from the opening reference to the moon being split open, a sign that the end is at hand.

55. The Merciful [+–] 281-283

The first half of this sūra recounts God’s blessings; the second half describes the punishments of the wicked and rewards of the righteous. One of its distinctive features is that it addresses both humans and jinn in the form of a refrain that is repeated some thirty-one times (‘Which of the blessings of your Lord will you two call a lie?’). Q55 takes its title from the opening reference to God as ‘the Merciful.’

56. The Falling [+–] 284-285

This sūra opens with a vivid description of the Last Day, when people will be divided into three classes – ‘the foremost’ and ‘the companions on the right and left’ – whose rewards and punishments are then described. The second half of the sūra extols God’s power and providence, and praises the Qur’ān. Q56 receives its title from the ‘falling’ of Judgment referred to in the opening verse.

57. Iron [+–] 286-288

This sūra opens by extolling the glory of God, and then appeals for belief in and support of the Prophet and his cause. It describes the different fates awaiting the ‘hypocrites’ and believers, and concludes with a reference to the previous messengers Abraham, Noah, and Jesus. Q57 receives its title from the mention of ‘iron,’ which God has sent down along with ‘the Book’ and ‘the scale’ (Q57.25).

58. The Disputer [+–] 289-290

This sūra takes its title from a woman who ‘disputed’ her husband’s attempt to end their marriage by means of a pre-Islamic formula. The case concludes by stipulating the penalty for anyone who continues to use such a formula in the future. The rest of the sūra is a warning that those who conspire against the Prophet, or otherwise oppose him, will suffer defeat both in this world and the next.

59. The Gathering [+–] 291-292

Most of this sūra concerns the expulsion of the disbelievers among the ‘People of the Book’ from their homes and the division of spoils. It concludes with an exhortation to fear God, whose surpassing glory is revealed in his many different epithets. Q59 receives its title from ‘the gathering’ of the disbelievers for exile (Q59.2).

60. The Examined Woman [+–] 293-294

This sūra warns believers about secret alliances with the enemy. It also gives instructions on how to treat women who leave their husbands to join the believers, as well as what to do about the wives of believers who run off.

61. The Lines [+–] 295

This sūra consists of several short passages. Notable among them is a section on Israel’s opposition to Moses, Jesus, and finally the Prophet, whose coming (under the name of ‘Aḥmad’) Jesus is said to have predicted. Q61 takes its title from the reference to troops drawn up in battle ‘lines’ (Q61.4).

62. The Assembly [+–] 296

This sūra consists of several short passages. The Prophet is identified as a ‘native’ messenger, Jewish exceptionalism is criticized, and prayer is established on Friday, the ‘day of assembly,’ from which Q62 receives its title.

63. The Hypocrites [+–] 297

This sūra is comprised of two passages, one describing ‘the hypocrites’ (whence its title), and the other admonishing the believers.

64. Mutual Defrauding [+–] 298-299

This sūra extols the glory, power, and knowledge of God, and then describes the different fates awaiting believers and disbelievers. It concludes by encouraging believers to remain steadfast and contribute to the cause. Q64 receives its title from a word whose exact meaning and significance are uncertain (Q64.9).

65. Divorce [+–] 300-301

As its title indicates, this sūra is mostly comprised of regulations concerning divorce (similar to those found at Q2.226–232). It also alludes briefly to the punishment of previous cities and mentions the future reward of believers, before concluding with a striking reference to the creation of the ‘seven heavens.’

66. The Forbidding [+–] 302-303

The first half of this sūra deals with an incident between the Prophet and his wives, though the exact circumstances remain obscure. It concludes by giving famous examples from the past of both believing and disbelieving women. The title comes from God’s chastisement of the Prophet for forbidding himself what God has permitted (Q66.1).

67. The Kingdom [+–] 304-305

This sūra consists mostly of short passages, many of which revolve around the theme of the knowledge and power of God, in whose hand is ‘the kingdom.’ It concludes with a series of declarations reinforcing this theme.

68. The Pen [+–] 306-307

This sūra opens with a denial that the Prophet is ‘possessed,’ before turning to denounce one of his opponents directly. Next comes a parable warning against arrogant self-satisfaction, followed by a section on eschatological rewards and punishments, and a concluding exhortation to the Prophet. Q68 receives its title from the opening verse in which God swears ‘by the pen,’ perhaps referring to the idea of God’s written revelation or the Book of Destiny by which everything is ordained.

69. The Payment Due [+–] 308-309

This sūra begins with a reference to several previous peoples who dismissed the threat of impending punishment and were destroyed. It then describes the terror of the Last Day and Judgment, and concludes with God affirming the truth of the Qur’ān. Its title comes from its first word.

70. The Stairways [+–] 310

This sūra begins by responding to a question about the coming punishment. A description of those who will enter the Garden follows. It then concludes by assuring the Prophet that his opponents are doomed. Q70 takes its title from the reference to the ‘stairways’ or ‘ladders’ to heaven on which the angels descend and ascend (Q70.3).

71. Noah [+–] 311

As its title indicates, this sūra is devoted to Noah, including details not found in other iterations of his story in the Qur’ān.

72. The Jinn [+–] 312-313

This sūra begins with a report of a band of jinn who heard the Prophet reciting the Qur’ān. Their affirmation of belief makes up the first half of the sūra; the latter half contains a series of pronouncements by the Prophet.

73. The Enwrapped One [+–] 314

This sūra opens with the Prophet being urged to spend the night attending to the Qur’ān. This is followed by a warning to the people and an appeal for belief. It concludes with a modification of what was imposed at the beginning of the sūra. Q73 receives its title from the opening address to the Prophet as ‘the one wrapped up in his robe.’

74. The Cloaked One [+–] 315-316

This sūra is a collection of diverse passages. It opens with a command to the Prophet to ‘arise and warn.’ This is followed by sections dealing with an opponent, the number of angels guarding Hell, and the fate of those who disregard the message. Q74 takes its title from the opening address to the Prophet as ‘the one wrapped up in his cloak.’

75. The Resurrection [+–] 317

This sūra is a collection of short passages, most of which revolve around the Last Day and God’s power to raise the dead. Noteworthy among them is a section dealing with the Prophet’s method of reciting the Qur’ān. Its title comes from the oath with which it begins.

76. The Human [+–] 318-319

This sūra opens with a reference to the generation of humans, describes the rewards of the righteous, and closes with an exhortation to the Prophet to remain steadfast. It also goes under the name ‘Time’ (Ar. al-Dahr).

77. The Ones Sent Forth [+–] 320-321

This sūra, unified by the theme of impending judgment, opens with a series of vivid affirmations of the certainty of the Last Day, and then, just as vividly, describes the signs that will accompany it. The remainder of the sūra is a series of eschatological ‘woes’ directed against those who deny God’s judgment. Q77 takes its name from a word in the opening verse, probably referring to the winds of an approaching storm as a metaphor for the imminent arrival of the Last Day.

78. The News [+–] 322

This sūra, which begins with ‘the news’ of impending judgment, extols the power and providence of God, and describes the events of the Last Day, including the different fates awaiting the righteous and wicked.

79. The Snatchers [+–] 323

This sūra opens with a series of affirmations that lead into a dramatic representation of sinners at the resurrection. This is followed by an abridged version of the story of Moses, as well as passages on God’s providential power, and the different fates awaiting the righteous and wicked. Q79 receives its title from the opening verse.

80. He Frowned [+–] 324

This sūra begins by admonishing the Prophet to persevere in the face of apparent failure. Next come sections on the authority of the written message and human ingratitude for God’s providential care. It concludes with a vivid scene of the Last Day. The title comes from its first word.

81. The Shrouding [+–] 325

This sūra consists of two passages: the first is a description of events of the Last Day; the other relates a vision on the part of the Prophet. Its title comes from ‘the shrouding’ of the sun (Q81.1), one of the cosmic signs that the Last Day is at hand.

82. The Rending [+–] 326

This sūra falls into three related parts: the events of the Last Day, the certainty of Judgment, and an explanation of Judgment Day. Its title comes from ‘the rending’ of the sky, one of the cosmic signs that the Last Day is at hand.

83. The Defrauders [+–] 327

As its title suggests, this sūra opens with a denunciation of those who cheat others by giving ‘short measure.’ Their punishment is then contrasted with the fate of the righteous.

84. The Splitting [+–] 328

This sūra opens with a description of events of the Last Day that will culminate in the resurrection and judgment. It concludes with a warning to those who reject the Qur’ān. Its title comes from ‘the splitting’ of the sky, one of the cosmic signs that the Last Day is at hand.

85. The Constellations [+–] 329

This sūra promises punishment for the wicked and rewards for the righteous.

86. The Night Visitor [+–] 330

This sūra stresses God’s power to raise the dead and the accountability of each individual before him. In conclusion the Prophet is told to leave the disbelievers alone temporarily. Its title comes from a word in the opening verse.

87. The Most High [+–] 331

This sūra promises the Prophet God’s support in reciting the Qur’ān, and commends those who accept its message. It concludes by emphasizing the superiority of the future life over the present one. Its title is one of God’s many epithets.

88. The Covering [+–] 332

This sūra contrasts the fates of the righteous and the wicked on the Day of Judgment. It concludes with an exhortation to the Prophet to continue in his role as a ‘warner.’

89. The Dawn [+–] 333

Following a mysterious oath, this sūra describes the punishment of earlier generations and concludes with an anticipation of the final judgment.

90. The Land [+–] 334

This sūra criticizes those who take the easy path and neglect the steep ascent to virtue. Only the latter path leads to the promised rewards, wheras the former ends in certain punishment.

91. The Sun [+–] 335

This sūra consists of two passages. The first is a series of contrasting oaths that culminate in the contrast between true success and failure. The second recounts the story of the people of Thamūd, who were destroyed for their evildoing.

92. The Night [+–] 336

This sūra, like the previous one, begins with a series of oaths that culminate in a contrast between the two ways in life, and concludes with the different fates awaiting the righteous and wicked.

93. The Morning Light [+–] 337

This sūra offers the Prophet reassurance and encouragement. It is noteworthy for the light it may shed on his former life.

94. The Expanding [+–] 338

This sūra, like the previous one (with which it may be connected), offers the Prophet reassurance by recounting God’s past favor. Its title derives from a word in the opening verse.

95. The Fig [+–] 339

This sūra is concerned to alleviate any doubt or hesitancy the Prophet may have had about proclaiming the coming Judgment.

96. The Clot [+–] 340

This sūra, regarded by some as the first revelation, opens with an exhortation to the Prophet to ‘recite’ in the name of God the creator. The second part is a warning to one of the Prophet’s opponents. Q96 takes its name from a word in the second verse. It is also known as ‘Recite’ (Iqra’) from its opening command.

97. The Decree [+–] 341

This short sūra describes the night on which the Qur’ān was sent down.

98. The Clear Sign [+–] 342

This sūra explains the cause of religious divisions, and then describes the different fates awaiting the righteous and wicked.

99. The Earthquake [+–] 343

This short sūra describes ‘the earthquake’ that will occur on the Day of Resurrection, when the dead will come forth from the grave for judgment.

100. The Runners [+–] 344

This sūra decries people’s ingratitude to God and their lust for wealth.

101. The Striking [+–] 345

This sūra vividly describes an event of the Last Day called ‘the striking.’

102. Rivalry [+–] 346

This sūra condemns competition for wealth and status.

103. The Afternoon [+–] 347

This sūra is a short declaration of the impoverished state of human existence.

104. The Slanderer [+–] 348

This sūra attacks wealthy critics of the Prophet and his followers.

105. The Elephant [+–] 349

This sūra recounts how God thwarted the plot of the ‘companions of the elephant.’

106. Quraysh [+–] 350

This sūra is an appeal to the Quraysh to worship God in gratitude for his benefits. It is sometimes joined to ‘The Elephant’ (Q105) to produce a single sūra.

107. Assistance [+–] 351

This sūra links neglect of the poor to denial of the Judgment, before turning to condemn false piety. Its title comes from the last word in the final verse.

108. Abundance [+–] 352

This sūra offers the Prophet encouragement after insult.

109. The Disbelievers [+–] 353

This sūra declares the Prophet’s complete break with the disbelievers.

110. Help [+–] 354

This sūra foresees the coming of triumph of the Prophet’s movement.

111. The Fiber [+–] 355

This sūra is a denouncement of an opponent and his wife. It is also named ‘Lahab’ (al-Lahab) and ‘Perished’ (Tabbat).

112. Devotion [+–] 356

This sūra emphasizes the oneness and uniqueness of God. For that reason it is also known as ‘The Unity’ (al-Tawḥīd).

113. The Daybreak [+–] 357

The final two sūras of the Qur’ān are known as the ‘sūras of taking refuge.’ The first is an apotropaic prayer to ward off magic.

114. Humans [+–] 358

This sūra is an apotropaic prayer to ward off evil suggestions.

End Matter

Index to the Qur’ān 359-386

Reviews

I cannot recommend a better English translation of the Qur’ān for an academic setting. Both Droge and his publisher are to be warmly congratulated.
Shawkat M. Toorawa, Yale University

This is certainly the best English translation of the Qur’ān.
Gabriel Said Reynolds, University of Notre Dame

Droge’s work provides the field of Qur’ānic Studies with a rich and meticulously researched translation that is particularly appropriate at a time when interest in the Qur’ān is growing.
Ayman Ibrahim, Fuller Graduate Schools

A translation tailored for students of religious studies. Recommended.
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The Qur’an

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