Al-Alaq
سورة العلقThis is the Arabic text of the Tafsīr al-Jalālayn of Jalāl al-Dīn al-Maḥallī and Jalāl al-Dīn as-Suyūṭī as the OpenITI corpus has it, from the copy of altafsir.com that the COBHUNI project of Hamburg University took: only the commentary on the verses, with no introductions, no edition and no pagination. Nobody has compared it with a printed book or a manuscript, and no scholar has reviewed it. Each passage stands beside the verses it comments on, which are the Qur’ān text of Tanzil, shown as it is there. Beneath each passage stands its English translation by Feras Hamza, as the copy of Tarteel’s Quranic Universal Library has it; nobody has compared that copy with the printed book either.
Text fromOpenITICC BY-NC-SA 4.0altafsir.comtaken 2026-10-21English translation: Feras Hamza, Tafsir al-Jalalayn (Fons Vitae, 2008), as published at altafsir.com by the Royal Aal al-Bayt Institute for Islamic Thought, from the copy of Tarteel’s Quranic Universal Library. altafsir.comQUL
ٱقْرَأْ بِٱسْمِ رَبِّكَ ٱلَّذِى خَلَقَ 1
{ اقرأ } أوجد القراءة مبتدئا { باسم ربك الذى خلق } الخلائق.
Recite, bring recitation into existence, beginning with: In the Name of your Lord Who created, all creatures;
خَلَقَ ٱلْإِنسَـٰنَ مِنْ عَلَقٍ 2
{ خلق الإنسن } الجنس { من علق } جمع علقة وهي القطعة اليسيرة من الدم الغليظ.
created man (al-insān: the generic) from a blood-clot (‘alaq is the plural of ‘alaqa, which is a small quantity of congealing blood).
ٱقْرَأْ وَرَبُّكَ ٱلْأَكْرَمُ 3
{ اقرأ } تأكيد للأول { وربك الأكرم } الذي لا يوازيه كريم حال من ضمير اقرأ.
Recite: (reiterating the first one) and your Lord is the Most Generous, having no counterpart in terms of His generosity (wa-rabbuka’l-akram is a circumstantial qualifier referring to the subject [of the verb] iqra’, ‘recite’),
ٱلَّذِى عَلَّمَ بِٱلْقَلَمِ 4
{ الذى علم } الخط { بالقلم } وأول من خط به إدريس عليه السلام.
Who taught, [the art of] script, by the pen — the first to write with it was [the prophet] Enoch (Idrīs), peace be upon him —
عَلَّمَ ٱلْإِنسَـٰنَ مَا لَمْ يَعْلَمْ 5
{ علم الإنسن } الجنس { ما لم يعلم } قبل تعليمه من الهدى والكتابة والصناعة وغيرها.
taught man (al-insān: the generic) what he did not know, before he was taught, in the way of guidance, [the art of] writing, crafts and so on.
كَلَّآ إِنَّ ٱلْإِنسَـٰنَ لَيَطْغَىٰٓ 6
{ كلا } حقا { إن الإنسن ليطغى }.
Nay, but verily man is [wont to be] rebellious,
أَن رَّءَاهُ ٱسْتَغْنَىٰٓ 7
{ أن رءاه } أي نفسه { استغنى } بالمال. نزل في أبي جهل و «رأى» علمية و «استغنى» مفعول ثان و «أن رآه» مفعول له.
when he sees it, that is to say, his own soul, to be self-sufficient, in terms of wealth — this was revealed regarding Abū Jahl (ra’ā, ‘sees’, means [to see] mentally; istaghnā, ‘self-sufficient’, is the second direct object; an ra’āhu, ‘when he sees it’, is an object denoting reason).
إِنَّ إِلَىٰ رَبِّكَ ٱلرُّجْعَىٰٓ 8
{ إن إلى ربك } يا إنسان { الرجعى } أي الرجوع تخويف له فيجازى الطاغي بما يستحقه.
Surely to your Lord, O man, is the return — [meant as] a threat for him — and so He will requite the rebellious one with what he deserves.
أَرَءَيْتَ ٱلَّذِى يَنْهَىٰ 9
{ أرءيت } في مواضعها الثلاثة للتعجب { الذى ينهى } هو أبو جهل.
Have you seen (a-ra’ayta in all three instances [here and below] is an exclamation of wonder) him, namely, Abū Jahl, who forbids
عَبْدًا إِذَا صَلَّىٰٓ 10
{ عبدا } هو النبي صلى الله عليه وسلم { إذا صلى }.
a servant, namely, Muhammad (s), when he prays?
أَرَءَيْتَ إِن كَانَ عَلَى ٱلْهُدَىٰٓ 11
{ أرءيت إن كان } أي المنهي { على الهدى }.
Have you considered what if he, the one forbidden, should be upon [a path of] guidance,
أَوْ أَمَرَ بِٱلتَّقْوَىٰٓ 12
{ أو } للتقسيم { أمر بالتقوى }.
or (aw is for division) be bidding [others] to fear of God?