Surah Alaq in English is a Makki Surah. There are 19 Ayats in this Surah. In Quran, it’s available with the name
of 
Surah Al-Alaq in Para No.30.


Friends you can read and download pdf Surah Alaq in English. Here we
provide Surah Alaq in English Text and its Pdf file also.


Surah Alaq in English Pdf

An Arabic word Alaq means “Clinging” or “Attachment”. Second verse of
this blessed chapter of The Holy Quran discusses the process of creation
human in the womb of its mother.
The Almighty Allah has talked about this fact probably 1437 years ago
in His Book when the entire Mankind was unfamiliar.



    Surah Alaq Transliteration Text in English


    Bismillaahir Rahmaanir Raheem
    In the name of God, the Most Gracious, the Most Merciful




    1. Iqra biismi rabbika allathee khalaqa

    Recite thou in the name of thy Lord Who hath created –


    2. Khalaqa alinsana min AAalaqin

    Hath created man from a clot!


    3. Iqra warabbuka alakramu

    Recite thou: And thy Lord is the Most Bounteous,


    4. Allathee AAallama bialqalami

    Who hath taught mankind by the pen –


    5. AAallama alinsana ma lam yaAAlam

    Hath taught man that which he knew not.


    6. Kalla inna alinsana layatgha

    By no means: Verily man exorbitateth.


    7. An raahu istaghna

    As he bethinkest himself selfsufficient.


    8. Inna ila rabbika alrrujAAa

    Verily Unto thy Lord is the return.


    9. Araayta allathee yanha

    Bethinkest thou him who forbiddeth,


    10. AAabdan itha salla

    A bondman of Ours when he prayeth *


    11. Araayta in kana AAala alhuda

    Bethinkest thou, if he is himself guided,


    12. Aw amara bialttaqwa

    Or he commandeth piety?


    13. Araayta in kaththaba watawalla

    Bethinkest thou, if he belieth and turneth away?


    14. Alam yaAAlam bianna Allaha yara

    Knoweth he not that Allah beholdeth?


    15. Kalla lain lam yantahi lanasfaAAan bialnnasiyati

    By no means! If he desist not We shall seize and deal him by the
    forelock –



    16. Nasiyatin kathibatin khatiatin

    A forelock, lying, sinning.


    17. FalyadAAu nadiyahu

    Then, let him call his assembly,


    18. SanadAAu alzzabaniyata

    We also shall call the infernal guards.


    19. Kalla la tutiAAhu waosjud waiqtarib

    By no means! Obey not thou him. Continue to adore, and continue to draw
    nigh.


    Read Also:- Surah Yaseen in Hindi


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    Surah Alaq Tafseer in English


    Name of Surah


    The Surah is so entitled after the word `alaq in the second
    verse.

    Period of Revelation of Surah Alaq


    This Surah has two parts: the first part consists of vv. 1-5, and the
    second of vv. 6-19. About the first part a great majority of the Islamic
    scholars are agreed that it forms the very first Revelation to be sent
    down to the Holy Prophet (upon whom be Allah’s peace and
    blessings).

    In this regard, the Hadith from Hadrat Aishah, which Imam Ahmad,
    Bukhari, Muslim, and other traditionists have related with several
    chains of authorities, is one of the most authentic Ahadith on the
    subject.

    In it Hadrat Aishah has narrated the full story of the beginning of
    revelation as she herself heard it from the Holy Messenger of Allah.
    Besides, Ibn Abbas, Abu Musa al-Ashari and a group of the Companions
    also are reported to have stated that these were the very first verses
    of the Quran to be revealed to the Holy Prophet.

    The second part was sent down afterwards when the Holy Prophet (upon
    whom be peace) began to perform the prescribed Prayer in the precincts
    of the Kabah and Abu Jahl tried to prevent him from this with
    threats.

    Beginning of Revelation of Surah Alaq


    The traditionists have related on the strength of their respective
    authorities the story of the beginning of revelation from Imam Az-Zuhri,
    who had it from Hadrat Urwah bin Zubair, who had it from Hadrat Aishah,
    his aunt.

    She states that revelations to the Holy Prophet (upon whom be peace)
    began in the form of true (according to other traditions, good) visions.
    Whichever vision he saw it seemed as though he saw it in broad
    daylight.

    Afterwards solitude became dear to him and he would go to the Cave of
    Hira to engage in worship there for several days and nights (Hadrat
    Aishah has used the word tahannuth, which Imam Zuhri has explained as
    ta’abbud: devotional exercises.

    This was some kind of worship which he performed, for until then he had
    not been taught the method of performing the Prayer by Allah). He would
    take provisions with him and stay there for several days, then would
    return to Hadrat Khadijah who would again provide for him for a few more
    days.

    One day when he was in the Cave of Hira, Revelation came down to him
    unexpectedly and the Angel said, to him: “Read”.

    After this Hadrat Aishah reports the words of the Holy Prophet himself,
    to the effect, “I said: I cannot read! There upon the Angel took me and
    pressed me until I could bear it no more. Then he left me and said:
    Read.

    I said: I cannot read! He pressed me a second time until I could bear
    it no more. Then he left me and said: Read. I again said: I cannot read!
    He pressed me for the third time until I could bear it no more.

    Then he left me and said: Iqra bismi Rabbi kal- ladhi khalaqa: (Read in
    the name of your Lord Who created) till he reached ma lam ya lam (what
    he did not know).

    Then the Holy Messenger (upon whom be peace) returned home to Hadrat
    Khadijah trembling with fear, and said to her: `Cover me, cover me’, and
    he was covered.

    When terror left him, he said: `O Khadijah, what has happened to me?’
    Then he narrated to her whatever had happened, and said: `I fear for my
    life’. She said; `No never! Be of good cheer.

    By God, never will God debase you: you treat the kindred well, you
    speak the truth, (one tradition adds: you restore what is entrusted to
    you), you bear the burden of the helpless, you help the poor, you
    entertain the guests, and you cooperate in good works.’

    Then she took him to Waraqah bin Naufal, who was her cousin. He had
    become a Christian in pre-Islamic days, wrote the Gospel in Arabic and
    Hebrew, and had become very old and blind.

    Hadrat Khadijah said: `Brother, listen to the son of your brother.’
    Waraqah said to the Holy Prophet: `What have you seen, nephew?’ The Holy
    Prophet described what he had seen. Waraqah said; `This is the same
    Gabriel (the Angel of Revelation) which Allah had sent down to
    Moses.

    Would that I were a young man during your Prophethood! Would that I
    were alive when your tribe would expel you!’ The Holy Prophet said:
    `Will they expel me?’ Waraqah said; `Yes, never has it so happened that
    a person brought what you have brought and was not treated as an
    enemy.

    If I live till then I would help you with all the power at my command.’
    But not very long after this Waraqah died.

    This narrative is explicit that even until a moment before the coming
    Angel the Holy Messenger of Allah (upon whom be His peace) was without
    any expectation that he was going to be appointed a Prophet.

    Nothing to say of any such wish or expectation, he did not even have
    any idea that he would meet with such an experience. Coming down of the
    Revelation and appearing of the Angel face to face was an unexpected
    accident for him the first effect of which on him was precisely the same
    as could naturally be on a person meeting with such a tremendous
    experience, in the absence of any preparation.

    That is why when he proclaimed the message of Islam, the people of
    Makkah raised all sorts of objections, but no one said that they were
    already apprehending that he would make a claim, for he had been making
    preparations since long to become a Prophet.

    From this narrative another thing which also becomes obvious is how
    pure was the Holy Prophet’s life and how sublime was his character
    before Prophethood, Hadrat Khadijah was no young lady: she was 55 years
    old at the time this event took place and had been the Holy Prophet’s
    life companion for 15 years.

    No weakness of the husband can remain hidden from the wife. She had
    during this long period of married life found him to be such a generous
    and noble man that when he told her of his experience in the Cave of
    Hira’, she admitted without the least hesitation that it was indeed
    Allah’s own Angel who had come to him with Revelation.

    Likewise, Waraqah bin Naufal also was an old inhabitant of Makkah, who
    had seen the Holy Prophet grow up from childhood. Particularly, for the
    past 15 years because of the close relationship he was even more
    intimately aware of his life, his Affairs and dealings.

    When he also heard of his experience, he did not regard it as an evil
    suggestion, but immediately said that it was the same Gabriel who had
    descended on Moses (peace be upon him).

    This meant that even according to him the Holy Prophet was such a
    sublime person that there was nothing surprising in his being elevated
    to the office of Prophethood.

    Occasion of Revelation of verses 6-19


    This second part of thee Surah was revealed when the Holy Messenger of
    Allah began to perform the Prayer in the Islamic way in the Ka’bahand
    Abu Jahl threatened and tried to prevent him from this.

    It so happened that after his appointment to Prophethood even before he
    could start preaching Islam openly, he began to perform the Prayer in
    the precincts of the Ka’bahin the way Allah taught him; and from this
    the Quraish felt for the first time that he had adopted a new
    religion.

    The other people were watching it with curiosity, but Abu Jahl in his
    arrogance and pride threatened the Holy Prophet and forbade him to
    worship in that way in the Ka’bah. In this connection, quite a number of
    the Ahadith have been related from Hadarat Abdullah ibn Abbas and Hadrat
    Abu Huraira, which mention the foolish behaviour of Abu Jahl.

    Hadrat Abu Huraira says that Abu Jahl asked the people of Quraish:
    “Does Muhammad (upon whom be Allah’s peace and blessings) set his face
    on the ground before you?”When they replied in the affirmative, he
    said:”By Lat and Uzza, if I ever catch him in that act of worship, I
    would set my foot on his neck and rub his face in the dust.

    Then it so happened that he saw the Holy Messenger in that posture and
    came forward to set his foot on his neck, but suddenly turned back as if
    in a fright and being asked what was the matter, he said there was a
    ditch of fire and a terrible apparition between himself and Muhammad
    (upon whom be Allah’s peace and blessings) and some wings.

    On hearing this the Holy Prophet remarked:”Had he come near me, the
    angels would have smitten and torn him to pieces.” (Ahmad, Muslim,
    Nasai, Ibn Jarir, Ibn AbI Hatim, Ibn al-Mundhir, lbn Marduyah, Abu
    Nu’aim Isfahani, Baihaqi).

    According to lbn Abbas, Abu Jahl said:”If I caught Muhammad (upon whom
    be Allah’s peace and blessings) performing his Prayer by the Ka’bah, I
    would trample his neck down.”

    When the Holy Prophet heard of it, he said: “If he acted so, the angels
    would seize him there and then?” (Bukhari, Tirmidhi, Nasai, Ibn Jarir,
    Abdur Razzaq, Abd bin Humaid, Ibn al- Mundhir, Ibn Marduyah).

    According to another tradition from Ibn Abbas, the Holy Prophet was
    performing his Prayer at the Maqam Ibrahim. Abu Jahl passed that way and
    said: “O Muhammad, did I not forbid you this, and then he started to
    threaten him.”

    In reply the Holy Prophet (upon whom be peace) rebuked him severely.
    There upon he said:”O Muhammad, on what strength do you rebuke me? By
    God, my followers in this valley far exceed yours in number.” (Ahmad,
    Tirmidhi, Nasai, Ibn Jarir, lbn Abi Shaibah, Ibn al-Mundhir, Tabarani,
    Ibn Marduyah).

    Because of these very incidents the portion of this Surah beginning
    with Kalla inn al-insana la yat gha was sent down. Naturally the place
    of this part should be the same as assigned to it in this Surah of the
    Quran, for after the coming down of the first Revelation the Holy
    Prophet had given expression to Islam first of all by the act of Prayer,
    and his conflict with the pagans.


    👉Tafseer

    In the name of Allah, the Compassionate, the Merciful.
    [1-5] Read1 in the name of your Lord2 Who created.3 Created man
    from a clot of congealed blood.4 Read, and your Lord is Most Generous.
    Who taught knowledge by the pen,5 taught man what he did not know.6
    [6-10] Indeed not!7 Man behaves rebelliously for he deems
    himself to be self-sufficient,8 (although) towards your Lord indeed is
    the return.9 Have you seen the one who forbids a servant when he
    prays?10
    [11-19] What do you think: if (the Servant) be on the right
    path, or be exhorting to piety? What do you think, if the one
    forbidding be belying (the Truth) and turning away? Does he not know
    that Allah sees?11
    By no means!12 If he does not desist, We shall drag
    him by his forelock, the forelock that is lying and utterly sinful.13
    So let him call his band of supporters.14
    We, too, shall call the
    angels of torment.15 Nay, never! Do not obey him, and prostrate
    yourself and draw closer (to your Lord).16
    1As we have explained in the Introduction, when the Angel said to the
    Holy Prophet, “Read”, the latter replied, “I cannot read!”” This
    indicates that the Angel had presented these words of the Revelation
    before him in the written form and had asked him to read them.
    For if
    the Angel had meant that he should repeat what he recited, he should
    not have replied, saying “I cannot read!” 
    2″Read in the name of your Lord”: Bismillah and read. This shows that
    the Holy Prophet (upon whom be peace) even before the coming down of
    this Revelation regarded and acknowledged Allah alone as his Lord.
    That is why there was no need to ask who his Lord was, but it was
    said: “Read in the name of your Lord.” 
    3Only the word khalaqa (created) ‘has been used absolutely, and the
    object of creation has not been mentioned, This automatically gives
    the meaning: “Read in the name of the Lord, Who is the Creator, Who
    created the whole universe and everything in it.” 
    4After making mention generally of the creation of the universe,
    mention has been made of man in particular, saying how Allah made him
    a perfect man starting his creation from an insignificant and humble
    state.
    ‘Alaq is plural of ‘alaqah, which means congealed blood. This
    is the primary state of the embryo which appears a few days after
    conception. Then it assumes the form of a lump of flesh, then
    afterwards it gradually takes human shape. (For details, see AI-Hajj:
    5 and the corresponding E.N.’s 5 to 7). 
    5That is, “It is a great favor of Allah that starting man’s creation
    from a most insignificant state He made him possessor of knowledge
    which is the noblest attribute of creation, and He made him not only
    possessor of knowledge but also taught him the art of writing by the
    use of pen, which became the means of propagation, progress,
    dissemination and preservation of knowledge on a large scale.
    Had He
    not given man the knowledge of the art of pen and writing (by
    inspiration) his intellectual faculty would have stagnated, and it
    would have had no opportunity to develop, expand and become a means of
    transmission of knowledge from one generation to the next and make
    future progress. 
    6That is, Man originally was absolutely illiterate. Whatever of
    knowledge he obtained, he obtained it as a gift from Allah. Whatever
    doors of knowledge at any stage did Allah will to open for man, they
    went on opining up before him. This same thing has been expressed in
    the verse of the Throne, thus: “And the people cannot comprehend
    anything of His knowledge save what He Himself may please to reveal.”
    (Al-Baqarah: 255).
    Whatever man looks upon as his own scientific
    discovery was, in fact, unknown to him before. Allah gave him its
    knowledge whenever He willed without his realizing that Allah by His
    grace had blessed him with the knowledge of it.
    These verses were the very first to be revealed to the Holy Prophet
    (upon whom be peace), as is stated in the Hadith reported by Hadrat
    `A’ishah. This first experience was so intense and tremendous that the
    Holy Prophet could not bear it any more.
    Therefore, at that time he
    was only made aware that the Being Whom he already knew and
    acknowledged as his Lord and Sustainer was in direct communion with
    him, had started sending down Revelations to him, and had appointed
    him as His Prophet.
    Then after an intermission the opening verses of
    Surah al-Muddaththir were revealed in which he was told what mission
    he had to perform after his appointment to Prophethood. (For
    explanation, see Introduction to Al-Muddaththir)
    7That is, man should never adopt an attitude of ignorance and
    rebellion against the Bountiful God Who has been so generous to him.
    8That is, when the man has attained wealth, honor and rank and
    whatever else he desired to attain in the world, he becomes rebellious
    instead of being grateful and transgresses the boundaries of servitude
    to Allah. 
    9That is, “Whatever he might have attained in the world, which makes
    ,him behave arrogantly and rebelliously, in the end he has to return
    to your Lord. Then he will realize what fate awaits him in consequence
    of his such attitude and behavior.” 
    10″A Servant” : the Holy Messenger of Allah himself. The Holy Prophet
    has been mentioned by this epithet at several places in the Qur’an.
    For example, “Glory be to Him Who transported His servant one night
    from the Masjid al Haram to the distant Temple.” (Bani Isra’il: 1);
    “All praise is for Allah Who has sent down this Book to His servant.”
    (AI-Kahf: 1); “And that when the servant of Allah stood up to pray,
    the people got ready to assault him.” (Al-Jinn: 19).
    This shows that
    it is a special style of love by which Allah makes mention of His
    Messenger Muhammad (upon whom be His peace and blessings) in His Book.
    Besides, it also shows that Allah after appointing His Messenger to
    Prophethood had taught him the method of performing the Prayer.
    There
    is no mention of this method anywhere in the Qur’an, saying: “O
    Prophet, perform the Prayer in this and this way.” Hence, this is
    another proof that the Revelation sent down to the Holy Prophet did
    not only consist of what has been recorded in the Qur’an, but besides
    this, other things also were taught to him by revelation, which are
    not recorded in the Qur’an. 
    11The audience here apparently is every just man, who is being asked:
    Have you watched the act of the person who prevents a Servant from
    God’s worship? What do you think: if the Servant be rightly guided, or
    warning the people to fear God and refrain from evil, and this
    forbidden be denying the Truth and turning away from it, what will his
    act be like?
    Could this man adopt such an attitude had he known that
    Allah is watching the man who is exhorting others to piety as well as
    him who is denying the truth and turning away from it?
    Allah’s
    watching the oppressor and his wrongdoing and the oppressed and his
    misery by itself implies that He will punish the oppressor and redress
    the grievances of the wronged and down-trodden person. 
    12That is, the person who threatens that he would trample the neck of
    Muhammad (upon whom be Allah’s peace and blessings) down when he
    performed the Prayer, would never be able to do so.
    13″The forelock” here implies the person with the forelock. 
    14As we have explained in the Introduction, when the Holy Prophet
    (upon whom be peace) rebuked Abu Jahl on his foolish behavior, he had
    retorted: “O Muhammad, on what strength do you threaten me? By God, my
    supporters in this valley far exceed yours in number.” At this it is
    being said: “Let him call his band of supporters.” 
    15According to the explanation given by Qatadah, the word zabaniyah in
    the original, is used for the police in Arabic idiom, and zaban
    actually means to push away. The kings too kept armed attendants who
    would push out the one with whom the king was annoyed and angry.
    Therefore, what Allah means is: “Let him call his supporters; We too
    shall summon Our Police, i.e. the angels of torment, to deal with him
    and his supporters.” 
    16″Sajdah” (prostration) here implies the Prayer, so as to say: “O
    Prophet, continue to perform your Prayer fearlessly as you have been
    in the past, and seek your Lord’s presence through it.” In the Sahih
    of Muslim and other books of Hadith there is a tradition from Hadrat
    Abu Huraira to the effect: “The servant is nearest to his Lord when he
    is in the state of prostration”, and in Muslim there is also a
    tradition from Hadrat Abu Hurairah that when the Holy Prophet recited
    this verse, he performed a sajdah of recital.

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