Salam everyone,

A few months ago after my first post here, the project was little more than a translation in progress. Today, the goal I had set for myself has been reached: the website now offers a stable translation of the Quran, alongside the analytical tools that allow anyone to verify how it was built. Here is what has changed.

A Stable, Phrase-by-Phrase Translation

• 9,937 Phrases: The text is segmented into 9,937 distinct phrases based on traditional recitation pauses (specifically Moroccan reciters), rather than standard verse numbering alone.
• Sealed Translations: The French and English translations are now sealed—they will not change without a solid, debated, and documented textual argument. (Spanish, Italian, Indonesian, and Russian translations remain available).
• Interactive Display & Search: When selecting a language, the translation appears first with the Arabic text directly below it on the same card. Exact searches by word or root instantly highlight and direct you to the matching phrase.

The Reading Workshop (L'Atelier de lecture)

This is the heart of the update. All 114 surahs have been read phrase-by-phrase and verse-by-verse, cross-referencing every root with all its other occurrences across the Quran. This produced three major series of sheets (available in French, English, and Arabic):

1. 114 Surah Sheets: What each surah states, how it is structured, and recommended cross-references to read alongside it.
2. Over 50 Reading Rules: Documented regularities respected by the text, including dismissed rules along with the reasons for their rejection.
3. Methodological Principles: Core reading guidelines that emerged organically, such as "reading a surah with its neighbors" or "proof by subtraction."

The Root Dictionary & The Diwan of Divergences

• Root Dictionary: Nearly 1,800 entries covering roots and grammatical particles, detailing the retained meaning, the translation rendering, and all corresponding verses. Once sealed, a root's meaning applies consistently across the entire corpus.
• Diwan of Divergences: A registry tracking 1,736 word variations between the Hafs reading and seven other traditional readings (Warsh, Qalun, Shu'ba, al-Bazzi, Qunbul, ad-Duri, as-Susi), presented side-by-side with highlighted differences and filterable by consonants (rasm) or vowels (tashkil).

Lunisolar Calendar & Downloads (Edition 1.0)

• Calendar: A lunisolar calendar based on the Metonic cycle, re-integrating the intercalary month (Nassi') based on Surah 9:37, complete with printable monthly A4 sheets and code in Python/PHP.
• Downloads Section (Edition 1.0 - October 14, 2026): Everything is now fully portable for offline reading, printing, or research without requiring registration:
  
  • Read: Arabic/French and Arabic/English in A5 PDF and EPUB formats. Plain text options in TXT and Markdown.
  • Study: The complete Reading Workshop books and Root Dictionary in multiple languages.
  • Build: Full database exports (SQLite, CSV, JSON) for researchers and developers, complete with documentation and query examples.
  • Integrity: Every file comes with a published SHA-256 cryptographic checksum.

AI Usage Disclosure

To keep things completely transparent: this work is AI-assisted. Translations and analyses are filtered through a rigorous adversarial debate between two AIs (Claude and Gemini)—one argues a reading based on roots and corpus usage, while the other must refute it if it fails under scrutiny. However, this is only a preliminary filter: I personally verify every single proposal, resolve disagreements, and retain the final say on every choice, even against an agreement between both AIs.

Time to Verify

Nothing here is meant to be taken on blind faith. Every rule provides its occurrences, every root sheet lists its verses, and every divergence shows its comparative texts. Open a sheet, pick a verse, and verify it for yourself.

If you spot an error, a weak translation rendering, or a rule contradicted by a passage, let me know here with your arguments. That is how this translation was built, and that is how it will continue to improve.

🔗 al-quran.fr (Check the "Downloads" section for the Edition 1.0 release)

May Allah accept this from all of us.

وقيل الحمد لله رب العالمين

Most of them can’t answer this question. And if I tell them the names of the books, they just give me a confused look! 😂

This cringy egotistical ogre couldn't even refute even a single easy surface level argument by Austin. All he did was shout, mock, bully, dismiss, show off his degrees, change goal posts, jump topic to topic, whataboutery. Basically, everything other than have a civil discussion.

And he is the supposedly "Top Dog" Hadithist sectarian leader of the dawah gang bro. And look how he boasts about it too. Austin gives also pumps him up in the intro to inflate his ego! And the idiot falls for it.

No wonder they are cooked if he is the best they have and no wonder none of cringy dawah bro gang accept debating people like MFG and Baba Shuaib.

EDIT : Mo Jab actually sued him to not post this and lost.

The Quran asks in 2:44: “Do you preach righteousness and fail to practice it yourselves?”

It’s often easier to recognize the moral failures of others than to confront our own. Religious knowledge can become a source of pride rather than self-reflection.

Can someone become so convinced of their own righteousness that they become blind to their own wrongdoing?

Many people approach Surah Ar-Rum (Quran 30) through its opening historical prophecy—how a defeated Roman empire would pull off one of the greatest military comebacks in history against the Persians within a few years. It is a stunning proof of divine knowledge. But if you stop at the history, you miss the larger story and the beautiful signs in it.

The geopolitical comeback of an empire is just a human-scale reflection of a much grander, cosmic truth woven throughout the Surah: Allah’s Mercy is Multidimensional. He brings power after weakness, life after death, and rain after despair. To show us this, the Surah points to two everyday elements that hold the keys to existence: Water and Wind.

1. The Signs of Water: The Differentiator Between Life and Death

In Surah Ar-Rum and the remainder of the Quran, water is not just a chemical compound; it is the boundary line between non-existence and life, between silence and movement. Water—and its absence—systematically frames a series of profound dualities:

• Dust (non-organic) to Human (organic): We begin as lifeless earth, animated into living, self-propagating beings ("And of His signs is that He created you from dust; then, behold, you are human beings interacting/spreading out" — 30:20).
• Sleep to Waking: Sleep is a functional minor death where consciousness drains away; waking up is a daily resurrection ("And of His signs is your sleep by night and day and your seeking of His bounty" — 30:23).
• Despair to Joy: The psychological shift from hopelessness to instant relief is directly triggered by fluid activation ("...when He causes it to fall upon whom He wills of His servants, behold, they rejoice, although before it was sent down upon them... they were in despair" — 30:48–49).
• Night to Day / Heavens to Earth: The oscillation of cosmic light and darkness mirrors the barren earth waiting for the sky to open ("And of His signs is that the heaven and earth stand by His command..." — 30:25).

When Allah speaks of sending down water to revive a dead land (30:24, 30:50), He is giving us an empirical preview of the Day of Resurrection (Al-Ba'th). If your eyes can accept that a completely dry, cracked desert can turn green overnight simply because water touched it, your heart should have no trouble understanding how Allah revives dead souls—and how He will raise us from the earth when the time comes. Ultimately, Allah declares that water and resurrection are tied directly to His signs ("And among His signs is that you see the earth still, but when We send down upon it water, it quivers and grows" — 41:39 / 30:24).

2. The Signs of Wind: The Invisible Carrier of Glad Tidings

If water is the substance of mercy, wind is its herald. The wind in Surah Ar-Rum (30:46) is dynamic, unseen, yet deeply felt. It is explicitly tied to:

1. Good Tidings (Mubashshirāt): The cool breeze that whispers of coming relief before a single drop of rain falls.
2. Purposeful Movement: Driving ships through the sea so humanity can travel, trade, and seek His bounty.
3. Working in Gratitude (Shukr): In Quranic usage, Shukr usually corresponds to working in gratitude and not merely feeling it ("Work, O family of David, in gratitude" — 34:13). The forces moving our world forward are gifts meant to awaken active thankfulness through constructive effort, not passive appreciation or arrogance (30:46).

3. The Signs of Clouds: How Wind and Water Union is Required for Mercy

The true beauty of the Surah lies in how wind and water interact:

• Wind Without Water: When wind blows without moisture, it becomes an instrument of dryness—turning green crops yellow and withered (30:51). It serves as a stark reminder of what happens when actions or movement are not guided by life-giving mercy.
• Wind With Water: But when Allah sends the winds to stir up clouds, spread them across the sky, and break them apart, rain emerges from their midst (30:48). Despair turns to joy in a single moment.

Without action, nothing moves; however, action must be life-giving to be beneficial and merciful.

Faith: A Heart That Sees vs. A Heart That Denies

Toward the end of the Surah, Allah draws a quiet, haunting contrast:

Human life moves through inevitable cycles—we start in weakness, grow into strength, and return to weakness and grey hair (30:54). On the Final Day, those who ignored the signs will feel as if their entire life on Earth lasted only an hour (30:55–57).

Why? Because they were spiritually dead (asleep at night) while still walking the earth. They looked at the wind and only saw air; they looked at the rain and only saw weather.

Allah closes the Surah with an unforgettable anchor for the believer:

"So be patient. Indeed, the promise of Allah is truth. And let them not unsettle you who have no certainty [in faith]." (Surah Ar-Rum 30:60)

More Food for Thoughts

Looking closely at the language, the concepts of Rīḥ (wind), Māʾ (water), and Saḥāb (cloud) align neatly with the root structure of Raḥmah (Mercy):

• R (ر): Present in Rīḥ (wind) — representing kinetic drive and air.
• Ḥ (ح): Present in Saḥāb (clouds) — representing the act of carrying.
• M (م): Present in Māʾ (water) — representing substance and material life.

These roots R and M are also present in Surah Ar-Rum which can be following this hypothesis translated into "wind and water".

The Quran warns us in 5:8 not to let hatred lead us into injustice.

If someone prides themselves on their faith, honesty, and integrity but treats another human being with cruelty and without compassion or empathy, what does that say about their character?

If the Quran commands justice even toward those we resent (5:8), how can humiliation, dehumanization, or deliberate cruelty ever be reconciled with that command?

Brief Explanation of the Hadith:
When he speaks, he lies: He deliberately says something untrue.
When he makes a promise, he breaks it: He fails to keep his promise without a valid excuse.
When he is entrusted with something, he betrays the trust: He fails to protect a trust, whether it is money, a secret, or someone's right.

To understand the flow chart, please see a summarised version of QuranVsHadith.com below:

1. Qur’an's usage of Hadith
Never used to endorse prophet's hadith. God is more truthful in hadith and has revealed the best hadith.
This means all other man-made hadith are by definition less truthful and of lesser quality. How can the inferior be used to supplement or complete the superior?

2. Not All Prophetic Speech Was Divine Guidance
Companions asked not to linger for hadith and wives rebuked for spreading it. Therefore, not everything the prophet said was revelation for us.

3. God’s Word Choice Matters
If Hadith were meant to be followed, God would not have used the word *hadith* in ways that cast doubt or rejection on it. To believe otherwise is to claim God deliberately sowed confusion, which is theologically untenable.

4. No Method to Distinguish Divine from Personal
Neither the Qur’an nor the prophet left any method to identify which of his sayings were divine guidance and which were personal. This would mean God/prophet left the community in confusion, again theologically untenable.

5. The Prophet Was Fallible
The Qur’an shows the prophet was corrected, proving not everything he did was divinely guided. Since he was no innovator among messengers (46:9), we face a forced choice:
* If he innovated a secondary source of law, this contradicts the Qur’an.
* If he did not innovate, this refutes the authority of hadith as independent law.

6. Prophet Could Not Legislate
Qur’an 66:1 shows the prophet could not even prohibit things for himself. It is therefore logically and theologically untenable that he could legislate for the entire community outside the Qur’an.

7. Hadith fails Quranic standard
There is no authorisation for, nor divine criterion for Hadith methodology. One of God’s standards for divine revelation is non-contradiction (4:82). No matter how rigorous human systems of hadith verification are, they cannot rival God’s standard. Since hadith are not authorised, divinely vetted and riddled with inaccuracies/contradictions, they fail the Qur’an’s own test for truth.

8. Form of Revelation is Only Quran
The Quran defines revelation relevant for us as coming only in the form of ayat and surahs. Since prophetic hadith are not in this form, they cannot be revelation.

9. Trading the Better for the Lesser
The Qur’an condemns exchanging God’s superior guidance for lesser substitutes. Replacing or supplementing the Qur’an with hadith is precisely such an exchange — which the Qur’an itself criticizes.

10. God’s Guidance Unites, Man-made Words Divide
The Qur’an emphasizes that divine guidance brings unity, while false guidance creates division. History shows the Qur’an unites while hadith aids sectarian splits — proof that hadith is man-made misguidance.

11. Authority Is One, Not Two
The Qur’an’s phrase “obey God and the messenger” is undeniably a single obedience through one source. To interpret it as two separate authorities produces absurdities: two jihads, two migrations, two treaties, two piles of spoils. The only coherent reading is unity of obedience.

12. One Source of Law
The Qur’an establishes that unconditional authority lies solely with the rasūl in his role as the conveyor of divine revelation, while a nabi’s actions may be morally instructive but not legally binding in the same way. As a result, the dual-source premise underlying the hadith-based legal system collapses, and even perfectly preserved nabi reports cannot constitute an independent, binding source of divine law.

13. Reality Check Test
The Qur’an instructs believers to test truth against reality (41:53). The Qur’an passes this test; hadith does not. Therefore, hadith fails one of the Qur’an’s verification mechanisms.

14. Prophet Admits He Cannot Guide
The prophet himself admitted he cannot harm or guide. Serving or obeying such is condemned in the Qur’an. By extension, making his alleged hadith an authority is condemned at its very core.

15. God Guides Directly
God, who needs no guidance and is the sole guide, is more worthy of following than a fallible human who himself needs guidance. Thus, the Qur’an condemns reliance on hadith as a secondary source of guidance. Hadith is zann/speculation, which is condemned, and its use disallowed.

16. Qur’an Declares Itself Complete
The Qur’an repeatedly affirms it is clear, complete, detailed and contains every necessary example. To claim it needs supplementation by hadith contradicts the Qur’an directly and undermines its authority.

Flow chart (p1 = 1. above, p2 = 2. above etc)

Majority – a concept that is exclusively used as a bad example in Quran. Majority is afraid. It has no opinion of his own thus the opinion is influenced by others' opinions.

If God would send an angel to such a person – he would try to escape, because he would seem mad in others' eyes. And the greatest fear in humans, as opposed to fear of God alone, is the fear of public humiliation.

Now, when someone is not afraid he has to face it all: humiliation, ridicule and hatred. So will those who will follow him.

Isn't it pure madness? We believe in a book that speaks of angels, jinns, heaven and hell? It surely seems like it.

But what is sanity really?

Nothing about existence makes sense. You try to discover the smallest particle in the universe – you would be endlessly searching, zooming. You try to find what is beyond universe – you would be endlessly searching, zooming.

You try to think why there is something at all, rather than nothing – it makes no sense. Who created God? Who created the one who created God? Who started the process of movement and what was before the process started?

Zero sense. Absolute madness/mystery.

Here we are when our intellect breaks down and leaves us in hopelessness to find an answer. At this moment some strange person appears. He has the answers, but he doesn't speak to your mind. He starts reciting a poetry, speaks in parables. In some other culture and case he is a singer. In some – a smiling and meditating human under a tree.

In some he is a ruler, like Solomon. In some he keeps the secret and rather lives as simply as possible.

Strange-strange fellows... Some call them mystics, some gurus, some prophets, some messengers, some shamans, some just the loveliest guy they have ever met. They had different methods, but always one message – look inside.

This is where meditation, self-inquiry starts. Before it, a faith can come and go. Before it is only a conviction, but not a knowledge.

You follow the one but you also doubt him sometimes. Because it is his knowledge, not yours. He talked to God, but did you?

What if he is a liar, a madman?

Yet he says: forget about me. The same God that I serve is inside you too. Stay with Him, talk to Him, Trust Him.

You could say, one needs a little madness to look inside.

Indeed, We created humankind and know what their souls whisper to them, and We are closer to them than jugular vein. (50:16)

💚

Salaam

The core argument, or rather rebuttal, against those who say the command in Q33:56 to do "salat upon" the Prophet cannot be a dua where you in turn ask Allah to do it instead of "doing it yourself"

It can be seen through the analogy of the very opposite or blessing someone (ie prayer/salat "upon" them positively), which is to "curse" someone (ie to pray "upon/against" them negatively;

إِنَّ ٱلَّذِينَ يَكْتُمُونَ مَآ أَنزَلْنَا مِنَ ٱلْبَيِّنَـٰتِ وَٱلْهُدَىٰ مِنۢ بَعْدِ مَا بَيَّنَّـٰهُ لِلنَّاسِ فِى ٱلْكِتَـٰبِ ۙ أُو۟لَـٰٓئِكَ يَلْعَنُهُمُ ٱللَّهُ وَيَلْعَنُهُمُ ٱللَّـٰعِنُونَ

"Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture - those are cursed by Allāh and cursed by those who curse"

إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَمَاتُوا۟ وَهُمْ كُفَّارٌ أُو۟لَـٰٓئِكَ عَلَيْهِمْ لَعْنَةُ ٱللَّهِ وَٱلْمَلَـٰٓئِكَةِ وَٱلنَّاسِ أَجْمَعِينَ

"Indeed, those who disbelieve and die while they are disbelievers - upon them will be the curse of Allāh and of the angels and the people, all together,"

أُو۟لَـٰٓئِكَ جَزَآؤُهُمْ أَنَّ عَلَيْهِمْ لَعْنَةَ ٱللَّهِ وَٱلْمَلَـٰٓئِكَةِ وَٱلنَّاسِ أَجْمَعِينَ

"Those - their recompense will be that upon them is the curse of Allāh and the angels and the people, all together,"

When you join the Allah and the Angels in cursing, as mentioned in these verses ... what do you do? Make a dua and ask Allah to curse them. You don't have any actual power to curse yourself

In a similar way, "salat" or "salawat" upon the Prophet, you join Allah and the Angels via a dua to Allah

Q33:56

إِنَّ ٱللَّهَ وَمَلَـٰٓئِكَتَهُۥ يُصَلُّونَ عَلَى ٱلنَّبِىِّ ۚ يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ صَلُّوا۟ عَلَيْهِ وَسَلِّمُوا۟ تَسْلِيمًا

"Indeed, Allāh confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [Allāh to confer] blessing upon him and ask [Allāh to grant him] peace"

Notes:

• Both "salat" and "la'na" are general. When you ask God to bless someone or to curse them using those words, it is general and unspecified
• The salat upon the Prophet commanded in this verse doesn't have to be done using the general word "salat", you can instead specify anything. Any positive dua you make for someone falls under "salat upon" (blessing) someone, just as any negative dua you make against someone falls under "la'na upon" (cursing)
• Regardless of where you ultimately fall upon the understanding of this verse, it is part of natural gratitude towards the Prophet to occasionally make a dua for him, just as it is part of natural displeasure to curse the wrong doers.

Link to the full stream, where I go through some of the problems I've seen in one of the (I think popular) Qur'an Alone understandings

I'm currently trying to read the Quran. What translation is the best?

I've tried Muhammad Assad translation, i like many things but dislike some other. What translations are most Quran focused and less influenced by hadith? Also something free and available online.

Anything better then Muhammad Assad?

Also, of topic but does anyone have access to the translation of Laleh? The American woman who translated Quran? I only find versions online where I have to pay, pay with money I don't have.

After a discussion with someone from real life, when they brought up paradise in an attempt to soothe me.. I've been thinking a bit about it. Tried to read about it too, but only got triggered.

I mean no offence..but why is it so materialistic? It feels so to me. Just like Earth but a bit better...

Especially icky to me was the part about servants or young men serving...like.. what? Is this paradise or an evening gathering of white men? Sorry if the analogy doesn't make much sense. One gets the point.

I don't know how to feel about it. Something I tried to read about to soothe myself didn't feel as soothing but a bit sticky and yarring to me. It...was not what I expected.

Why do I need someone to serve me at all... I'm not god. I don't need anyone to be below me, to serve me... Either we serve each other.. or not at all . I'm not god And it's Paradise not a palace of a caliph in 9 century.

It also reminds me of the whole "women with bosoms" and so... Though that's a whole another debate, and the reading variates... But still. But the servants/young Boys...

I've tried to talk to someone (the same person) and they made a ridiculous joke that the boys would be similar to what happened in Greece, men with other men... Brushing my concerns off. That well it's paradise and it suits human desires and so ... Of course that's just a stupid "joke" and not what the Quran says, I know that. Im just rambling halfway. This isn't just a topic I decided to randomly research. Was actually planning to take a rest from research...but then this supposedly comforting conversation went utterly wrong.

The person I talked to also believed in...hoors in paradise. So young Boys as servants and attractive women... That's the image they seemed to have. I need to know whether it actually is based on the Quran... Some translations certainly create this image.

Would be curious about perspectives and so.

Of course paradise is not like anything we know as god says...but still.

Everything seems so...materialistic. I don't know.

Servants and women.... If servants exist, why couldn't one argue that hoors/women with bosoms exist too?

Also feel free to comment and dm, my dms are closed so will dm you myself. For this reason or any other.

Assalamualaikum

I've been trying to understand the math of inheritance in islam. I still don't fully grasp it.

I understand why the daughter gets half a brothers.

But why does a wife get so little? 1/4 or 1/8...

Isn't that leaving her vulnerable?

Essentially who is supposed to take care of her after the death of her husband? Is she left to go back to her own family? Maybe 2:240 Is her protection? I'm not sure. Especially since there is such a huge gap between what Quran says and how history and Islamic rulings were.

It feels as if she never becomes a proper part of the family, even after marriage to husband.

Some say she is taken care of by the father in law ..but the Quran doesn't say that explicitly?

Alot of recourses online about Inhertance are based on hadith and so...

Like in Quran as far as I know the will comes before inheritance...

It's really complicated. I'm just trying to understand how it works but also why it works the way it does, whether it actually works and whether the most vulnerable ones are protected ...

Al-salam wa alaykom

If possible, I'd like to ask a couple questions, I don't know a lot about movement but I find it very intriguing and thought provoking as a Muslim.

1. I've tried to research methods of tafsir/exegesis from a Qurani perspective and I didn't find a consensus, what are the methods of tafsir and the supporting foundations to carry out tafsir.

From what I gather, the main method is similar to the approach Mohamad Shahrour used which is strictly linguistic using the Quran only to cross reference verses, root words, position of words etc

Is that correct?

1. What's the Qurani perspective on esoteric understandings of the Quran, I personally come from an esoteric Islamic tradition so I'm curious to know you would approach verses that the exoteric (zahir) meaning is insufficient or paradoxical such as 2:115, 20:12, 3:7, 50:16, 57:3, and others.

2. More personal but have you found it difficult to find a marriage partner that is accepting or do you practice a form of social taqqiyah to fit in?

Thank you and Jazakum Allah Khayr