Which Translation of Qur'an do you prefer?

Here's another article you might find useful:

BY MUSLIMS, 1905-59

1905
Khan, Mohammad Abul Hakim, The Holy Qur'an, (Patiala, 1905), 2 edns. Subtitle: 'With short notes based on the Holy Qur'an or the authentic traditions of the Prophet (pbuh), or/and New Testaments or scientific truth. All fictitious romance, questionable history, and disputed theories have been carefully avoided. A physician by profession, Abul Hakim Khan was not thoroughly versed in Islam. Initially he had Qadyani leanings which he later recanted. His translation is more of a rejoinder to the anti-Islam missionary propaganda rife in the day than a piece of sound Qur'anic scholarship. Contains scant notes. His translation is badly marred by literalism.
1912
Dehlawi Mirza Hairat (ed.), The Koran: Prepared by Various Oriental Learned Scholars and Edited by Mirza Hairat (Delhi, 1912). 2 edns. Though intended as 'a complete and exhaustive reply to the manifold criticisms of the Koran by various Christian authors such as Drs. Sale, Rodwell, Palmer and Sir W. Muir', it contains little material to justify this claim. Verses numbered part-wise instead of Sura-wise. The language used in the translation is quite weak.
1912
Abu'l Fadl, Mirza, The Qur'an Translated into English from the Original Arabic (Allahabad, 1912). 3 edns. Dedicated to Sultan Jahan Begum, [Lady] ruler of Bhopal [India]. References to the Bible with a view to bringing out the superiority of the Qur'an. Refutation of the missionary views in a casual manner. Includes few notes.
1930
Pickthall, Muhammad Marmaduke William, The Meaning of the Glorious Qur'an (London, 1930). At least 27 edns. One of the most widely used translations done by an English man of letters who accepted Islam. Faithfully represents the sense of the original. His use of the Biblical English, however, tends to be a stumbling block for an average reader. Too brief notes on the circumstantial setting of the Suras and the Qur'anic allusions hence not very helpful for an uninitiated reader of the Qur'an.
1934-37
Ali Abdullah Yusuf, The Holy Qur'an: Translation and Commentary (Lahore, 1934-37). At least 35 edns. Another extremely popular translation. Written in style and couched in chaste English, it stands out above other translations as a highly readable rendering of the Qur'an into English. Copious notes are reflective of Yusuf Ali's vast learning. Nonetheless, some of his notes, particularly, on the Qur'anic eschatology and angelology smack of apologia and pseudo-rationalism. Sufistic bias is also quite marked in his notes. (For a detailed discussion on Yusuf Ali's unorthodox views, please see Kidwai, A.R., 'Abdullah Yusuf Ali's Views on the Qur'anic Eschatology', Muslim World League Journal 12 (5) February 1985, pp. 14-17).
1941-57
Daryabadi, Abdul Majid, The Holy Qur'an with English Translation and Commentary (Lahore, 1941-57). At least 4 edns. A faithful, though largely unacknowledged, translation.
BY MUSLIMS, 1960-86

1962
Jullundri, Ali Ahmad Khan, Translation of the Glorious Holy Qur'an with Commentary (Lahore, 1962). 3 edns. The translator boastfully entitles his work as 'After few centuries a True and Easy translation of the Glorious Holy Qur'an'. Marred by numerous mistakes of translation. Appended to the translation is a lengthy appendix dealing with diverse topics in a bizarre way, heaps abuses in the Saudi rulers and slights the role of Sunna. A simply unreadable work.
1964
Ali, S.V. Ahmad, The Holy Qur'an with English Translation and Commentary according to the version of the Holy Ahlul Bait. With special notes from Ayatullah Agha Haji Mirza Mahdi Pooya Yazdi (Karachi, 1964). 3 edns. Vindicates on the authority of the Qur'an itself such sectarian doctrines of Shias as Imamat, Muta'a (temporary marriage), the nomination of Ali as the Prophet's successor, Taqqiyya (hiding the faith), Tabarra (cursing), and mourning in the month of Muharram. Invectives used against both the Umayyad and Abbasid rulers. Strongly refutes the view that the Shias believe in the alteration (Tahreef) of the Qur'an.
1966
Tariq, Abdur Rahman and Gilani, Ziauddin, The Holy Qur'an: Rendered into English (Lahore, 1966). l edn. An explanatory translation supplemented by brief notes, without the Arabic text. Though this translation is in consonance with the orthodox Muslim viewpoint, its language and presentation leave a lot to be desired.
1969
Latif, Syed Abdul, al-Qur'an: Rendered into English (Hyderabad, 1969).1 edn. Apart from the translation of the Qur'an, Syed Abdul Latif also rendered Abul Kalam Azad's incomplete Urdu tafsir The Tarjuman al-Allah into English. Devoid of notes and the text, this translation does not advance much one's understanding of the Qur'an. At best, it represents the author's pious enthusiasm to undertake a noble enterprise.
1974
Ali, Hashim Amir, The Message of the Qur'an Presented in Perspective (Tokyo, 1974). 1 edn. In his zeal to bring out the thematic unity of the Qur'an, the translator has devised a new Sura order, re-arranging the Suras under the following five sections which he calls as the five 'books' of the Qur'an: Book I - The Portal, al-Fatihah; Book II - The Enlightenment, ar-Ruh, 18 earliest Meccan Suras; Book III - The Guidance, al-Huda, 36 early Meccan Suras; Book IV -The Book, al-Kitab, 36 late Meccan Suras; and Book V - The Balance, al-Mizan, 24 Medinite Suras. Going a step further, he has made up 600 sections of the Text, in place of the standard 558 sections, for, what he calls, perspective purposes. In making a mess of the Sura and ruku order of the Qur'an, it does not occur to Hashim Amir Ali that the thematic unity of the Qur'an has been quite remarkably demonstrated by some exegetes without disturbing the traditional arrangements of the Qur'an. The level of translation is, however, fairly good.
1977
al-Hilalai, Taquiuddin and Khan, Muhammad Muhsin, Explanatory English Translation of the Meaning of the Holy Qur'an (Chicago, 1977). 2 edns. It is, in fact, a summarized English version of Ibn Kathir's exegesis, supplemented by al-Tabri's, with comments from Sahih al-Bukhari. Both the translators have been introduced as Salafi (traditional followers of the way of the prophet). The translation is intended to 'present the meanings of the Qur'an which the early Muslims had known'.
1979
Ahmad, Muhammad Mofassir, The Koran: The First Tafsir in English (London, 1979). 1 edn. Explanatory notes have been interpolated into the translated text. It marks a serious deviation from the norms of the Qur'anic exegesis in that it would open the floodgate for presenting any material as the translation of the Text itself. Grossly misinterprets several Qur'anic terms. For example, al-Ghayb (the Unseen) is rendered as the 'consequence of one's action'.
1980
Muhammad Asad, The Message of The Qur'an (Gibraltar, 1980). l edn. Translated in chaste, idiomatic English by a convert from Judaism to Islam. However, it contains some serious departures from the orthodox viewpoint on a number of Qur'anic statements. Asad appears to be reluctant to accept the literal meaning of some Qur'anic verses. For example, he doubts the throwing of Ibrahim into fire, Jesus speaking in the cradle; refers to Khidr and Dhulqarnain as mythical figures and expresses unconventional views on abrogation (Naskh) theory. (For details please see Arfaque Malik's review in the Muslim World Book Review, Vol. 1, No. 1 (1980), pp. 5-7
1980
Zayid, Mahmud Y. (checked and revised) in collaboration with a committee of Muslim scholars, The Qur'an: An English Translation of the Meaning of the Qur'an (Beirut, 1980). Based mainly on a Jew, N.J. Daud's English translation of the Qur'an hence repeats the mistakes of mistranslation that mar Daud's translations. In the supplement on Muslim religious practices and law both the Sunni and Shia doctrines have been presented.
1981
Sarwar, Sheikh Muhammad, The Holy Qur'an: Arabic Text and English Translation (Elmhurst, 1981). l edn. Without any notes this explanatory translation paraphrases the contents of the Qur'an in a lucid style.
1982
Shakir, M.M., Holy Qur'an (New York 1982). An example of blatant plagiarism in that about 90% of this English translation has been verbatim copied from Muhammad Ali Lahori's English translation of the Qur'an. Though it does not contain any notes, the Shia doctrines have been indicated in the Subject index of the Qur'an with pointed reference to the Qur'anic verses in order to give the impression that such Shia doctrines as Imamat, Ali as the chosen one, martyrdom of Hussain, khums, Masoom (the infallible ones) and Vali occur in the Qur'an itself.
1984
Ali Ahmad, al-Qur'an: A Contemporary Translation (Karachi, 1984), 2 edns. Devoid of explanatory notes or background information about Suras, this translation rendered in fluent idiomatic English is vitiated by several instances of mistranslation. Contains unorthodox, apologetic and pseudo-rationalistic views on the hell, stoning of Abraha's army, the Tree, the Verses II:73, 248 and 282, III:49 and IV:01.
1985
Irving, T.B., The Qur'an: the First American Version (Vermont, 1985). 1 edn. Apart from the obnoxious title this translation is not al-together free from mistakes of translation and loose expressions, such as in al-Baqarah II:37 and 157. Assigns theme(s) to each Qur'anic ruku (section). Contains neither the Text nor explanatory notes. Uses American English expressions.
1986
Khatib, M.M., The bounteous Koran: A Translation of Meaning and Commentary (London, 1986). 1 edn. An authentic and faithful translation of the Qur'an in readable, fluent English. Free from irksome use of archaic Biblical English as in Pickthall, Yusuf Ali and Daryabadi. Contains a historically based 'Introduction' discussing Islam, the Qur'an and Sirah, and brief yet insightful notes on the circumstantial setting and the meaning of certain Qura'nic allusions and expressions. Suffers from a few inaccuracies in translation. For example al-Furqan XXV:16, 29, 46 and 62, al-Maidah V:67 and Maryam X1X:26 and 34, etc. (For details see A.R. Kidwai's review on it in Muslim World Book Review (Spring 1988), Vol. 8, No.3, pp. 11-13.

Taken from:
http://www.quran.org.uk/articles/ieb_1st_annotated.htm

format_quote Originally Posted by Serene

I am currently downloading At-Tabari.

Really? From where?

The only tafsirs in english I know of are "Fee Dhilalil Qur'an" -Syed Qutb, Tafsir Ibn Kathir, "Tafheem Al-Qur'an" -Maududi, and the one mentioned by Noora_z3, "Tafsir Ishraq Al-Ma'ani" -Syed Iqbal Zaheer.

Of course, there is also the commentary provided in the Yusuf Ali, Khan-Hilai, Daryabadi, and M. Asad translations.

You may also find interesting the following website from understanding Islam, where they are putting together there own translation and commentary of the Qur'an:
http://understanding-islam.com/relat...ry.asp?catid=3

Here's another review:
http://www.islamic-paths.org/Home/En...ation_Main.htm

I haven't read it yet, so I'm not sure how good it is.

Pickthall, Yusuf Ali, Daryabadi and Khan-hilali can all be read parallel here:
http://www.parexcellence.co.za/islam/quraan.asp

If you can think of one example in the Qur'an of passive sentence, maybe we could help you come up with similar verses, insha'Allah.

The past tense?

format_quote Originally Posted by Muhammad

What exactly do you mean by a passive sentence?

There are two main ways of making any statement; active and passive.

Example:

Active: He chopped down the tree.

Passive: The tree was chopped down.

The tree is the passive participle, and the person is the active participle.

In additon to what was said before, I would like to recommend Al-Qur'an : Guidance for Mankind translated by Muhammad Farooq-i-Azam Malik as the overall best translation. It is clear and has the most fluid english of all the translations and it takes a new approach by translating the meanings of the Qur'an rather than going by a more literal translation. It, however, includes no commentary.

http://islamicbookstore.com/b6848.html
http://islamicbookstore.com/b5897.html
http://islamicbookstore.com/b8488.html

English translations of the Qur’an and the translators of the Qur’an.

I have started this thread to discuss the history of English translation/s of the Noble Qur'an and the translators of the Qur'an, with their background, knowledge, scholarship (if any) and the limitations of the translations.

Please contribute only facts with complete references and quotes. I would also like to request learned Muslims to offer their opinions about Muslim translators of the Qur'an in the English language. Mind you that non-Muslim translators are nonentities and we will not discuss about them, besides making passing reference/s about them as and when needed.

Please refrain from posting your personal bias with phrases like following:

I think, in my opinon, I like this etc., unless this is supported with rock solid fact and evidence that has enabled you to draw your conclusions.

Also what is your take on excessive use of English translations of Qur'an by Muslims, mainly by copy and paste from Internet? Is it healthy and productive in the long run and how effective it is in the short run?

Let us start this discussion with objectivity and clear thinking.


Preacher

I would begin by stating that the most perverted English translation is done by Abdullah Yusuf Ali, and sadly it is the most famous and used one by Muslims and non-Muslims alike.

Abdullah Yusuf Ali's first blunder is to assert that DhulQarnain is Alexander the (not) great. See Abdullah Yusuf Alie's commentary of Qur'an 18:86 quoted below:

1. This is the first of the three episodes here mentioned, his expedition to the west. "Reaching the setting of the sun" does not mean the extreme west, for there is no such thing. West and East are relative terms. It means a western expedition terminated by a "spring of murky water." This has puzzled Commentators, and they have understood this to mean the dark, tempestuous sea. If Dhu al Qarnayn is Alexander the Great, the reference is easily understood to be the Lychnitis (now Ochrida), west of Macedonia. It is fed entirely by underground springs in a limestone region, where the water is never very clear. (See Appendix VI at the end of the Surah).

2. He had great power and great opportunity. He got authority over a turbulent and unruly people. Was he going to be severe with them and chastise them, or was he going to seek peace at any price, i.e., to wink at violence and injustice so long as it did not affect his power? He chose the better course, as described in the next verse. To protect the weak and the innocent, he punished the guilty and the headstrong, but he remembered always that the true Punishment would come in the Hereafter-the true and final justice before the throne of Allah.

We all know the enemies of Islam, especially Christian missionaries have explioted this to attack Islam. How it can be true when we know that Alexander was a "Polytheist.

Abdullah Yusuf Ali's second blunder being a sufi is that he has perverted Qur'an 28:25-27 with distortion and drama.

Abdullah Yusuf Ali has offered his commentary on Glorious Qur’aan Ayaah 28:25-27 [See # 3354-3357] with his perverted mind, by giving a wrong and romantic commentary Abdullah Yusuf Ali said:

3354 (7th line till end of 3354) Perhaps the whole household, including the daughters, listened breathlessly to his tale. Perhaps their wonder and admiration were mingled with a certain amount of pity – perhaps with some more tender feeling in the case of the girl who had been to fetch him. Perhaps the enchantment, which Desdemona felt in Othello’s story, was working on her. In any case the stranger had won his place in their hearts. The old man, the head of the household, assured him of hospitality and safety under his roof. As one with a long experience of life he congratulated him on his escape. ‘Who would live among unjust people? It is as well you are free of them!’

3355 A little time passes. A guest after all cannot stay forever. They all felt that it would be good to have him with them permanently. The girl who had given her heart to him had spoken their unspoken thoughts. Why not employ him to tend the flocks? The father was old, and a young man was wanted to look after the flocks. And – there may be other possibilities.

3356 Strong and trusty: Moses had proved himself to be both, and these were the very qualities, which a woman most admires in the man she loves.

3357 A little time passed, and at length the father broached the subject of marriage. It was not for the fugitive to suggest a permanent tie, especially when, in the wealth of this world, the girl's family was superior, and they had an established position, while he was a mere wanderer. The father asked if he would marry one of the daughters and stay with them for at least eight years, or if he liked, ten years, but the longer term was at his option. If he brought no dower, his service for that period was more than sufficient in lieu of dower. The particular girl intended was no doubt tacitly settled long before, by the mutual attraction of the young hearts themselves. Moses was glad of the proposal, and accepted it. They ratified it in the most solemn manner, by appealing to Allah. The old man, knowing the worth of his son-in-law, solemnly assured him that in any event he would not take advantage of his position to be a hard taskmaster or to insist on anything inconsistent with Moses’ interests, should a new future open out to him. And a new and glorious future was awaiting him after his apprenticeship.

This commentary by Abdullah Yusuf Ali is full of very mean ideas about Shu’aib شعيب عليه السلام [Abdullah Yusuf Ali has referred him as “old man”] and his daughter who was to become the wife of Musa موسى عليه السلام. The reference to Desdemona in Othello further degrades the pure character and sensations of the honorable daughter of Shu’aib شعيب عليه السلام. Whose wisdom is praised by the Prophet Muhammad صلى الله عليه وسلم at the most genius words that she used concerning the employment of Musa موسى عليه السلام. The romance that Abdullah Yusuf Ali has invented is derogatory to the innocent character of Musa موسى عليه السلام and the propriety of the daughter of Shu’aib شعيب عليه السلام. This dramatic presentation of the holy characters of the two great personalities undermines the very spirit of the Glorious Qur’aan. Abdullah Yusuf Ali has used the appellative of “old man” for Shu’aib شعيب عليه السلام, a prophet of Allaah; while unwisely saying that Musa موسى عليه السلام was inferior to the girl’s family. Another absurdity we find that according to Abdullah Yusuf Ali, Shu’aib شعيب عليه السلام did not propose a permanent tie. That is why Abdullah Yusuf Ali says, “the father broached the subject of marriage.” (and not the marriage in the defined sense). Abdullah Yusuf Ali’s remarks legalize the Muta (a timely marriage), which is prohibited in Islaam.

Abdullah Yusuf Ali was very much impressed by the white man (English society). He has at very many places distorted the meaning of the Glorious Qur’aan by dragging the Qur’aanic standard to the English norms as he did in the above commentary.


One can now measure the depth of ignorance of many Muslims and non-Muslims who, with their lull minds think that Qur'an is/was in English and take the word of man as the word of God without realizing it. The irony of their ignorance is that they set the premise of their argument entirely based on fallacious English translation.



Preacher

Threads merged.

Rather subjective ranting, we must explore what we say and whether it is true or not. Abdullah Yusuf Ali was no scholar of Islam. Abdullah Yusuf Ali was merely a translator of Qur’an like many other unqualified individuals.

However, if one thinks and s/he was a scholar of Islam and I am wrong for what I have written in my post earlier, prove me wrong?

I have not offered any subjective whining or raving; I have presented rock sold evidence quoting Abdullah Yusuf Ali, himself. We are not talking about a soccer game here if one is off or wrong. We are talking about our faith and our Deen. We cannot afford to be wrong in this regard.


Preacher