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.
|
BY NON-MUSLIMS, QADIYANIS, 1917-70 1917
1920
1955
1960
1964
1969
1970
|
BY OTHER NON-MUSLIMS, 1649-1956
1649
Ross, Alexander, The Alcoran of Mahomet
translated out of Arabique into French, by the Sieur Du Ryer...And newly
Englished, for the satisfaction of all that desire to look into the Turkish
vanities (London, 1649). 8 edns. The latest edition came out in 1856. A
very crude specimen of the Orientalist-missionary approach to the Qur'an.
In his 'Introductory Note to the Christian Reader' Ross specifies his purpose:
'I thought good to bring it to their colours, that so viewing thine enemies
in their full body thou must the better prepare to encounter...his Alcoran'.
In the same rabidly anti-Islamic vein is the Appendix to the work entitled
as 'A needful caveat or Admonition, for them who desire to know what use
may be made of or if there be danger in reading the al-Coran'. As to the
quality of the translation itself, Zwemer's remark is quite illuminating:
'He (Ross) was utterly unacquainted with Arabic, and not a thorough French
scholar; therefore his translation is faulty in the extreme'. Zwemer, S.M.,
Muslim World, V, (1915), p.250.
1734
Sale, G., The Koran: Commonly called the
Alkoran of Mohammed (London, 1734). At least 123 edns. The latest edition
appeared in 1975. Contains an exhaustive Preliminary discourse on Sira
and the Qur'an. In translating the Qur'an Sale's missionary intent is quite
marked. For in the note to the reader he suggests the rules to be observed
for 'the conversion of Mohammedans' (p. v); evaluates the Prophet thus:
'For how criminal soever Mohammed may have been in imposing a fake religion
on mankind, the praises due to his real virtues ought not to be denied
him' (p. vii), talks of different editions of the Qur'an which, for him,
vary in contents (p. 45), points out the borrowings in the Qur'an, (pp.
49 and 50) and refers to the piecemeal revelation of the Qur'an as a 'contrivance'
(p.50). Full of instances of omission and mistranslation. For example,
Ar-Rahman nir Raheem, is simply rendered as 'Most Merciful'. The recurrent
Qur'anic address, Ya aayuhan nas is translated as 'O people of Mecca'.
Renders as 'Substitute' and as 'Secret History'. Parts of some verses have
been altogether omitted, as for example, in Ale-Imran III:98 is not translated.
1861
Rodwell, J.M., The Koran (London, 1861).
32 edns. Question the authenticity of the traditional Sura order and invents
a new so called chronological Sura order. In the Introduction he refers
to the prophet as the crafty author of the Qur'an; indicates the Christian,
Jewish, Zoroastrian and other sources of the Qur'an; advises missionary
activists how to carry out their work and hold the prophet a victim of
self-deception, a cataleptic subject from his early youth...liable to morbid
and fantastic hallucinations (p.14). Suffers from a number of mistakes
of mistranslation and misinterpretation. For example, (al-Mudathir LXXIV:39)
is translated as 'they of God's right hand', (al-Kauthar CVIII:2) as 'Pray
therefore to the Lord and slay the victims'. Explains the use of the word
abd (al-Alaq XCVI:10) in the Qur'an thus: 'Since it was the slaves who
had embraced Islam, the Qur'an uses this expression'.
1880
Palmer, E.H., The Koran (London 1880).
15 edns. A Cambridge scholar entrusted with the preparation of a new translation
of the Qur'an for Max Muller 'Sacred Books of the East Series'. Nykl notes
no less than 70 instances of omissions and mistranslation in his translation.
Nykl, A.R., 'Notes on E.M. Palmer's The Qur'an in the Journal of the American
Oriental Society 56 (1936), pp. 77-84.
1937
Bell, Richard, The Qur'an translated with
a crucial rearrangement of Surahs (London 1937). 4 edns. His aim in translating
the Qur'an is to 'understand the deliverances of Muhammad afresh' (p. v).
Apart from describing the Prophet as the author of the Qur'an, Bell believes
that the Qur'an in its written form was 'actually written by Muhammad himself'
(p vi). Illustrates 'alteration, substitutions and derangements in the
text'. For example, II:209 is a later addition, 206-208 are unconnected
scraps and 210 is the original continuation of the verse No. 205. On each
page he indicates his peculiar arrangement of verses.
1955
Arberry, A.J., The Koran Interpreted (London,
1955). 12 edns. Contains no explanatory notes or background information
about Suras. Not altogether free from omissions and mistranslations. For
example al-Anfal VIII:59 is rendered as: 'And thou are not supposed that
they who disbelieve have outstripped Me' whereas the correct translation
would be: 'Let not those who disbelieve deem that they have escaped Me'.
An-nabi-ul Ummi is mistranslated as 'the Prophet of the common folk'. Other
instances of mistranslation are: Ale-Imran III:43; Nisaa IV:72, 147 and
157; Maida V:55; Araf VII:157; al-Sajdah XXXII:23; al-Anfal VIII:59 and
Yunus X:88, etc.
1956
Dawood, N.J., The Koran (London, 1956).
11 edns. An Iraqi Jew. Speaks of the influence of Jewish and Christian
teachings on the Prophet and condemning the traditional Sura order follows
the chronological Sura order. Marred by serious mistakes of translation
'bani Adam" (al-Araf VII:31) is rendered as children of Allah [correct
translation is 'children of Adam'], in Al-Baqarah II:191 'al fitnatu asyaddu
minal qatl(i)' is mistranslated as 'idolatry is worse than carnage' [correct
translation is 'oppression is worse than slaughter'].
Those who wish to understand the specific and broader meaning of the verses of the Qur'an, it is recommended that they should also read commentary on the subjects and verses of the Qur'an. The English readers will find either Yusuf Ali's or Maududi's commentaries a good source. Allama Yususf Ali presents the meaning Ayah (verse) by Ayah with detailed footnotes for relevant words in each verse and includes a detailed index of the topics mentioned in the Qur'an. Maulana Maududi's work covers commentary for each Surah (chapter) of the Holy Qur'an.
Pickthall writes in his foreward of 1930: "... The Qur'an cannot be translated. ...The book is here rendered almost literally and every effort has been made to choose befitting language. But the result is not the Glorious Qur'an, that inimitable symphony, the very sounds of which move men to tears and ecstasy. It is only an attempt to present the meaning of the Qur'an-and peradventure something of the charm in English. It can never take the place of the Qur'an in Arabic, nor is it meant to do so..."
"The Holy Qur'an," Text, Translation and Commentary by Abdullah Yusuf Ali, 1934. (Latest Publisher: Amana Publications, Beltsville, MD, USA; Title: "The Meaning of the Holy Qur'an," 1992). A pocket edition of Yusuf Ali's translation is also available in contemporary English.
"The Meaning of the Glorious Koran," An Explanatory Translation by Mohammed Marmaduke Pickthall, a Mentor Book Publication. (Also available as: "The Meaning of the Glorious Koran," by Marmaduke Pickthall, Dorset Press, N.Y. and several Islamic book publishers; Published by several publishers since 1930). Note: The Mentor publication (451 MJ1529 195) contains a few errors/omissions, e.g., in Surah 72: the last part of Verse 2 should read "we ascribe no partner unto our Lord", and Surah 68: Verse 22 should read "straight" road instead of "beaten" road. In case of any doubt, the reader is advised to check with a copy from an Islamic publisher and also check with an Islamic scholar for the meaning directly from the Arabic original.