Alhassanain(p) Network for Heritage and Islamic Thought

ENGLISH TRANSLATIONS OF THE HOLY QUR'AN

An Annotated Bibliography

by A.R.Kidwai

Table of Contents

[Note] 3

BY MUSLIMS, 1905-59 4

1905 5

1912 6

1912 7

1930 8

1934-37 9

1941-57 10

BY MUSLIMS, 1960-86 11

1962 12

1964 13

1966 14

1969 15

1974 16

1977 17

1979 18

1980 19

1980 20

1981 21

1982 22

1984 23

1985 24

1986 25

BY NON-MUSLIMS, QADIYANIS, 1917-70 26

1917 27

1920 28

1955 29

1960 30

1964 31

1969 32

1970 33

BY OTHER NON-MUSLIMS, 1649-1956 34

1649 35

1734 36

1861 37

1880 38

1937 39

1955 40

1956 41

[Note]

Before the fairly recent publication of the massive World Bibliography of The Translations of The Meanings of The Holy Qur'an (Istanbul, OIC Research Center, 1986), it was hard to even track down the material on the translations of the Holy Qur'an in various languages. Nonetheless, since the Bibliography is not annotated, the reader gets no idea about the translations make-up, his dogmatic presuppositions and his approach to the Qur'an, as well as the quality of the translation. The present annotated bibliography, taking into account only complete English translations to date, attempts to answer some of the above questions. In preparing the bibliography I received all possible help from the Islamic Foundation, Leicester (UK), which is thankfully acknowledged.

By Muslims 1905-59

By Muslims 1960-86

By Non-Muslims,Qadiyanis , 1917-70

By Other Non-Muslims, 1649-1956

BY MUSLIMS, 1905-59

1905

Khan, MohammadAbul Hakim, The Holy Qur'an, (Patiala, 1905), 2edns . 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 hadQadyani 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 soundQur'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 byMirza Hairat (Delhi, 1912).2edns . 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 ofSura -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).3edns . Dedicated to SultanJahan 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 , MuhammadMarmaduke William,The Meaning of the Glorious Qur'an (London, 1930).At least 27edns . 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 theSuras and theQur'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 35edns . 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 theQur'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 seeKidwai , A.R., 'Abdullah Yusuf Ali's Views on theQur'anic Eschatology', Muslim World League Journal 12 (5) February 1985, pp. 14-17).

1941-57

Daryabadi , AbdulMajid ,The Holy Qur'an with English Translation and Commentary (Lahore, 1941-57).At least 4edns . 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).3edns . 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 ofSunna .A simply unreadable work.

1964

Ali, S.V. Ahmad, The Holy Qur'an with English Translation and Commentary according to the version of the HolyAhlul Bait. With special notes fromAyatullah Agha Haji Mirza Mahdi Pooya Yazdi (Karachi, 1964). 3edns . Vindicates on the authority of the Qur'an itself such sectarian doctrines ofShias asImamat ,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 theShias believe in the alteration (Tahreef ) of the Qur'an.

1966

Tariq,Abdur Rahman andGilani ,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).1edn . Apart from the translation of the Qur'an,Syed AbdulLatif also renderedAbul Kalam Azad's incomplete Urdutafsir TheTarjuman 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).1edn . In his zeal to bring out the thematic unity of the Qur'an, the translator has devised a newSura order, re-arranging theSuras 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 earliestMeccan Suras ; Book III - The Guidance, al-Huda, 36 earlyMeccan Suras ; Book IV -The Book, al-Kitab , 36 lateMeccan Suras ; and Book V - The Balance, al-Mizan , 24Medinite 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 theSura andruku order of the Qur'an, it does not occur toHashim 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, MuhammadMuhsin , Explanatory English Translation of the Meaning of the Holy Qur'an (Chicago, 1977).2edns . It is, in fact, a summarized English version ofIbn Kathir's exegesis, supplemented by al-Tabri's , with comments fromSahih al-Bukhari . Both the translators have been introduced asSalafi (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, MuhammadMofassir ,The Koran: The FirstTafsir in English (London, 1979).1edn . Explanatory notes have been interpolated into the translated text. It marks a serious deviation from the norms of theQur'anic exegesis in that it would open the floodgate for presenting any material as the translation of the Text itself. Grossly misinterprets severalQur'anic terms. For example, al-Ghayb (the Unseen) is rendered as the 'consequence of one's action'.

1980

MuhammadAsad ,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 ofQur'anic statements.Asad appears to be reluctant to accept the literal meaning of someQur'anic verses. For example, he doubts the throwing of Ibrahim into fire, Jesus speaking in the cradle; refers toKhidr andDhulqarnain as mythical figures and expresses unconventional views on abrogation (Naskh ) theory. (For details please seeArfaque 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 marDaud's translations. In the supplement on Muslim religious practices and law both the Sunni andShia 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 AliLahori's English translation of the Qur'an. Though it does not contain any notes, theShia doctrines have been indicated in the Subject index of the Qur'an with pointed reference to theQur'anic verses in order to give the impression that suchShia doctrines asImamat , Ali as the chosen one, martyrdom ofHussain ,khums ,Masoom (the infallible ones) andVali occur in the Qur'an itself.

1984

Ali Ahmad, al-Qur'an: A Contemporary Translation (Karachi, 1984), 2edns . Devoid of explanatory notes or background information aboutSuras , 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 ofAbraha'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).1edn . 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 eachQur'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).1edn . An authentic and faithful translation of the Qur'an in readable, fluent English. Free from irksome use of archaic Biblical English as inPickthall , Yusuf Ali andDaryabadi .Contains a historically based 'Introduction' discussing Islam, the Qur'an andSirah , and brief yet insightful notes on the circumstantial setting and the meaning of certainQura'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 andMaryam 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

Ali, Muhammad,The Holy Qur'an: English Translation (Lahore 1917).At least 10edns . The translation supplemented by exhaustive notes betrays the translator'sQadiyani beliefs. Grossly twists and misinterprets theQur'anic verses related to the Promised Messiah and the Prophet Muhammad (pbuh ) as the seal ofprophethood . Swayed by pseudo-rationalism, Muhammad Ali denies the occurrence of some miracles such as the gushing forth of twelve springs as a result of the Prophet Moses' striking his staff (al-Baqarah II:60 ), angelhood ofHarut andMarut (al-Baqarah II:102),Jinns listening to the Qur'an (al-Jinn LXXII:01) and the stoning ofAbraha's army to death by the birds (al-Fil CV:3). The language used in his translation is not also up to the mark.

1920

Sarwar ,Ghulam , Translations of the Holy Qur'an (Singapore, 1920).8edns . The introduction constitutes a brilliant critique of the English translations of the Qur'an by Sale,Rodwell , Palmer and Muhammad Ali.Devoid of the Text and notes. Lavishes a gushing eulogy on both the translation and approach of Muhammad Ali. The only deflectSarwar discovers in Muhammad Ali's translation is the 'very poor construction of a great many passages in the body of the translation' hence his new translation.

1955

Ali,Sher ,The Holy Qur'an (Lahore, 1955).13edns . The officialQadyani translation of the Qur'an. Apart from retaining the unpardonable faults of misinterpretation and mistranslation found in Muhammad Ali's translation,Sher Ali interpolated more blatantly theQadyani doctrines into his translation.

1960

Peer,Salahuddin ,The Wonderful Koran (Aminabad , 1960).2edns . AnotherQadyani translation of the Qur'an.

1964

Nuri ,Khadim Rahman , The Running Commentary of the Holy Qur'an with under- bracket comments (Shillong 1964) 1edn .Sufistic leanings of the translator characterize thisQadyani translation of the Qur'an.

1969

Farid ,Malik Gulam (ed.),The Holy Qur'an: English Translation and Commentary (Rabwah , 1969).2edns . The commentary is based onMirza Bashiruddin Mahmud Ahmad's Urdu Translation of the Qur'an. Published under the auspices ofHadrat Mirza Nasir Ahmad, Third Successor of the Promised Messiah and Head of theAhmadiyyah Movement in Islam'.

1970

Khan,Zafrullah ,The Qur'an: Arabic Text and English Translation (London, 1970).4edns . A notableQadyani translation. Marred by unaccountable liberties in thatZafrullah Khan, following the footsteps of otherQadyanis , does not recognize the Prophet Muhammad (pbuh ) as the last Prophet.

BY OTHER NON-MUSLIMS, 1649-1956

1649

Ross, Alexander, TheAlcoran of Mahomet translated out ofArabique into French, by theSieur DuRyer ...And newlyEnglished , for the satisfaction of all that desire to look into the Turkish vanities (London, 1649).8edns . The latest edition came out in 1856.A very crude specimen of theOrientalist -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 theircolours , that so viewingthine enemies in their full body thou must the better prepare to encounter...hisAlcoran '. 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 therebe 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 theAlkoran of Mohammed (London, 1734).At least 123edns . The latest edition appeared in 1975.Contains an exhaustive Preliminary discourse onSira 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 criminalsoever 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 recurrentQur'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).32edns . Question the authenticity of the traditionalSura order and invents a new so called chronologicalSura 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 wordabd (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).15edns . 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'sThe 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 ofSurahs (London 1937).4edns . 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' (pvi ).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).12edns . Contains no explanatory notes or background information aboutSuras . 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 andYunus X:88, etc.

1956

Dawood , N.J.,The Koran (London, 1956).11edns . An Iraqi Jew. Speaks of the influence of Jewish and Christian teachings on the Prophet and condemning the traditionalSura order follows the chronologicalSura 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 'alfitnatu 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 theQur'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 orMaududi'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 eachSurah (chapter) of the Holy Qur'an.

Pickthall writes in hisforeward 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 MohammedMarmaduke Pickthall , a Mentor Book Publication. (Also available as: "The Meaning of the Glorious Koran," byMarmaduke 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., inSurah 72: the last part of Verse 2 should read "we ascribe no partner unto our Lord", andSurah 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.