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Quran Transliteration Biography

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The earliest known edition of a complete translation of the Qur’an by a Muslim is the 1905 work of Mohammad Abdul Hakim Khan*, The Holy Qur’an, Patiala 1905. This was more a rebuttal of the anti-Islamic currents in the translations of the day, rather than sound quranic scholarship.Seven years later, two new efforts appeared. The first one was by Dehlawi Mirza Hairat*, The Koran: Prepared by various Oriental Learned scholars, Delhi 1912. This was published in two editions, its intention to offer “a complete and exhaustive reply to the manifold criticism of the Koran by various Christian authors, such as Sale, Rodwell, Palmer and W. Muir”, but never really materializes in the text.The second one was by Mirza Abu al-Fadl*, Qur’an Arabic Text and English Translation Arranged Chronologically with an Abstract, Allahabad 1912. This translation was dedicated to Sultan Jahan Begum (the princess ruler of Bhopal, India); billed itself as a refutation of the Bible “with a view to bringing out the superiority of the Qur’an”. This translation is a prevailing missionary material.Although well intended, none of these three early Muslim translations was by a reputed scholar, and so both the quality of the translation and the level of scholarship were not particularly high. As a result, today these works only remain of historical interest. Later more substantial translations by Muslims followed:The first serious response to the Orientalist venture into Quran translations was undertaken by Muhammad Marmaduke William Pickthall, The Meaning of the Glorious Koran, New York: Dorset Press 1930. Back then, the translations was viewed with delight among the Muslim community and skeptic among orientalist circles. Later on, it became an important and popular early translation both in public and academic circles, this mainly due to Pickthall being faithful to the Quran in its representation and objectively more readable and accurate than many of the previous English translations. Critics will have it that there are some flaws, mainly as a result from the limits of his Arabic, though he used his English gifts to offset this. In a contemporary view, the use of archaic and now obsolete terms makes it harder to understand for an uninitiated reader, as of the text is composed with a certain difficulty expression, dryness of style, lack of exactness in meaning in different places. The verse numbering system he imports from India, which differs from the standard Egyptian version, created some impediment to easy textual comparison. Later editions changed the numbering system to the now standard Egyptian version.The translation by S. V. Mir Ahmad Ali, The Holy Quran with English Translation and Commentary, according to the version of the Holy Ahlul Bait includes ‘special notes from Hujjatul Islam Ayatullah Mirza Mahdi Pooya Yazdi on the philosophical aspects of the verses’, Karachi: 1964 (later reprinted as The Holy Qur’an; Text, Translation and Commentary, New York: Tahrike Tarsile Qur’an Inc. 1988), is aimed at a Shia audience. It contains several discussions about their doctrine and sometimes read into the text.Mohamedali Habib Shakir’s translation, The Qur’an, was first published in 1970 (later reprinted New York: Tahrike Tarsile Qur’an Inc 1982). Sometimes it is branded as a reworking or blatant plagiarism of Muhammad Ali’s Ahmadiyya translation of 1917, but Shakir probably set out to correct the distortions that the later had allowed to creep into his otherwise solid translation. Some critics have argued for that this is a sectarian translation in favour of the Shia creed, mainly due to its reprint and index as added by the later publishing house. Beside of arguments about the publisher and index, the allegation related to the context as of this being a sectarian translations, doesn’t seems to be correct.The Hilali-Khan translation, or more exactly, Muhammad Taqi al-Din al-Hilali and Muhammad Muhsin Kahn translation, The Noble Quran, is globally distributed from Saudi Arabia. Khan served as the actual translator and al-Hilali as the religious authority and the actual text is based on the exegeses of Ibn al-Kathir and al-Tabari. The primary text is claimed to be derived from Abdullah Yusuf Ali’s translation, though the literary style and language seems more roughly hewn. The publisher and distributor King Fahd Holy Qur’an Printing Complex, has given away free copies to Pilgrimages (Hajj) and through other gratis distribution channels, making it a widely circulated translation. Overall, the translation is to some degree lucid (for Muslims and non-Muslims alike that have an intermediate understanding of different Arabic transliterated words without prior explanations of their meanings), but the text suffers from polemic statements that is inserted in the text in parenthesis and the annotated notes. This make the translation a ultra-traditional interpretation of the Quran, where parenthetical interpolations is wedged into the Quran verses, in order to ensure that the reader understand these in accordance with the partisan, religio-social vision that is improperly implies prevailed in Muslim societies during the classical period. Beside of the ultra-traditionalist interpretations of the text and references, the translation with all the annotated text and commentaries, make it distract from the timeless message of the Quran. The King Fahd Holy Qur’an Printing Complex has since then translated the Hilali-Khan translation in multiple languages.

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