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Quran In English Text Biography

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Of the few other non-Muslim translations that have appeared in the last two decades, the one by Thomas Cleary*, The Qur’an, Starlatch Press 2004, should be mentioned. The style is somewhat uneven, shifting abruptly between exceedingly ordinary language and glaring poetic flights – sometimes even mixed within a given verse. Furthermore there exists some bizarre in the italic styles used by Cleary to differentiate between the Speech of the Divine and peculiar English word choices for Arabic (e.g. “Those who disbelieve” (alladhīna kafarū) as “The Atheistic”).In a growing list of recent efforts by non-Muslims, it is difficult to realize, beyond the commercial (or polemical) possibilities, the contributors hope to make in the field of quranic translation. Nevertheless, some great effort was made in the past to translate the Quran into English.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 versi

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