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Read Quran In English Biography

Source (google.com.pk)
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.Perhaps the most important and popular English translation to this day is the one undertaken by Abdullah Yusuf Ali, The Holy Qur’an: Translation and Commentary, Lahore, Pakistan, 1934. The preparation for the translation began when Yusuf Ali traveled Europe and settled in London, where he began a review of existing translations. He later on resettled in Lahore in Pakistan and took up the project of interpreting the Quran into English, with the aid of students at the Islamic College that he was appointed to head. The translation has undergone many revisions and editions, most of them posthumously. The original work has undergone selective revisions by two Muslim organizations; once in America by Amana Publications in 1989, and at nearly same time in Saudi Arabia by The Presidency of Islamic Researches (IFTA), Call and Guidance and the King Fahd Holy Quran Printing Complex in 1990. Yusuf Ali also made use of a slightly different verse numbering in the first editions; this has later on been changed to match 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.

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