Since the days when they debated the validity of translating the Qur’an, scholars of Egypt’s Al-Azhar University have contributed some translations of their own. One is M.M. Ghali’s “Towards Understanding the Ever-Glorious Qur’an” (1st edn. 1997). #qurantranslationoftheweek 🌍🇪🇬
Muhammad Mahmud Ghali (1920-2016) was Professor of Linguistics & Islamic Studies, and founder of Al-Azhar’s Faculty of Languages & Translation. Pictured above is the 3rd edition which was revised by two fellow Arab professors (men) and a native English speaking editor (woman).
Ghali authored at least 16 books, one of which has a direct relationship with his Qur’an translation: “Synonyms in the Ever-Glorious Qur’an” (Al-Mutarādifāt fī al-Qur’ān al-Majīd). Its basic premise is that nuances between Arabic words should be reflected in the target language.
Example page: note the various words meaning “fear” and similar. We will see how he applies these distinctions in the verse 4:9 which contains the words khashyah, khawf and taqwā. Some translators rendered all as “fear” (Saheeh International).
Indeed, Yusuf Ali and Muhsin Khan each combined the first two and called them “the same fear”! Ghali has:
“And let the ones be apprehensive (of Allah), who, if ever they left behind them weak offspring, would fear (poverty) for them. So let them be pious to Allah...”
In his introduction, Ghali praises the prior efforts of Pickthall, Arberry and Yusuf Ali. His own “modest attempt at an accurate linguistic rendering” aimed at precision w.r.t. synonyms and the Qur’an’s “elaborate morphological and syntactic system”.
The Arabic text is incorporated, though frustratingly (in this edition) the pages are reversed from their positions in an ordinary muṣḥaf. Concise footnotes are provided. The edition, though revised, is marred by regular typos.
The translator’s strategy has come at the expense of English fluency, but may be useful to students of Arabic who are interested in specific aspects of the semantics and syntax of the Qur’an. #qurantranslationoftheweek 🌍
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Gone seem to be the days in which it was hip for a Muslim translator to name their work something along the lines of ‘A Probably Failed Attempt at Translating Some of the Approximate Meanings of the Verses of the Holy Qur’an into English’. #qurantranslationoftheweek
Instead, when one browses websites or Islamic bookshops for English Qur’an translations today, the number of recent translations that claim to be ‘clear’, ‘easy’, ‘simple’, ‘plain’, or all of those things at once, is striking.
We find a ‘plain English translation’ (the subtitle of ‘The Majestic Qur’an’, by Musharraf Hussain), a ‘clear and easy to understand modern English translation’ (the subtitle of Talal Itani’s ‘Quran in English’), …
In 1985, T.B. (Thomas Ballantyne) Irving, also known as al-Hajj Ta‘lim ‘Ali (1914–2002), published a book entitled ‘The Qur’an: The First American Version’. #qurantranslationoftheweek
Printed with funding from global donors, including a major halal food business that Levantine Muslim migrants had founded in the American Midwest, its publication was part of a globalizing trend.
This trend has seen the United States become a hub of Islamic activity, and ended the dominance of the British Commonwealth in the field of Islamic publishing.
In 🇪🇬 Egypt 🇪🇬 in May 2023, I came across an English Qur’an translation that appeared at first glance to be a reprint of an old work but, as is often the case, at second glance turned out to be much more than that. #qurantranslationoftheweek
Right next to the entrance of the Ibn Tulun Mosque, one of the major Islamic tourist sites of Cairo, stood a big shelf that offered ‘free Islamic books’ in a variety of languages.
These were predominantly Qur’an translations, most of them published by the Cairo-based Jamʿiyyat Ḥusn al-Qawl, variably translated to English as ‘Best Speech Society’ or ‘The Best of Speech Society’ (best-speech.org/books-library/).
In 1999, al-Azhar University in 🇪🇬 Egypt published the 🇩🇪 German version of its project to standardize Qur’an translation. Has it succeeded in combining the promotion of al-Azhar’s theological doctrine with its claim to being non-divisive? #qurantranslationoftheweek
'Al-Muntakhab’ purports to be a simplified summary of the ‘most correct’ interpretations of the exegetical tradition – a claim that is fraught with problems.
This week we look at the first Muslim-authored translation into German, which was published during World War II by Maulana Sadr-ud-Din (d. 1981), a missionary of the Lahore Ahmadiyya movement, and caused much controversy within his community. #qurantranslationoftheweek
Sadr-ud-Din, who had previously worked as a missionary in Woking, arrived in Berlin in 1923 to promote the spread of Islam there. In 1925, he acquired a plot of land for a mosque, following which the Wilmersdorfer Moschee, the oldest mosque still standing in Germany, was built.
Sadr-ud-Din expanded his contacts with Muslim communities in Berlin, whose representatives he invited to his home. This led to an interesting encounter between Tatar intellectuals and Sadr-ud-Din, during which the subject of the translation of the Qur’an was discussed.
In another attempt to provide an 'accurate' translation of the Qur’an into Russian, the Sharipovs, two Tatar Islamicists from an academic background, published the first edition of their translation in 2009 and the second edition in 2012. #qurantranslationoftheweek
'Koran: Perevod na russkiĭ i͡azyk' by Ural Sharipov and Raisa Sharipova is associated with the Russian Academy of Sciences Institute of Oriental Studies (Iv Ran) and is intended to be useful for both an academic readership and the general public.
However, despite the fact that Ural Sharipov emphasizes the academic nature of his and Raisa Sharipova’s work, the introduction states that ‘we regard the Qur’an as Revelation of Divine origin, which corresponds to the beliefs of a billion and a half Muslims.’