A Comparison of Two English Translations of the Noble Quran

8/13/2019 A Comparison of Two English Translations of the Noble Quran

1/16

Hassan Basarally 1120020 TAF301

1

Final Assignment

Course Name: Tafseer 1

Course Code: TAF 301

Instructor: Shaykh Riaz Ansary

Student Details

Name: Hassan Basarally

Student ID: 1120020

Batch: 3

Semester: 4-Spring 2013

Assignment Question

Assignment B:

Choose two English translations of the Quran and write a 1200 -word report (maximum length)

comparing the two. Include the following points:

Name of each author

Methodology of each author

Sample text, showing methodology

Evaluation of each authors methodology

Positive points

Negative points

Overall judgment


2/16


2

Authors

The translations discussed are Abdullah Yusuf Alis The Holy Qur-an: English Translation of the

Meanings and Commentary and Muhammad Taqi ud Deen Al Hilali and Muhammad Muhsin

Khans Translation of the Meanings of The Noble Quran in the English Language. Below is

some brief biographical information about the authors:

1. Abdullah Yusuf Ali

Birth: 14th

April 1872

Death: 10th

December 1953

Place of birth: India

Education/Career: University of Leeds

Publications: The Holy Qur-an: English Translation of the Meanings

2. Muhammad Taqi ud Deen Al Hilali

Birth: 1893

Death: 22nd

June 1987

Place of birth: Morocco

Education/Career: University of Al Karaouine

Baghdad University

Humboldt University

Publications: Translation of the Meanings of The Noble Quran in the English Language

Translation of Saheeh Bukharee

Translation of Al Lulu Wal Marjan

3. Muhammad Muhsin Khan

Birth: 1927


3/16


3

Place of birth: Morocco

Education/ Career: University of Punjab

University of Wales

Publications: Translation of the Meanings of The Noble Quran in the English Language

Translation of Saheeh Bukharee

Translation of Al Lulu Wal Marjan

Understanding Ramadan


4/16


4

Methodology

Abdullah Yusuf Alis methodology of translation is not to rely on a purely literal

translation. Instead he uses a poetic flow, characterised by run on lines and verses written in the

form of stanzas. He utilises much commentary and footnotes, which accounts for the length of

the work. In addition, he provides an introduction to each Surah explaining to some extent the

lessons that it intends to impart. He also translates the majority of Arabic and Islamic terms in

the Quran, many of these translated words are capitalised. There is an index at the end, listing the

verses were different concepts are mentioned and an annotated table of contents.

Muhammad Taqi ud Deen Al Hilali and Muhammad Muhsin Khanstranslation, on the

other hand uses modern prose, the verses are written in a conversational discourse style. Like

Abdullah Yusuf Ali, their translation is filled with many footnotes and contains an index.

However, these footnotes are mainly Ahadeeth related to the particular verse being dealt with.

Most times the Ahadeeth used speak about lessons, benefits and jurisprudential issues contained

in the verse. There are no introductions to each Surah. Unlike Abdullah Yusuf Ali, they

transliterate Arabic and Islamic terms, providing the reader with a lengthy glossary explaining

the terms clearly. There is a heavy reliance in this translation on the use of parentheses to insert

explanatory comments to compliment the literal translation. Also, there are appendices added

dealing with topics such as Jesus in Islam, Tawheed, Shirk and Nifaq.


5/16


5

Sample Text

1. Abdullah Yusuf Ali

Introduction To Sra 1 (Ftia)

C. 42.First comes that beautiful Sra[1]

,

The Opening Chapter[2]

of Seven Verses[3]

,

Rightly called the Essence of the Book.

It teaches us the perfect Prayer.

For if we can pray aright, it means

That we have some knowledge of God

And His attributes, of His relations

To us and His creation, which includes

Ourselves; that we glimpse the source

From which we come, and that final goal

Which is our spiritual destiny

Under God's true judgement: then

We offer ourselves to God and seek His light.

C. 43.Prayer is the heart of Religion and Faith

But how shall we pray? What words shall convey

The yearnings of our miserable ignorant heartsTo The Knower of all? Is it worthy of Him

Or of our spiritual nature to ask

For vanities, or even for such physical needs

As our daily bread? The Inspired One

Taught us a Prayer that sums up our faith,

Our hope, and our aspiration in things that matter.

We think in devotion of God's name and his Nature;

We praise Him for His Creation and His Cherishing care;

We call to mind the Realities, seen and unseen;

We offer Him worship and ask for His guidance;

And we know the straight from the crooked path

By the light of His grace that illumines the righteous.
http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-0http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-0http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-0http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-1http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-1http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-1http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-2http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-2http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-2http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-2http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-1http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-0


6/16


6

Sra 1.

Ftia, or the Opening Chapter.[4]

1In the name of God, Most Gracious, Most Merciful.

[5]

2Praise be to God, the Cherisher and Sustainer[6]of the worlds;

3Most Gracious, Most Merciful;

4Master of the Day of Judgement.

5Thee do we worship

[7],and Thine aid we seek.

6Show

[8]us the straight way,

7The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath

[9],and

who go not astray[10]

.

Translator's Notes

1. 15. Each chapter or portion of the Qur'n is called a Sra, which means a Degree or Step, by which we mount

up. Sometimes whole Sras were revealed, and sometimes portions, which were arranged together according to

subject-matter under the Apostle's directions. Some Sras are long, and some are short, but a logical thread runs

through them all. Each verse of the Sra is called anyat(plural yt) which means also a sign. A verse of

revelation is a Sign of God's wisdom and goodness just as much as God's beautiful handiwork in the material

creation of His dealings in history are signs to us, if we would understand. Some yatsare long, and some short.

The yatis the true unit of the Qur'n.

2. 16. Ftia=Opening Chapter

3. 17. These seven verses form a complete unit by themselves and are recited in every prayer and on many other

occasions. Cf.15:87

4. 18. By universal consent it is rightly placed at the beginning of the Qur'n, as summing up, in marvellously terse

and comprehensive words, man's relation to God in contemplation and prayer. In our spiritual contemplation the

first words should be those of praise. If the praise is from our inmost being, it brings us into union with God's will.

Then our eyes see all good, peace, and harmony. Evil, rebellion, and conflict are purged out. They do not exist for

us, for our eyes are lifted up above them in praise. Then we see God's attributes better (verses 2-4). This leads us

to the attitude of worship and acknowledgement (verse 5). And finally comes prayer for guidance, and a

contemplation of what guidance means (verses 6-7).

5. 19. The Arabic words Ramn and Ram, translated Most Gracious and Most Merciful are both intensive

forms referring to different aspects of Gods attribute of Mercy. The Arabic intensive is more suited to express

Gods attributes than the superlative degree in English. The latter implies a comparison with other beings, or with
http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-3http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-3http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-3http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-4http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-4http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-4http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-5http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-5http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-5http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-6http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-6http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-7http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-7http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-8http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-8http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-9http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-9http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-9http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-0http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-0http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-1http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-1http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-2http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-2http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-3http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-3http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-4http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-4http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-4http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-3http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-2http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-1http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-0http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-9http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-8http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-7http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-6http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-5http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-4http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_note-3


7/16


7

other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may

imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows

in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever

watchful, and flows from God Most Gracious to all His creatures, protecting them, preserving them, guiding them,

and leading them to clearer light and higher life. For this reason the attribute Ramn(Most Gracious) is not

applied to any but God, but the attribute Ram(Merciful), is a general term, and may also be applied to Men. To

make us contemplate these boundless gifts of God, the formula: In the name of God Most Gracious, Most

Merciful: is placed before every Sra of the Qurn (except the ninth), and repeated at the beginning of every act

by the Muslim who dedicates his life to God, and whose hope is in His Mercy.

Opinion is divided whether the Bismillhshould be numbered as a separate verse or not. It is unanimously agreed

that it is a part of the Qurn. Therefore it is better to give it an independent number in the first Sra. For

subsequent Sras it is treated as an introduction or headline, and therefore not numbered.

6. 20. The Arabic word Rabb, usually translated Lord, has also the meaning of cherishing, sustaining, bringing to

maturity. God cares for all the worlds He has created.

There are many worlds,astronomical and physical worlds, worlds of thought, spiritual world, and so on. In every

one of them, God is all in all. We express only one aspect of it when we say: In Him we live, and move, and have

our being. The mystical division between (1)Nst, the human world knowable by the senses, (2) Malakt, the

invisible world of angels, and (3) Lht, the divine world of Reality, requires a whole volume to explain it.

7. 21. On realizing in our souls Gods love and care, His grace and mercy, and His power and justice (as Ruler of

the Day of Judgment), the immediate result is that we bend in the act of worship, and see both our shortcomings

and His all-sufficient power. The emphatic form means that not only do we reach the position of worshipping God

and asking for His help, but we worship Him alone and ask for His aid only. For there is none other than He worthy

of our devotion and able to help us. Then plural we indicates that we associate ourselves with all who seek God,

thus strengthening ourselves and strengthening them in a fellowship of faith.

8. 22. If we translate by the English word guide, we shall have to say: Guide us to and in the straight Way. For

we may be wandering aimlessly, and the first step is to find the Way; and the second need is to keep in the Way:

our own wisdom may fail in either case. The straight Way is often the narrow Way, or the steep Way, which many

people shun (90:11). By the worlds perversity the straight Way is sometimes stigmatized and the crooked Way

praised. How are we to judge? We must ask for Gods guidance. With a little spiritual insight we shall see which

are the people who walk in the light of Gods grace, and which are those that walk in the darkness of Wrath. This

also would help our judgment.

9. 23. Note that the words relating to Grace are connected actively with God; those relating to Wrath are

impersonal. In the one case Gods Mercy encompasses us beyond our deserts. In the other case our own actions

are responsible for the Wrath,the negative of Grace, Peace, or Harmony.
http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-5http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-5http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-6http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-6http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-7http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-7http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-8http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-8http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-8http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-7http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-6http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-5


8/16


8

10. 24. Are there two categories?those who are in the darkness of Wrath and those who stray? The first are those

who deliberately break Gods law; the second those who stray out of carelessness or negligence. Both are

responsible for their own acts or omissions. In opposition to both are the people who are in the light of Gods

Grace: for His Grace not only protects them from active wrong (if they will only submit their will to Him) but also

from straying into paths of temptation or carelessness. The negative gairshould be construed as applying not to

the way, but as describing men protected from two dangers by Gods Grace.

Methodology seen in this extract:

1. The presence of an introduction mentioning the spiritual purpose and benefits of the

Surah. For example:

First comes that beautiful Sra,

The Opening Chapter of Seven Verses,

Rightly called the Essence of the Book.

It teaches us the perfect Prayer.

2. Translation of Arabic and Islamic terms. For example:

Prayer is the heart of Religion and Faith

Prayer here could mean Salah or Dua, Religion could mean Deen and Faith could mean

Iman.

3. Heavy reliance on capitalisation: For example:


4. The poetic flow is seen in the way the introduction is written in the form of a stanza and

the run on lines in verses. For example:


But how shall we pray? What words shall convey

The yearnings of our miserable ignorant hearts
http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-9http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-9http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-9http://wikilivres.ca/wiki/The_Holy_Qur%27an/Fatiha#cite_ref-9


9/16


9

and

The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is

not wrath, and who go not astray.

5. Archaic English. For example:

Thee do we worship, and Thine aid we seek.


10/16


10

2. Muhammad Taqi ud Deen Al Hilali and Muhammad Muhsin Khan


11/16


11


12/16


12

Methodology seen in this extract:

1. Use of transliteration. For example:

All praises and thanks be to Allah, the Lord of the Alamin (mankind, jinn and all that

exists).

2. Use of parentheses for explanation. For example:

The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day

of Judgement).

3. Simple prose form: For example:

You (Alone) we worship and You (Alone) we ask for help (for each and everything).

4. Footnotes based heavily on Ahadeeth: For example regarding the verse The Way of

those on whom You have bestowed Your Grace , not (the way) of those who earned Your

Anger, nor of those who went astray., the footnote reads:


13/16


13

Evaluation of each authors methodology

Positive points

The Abdullah Yusuf Ali translation is in a poetic form, it is almost of a literary style

reflecting the authors academic background. This form will be easy reading for the nativespeaker. An example in seen in Surah Baqarah 2:2-3, This is the Book In it is guidance sure,

without doubt, To those who fear Allah; Who believe in the Unseen, Are steadfast in prayer, And

spend out of what we Have provided for them; Though the verse itself is clear, its translation

makes it easy to understand and break down. It is easy to understand for a non-Muslim as many

Arabic terms are translated, as seen in the previously quoted verses where Ghaib is translated as

Unseen Muttaqun to those who fear Allah and Salah to prayer.The flow of the translation

is not interrupted by parentheses. The extensive footnotes and commentary provide valuable

explanation for the reader on Islamic belief and values. For example in Surah Ikhlas 112:3, He

begetteth not, Nor is He begotten;Abdullah Yusuf Ali gives an important lesson on the Muslim

belief about Allah. He writes This is to negative the Christian idea of the godhead, the Father,the only-begotten Son etc.

The Muhammad Hilali and Muhsin Khan translation utilises Ahadeeth in the footnotes.

For example in Surah Baqarah 2:4 And who believe in (the Qur'an and the Sunnah) which has

been sent down (revealed) to you (Muhammad Peace be upon him) and in [the Taurat (Torah)

and the Injeel (Gospel), etc.] which were sent down before you and they believe with certainty in

the Hereafter. (Resurrection, recompense of their good and bad deeds, Paradise and Hell, etc.).

it is written about belief Narrated Ibn Umar, : Allah's Messenger, said: Islam is based on (the following) five (principles):1. To testify that La ilaha illallah wa

anna muhammad-ur-Rasul Allah(none has the right to be worshipped but Allah andMuhammad, is the Messenger of Allah). 2. Iqamat-as-Salat: to perform the fivecompulsory congregational Salat (prayers) 3. To pay Zakat 4. To perform Hajj (i.e. Pilgrimage to

Makkah) 5. To observe Saum (fasting) during the month of Ramadan. (Sahih Bukhari, Vol. 1,

Hadith No.7). The Ahadeeth used are relevant to the verse being dealt with. It is basically an

attempt to summarise the Tafsir of great scholars like Ibn Katheer, Al Qurtubi and At Tabari and

incorporates them in the translation. There are also notes incorporated in the translation of the

verses in parentheses. This allows the reader to see the intended meaning of the text. For

example, in Surah Baqarah 2:1, the use of letters to begin particular Surahs are explained, Alif-

Lam-Mim. [These letters are one of the miracles of the Qur'an and none but Allah (Alone) knows

their meanings].It has an extensive glossary so that a non-Muslim reader will have a very good

understanding of many Islamic terms.

Negative points

Abdullah Yusuf Alis translation is written in archaic English. English does not have

fixed standard, so the language used, though grammatically English, was not the standard spoken


14/16


14

or written at the time of publishing. For example the verse, Thee do we worship, and Thine aid

we seek.(Surah Fatihah1: 5), contains a writing style that has not been used since the Middle

English or Early Modern English periods. The poetic form actually takes from meaning. Another

feature of the archaic language is the excessive use of capitalisation. For example, (He is) Lord

of the East And the West: there is No god but He: Take Him therefore For (thy) Disposer of

Affairs(Surah Muzzamil 73:9). One reason for the amount of capitals is that the translation is

written in a stanza form, however since capitalisation in English is reserved for proper nouns

there is no need to capitalise so many words. Another aspect of the archaic language is use of

present or past continuous when the simple past would suffice. For example, But we do think

That no man or jinn Should say aught that is Untrue against Allah (Surah Jinn 72:5).

In addition the vocabulary choice used provides the average English reader with much

difficulty. Abdullah Yusuf Ali is an academic of a high calibre, hence his language choice, but

unfamiliar vocabulary does not help the reader understand the Quran. For example, Verily those

who plight Their fealty to thee plight Their fealty in truth to Allah (Surah Fath 48:10) simply

means Those who pledge to you (Muhammad), pledge to Allah. The translation of the Arabic

and Islamic terms does not always convey its Shariah meaning. By this translation, the English

equivalent does not always given the intended and specific meaning that exists. For example, in

the introduction to Surah Fatihah, he writes, It teaches us the perfect Prayer. For if we can pray

aright, it means, That we have some knowledge of God,And His attributes. The word Prayer

is used here and in many other places in the translation. Most likely the intended meaning for

prayer here is Dua as Surah Fatihah is considered a supplication as well. However in numerous

places where prayer refers to Salah the same word is used providing no distinction. For

example And establish regular Prayer(Surah Muzzamil 73:20). The translation of some proper

nouns also results in some events and lessons to be overlooked. For example Abdullah Yusuf Alitranslates Perish the hands Of the Father of the Flame! Perish he! (Surah Masad 111:1) in this

case the name Abu Lahab should be retained to draw the readers attention to this individual in

history and his fate. Another example can be seen in To thee have We Granted the

Abundance. (Surah Kawthar 108:1), again the word Kawthar should be retained as it refers to a

specific river in Paradise.

The linguistic elements of Abdullah Yusuf Ali are not of as much serious concern as the

errors concerning issues in Islamic belief and jurisprudence. It must be noted that many of the

errors identified by scholars have been corrected by The Presidency of Islamic Researches, Ifta,

Call and Guidance. For example the use of the term Zodiacal Signs, which Islam rejects, inSurah Hijr 15:16 has been changed to It is We who have set out Constellations in the heavens

And made them fair-seeming To (all) beholders. However the term is still present ion the index

and footnote. Other mistakes that have been corrected include unsubstantiated to the grandsons

of the Prophet, Hassan and Hussain.

There is some confusion when he writes about the virgins of Paradise. In Surah Waqiah

56: 22, he writes And (there will be) Companions With beautiful, big, And lustrous eyes. In


15/16


15

the footnote he writes In this bodily life it takes a bodily form. In the higher life it takes a higher

form. This statement goes against the agreed position in Islam that though there are descript ions

of Paradise given, once cannot limit the type or extent of reward given. In his comments on

Surah Baqarah 2: 275, Those who devour usury Will not stand except As stands one whom The

Satan by his touch Hath driven to madness, he opens the door for th e acceptability of Riba. He

writes When we come to the definition of Usury there is room for difference of opinion.

The Muhammad Hilali and Muhsin Khan translation uses parentheses which makes it

difficult for the reader to distinguish the notes from the actual translation of the verse. The

parentheses disrupt the sentence flow even though they provide explanation. For example in

Surah Baqarah 2:2 it reads The is the Book (the Quran) whereof there is no doubt, a guidance

to those who are Al Muttaqun [the pious believers of Islamic Monotheism who fear Allah much

(abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much

(perform all kinds of good deeds which He has ordained)]. This makes it more of an extended

explanation rather than a translation in the traditional sense.

Another criticism of Muhammad Taqi ud Deen Al Hilali and Muhammad Muhsin Khans

work is that it confines itself to one opinion in case of differing amongst the scholars. For

example in the footnote for Surah Fatihah 1:7, they quote the Hadeeth, Narrated Abu Huraira,

Allah's Messenger, said, "When the Imam says: 'Ghair-il-Maghdubi`alaihim Walad-Dallin (i.e. not the path of those who earn Your Anger, nor the path of those who

went astray (1.7)), then you must say, 'Ameen', for if one's utterance of 'Ameen' coincides with

that of the angels, then his past sins will be forgiven." There are some scholars, especially of the

Hanafi Madhab that do not allow this act. However, it is still an authentic Hadeeth that has

bearing on the jurisprudential aspects of the verse. A more serious complaint is that it is

extremist and promotes hatred of Jews and Christians. However these allegations are unfounded.

For example, in Surah Baqarah 2:190 they translate it as And fight in the Way of Allah those

who fight you Some say that what is being referred to is normal fighting in battle not physical

Jihad. However to fight in the way of Allah is Jihad so there is no misinterpretation there. The

same can be said for Surah Fatihah 1:7, where the footnote mentions the Jews as those who have

earned Allahs anger and the Christians as those who are astray. This note is not based on

personal interpretation but authentic Ahadeeth. So in fact these Ahadeeth quoted in the footnotes

on Jihad or the misguidance of the Christians and Jews, the only accepted religion being Islam

etc. are all authentic and part of the message of the Quran, so a desire to remove them would be

remove a part of the Qurans message.

Overall judgment

Overall the Abdullah Yusuf Ali is a flowing translation. However, its main drawback is

the archaic language, numerous capitalisation, and stanza arrangement of the verses. Also, the

translation of most of the Arabic and Islamic terms take away much meaning from the reader.

The problems in the commentary have mostly been removed with revision; however, his focus


16/16


16

on long winded spiritual comments opens the door of individual interpretation. This could have

been avoided with the inclusion of Ahadeeth in the footnotes and commentary.

The Muhammad Taqi ud Deen Al Hilali and Muhammad Muhsin Khan translation has

many merits to it. The prose style is easy to understand and the inclusion of so many Ahadeeth in

the footnotes have elevated the work to somewhat of a summarised Tafsir as well as translation.However, the main flaw in writing is the excessive parentheses which in fact give similar

explanation as the footnotes themselves. The accusations of promoting extremism and bigotry

have been shown to be unfounded as they are backed up with well researched footnotes.

A Comparison of Two English Translations of the Noble Quran

Documents

Transcript of A Comparison of Two English Translations of the Noble Quran