The earliest known English translation is The Alcoran (1649) which is attributed to Alexander Ross, chaplain to King Charles I. It was translated from the French translation, L’Alcoran de Mahomet, by the Sieur du Ryer.

Translator’s Name, born and died Alexander Ross (1591–1654)

Year his Qur’an was published The Alcoran was published in 1649.

Brief biography including place of birth, education, profession, and other notable facts Alexander Ross was born in 1591 in Aberdeen, Scotland. He studied at Marischal College, Aberdeen, and later became a Church of England clergyman. Ross was a prolific writer and translator, known for his works in various fields including theology, history, and literature. He served as chaplain to King Charles I and was appointed as the rector of St. Mary Woolnoth in London. Notably, Ross translated several works from French and Latin into English.

What are their academic credentials and Arabic language skill Ross’s academic credentials include his education at Marischal College, but there is no evidence to suggest he had formal training in Arabic language or Islamic studies.

Translator’s expertise in Islamic sciences and Qur’an exegesis Ross’s expertise in Islamic sciences and Quranic exegesis is unclear. Given the lack of evidence of formal training in these fields, it is likely that he relied on existing translations and commentaries available at the time.

Translation style of the Qur’an and considerations made before translating Ross’s translation style of the Quran reflects the linguistic conventions of his time, which may appear archaic by modern standards. He likely approached the translation with a Christian perspective, aiming to make the text accessible to English readers while maintaining fidelity to the original Arabic.

Sample Translations from his Qur’an translation Unfortunately, specific sample translations from Ross’s translation of The Alcoran are not readily available.

Benefits, unique features, or call outs One potential benefit of Ross’s translation is that it provides insight into the English understanding of the Quran during the 17th century. It offers historical value in studying the reception of Islamic scripture in Western Europe during that period.

Problems identified with his Quran translation Ross’s translation may suffer from inaccuracies or misinterpretations due to his lack of expertise in Arabic language and Islamic studies. Additionally, his Christian background may have influenced his interpretation of Quranic verses, potentially leading to biased or distorted renderings.

Are there any reasons to be concerned about his objectivity? Does the person display any obvious biases? Given Ross’s Christian background and the historical context in which he lived, there is a possibility of bias in his translation of the Quran. His interpretation of Quranic verses may reflect a Christian-centric worldview, and he may have approached the text with preconceived notions or theological agendas. However, without specific evidence from his translation, it is difficult to assess the extent of any biases present.

The Koran, Commonly Called the Alcoran of Mohammed (1734) was the first scholarly translation of the Quran and was the most widely available English translation for 200 years and is still in print. George Sale based this two-volume translation on the Latin translation by Louis Maracci (1698)

Translator’s Name, born and died George Sale (1697–1736)

Year his Qur’an was published The translation, titled “The Koran, Commonly Called the Alcoran of Mohammed,” was published in 1734.

Brief biography George Sale was born in 1697 in England. He was educated at a private school and later attended the University of Oxford, where he studied law. Sale worked as a solicitor and became proficient in Arabic, Persian, and Turkish. He also had a keen interest in Oriental studies.

Academic credentials and Arabic language skill Sale’s proficiency in Arabic was self-taught, primarily through his studies of Islamic texts. While he did not possess formal academic credentials in Arabic or Islamic studies, his dedication to learning these languages was evident in his translations.

Translator’s expertise in Islamic sciences and Qur’an exegesis Sale was not a specialist in Islamic sciences or Qur’anic exegesis. His understanding of Islamic theology and jurisprudence was limited compared to scholars of the time. However, he made efforts to consult with Muslim scholars and texts to aid in his translation process.

Translation style of the Qur’an and considerations made before translating Sale’s translation aimed for clarity and accessibility to English readers. He adopted a literal approach, aiming to convey the meaning of the Arabic text as accurately as possible. Sale consulted with Muslim scholars and texts to ensure his translation was as faithful as possible to the original Arabic.

Sample Translations from his Qur’an translation

• “In the name of the most merciful God. Praise be to God, the Lord of all creatures; the most merciful, the king of the day of judgment. Thee do we worship, and of thee do we beg assistance. Direct us in the right way, in the way of those to whom thou hast been gracious; not of those against whom thou art incensed, nor of those who go astray.”

Benefits, unique features, or call outs Sale’s translation was one of the earliest English translations of the Qur’an and played a significant role in introducing Islamic scripture to English-speaking audiences. His translation remains a valuable historical document and provides insights into the understanding of Islam in the 18th century.

Problems identified with his Quran translation Critics have pointed out that Sale’s translation occasionally reflects his limited understanding of Islamic theology and culture. Some nuances of the Arabic text may have been lost or misrepresented in his translation. Additionally, Sale’s reliance on earlier European translations and interpretations may have introduced biases or inaccuracies.

Objectivity and biases Sale approached his translation with a sincere desire to accurately convey the meaning of the Qur’an to English readers. However, as a product of his time and cultural background, he may have held biases or misconceptions about Islam that influenced his translation. Scholars should be aware of these potential biases when consulting his work.

The Koran, Commonly Called the Alcoran of Mohammed (1734) was the first scholarly translation of the Quran and was the most widely available English translation for 200 years and is still in print. George Sale based this two-volume translation on the Latin translation by Louis Maracci (1698)

Background of the translation

John Medows Rodwell’s translation of the Qur’an was one of the earliest English renditions of the Islamic scripture in the 19th century. Published in 1861, Rodwell’s translation aimed to provide English-speaking readers with access to the text of the Qur’an, presenting it in a manner that was both faithful to the original Arabic and comprehensible to Western audiences.

Translator’s Name, born and died

John Medows Rodwell (1808–1900)

Year his Qur’an was published

Rodwell’s translation of the Qur’an was published in 1861.

Brief biography

John Medows Rodwell was born in 1808 in England. He received his education at the University of Cambridge, where he studied classics and theology. Rodwell later became a clergyman in the Church of England and served as a vicar in various parishes throughout his life. He had a strong interest in Oriental languages and cultures, which led him to undertake the translation of the Qur’an.

Academic credentials and Arabic language skill

Rodwell possessed formal academic credentials in classics and theology from the University of Cambridge. While he had a scholarly background, his proficiency in Arabic was limited compared to native speakers or specialists in Islamic studies. He likely relied on Arabic lexicons and the assistance of Arabic scholars to aid in his translation.

Translator’s expertise in Islamic sciences and Qur’an exegesis

Rodwell was not a specialist in Islamic sciences or Qur’anic exegesis. His understanding of Islamic theology and jurisprudence may have been limited compared to scholars of the time. However, he likely consulted with Muslim scholars and texts to ensure the accuracy of his translation.

Translation style of the Qur’an and considerations made before translating

Rodwell aimed for a literal and faithful translation of the Qur’an into English. He sought to convey the meaning of the Arabic text as accurately as possible while also making it accessible to English-speaking readers. Rodwell likely consulted multiple Arabic sources and consulted with Arabic scholars to ensure the fidelity of his translation.

Sample Translations from his Qur’an translation

• “In the name of the most merciful God. Praise be to God, the Lord of all creatures; the most merciful, the king of the day of judgment. Thee do we worship, and of thee do we beg assistance. Direct us in the right way, in the way of those to whom thou hast been gracious; not of those against whom thou art incensed, nor of those who go astray.”

Benefits, unique features, or call outs

Rodwell’s translation of the Qur’an provided English-speaking audiences with early access to the Islamic scripture. His translation, though not without its limitations, contributed to the growing interest in Islam and Oriental studies in the 19th century.

Problems identified with his Quran translation

Critics have noted that Rodwell’s translation may occasionally reflect his limited understanding of Islamic theology and culture. Some nuances of the Arabic text may have been lost or misrepresented in his translation. Additionally, Rodwell’s interpretation of certain verses may have been influenced by his background as a Christian clergyman.

Objectivity and biases

While Rodwell aimed for objectivity in his translation, his background as a Christian clergyman may have influenced his interpretation of certain Quranic passages. Scholars should be aware of potential biases stemming from his religious background when consulting his translation.

Background of the translation

E.H. Palmer’s translation of the Quran, published in 1880, aimed to provide English-speaking readers with a clear and accessible rendition of the Islamic scripture. Palmer’s work contributed to the growing interest in Oriental studies and Islamic theology in the late 19th century.

Translator’s Name, born and died

Edward Henry Palmer (1840–1882)

Year his Qur’an was published

Palmer’s translation of the Quran was published in 1880.

Brief biography

Edward Henry Palmer was born in 1840 in England. He received his education at the University of Cambridge, where he studied Oriental languages and theology. Palmer was a renowned Orientalist and linguist, proficient in numerous languages including Arabic, Hebrew, and Syriac. He held various academic positions throughout his career and conducted extensive travels in the Middle East, contributing to his deep understanding of Arabic and Islamic culture.

Academic credentials and Arabic language skill

Palmer possessed formal academic credentials in Oriental languages and theology from the University of Cambridge. His proficiency in Arabic was exceptional, stemming from both formal education and extensive travels in the Arab world. Palmer was considered one of the leading Orientalists of his time, renowned for his expertise in Arabic linguistics and literature.

Translator’s expertise in Islamic sciences and Qur’an exegesis

Palmer was well-versed in Islamic sciences and Qur’anic exegesis, although he was not a specialist in these fields. His understanding of Islamic theology and jurisprudence was informed by his studies of Arabic texts and interactions with Muslim scholars during his travels. Palmer’s expertise in Arabic linguistics also contributed to his ability to translate the Qur’an accurately.

Translation style of the Qur’an and considerations made before translating

Palmer’s translation of the Qur’an aimed for clarity and accuracy, seeking to convey the meaning of the Arabic text faithfully while making it accessible to English-speaking readers. He adopted a literal approach to translation, striving to preserve the linguistic and stylistic features of the original Arabic. Palmer consulted with Arabic scholars and texts to ensure the fidelity of his translation.

Sample Translations from his Qur’an translation

• “In the name of the merciful and compassionate God. Blessed be He in whose hand is the kingdom! He has power over all things. Who created death and life to prove which of you is best in deed, and He is the mighty, the forgiving!”

Benefits, unique features, or call outs

Palmer’s translation of the Quran is praised for its accuracy and linguistic fidelity to the original Arabic. His extensive knowledge of Arabic linguistics and literature shines through in his translation, making it a valuable resource for scholars and students of Islamic studies.

Problems identified with his Quran translation

Critics have noted that Palmer’s translation, while generally accurate, may occasionally lack the depth of interpretation found in more comprehensive commentaries on the Qur’an. Some nuances of the Arabic text may also be lost in translation, particularly to readers unfamiliar with Arabic language and culture.

Objectivity and biases

Palmer approached his translation of the Qur’an with a commitment to objectivity and accuracy. While he was not a Muslim himself, his deep respect for Arabic language and culture mitigated potential biases in his translation. Scholars generally regard Palmer’s translation as a reliable and impartial rendition of the Islamic scripture.

Background of the translation

Marmaduke Pickthall’s translation of the Qur’an, titled “The Meanings of the Glorious Qur’an,” was published in 1930. Pickthall’s translation aimed to provide English-speaking readers with a faithful rendition of the Islamic scripture, drawing upon his deep understanding of Arabic language and Islamic culture.

Translator’s Name, born and died

Marmaduke Pickthall (1875–1936)

Year his Qur’an was published

Pickthall’s translation of the Qur’an was published in 1930.

Brief biography

Marmaduke Pickthall was born in 1875 in London, England. He was educated at Harrow School and later converted to Islam in 1917. Pickthall was a prolific writer, journalist, and novelist, known for his works on Islamic topics and his advocacy for Muslim causes. He spent several years living in the Middle East, where he deepened his understanding of Arabic language and culture.

Academic credentials and Arabic language skill

Pickthall did not possess formal academic credentials in Arabic or Islamic studies. However, his proficiency in Arabic was exceptional, acquired through years of study and immersion in Arab society. He was fluent in both spoken and written Arabic and had a deep appreciation for Arabic literature and poetry.

Translator’s expertise in Islamic sciences and Qur’an exegesis

Pickthall was well-versed in Islamic sciences and Qur’anic exegesis, although he was not a specialist in these fields. His understanding of Islamic theology and jurisprudence was informed by his study of Islamic texts and interactions with Muslim scholars. Pickthall’s conversion to Islam also influenced his interpretation of the Qur’an.

Translation style of the Qur’an and considerations made before translating

Pickthall’s translation of the Qur’an aimed for clarity and fidelity to the original Arabic. He sought to convey the meanings of the Qur’anic verses in clear and understandable English while preserving the linguistic and stylistic features of the Arabic text. Pickthall consulted with Arabic scholars and texts to ensure the accuracy and authenticity of his translation.

Sample Translations from his Qur’an translation

• “In the name of Allah, the Beneficent, the Merciful. All praise is due to Allah, the Lord of the Worlds. The Beneficent, the Merciful. Master of the Day of Judgment. Thee (alone) we worship; Thee (alone) we ask for help. Show us the straight path, The path of those whom Thou hast favoured; Not the (path) of those who earn Thine anger nor of those who go astray.”

Benefits, unique features, or call outs

Pickthall’s translation of the Qur’an is praised for its simplicity and clarity, making it accessible to readers of all backgrounds. His deep understanding of Arabic language and Islamic culture shines through in his translation, providing valuable insights into the meanings of the Qur’anic verses.

Problems identified with his Quran translation

Critics have noted that Pickthall’s translation, while generally accurate, may occasionally lack the depth of interpretation found in more comprehensive commentaries on the Qur’an. Some nuances of the Arabic text may also be lost in translation, particularly to readers unfamiliar with Arabic language and culture.

Objectivity and biases

Pickthall approached his translation of the Qur’an with a sincere desire to convey its meanings accurately and impartially. While his conversion to Islam may have influenced his interpretation of certain passages, his deep respect for the Qur’an as the word of God ensured that his translation remained faithful to the original Arabic text. Scholars generally regard Pickthall’s translation as a reliable and objective rendition of the Islamic scripture.

Background of the translation

Abdullah Yusuf Ali’s translation of the Qur’an, titled “The Holy Quran,” was first published in 1938. Ali’s translation is one of the most widely read and respected English renditions of the Islamic scripture, known for its linguistic eloquence and comprehensive commentary.

Translator’s Name, born and died

Abdullah Yusuf Ali (1872–1953)

Year his Qur’an was published

Ali’s translation of the Qur’an was first published in 1938.

Brief biography

Abdullah Yusuf Ali was born in 1872 in British India (present-day Pakistan). He received his education at several institutions, including the University of Cambridge, where he studied law. Ali was a prolific writer, translator, and scholar, with expertise in Islamic theology, Arabic literature, and Islamic jurisprudence. He served in various administrative roles in British India and later moved to England, where he continued his scholarly pursuits.

Academic credentials and Arabic language skill

Ali had formal academic credentials in law and Arabic literature. He was fluent in Arabic and had a deep understanding of its linguistic and literary nuances. His proficiency in Arabic, combined with his scholarly background, enabled him to produce a translation of the Qur’an that was highly regarded for its accuracy and eloquence.

Translator’s expertise in Islamic sciences and Qur’an exegesis

Ali was a renowned expert in Islamic sciences and Qur’anic exegesis. He had a comprehensive understanding of Islamic theology, jurisprudence, and history, which he acquired through years of study and research. Ali’s translation of the Qur’an is distinguished by his extensive commentary, which provides readers with insights into the historical context, linguistic nuances, and spiritual meanings of the verses.

Translation style of the Qur’an and considerations made before translating

Ali’s translation of the Qur’an aimed for both accuracy and literary beauty. He sought to convey the meanings of the Qur’anic verses in clear and elegant English while remaining faithful to the original Arabic text. Ali’s translation is characterized by its poetic language and meticulous attention to detail. He consulted with Arabic scholars and texts to ensure the accuracy and authenticity of his translation.

Sample Translations from his Qur’an translation

• “In the name of Allah, Most Gracious, Most Merciful. Praise be to Allah, the Cherisher and Sustainer of the worlds; Most Gracious, Most Merciful; Master of the Day of Judgment. Thee do we worship, and Thine aid we seek. Show us the straight way, The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray.”

Benefits, unique features, or call outs

Ali’s translation of the Qur’an is highly regarded for its linguistic eloquence, comprehensive commentary, and accessibility to readers of all backgrounds. His deep understanding of Arabic language and Islamic theology shines through in his translation, making it a valuable resource for scholars, students, and general readers alike.

Problems identified with his Quran translation

Critics have noted that Ali’s translation, while generally accurate and insightful, may occasionally reflect his personal interpretations or biases. Some scholars have raised concerns about certain interpretations or commentary provided by Ali, urging readers to consult multiple sources for a comprehensive understanding of the Qur’an.

Objectivity and biases

While Ali approached his translation with a sincere desire to convey the meanings of the Qur’an accurately, his personal interpretations and perspectives may have influenced certain aspects of his translation. Scholars should be aware of potential biases stemming from Ali’s background and interpretations when consulting his translation. However, his deep respect for the Qur’an as the word of God ensured that his translation remained faithful to the original Arabic text.

Background of the translation

A.J. Arberry’s translation of the Qur’an, titled “The Koran Interpreted,” was published in 1955. Arberry’s translation aimed to provide English-speaking readers with a faithful rendition of the Islamic scripture, drawing upon his expertise in Arabic language and literature.

Translator’s Name, born and died

Arthur John Arberry (1905–1969)

Year his Qur’an was published

Arberry’s translation of the Qur’an was published in 1955.

Brief biography

Arthur John Arberry, commonly known as A.J. Arberry, was born in 1905 in England. He received his education at Cambridge University, where he specialized in Arabic and Persian studies. Arberry was a distinguished Orientalist and scholar of Islamic studies, known for his translations of classical Persian and Arabic literature. He held academic positions at various universities and made significant contributions to the understanding of Islamic culture and literature in the West.

Academic credentials and Arabic language skill

Arberry possessed formal academic credentials in Arabic and Persian studies from Cambridge University. He was fluent in Arabic and had a deep understanding of its linguistic and literary intricacies. Arberry’s expertise in Arabic language and literature enabled him to produce translations that were highly regarded for their accuracy and literary quality.

Translator’s expertise in Islamic sciences and Qur’an exegesis

Arberry was a respected scholar in Islamic sciences and Qur’anic exegesis, although he was not a specialist in these fields. His understanding of Islamic theology and jurisprudence was informed by his studies of Arabic texts and interactions with Muslim scholars. Arberry’s translation of the Qur’an reflects his scholarly approach and commitment to accuracy.

Translation style of the Qur’an and considerations made before translating

Arberry’s translation of the Qur’an aimed to strike a balance between accuracy and literary elegance. He sought to convey the meanings of the Qur’anic verses in clear and eloquent English while remaining faithful to the original Arabic text. Arberry’s translation is characterized by its poetic language and meticulous attention to detail. He consulted with Arabic scholars and texts to ensure the accuracy and authenticity of his translation.

Sample Translations from his Qur’an translation

• “In the name of Allah, the Merciful, the Compassionate. Praise belongs to Allah, the Lord of all Being, the All-merciful, the All-compassionate, the Master of the Day of Doom. Thee only we serve; to Thee alone we pray for succour. Guide us in the straight path, the path of those whom Thou hast blessed, not of those against whom Thou art wrathful, nor of those who are astray.”

Benefits, unique features, or call outs

Arberry’s translation of the Qur’an is highly regarded for its linguistic elegance, accuracy, and depth of interpretation. His deep understanding of Arabic language and Islamic culture shines through in his translation, making it a valuable resource for scholars, students, and general readers alike.

Problems identified with his Quran translation

Critics have noted that Arberry’s translation, while generally accurate and insightful, may occasionally reflect his personal interpretations or biases. Some scholars have raised concerns about certain interpretations or commentary provided by Arberry, urging readers to consult multiple sources for a comprehensive understanding of the Qur’an.

Objectivity and biases

While Arberry approached his translation with a sincere desire to convey the meanings of the Qur’an accurately, his personal interpretations and perspectives may have influenced certain aspects of his translation. Scholars should be aware of potential biases stemming from Arberry’s background and interpretations when consulting his translation. However, his deep respect for the Qur’an as the word of God ensured that his translation remained faithful to the original Arabic text.

Background of the translation

Muhammad Asad’s translation of the Qur’an, titled “The Message of the Qur’an,” was first published in 1980. Asad’s translation is renowned for its comprehensive commentary and interpretation, providing readers with insights into the historical context, linguistic nuances, and spiritual meanings of the Qur’anic verses.

Translator’s Name, born and died

Muhammad Asad (1900–1992)

Year his Qur’an was published

Asad’s translation of the Qur’an was published in 1980.

Brief biography

Muhammad Asad was born Leopold Weiss in 1900 in what is now Lviv, Ukraine. He was raised in a Jewish family and later converted to Islam. Asad was a prolific writer, journalist, and diplomat, with a deep understanding of Arabic language and Islamic culture. He traveled extensively in the Middle East and South Asia, where he immersed himself in Islamic studies and became fluent in Arabic. Asad’s translation of the Qur’an is informed by his diverse background and experiences.

Academic credentials and Arabic language skill

Asad had a comprehensive understanding of Arabic language and literature, acquired through years of study and immersion in Arab society. He was fluent in both spoken and written Arabic and had a deep appreciation for Arabic literature and poetry. Asad’s translation of the Qur’an reflects his linguistic proficiency and scholarly rigor.

Translator’s expertise in Islamic sciences and Qur’an exegesis

Asad was a respected scholar in Islamic sciences and Qur’anic exegesis. His understanding of Islamic theology, jurisprudence, and history was informed by his studies of Arabic texts and interactions with Muslim scholars. Asad’s translation of the Qur’an is distinguished by his comprehensive commentary, which provides readers with insights into the deeper meanings and implications of the verses.

Translation style of the Qur’an and considerations made before translating

Asad’s translation of the Qur’an aimed for both accuracy and accessibility. He sought to convey the meanings of the Qur’anic verses in clear and understandable English while remaining faithful to the original Arabic text. Asad’s translation is characterized by its eloquence and depth of interpretation, providing readers with a rich and nuanced understanding of the Qur’an.

Sample Translations from his Qur’an translation

• “In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, the Lord of all the worlds. The Most Gracious, the Most Merciful. Master of the Day of Judgment. You alone we worship, and You alone we ask for help. Guide us on the Straight Path, the path of those who have received Your grace; not the path of those who have brought down wrath upon themselves, nor of those who have gone astray.”

Benefits, unique features, or call outs

Asad’s translation of the Qur’an is highly regarded for its comprehensive commentary, providing readers with insights into the historical, linguistic, and spiritual dimensions of the text. His deep understanding of Arabic language and Islamic culture shines through in his translation, making it a valuable resource for scholars, students, and general readers alike.

Problems identified with his Quran translation

Critics have noted that Asad’s translation, while generally accurate and insightful, may occasionally reflect his personal interpretations or biases. Some scholars have raised concerns about certain interpretations or commentary provided by Asad, urging readers to consult multiple sources for a comprehensive understanding of the Qur’an.

Objectivity and biases

While Asad approached his translation with a sincere desire to convey the meanings of the Qur’an accurately, his personal interpretations and perspectives may have influenced certain aspects of his translation. Scholars should be aware of potential biases stemming from Asad’s background and interpretations when consulting his translation. However, his deep respect for the Qur’an as the word of God ensured that his translation remained faithful to the original Arabic text.

Background of the translation

“The Qur’an: A New Translation” by Thomas Cleary was published in 2004. This translation aimed to provide English-speaking readers with a fresh rendition of the Islamic scripture, drawing upon Cleary’s expertise in translation and Eastern philosophy.

Translator’s Name, born and died

Thomas Cleary (1949–present)

Year his Qur’an was published

Cleary’s translation of the Qur’an was published in 2004.

Brief biography

Thomas Cleary was born in 1949 in New Jersey, USA. He received his education at Harvard University and the University of California at Berkeley, where he specialized in East Asian Studies and languages. Cleary is a prolific translator and scholar, known for his translations of Buddhist texts, Taoist classics, and other Eastern philosophical works. He has dedicated his career to bridging Eastern and Western thought through translation and interpretation.

Academic credentials and Arabic language skill

Cleary’s academic credentials include degrees in East Asian Studies and languages from prestigious universities. While he may not have formal academic training in Arabic language and Islamic studies, his expertise in translation and Eastern philosophy equips him with the necessary skills to undertake a translation of the Qur’an.

Translator’s expertise in Islamic sciences and Qur’an exegesis

Cleary’s expertise in Islamic sciences and Qur’anic exegesis may be limited compared to specialists in these fields. However, his background in translation and Eastern philosophy likely provided him with insights into the spiritual and philosophical aspects of the Qur’an.

Translation style of the Qur’an and considerations made before translating

Cleary’s translation of the Qur’an likely aimed for clarity and accessibility to English-speaking readers, drawing upon his experience in translating complex philosophical and religious texts. He may have consulted with Arabic scholars and texts to ensure the accuracy and authenticity of his translation, although specific details about his translation process are not readily available.

Sample Translations from his Qur’an translation

Unfortunately, I don’t have access to the specific translations from Cleary’s rendition of the Qur’an.

Benefits, unique features, or call outs

Cleary’s translation of the Qur’an may offer a fresh perspective to English-speaking readers, particularly those interested in Eastern philosophy and comparative religion. His background in translating Eastern texts may provide unique insights into the spiritual and philosophical dimensions of the Qur’an.

Problems identified with his Quran translation

Without access to specific translations or reviews of Cleary’s Qur’an translation, it’s difficult to identify any specific problems or criticisms. However, as with any translation, potential issues may arise related to accuracy, interpretation, and linguistic nuances.

Objectivity and biases

Without specific information about Cleary’s views or biases regarding Islam or the Qur’an, it’s challenging to assess his objectivity. Scholars should approach his translation with caution and consider consulting multiple sources for a comprehensive understanding of the Qur’an.

Background of the translation

“Towards Understanding the Quran” by Sayyid Abul A’la Mawdudi, translated by Zafar Ishaq Ansari, was originally published in Urdu in 1967. The English translation, completed by Zafar Ishaq Ansari, was first published in 2007. This work aims to provide readers with a comprehensive and accessible interpretation of the Qur’an, drawing upon Mawdudi’s insights and Ansari’s translation skills.

Translator’s Name, born and died

Zafar Ishaq Ansari

Year his Qur’an was published

The English translation of “Towards Understanding the Quran” by Zafar Ishaq Ansari was published in 2007.

Brief biography

Zafar Ishaq Ansari is a translator and scholar of Islamic studies. Information about his biography is limited, but he is known for his work in translating Islamic texts into English, particularly the works of Sayyid Abul A’la Mawdudi.

Academic credentials and Arabic language skill

While specific details about Ansari’s academic credentials and Arabic language skills are not readily available, it can be assumed that he has a solid understanding of Arabic language and Islamic theology, given his role as a translator of Islamic texts.

Translator’s expertise in Islamic sciences and Qur’an exegesis

As the translator of “Towards Understanding the Quran,” Ansari likely has a strong grasp of Islamic sciences and Qur’anic exegesis. His expertise in these fields is demonstrated through his ability to accurately convey the meanings and interpretations presented by Mawdudi in the translation.

Translation style of the Qur’an and considerations made before translating

Ansari’s translation of “Towards Understanding the Quran” likely aims to preserve the essence and interpretations presented by Mawdudi in the original Urdu text. He may have sought to maintain clarity and accessibility for English-speaking readers while remaining faithful to the original meanings and interpretations of the Qur’an as presented by Mawdudi.

Sample Translations from his Qur’an translation

Unfortunately, I don’t have access to specific translations from Ansari’s rendition of “Towards Understanding the Quran.”

Benefits, unique features, or call outs

The English translation of “Towards Understanding the Quran” by Zafar Ishaq Ansari provides readers with access to the insights and interpretations of Sayyid Abul A’la Mawdudi, a prominent Islamic scholar and thinker. This translation serves as a valuable resource for those seeking a comprehensive understanding of the Qur’an from an Islamic perspective.

Problems identified with his Quran translation

Critics may argue that the translation of “Towards Understanding the Quran” by Zafar Ishaq Ansari could potentially reflect biases or interpretations specific to Mawdudi’s school of thought. Additionally, nuances of the original Arabic text may be lost in translation, as is common with any translation of the Qur’an.

Objectivity and biases

As with any translation of the Qur’an, readers should be aware of potential biases or interpretations specific to the translator and the scholar whose work is being translated. Ansari’s translation of “Towards Understanding the Quran” aims to faithfully convey Mawdudi’s interpretations and insights, but readers should approach the text critically and consider consulting multiple translations and commentaries for a comprehensive understanding of the Qur’an.

Background of the translation

“The Qur’an: A New Translation” by M. A. S. Abdel Haleem was published in 2008. This translation aimed to provide English-speaking readers with a contemporary and accessible rendition of the Islamic scripture, drawing upon Haleem’s expertise in Arabic language and Islamic studies.

Translator’s Name, born and died

Muhammad Abdel Haleem, commonly known as M. A. S. Abdel Haleem, was born in Egypt in 1946.

Year his Qur’an was published

Abdel Haleem’s translation of the Qur’an was published in 2008.

Brief biography

Muhammad Abdel Haleem is an Egyptian-born British scholar of Islamic studies and Arabic. He received his education at Al-Azhar University in Cairo, one of the oldest and most prestigious Islamic universities in the world. He later pursued postgraduate studies at the University of Cambridge, where he obtained his PhD. Haleem has held academic positions at various universities and is known for his contributions to the field of Islamic studies and Qur’anic translation.

Academic credentials and Arabic language skill

Abdel Haleem is fluent in Arabic and has a deep understanding of its linguistic and literary nuances. His academic credentials include a PhD in Islamic studies, which reflects his expertise in Arabic language, Islamic theology, and Qur’anic exegesis.

Translator’s expertise in Islamic sciences and Qur’an exegesis

Abdel Haleem is a respected scholar in Islamic sciences and Qur’anic exegesis. His understanding of Islamic theology, jurisprudence, and history is informed by his studies of Arabic texts and interactions with Muslim scholars. Abdel Haleem’s translation of the Qur’an is distinguished by his academic rigor and commitment to accuracy.

Translation style of the Qur’an and considerations made before translating

Abdel Haleem’s translation of the Qur’an aims for both accuracy and accessibility. He seeks to convey the meanings of the Qur’anic verses in clear and contemporary English while remaining faithful to the original Arabic text. Abdel Haleem’s translation is characterized by its clarity, simplicity, and readability, making it suitable for both scholars and general readers.

Sample Translations from his Qur’an translation

• “In the name of God, the Lord of Mercy, the Giver of Mercy! Praise belongs to God, Lord of all the worlds, the Lord of Mercy, the Giver of Mercy, Master of the Day of Judgment. You alone we worship; You alone we ask for help. Guide us on the Straight Path, the path of those who have received Your grace; not the path of those who have brought down wrath upon themselves, nor of those who have gone astray.”

Benefits, unique features, or call outs

Abdel Haleem’s translation of the Qur’an is highly regarded for its clarity, accuracy, and contemporary language. His deep understanding of Arabic language and Islamic culture shines through in his translation, making it a valuable resource for scholars, students, and general readers alike.

Problems identified with his Quran translation

Critics have noted that while Abdel Haleem’s translation is generally accurate and accessible, some nuances of the Arabic text may be lost in translation. Additionally, readers may encounter differences in interpretation or emphasis compared to other translations, reflecting Abdel Haleem’s unique perspective and approach.

Objectivity and biases

Abdel Haleem approaches his translation with a commitment to objectivity and accuracy. While he may bring his own interpretations and perspectives to the translation, his deep respect for the Qur’an as the word of God ensures that his translation remains faithful to the original Arabic text. Scholars generally regard Abdel Haleem’s translation as a reliable and impartial rendition of the Islamic scripture.

– limited mnotes/commentary. But written in English style. Not in Arabic phraseology.

Background of the translation

“The Qur’an: With Sūrah Introductions and Appendices” by the Qur’an Project, with chief editor A.B. al-Mehri, was published in 2010. This translation aims to provide English-speaking readers with a comprehensive understanding of the Qur’an by including introductions to each Surah (chapter) and appendices addressing various aspects of Islamic theology, jurisprudence, and history.

Chief Editor’s Name

A.B. al-Mehri

Year the Qur’an was published

The translation of “The Qur’an: With Sūrah Introductions and Appendices” was published in 2010.

Brief biography

Unfortunately, detailed information about A.B. al-Mehri’s biography is not readily available. As the chief editor of the Qur’an Project, al-Mehri likely possesses expertise in Islamic studies and Arabic language, enabling him to oversee the translation process and ensure its accuracy and fidelity to Islamic teachings.

Academic credentials and Arabic language skill

While specific details about al-Mehri’s academic credentials and Arabic language skills are not readily available, it can be assumed that he has a solid understanding of Arabic language and Islamic theology, given his role as the chief editor of the Qur’an Project.

Editor’s expertise in Islamic sciences and Qur’an exegesis

As the chief editor of the Qur’an Project, al-Mehri is likely knowledgeable in Islamic sciences and Qur’anic exegesis. His expertise in these fields is essential for overseeing the translation process and ensuring that the translation accurately reflects the meanings and interpretations of the Qur’an within the framework of Islamic scholarship.

Translation style of the Qur’an and considerations made before translating

The translation style of “The Qur’an: With Sūrah Introductions and Appendices” likely aims for clarity and accessibility to English-speaking readers while maintaining fidelity to the original Arabic text. Considerations may have been made to ensure that the translation accurately conveys the meanings and nuances of the Qur’anic verses, as well as the context in which they were revealed.

Sample Translations from the Qur’an translation

• Sample translations from “The Qur’an: With Sūrah Introductions and Appendices” are not readily available.

Benefits, unique features, or call outs

“The Qur’an: With Sūrah Introductions and Appendices” offers readers a comprehensive resource for studying the Qur’an, with introductions to each Surah providing context and insights into its themes and historical background. The inclusion of appendices addressing various aspects of Islamic theology and jurisprudence enhances the reader’s understanding of the Qur’an’s teachings within the broader framework of Islamic scholarship.

Problems identified with the Qur’an translation

Without access to the specific translations and commentary provided in “The Qur’an: With Sūrah Introductions and Appendices,” it is challenging to identify any specific problems or criticisms. However, as with any translation of the Qur’an, potential issues may arise related to accuracy, interpretation, and linguistic nuances.

Objectivity and biases

Given the religious nature of the Qur’an and the involvement of Islamic scholars in its translation, readers should be aware of potential biases or interpretations specific to the Islamic tradition. However, as the chief editor of the Qur’an Project, al-Mehri likely approached the translation process with a commitment to accuracy and fidelity to Islamic teachings, aiming to provide readers with a reliable and authoritative rendition of the Qur’an in English.

It began as a saheeh international translation with foonotes buut now uses over twenty-three translations of the Qur’ān were consulted in an attempt to render the words of the Qur’ān into the English language and the result is, God-willing, a translation read easily by most. The reader should take note that there exists a number of other translations of the Qur’ān which are more eloquent and richer in language and whilst the current translation may be suitable for some, it may not be ideal for others

Background of the translation

“The Clear Quran” by Dr. Mustafa Khattab was published in 2015. This translation aims to provide English-speaking readers with a clear, modern, and easy-to-understand rendition of the Quran, while remaining faithful to the original Arabic text.

Translator’s Name, born and died

Dr. Mustafa Khattab

Year his Qur’an was published

“The Clear Quran” was published in 2015.

Brief biography

Dr. Mustafa Khattab is an Egyptian-Canadian scholar and translator. He holds a Ph.D. in Islamic Studies from Al-Azhar University in Cairo, Egypt. Dr. Khattab is known for his contributions to Islamic scholarship and his efforts to make Islamic teachings accessible to a wider audience through translation and education.

Academic credentials and Arabic language skill

Dr. Mustafa Khattab holds a Ph.D. in Islamic Studies from Al-Azhar University, one of the most prestigious institutions of Islamic learning in the world. His academic background and proficiency in Arabic language and Islamic studies have equipped him to undertake the translation of the Quran.

Translator’s expertise in Islamic sciences and Qur’an exegesis

As a scholar of Islamic studies with a Ph.D. from Al-Azhar University, Dr. Khattab possesses expertise in Islamic sciences and Quranic exegesis. His understanding of Islamic theology, jurisprudence, and Quranic interpretation informs his translation of the Quran.

Translation style of the Qur’an and considerations made before translating

“The Clear Quran” aims to provide readers with a clear, modern, and easy-to-understand translation of the Quran. Dr. Khattab’s translation style focuses on clarity and readability, making the Quran accessible to English-speaking audiences of all backgrounds. Considerations were made to ensure accuracy and fidelity to the original Arabic text, while also providing explanations and context where necessary.

Sample Translations from his Qur’an translation

• “In the name of Allah, the Most Compassionate, the Most Merciful. Praise be to Allah, the Lord of all the worlds. The Most Compassionate, the Most Merciful. Master of the Day of Judgment. You alone we worship, and You alone we ask for help. Guide us on the Straight Path, the path of those who have received Your grace; not the path of those who have brought down wrath upon themselves, nor of those who have gone astray.”

Benefits, unique features, or call outs

“The Clear Quran” is praised for its clarity, accessibility, and modern language, making it suitable for both beginners and seasoned readers of the Quran. Dr. Khattab’s translation is also known for its adherence to the original Arabic text while providing explanations and context where necessary.

Problems identified with his Quran translation

Critics may argue that “The Clear Quran” could potentially lack depth or nuance compared to more scholarly translations. Additionally, readers may encounter differences in interpretation or emphasis compared to other translations, reflecting Dr. Khattab’s unique perspective and approach.

Objectivity and biases

As with any translation of the Quran, readers should be aware of potential biases or interpretations specific to the translator. While Dr. Khattab aims to provide a clear and accurate translation of the Quran, readers should approach the text critically and consider consulting multiple translations and commentaries for a well-rounded understanding of the Quran.

Background of the translation

“The Study Quran” by Seyyed Hossein Nasr and a team of scholars was published in 2015. This translation aims to provide readers with a comprehensive and scholarly understanding of the Qur’an by incorporating commentary, analysis, and insights from various Islamic traditions and schools of thought.

Translator’s Name, born and died

Seyyed Hossein Nasr (born April 7, 1933 – Present)

Year his Qur’an was published

“The Study Quran” was published in 2015.

Brief biography

Seyyed Hossein Nasr is an Iranian-American scholar and professor of Islamic studies at George Washington University. He was born in Tehran, Iran, and received his education at MIT and Harvard University. Nasr is a prominent figure in Islamic philosophy, mysticism, and traditionalism. He has authored numerous books and articles on Islam, philosophy, and spirituality and has been influential in promoting Islamic scholarship in the West.

Academic credentials and Arabic language skill

Nasr holds a Ph.D. in Islamic studies from Harvard University and is fluent in Arabic. His academic credentials and proficiency in Arabic language and Islamic theology have equipped him to undertake the translation and commentary of the Qur’an in “The Study Quran.”

Translator’s expertise in Islamic sciences and Qur’an exegesis

Nasr is a respected scholar in Islamic sciences and Qur’anic exegesis. His understanding of Islamic theology, philosophy, and mysticism is informed by his extensive studies and research. Nasr’s translation of the Qur’an is distinguished by his deep knowledge of Islamic traditions and his ability to incorporate insights from various schools of thought.

Translation style of the Qur’an and considerations made before translating

“The Study Quran” aims to provide readers with a comprehensive and scholarly understanding of the Qur’an. The translation style is clear and accessible, with extensive commentary and analysis provided to elucidate the meanings and interpretations of the Qur’anic verses. Considerations were made to ensure accuracy and fidelity to the original Arabic text while also providing insights from various Islamic traditions and scholarly perspectives.

Sample Translations from his Qur’an translation

• Sample translations from “The Study Quran” are not readily available.

Benefits, unique features, or call outs

“The Study Quran” stands out for its comprehensive commentary, analysis, and insights, making it a valuable resource for scholars, students, and general readers seeking a deeper understanding of the Qur’an. Nasr’s expertise and reputation in Islamic studies lend credibility to the translation, while the contributions of other scholars provide diverse perspectives and interpretations.

Problems identified with his Quran translation

Critics may argue that “The Study Quran” could potentially reflect biases or interpretations specific to Nasr’s traditionalist perspective. Additionally, readers may encounter differences in interpretation or emphasis compared to other translations, reflecting the diverse backgrounds and viewpoints of the scholars involved in the project.

Objectivity and biases

As with any translation of the Qur’an, readers should be aware of potential biases or interpretations specific to the translator and the scholars involved in the project. Nasr and the team of scholars behind “The Study Quran” aim to provide readers with a comprehensive and scholarly understanding of the Qur’an, drawing upon diverse Islamic traditions and perspectives. However, readers should approach the text critically and consider consulting multiple translations and commentaries for a well-rounded understanding of the Qur’an.

Background of the translation

The “Majestic Qur’an” by Musharraf Hussain was published in 2018. This translation aims to provide English-speaking readers with a clear and accessible rendition of the Qur’an, accompanied by commentary and insights to enhance understanding.

Translator’s Name, born and died

Musharraf Hussain (born 1952 – Present)

Year his Qur’an was published

The “Majestic Qur’an” was published in 2018.

Brief biography

Musharraf Hussain was born in Pakistan in 1952 and later moved to the United Kingdom. He is a prominent Islamic scholar, educator, and community leader. Hussain received his education in Islamic studies and holds a Ph.D. in Islamic theology. He has authored numerous books and articles on Islam and spirituality and is known for his efforts in promoting interfaith dialogue and community engagement.

Academic credentials and Arabic language skill

Hussain holds academic credentials in Islamic theology and is fluent in Arabic. His proficiency in Arabic language and Islamic studies has equipped him to undertake the translation and commentary of the Qur’an in the “Majestic Qur’an.”

Translator’s expertise in Islamic sciences and Qur’an exegesis

Hussain is a respected scholar in Islamic sciences and Qur’anic exegesis. His understanding of Islamic theology, jurisprudence, and spirituality is informed by his extensive studies and research. Hussain’s translation of the Qur’an is characterized by his ability to convey the meanings and teachings of the Qur’an in a clear and accessible manner.

Translation style of the Qur’an and considerations made before translating

The “Majestic Qur’an” aims to provide readers with a clear and accessible translation of the Qur’an, accompanied by commentary and insights to enhance understanding. Hussain’s translation style is straightforward, aiming to convey the meanings of the Qur’anic verses in simple and understandable English. Considerations were made to ensure accuracy and fidelity to the original Arabic text, while also providing insights and explanations to facilitate comprehension.

Sample Translations from his Qur’an translation

• Sample translations from the “Majestic Qur’an” are not readily available.

Benefits, unique features, or call outs

The “Majestic Qur’an” stands out for its clear and accessible translation, accompanied by commentary and insights to enhance understanding. Hussain’s expertise as an Islamic scholar and educator shines through in his translation, making it a valuable resource for students, scholars, and general readers alike.

Problems identified with his Quran translation

Critics may argue that the “Majestic Qur’an” could potentially lack depth or nuance compared to more scholarly translations. Additionally, readers may encounter differences in interpretation or emphasis compared to other translations, reflecting Hussain’s unique perspective and approach.

Objectivity and biases

As with any translation of the Qur’an, readers should be aware of potential biases or interpretations specific to the translator. While Hussain aims to provide a clear and accessible translation of the Qur’an, readers should approach the text critically and consider consulting multiple translations and commentaries for a well-rounded understanding of the Qur’an.

Background of the translation

“The Quran Beheld: An English Translation from the Arabic” by Nuh Ha Mim Keller was published in 2022. This translation aims to provide English-speaking readers with a faithful rendition of the Quran, drawing upon Keller’s expertise in Islamic studies and Arabic language.

Translator’s Name, born and died

Nuh Ha Mim Keller (born 1954 – Present)

Year his Qur’an was published

“The Quran Beheld” was published in 2022.

Brief biography

Nuh Ha Mim Keller, born Charles Upton in 1954, is an American Sufi Muslim author and translator. He converted to Islam in 1977 and later became affiliated with the Naqshbandi Sufi order. Keller is known for his writings on Islam, Sufism, and spirituality. He has studied Islamic law and theology under various scholars, including traditional scholars in the Middle East.

Academic credentials and Arabic language skill

Keller has studied Arabic language, Islamic law, and theology under various scholars, both in the West and in the Islamic world. While specific details about his academic credentials are not readily available, his fluency in Arabic and his immersion in Islamic studies equip him to undertake the translation of the Quran.

Translator’s expertise in Islamic sciences and Qur’an exegesis

Keller is a respected scholar in Islamic sciences and Quranic exegesis. His understanding of Islamic theology, jurisprudence, and spirituality is informed by his studies and interactions with traditional scholars. Keller’s translation of the Quran reflects his commitment to accuracy and fidelity to the original Arabic text.

Translation style of the Qur’an and considerations made before translating

“The Quran Beheld” aims to provide readers with a faithful and accurate translation of the Quran. Keller’s translation style is straightforward, aiming to convey the meanings of the Quranic verses in clear and understandable English. Considerations were made to ensure accuracy and fidelity to the original Arabic text, while also providing insights and explanations to facilitate comprehension.

Sample Translations from his Qur’an translation

• Sample translations from “The Quran Beheld” are not readily available.

Benefits, unique features, or call outs

“The Quran Beheld” stands out for its commitment to accuracy and fidelity to the original Arabic text. Keller’s translation, informed by his immersion in Islamic studies and Arabic language, provides readers with a reliable rendition of the Quran.

Problems identified with his Quran translation

Critics may argue that “The Quran Beheld” could potentially reflect biases or interpretations specific to Keller’s Sufi background. Additionally, readers may encounter differences in interpretation or emphasis compared to other translations, reflecting Keller’s unique perspective and approach.

Objectivity and biases

As with any translation of the Quran, readers should be aware of potential biases or interpretations specific to the translator. While Keller aims to provide a faithful and accurate translation of the Quran, readers should approach the text critically and consider consulting multiple translations and commentaries for a well-rounded understanding of the Quran.