Quran translations
[1] Studies involving understanding, interpreting and translating the Quran can contain individual tendencies, reflections and even distortions[2][3] caused by the region, sect,[4] education, religious ideology[5] and knowledge of the people who made them.
Translations into other languages are the work of humans and so, according to Muslims, no longer possess the uniquely sacred character of the Arabic original.
This factor is made more complex by the fact that the usage of words has changed a great deal between classical and modern Arabic.
As a result, even Qur'anic verses which seem perfectly clear to native Arab speakers accustomed to modern vocabulary and usage may have an original meaning that is not obvious.
The Samanid emperor, Mansur I (961–976), ordered a group of scholars from Khorasan to translate the Tafsir al-Tabari, originally in Arabic, into Persian.
[1] Robertus Ketenensis produced the first Latin translation of the Qur'an in 1143 [1] entitled Lex Mahumet pseudoprophete ("The law of Mahomet the pseudo prophet").
[14][15] MS D 100 Inf was copied by Scottish scholar David Colville in 1621, from a manuscript at the library of El Escorial in Spain.
[1] The earliest known translation of the Qur'an in any European language was the Latin works by Robert of Ketton at the behest of the Abbot of Cluny in c. 1143.
[21] Since then, there have been English translations by the clergyman John Medows Rodwell in 1861, and Edward Henry Palmer in 1880, both showing in their works several mistakes of mistranslation and misinterpretation.
The first was Muhammad Ali's 1917 translation, which is composed from an Ahmadiyya perspective, with some small parts being rejected as unorthodox by the vast majority of Muslims.
In 1938, he came under the influence of Abul Fazl and took a deep interest in the study of the Qur'an, and was aware of the significance of the chronological order of the passages contained in it.
Another Jewish convert to Islam, Muhammad Asad's monumental work The Message of The Qur'an made its appearance for the first time in 1980.
Fazlur Rahman Malik of the University of Chicago writes, "It brings out the original rhythms of the Qur'anic language and the cadences.
According to Francis Edward Peters of New York University, "Ahmed Ali's work is clear, direct, and elegant – a combination of stylistic virtues seldom found in translations of the Qur'an.
Oxford University Press and Penguin Books were all to release editions at this time, as did indeed the Saudi Government, which came out with its own re-tooled version of the original Yusuf Ali translation.
He was the eldest son of Shamsul Ulama Moulana Muhammad Ishaque of Burdwan, West Bengal, India, – a former lecturer of Dhaka University.
[33] In 2000, The Majestic Qur'an: An English Rendition of Its Meanings was published by a committee of four Turkish Sunni scholars who have divided the work as follows: Nurettin Uzunoğlu translated Surahs (chapters) 1 to 8; Tevfik Rüştü Topuzoğlu: 9 to 20; Ali Özek: 21 to 39; Mehmet Maksutoğlu: 40 to 114.
In 2015, Mustafa Khattab of Al-Azhar University completed The Clear Qur'an: A Thematic English Translation, after three years of collaboration with a team of scholars, editors, and proof-readers.
Based on two integral study readings over fifteen years with a teacher,[49] it was described by a reviewer as "the first reliable plenary translation of the Quran into English."
This work of Muhammad Hamidullah continues to be reprinted and published in Paris and Lebanon as it is regarded as the most linguistically accurate of all translations although critics may complain there is some loss of the spirit of the Arabic original.
The translation by Lǐ Tiězhēng, a non-Muslim, was not from the original Arabic, but from John Medows Rodwell's English via Sakamoto Ken-ichi's Japanese.
[58] The most popular version today is the Gǔlánjīng, translated by Mǎ Jiān, parts of which appeared between 1949 and 1951, with the full edition being published posthumously only in 1981.
Tafseer e Merathi is a renowned translation of Qur'an along with tarsier and Shan e Nazool in Urdu by Ashiq Ilahi Bulandshahri, In 1961 Mafhoom-ul-Quran was written by Ghulam Ahmed Perwez.
[66] The Qur'an has also been translated to Acehnese, Buginese, Gorontalo, Javanese, Sundanese, and Indonesian of Indonesia, the most populous Muslim country in the world.
Translation into Acehnese was done by Mahijiddin Yusuf in 1995; into Buginese by Daude Ismaile and Nuh Daeng Manompo in 1982; into Gorontalo by Lukman Katili in 2008; into Javanese by Ngarpah (1913), Kyai Bisyri Mustafa Rembang (1964), and K. H. R. Muhamad Adnan; in Sundanese by A.A. Dallan, H. Qamaruddin Shaleh, Jus Rusamsi in 1965; and in Indonesian at least in three versions: A Dt.
Fachruddin, H., Hamidy (all in the 1960s), Mohammad Diponegoro, Bachtiar Surin (all in the 1970s), and Departemen Agama Republik Indonesia (Indonesian Department of Religious Affair).
[69] This version is framed for Japanese cultural sensibilities around a narrative in which a wise old Muslim man meets a kawaii-coded djinn in a mosque who is drawn to the sound of Qur'an recitation and wishes to learn more about Islam.
[71] Akhund Azaz Allah Muttalawi (Urdu: آخوند أعزاز الله) (Sindhi: مولانا اعزاز اللہ ) was a Muslim theologian from Sindh.
[73] One of his later translation works is the copy written in the Khorezmian Turkic language in 1363, which is registered in Istanbul's Suleymaniye Library, Hekimoğlu Ali Paşa mosque No:2.
[76] Muhammed Hamdi Yazır worked on tafsir (Qur'anic exegesis) in the Maturidi context, and published his Hakk Dīni Kur'an Dili, the first Modern Turkish translation of Quran in 1935 by the orders of Kemal Ataturk.
