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The Glorious Quran – Book Sample

THE GLORIOUS QURAN

ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ

INTRODUCTION

All praise is due to Allah; and blessings and peace be upon His messenger and servant, Muúammad, and upon his family and companions and whoever follows his guidance until the Day of Resurrection.

There is clearly a need for a presentation of the meanings of the Holy Quran in English which is precise enough to be useful as a reference for Muslims and students of Arabic yet also suitable for da’wah purposes to non-Muslims.  The Arabic Quran has always spoken for itself – to those who discover it for the first time as well as to those who study it in depth.  The general meanings in a translation should thus be correct, as far as human ability permits, and clear, in a readable and uncomplicated expression.

Al-Muntanda al-Islami has selected this edition by Sahih International (first published by Abul-Qasim Publishing House, Jeddah, Saudi Arabia) as the one most suitable for distribution.  Widely acknowledged for improvement over previous translations, its language closely adheres to that of the original text while remaining lucid and intelligible.

Without going into excessive detail, a word is due about the methodology of this abbreviated edition.  Three main objectives served as guidelines for the work:

1.         To present correct meanings, as far as possible, in accordance with the aqeedah of Ahl as-Sunnah wal-Jamah

2.         To simplify and clarify the language for the benefit of all readers

3.         To let the Quran speak for itself, adding footnotes only where deemed necessary for explanation of points not readily understood or when more than one meaning is acceptable Each verse was reviewed in Arabic with reference to several works of tafseer and grammar.

  Where differences arose, explanations were generally taken from an authentic hadith or, in the absence of such, those by the most knowledgable of the Sahabah and tabiin as quoted by Ibn Katheer.1

English word order was chosen to conform more closely with that of the Arabic text.  This facilitates comparison for the student, and the reader is brought somewhat closer to the feel of the original expression.

 Transliterated Arabic terms have been avoided wherever an English definition could serve, keeping exceptions to a minimum.  Necessary clarifications or additions are given in footnotes. 

Care has also been taken to avoid the definitions of modern Arabic dictionaries, which are often variant with the language of the Quran and reflect the degree of change which has crept into the understanding of certain concepts with the passing of time.  Instead, classical definitions were applied.

In compliance with standard regulations, words not derived from the Arabic text but added for the purpose of clarification or the completion of English meaning have been enclosed in brackets.

 The exception is in regard to the frequently occurring expressions of “association of another with Allah” (shirk) and “fearing Allah” (taqwa), where the divine name, although not always included in the Arabic text, is understood to be an integral part of that concept. 

Throughout this work there is an endeavor to be consistent in the translation of oft-repeated words and phrases from the text.  There are, however, specific instances where some adjustment is required for accuracy, necessitating exceptions to the rule.

It is to be noted that Arabic is a richer language than most.  One well versed therein automatically perceives the multiple shades of meaning contained in particular words and phrases.  Both early and later scholars emphasized some aspects more than others in their commentaries according to their own understanding, especially in the absence of a relevant and authentic prophetic hadith. 

Any translation, which can reflect but one emphasis, must necessarily appear as a severe limitation.  Although additions in brackets and explanatory footnotes are a partial remedy, it remains to be said that nothing can take the place of an in-depth study through the Arabic medium itself.

Arabic is richer not only in vocabulary but also in grammatical possibilities.  Again, English is hardly comparable in this respect.  While precise and logical, Arabic grammar is free of many limitations found in that of other languages, allowing for much wider expression.

  For this reason, undoubtedly, it was the most suitable of human tongues for conveyance of the Creator’s message to mankind.

 Due to the flexibility of Arabic tenses, the Quran is unique in its graphic portrayal of occurrences in the Hereafter.  Through use of the past tense the feeling is given that one is already there, having experienced what is described.  Much of this is lost in English, where such descriptions are confined to “will” of the future.

Those unfamiliar with Quranic style might question the shifting of pronouns in many verses, which is again, alien to English.  This cannot be eliminated in translation, however, without loss to intended meanings.

 Far from showing inconsistency, such variations are not only correct in the original language but are the source of its beauty and precision, which unfortunately cannot be captured in another tongue. 

It must be remembered that the Arabic Quran, being the words of Allah, the Exalted, far surpasses any human endeavor in linguistic excellence and is indeed the standard of perfection for all Arabic expression.

As for the names and attributes of Allah, their translation is surely an impossibility, for even in Arabic they cannot represent more than an approximation limited by human understanding.  To any description given by Allah of Himself in human terminology, the mind is required to apply the concept of absoluteness and perfection befitting Him.  Ibn Taymiyyah stated consisely that true belief in Allah (i.e., the correct Islamic aqeedah of Ahl as-Sunnah) includes belief in whatever is described in His Book (the Quran) or

through His Prophet (Muhammad) – belief that is free from distortion,2 suspension,3 qualification4 or comparison.5 

The same can be said for those aspects of the unseen, such as Paradise and Hellfire, which are beyond the limits of human language and human imagination.

In this edition particular attention has been given to the names “ar-Rahman ar-Raheem” (explained in a footnote to Surah al-Fatihah, verse 1).  Since both express certain aspects of divine mercy, “the Most Merciful” was used for ar-Rahman and simply “the Merciful” for ar-Raheem.

 However, when they occur together, as in Surah al-Fatihah, the adjectives “entirely” and “especially” have been used to indicate the complementary relationship between the two.

To those who use this volume, it should be emphasized that whenever in doubt, one should refer to dictionaries of the classical language and to reliable Arabic tafseer. 

Despite the many technicalities involved in a work of this sort that can predispose it to possible imperfections, al-Muntada is optimistic that the present effort will contribute to a better understanding of the Quran for English-speaking people in every part of the world.

Ultimately, all success is from Allah, and all praise is due to Him.