Download PDF The Qur'an: A New Translation, by Tarif Khalidi

Download PDF The Qur'an: A New Translation, by Tarif Khalidi

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The Qur'an: A New Translation, by Tarif Khalidi

Download PDF The Qur'an: A New Translation, by Tarif Khalidi

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Review

"An eloquent and eminently readable translation . . . much closer to the way the first Muslims experienced the Qur'an." -Reza Aslan, author of Zealot " While being faithful to the original, [Khalidi] succeeds in conveying linguistic shifts, from narrative to mnemonic, sermons to parables. And there is an innovative component: it is the first translation that tries to capture both the rhythms and the structure of the Qur'an. . . . This translation manages to give a glimpse of the grandeur of the original. . . . A magnificent achievement." -Ziauddin Sardar, The Guardian (London) "What sets Khalidi apart from his predecessors is his sensitivity to the sounds and many layers of meaning of the original as well as his skill in conveying them to an anglophone audience...Khalidi's introduction and bibliographic note are marvelously succinct, explaining the textual nature and structure of the Qur'an, its place in Muslim life, and providing a very useful summary of recent research and further reading...a landmark in the history of English translations of the Qur'an." --Ziad Elmarsafy, Times Literary Supplement

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About the Author

Tarif Khalidi was born in Jerusalem in 1938. He received degrees from University College, Oxford, and the University of Chicago, before teaching at the American University of Beirut as a professor in the Department of History from 1970 to 1996. In 1985 he accepted a one-year position as senior research associate at St Anthony's College, Oxford, and from 1991 to 1992 was a visiting overseas scholar at St John's College, Cambridge. In 1996, Tarif Khalidi left Beirut to become the Sir Thomas Adams' Professor of Arabic at Cambridge University, the oldest chair of Arabic in the English-speaking world. He was also Director of the Centre for Middle East and Islamic Studies and a Fellow of King's College, Cambridge. After six years, Professor Khalidi returned to the American University of Beirut, taking on the Sheikh Zayed Chair in Islamic and Arabic Studies, the first chair to be filled at the University since the civil war.

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Product details

Paperback: 560 pages

Publisher: Penguin Classics; Later Printing edition (September 29, 2009)

Language: English

ISBN-10: 0143105884

ISBN-13: 978-0143105886

Product Dimensions:

5.6 x 1.4 x 8.4 inches

Shipping Weight: 1.4 pounds (View shipping rates and policies)

Average Customer Review:

4.1 out of 5 stars

20 customer reviews

Amazon Best Sellers Rank:

#394,138 in Books (See Top 100 in Books)

Below I compare three modern translations: each an excellent alternative in comparison to other translations out there, such as old style Pickthall/Asad/Ali or Saudi influenced Hilali-Khan.~Basmalah~Ahmad Zaki Hammad:: In the name of God, the All-Merciful, the Mercy-Giving.MAS Abdel Haleem:: In the name of God, the Lord of Mercy, the Giver of Mercy!Tarif Khalidi:: In the name of God, Merciful to all, Compassionate to each!~31:18~Ahmad Zaki Hammad:: Moreover, do not turn your cheek to people [in contempt]. And do not ever walk upon the earth proudly exultant. Indeed, God loves no one who is swaggering [or] boastful.MAS Abdel Haleem:: Do not turn your nose up at people, nor walk about the place arrogantly, for God does not love arrogant or boastful people.Tarif Khalidi:: Do not turn your cheek away from people in contempt, and do not walk merrily upon the earth: God loves not every swaggering snob.My Opinion:: In regard to walking, Khalidi missed the sense of proudness and only mentions merrily, while Haleem missed the sense of being exultant and only mentions arrogance. Haleem, in addition, does not provide a literal translation, i.e. cheek, rather gives a more well-known idiom in English “turn up nose”. Hammad seems to be more accurate.~49:13~Ahmad Zaki Hammad:: O humankind! Indeed, We have created [all of] you from a [single] male and female. Moreover, We have made you peoples and tribes, so that you may [come to] know one another. And, indeed, the noblest of you, in the sight of God, is the most God-fearing of you. Indeed God is all-knowing, all-aware.MAS Abdel Haleem:: People, We created you all from a single man and a single woman, and made you into races and tribes so that you should get to know one another. In God’s eyes, the most honoured of you are the ones most mindful of Him: God is all knowing, all aware.Tarif Khalidi:: O mankind, We created you male and female, and made you into nations and tribes that you may come to know one another. The nobles among you in God’s sight are the most pious. God is All-Knowing, All-Experienced.My Opinion:: Not sure if Khalidi intentionally omitted the preposition “from”, but by saying “created you male and female”, withdrawing the preposition (originally in Arabic “min”) changes the scope of the verse. Also by saying God is “All-experienced”, Khalidi missed the point of God being continuously all-aware. Another important word here is atQaakum, which is related at-Taqwa and Muttaqun, which is usually translated to mean God-fearing or God-conscious. I feel Hammad again captures it better. But “mindful of God” as Haleem presents and “pious” as Khalidi translates are not wrong either.~67:5~Ahmad Zaki Hammad:: For very truly, We have adorned the nearest heaven with lights. And we have made [of] them, [as well] projectiles to [pelt] the satans. Moreover, We have prepared for [the satans in the Hereafter] the torment of the Flaming Fire [of Hell].MAS Abdel Haleem:: We have adorned the lowest heaven with lamps and made them [missiles] for stoning devils for whom We have also prepared the torment of a blazing fire.Tarif Khalidi:: We adorned the lower sky with Lanterns, and made them to be volleys against the demons, for whom We have readied the torment of the Blaze.My Opinion:: Each of Hammad, Haleem and Khalidi translates “Shayateen” as satans, devils and demons respectively. All conveys the meaning. Hammad uses too many brackets to convey contextual meaning, which sometimes can get mouthful. Heleem seems have done the best here.~78/1-3~Ahmad Zaki Hammad:: About what are they asking one another? About the Great Tiding [of the Afterlife]—it is about this that they dispute.MAS Abdel Haleem:: What do they question about the momentous announcement over which they differ?Tarif Khalidi:: What is it that they question each other about? Is it the Great Proclamation, concerning which they differ?My Opinion:: Here Haleem does not add “each other” or “one another”, which changes the scope of the verse. Are they question directed to God, to the Prophet or to each other?~79/1~Ahmad Zaki Hammad:: By the [angelic] pullers, pulling forth violently [the souls of the disbelievers at death]!MAS Abdel Haleem:: By the forceful chargersTarif Khalidi:: By those that dispatch, to the very limit!My Opinion:: Many translate first five verses of this chapter to include interpretations such as "angels", "winds", "stars", “herd of horses” etc. But these interpretations should not be in the body of the actual translation. All of three translators fall short here. Hammad adds angels in the bracket. Haleem, too, falls short here. He, in his footnote, remarks that in his opinion military horses are the most likely interpretation. As such his translation seems to be forced to match the description of a herd of military horses going out. Khalidi follows the logic similar to that of Haleem. Ignoring the brackets, Hammad provides the best translation, IMO.~103:1-3~Ahmad Zaki Hammad::By [the decline of] Time!Indeed, humankind is in [a condition of utter] loss—except for those who believe and do righteous deeds—and exhort one another to [uphold] the truth, and exhort one another to [persevere in faith with] patience.MAS Abdel Haleem::By the fading day, man is [deep] in loss, except for those who believe, do good deeds, urge one another to the truth, and urge one another to steadfastness.Tarif Khalidi::By the afternoon!Man is surely amiss!All save those who believe,Who do righteous deeds,Who enjoin truth upon one anotherWho enjoin patience upon one another.~~~My Conclusion:: Quran can't be properly translated into any other language to convey 100% of the meaning. In my opinion, Hammad provides the most accurate translation. The brackets can get mouthful, but are very useful in providing context. Haleem’s translation flows the best. He does not always provide literal translation but uses excellent uses of footnotes. In some places, his penchant for shorter and friendlier translation, he omits a word or two. Khalidi also falls to some error due to his desire for more poetic presentation. Hammad 5/5. Haleem 5/5. Khalidi 4/5. God knows best.

I don't speak Arabic and so I rely on multiple translations for study, and this by far is the best I have ever used.I use three translations for study: Khalidi, Haleem, and Asad. Here are two portions of the Koran according to each translation:=== Q. 128–9 ===Tarif Khalidi — this translation:To you has come a messenger, from among your number,Aggrieved by the hardship you suffer,Concerned for you,Tender and compassionate towards the believers.If they turn away, say: ‘God suffices me.There is no god but He. In Him I trust. Lord of the great throne is He.'M. A. S. Abdel Haleem — Oxford World's Classics:A Messenger has come to you from among yourselves. Your suffering distresses him: he is deeply concerned for you and full of kindness and mercy towards the believers. If they turn away, [Prophet], say, ‘God is enough for me: there is no god but Him; I put my trust in Him; He is the Lord of the Mighty Throne.’Muhammad Asad:INDEED, there has come unto you [O mankind] an Apostle from among yourselves: heavily weighs upon him [the thought] that you might suffer [in the life to come]; full of concern for you [is he, and] full of compassion and mercy towards the believers. But if those [who are bent on denying the truth] turn away, say: “God is enough for me! There is no deity save Him. In Him have I placed my trust, for He is the Sustainer, in awesome almightiness enthroned.”=== Q. 55:1–9 ===Tarif Khalidi — this translation:The All-Merciful!He taught the Qur’an,He created man,He taught him eloquence.Sun and moon move in measured order;Shrubs and trees bow down;The sky He raised, and established the balance,So that you do not infringe the balance,But measure in fairness, and not shortchange the balance.M. A. S. Abdel Haleem — Oxford World's Classics:It is the Lord of Mercy who taught the Qur’an.a He created man and taught him to communicate. The sun and the moon follow their calculated courses; the plants and the trees submitc to His designs; He has raised up the sky. He has set the balance so that you may not exceed in the balance: weigh with justice and do not fall short in the balance.Muhammad Asad:THE MOST GRACIOUS has imparted this Qur’ān [unto man].He has created man: He has imparted unto him articulate thought and speech.[At His behest] the sun and the moon run their appointed courses; [before Him] prostrate themselves the stars and the trees.And the skies has He raised high, and has devised [for all things] a measure, so that you [too, O men,] might never transgress the measure [of what is right]: weigh, therefore, [your deeds] with equity, and cut not the measure short!

Having been a student and teacher of classical Arabic and the Quran for some time, I have read many the Quran many times in Arabic and English translations. This is one of the easiest modern English translations of the Quran I have found. It also has high accuracy. Any translation has short-comings so if you would like deeper research, look the exact words up in a dictionary like Lane's Lexicon. There is another Quran translation published back in 1980 from a collaboration between the Shia and Sunni councils of Lebanon that is also extremely good. I don't have any more information on it, and since I cannot find it in anywhere, I always recommend this translation.

I love this translation. I really wish Khalidi would expand upon it though and offer a version with contextual and historical notes. Most Muslims never read this one, but it's really a joy to read. I read it along with more literal and classical translations, like the one by Yusuf Ali or Sahih International, both of which are somewhat boring to read.

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