There Is a Pressing Need for New English Translations of Holy Quran

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There Is a Pressing Need for New English Translations of Holy Quran

Notwithstanding the presence of more than 75 complete English translations of the Quran, there is a pressing need for other English translations, which should have some necessary features, according to an Indian high profile professor of English.

Abdur Rahim Kidwai, Professor of English Department of Aligarh Muslim University (AMU), in an interview with IQNA said one of the necessary features for new translations of the Holy Quran is that translation should be easy to understand by making use of a clear, idiomatic English.

He stressed that it should also avoid both the extremes of a strictly literal translation which may fail to convey meaning, and of a loose paraphrase, incorporating such material which is not supported by the Quranic text.

He noted that it also should provide brief background information about the contextual setting of Quranic Surahs and their themes, placing these in the context of the Prophet’s life. This historical material should be, however, put across with a view to guiding readers to appreciate the universal message of the Quran, as applicable to present times and conditions.

Kidwai continued: “Quranic terms and allusions should be explained concisely and briefly in translations. A discussion on their etymology and their widely differing interpretations should be taken up in another scholarly work. Those interested in a detailed academic discussion should be directed to consult standard works on exegesis and lexicon.”

The Quran is its own best interpreter. Authentic Hadiths are the next important source for elucidating what the Quran means. A pointed reference to the Prophet’s practice is another reliable and illuminating means for elucidating the import of the Quran.

“Divine guidance embodied in the Quran for earning Allah’s pleasure, for growing as a better Muslim and for leading life in accordance with Allah’s directives in the present times should be brought out in full. However, this should not be mixed up with citing detailed fiqh (Islamic jurisprudence) rulings. Since Muslims follow different schools of fiqh, insistence on one particular fiqh school may alienate the followers of other schools. Once again, standard works on fiqh might be listed for further reading.”

He stressed that in Quran translations explanatory notes should be kept to a necessary minimum, "for these might distract readers’ attention from the message of the Quran. Those contributing extensive notes in their translations of the Quran are more liable to giving a particular slant to their work – mysticism, pseudo-rationalism, scientific exegesis or fiqh rulings. Principles of tafsir as laid down by classical authorities, should be strictly followed. The Quran is its own best interpreter. Authentic Hadiths are the next important source for elucidating what the Quran means. A pointed reference to the Prophet’s practice is another reliable and illuminating means for elucidating the import of the Quran."

"Every effort should be made for producing a presentable translation of the Quran, following the idiom, usage and stylistic features of English, for the target audience, notwithstanding their pious desire, cannot use profitably a translation which does not follow the norms of their language. Without losing elegance of style, simplicity and directness should be achieved in the translation. Quaint words or expressions readily bringing to mind Biblical connotations, and jargon should not find their way into the translation. An extensive Glossary covering major Quranic terms and concepts should be appended. Likewise, the translation should be prefaced with a synoptic account of Islam, its articles of faith, the Prophet’s role model and hallmarks of the Quran. This would go a long way in making readers more receptive to the message of the Quran", he said.

“The sooner such an English translation is brought out along the above lines, the better it would be for the cause of conveying the Word of God to the English-speaking readers. It is a religious duty incumbent on us as Muslims.”

Asked about the possibility of translating the Holy Quran into other languages, he said, “The Quran being the Word of God in Arabic is untranslatable. However, it is both possible and permissible to convey its meaning and message in any language. It is illustrated best by Prophet Muhammad’s (pbuh) role model. When he sent his letters to various heads of neighboring states, introducing them to the message of Islam, he ensured that these letters were sent in their respective languages. It is on record that Imam Abu Hanifa, a leading jurisprudent, had allowed, as a temporary measure, some new Muslims to recite the meaning of Surah al-Fatihah in Persian in their Prayer, with the insistence that they should learn sufficient Arabic to memorize this and other Quranic Surahs for recitation in Arabic later in their prayers. It is logical to assume that the meaning and message of the Quran should be available in all the languages; for Allah the Almighty is fully aware of the fact that all the human beings on earth are not the Arabic speaking people, nor could His Word be sent down in each and every language. Therefore, Muslims should ensure that the message of the Quran be available in all languages. That certain norms must be observed for ensuring a faithful and elegant translation of the Word of God is an altogether different point, related to the art and craft of translation and the piety of the translator.”

Those approaching a translation of the Quran in any language should do so with caution, especially if the translation contains Tafsir (explanatory notes). They should consult a trustworthy local scholar (‘Alim) for endorsing the accuracy of the translation and the soundness of the mind-set of the translator.

“In its stylistic features, eloquence and other features, the Quran is untranslatable. A translator can, at most, offer only a paraphrase of the Quranic verses. In that sense all the Quranic verses are untranslatable. Some of the verses are embedded so deep in the Arabic idiom and usage that it is hard even to paraphrase them, without resorting to certain parenthetical additions in view of ellipsis or other rhetorical features in the original.”

Referring to the reliability of existing English translations of the Quran, he noted: “Those approaching a translation of the Quran in any language should do so with caution, especially if the translation contains Tafsir (explanatory notes). They should consult a trustworthy local scholar (‘Alim) for endorsing the accuracy of the translation and the soundness of the mind-set of the translator. Regrettably, some unscrupulous and mischievous persons parading themselves as the Quran translators have interpolated their whimsical, sectarian and bizarre views and passed off the same as the import of the Quran. I have pointed out several instances of this deplorable practice in my book “Translating the Untranslatable: A Critical Survey of 66 English Translations of the Quran” (Delhi, Sarup and Sons, 2011, ISBN: 81-7625-753-4). Incredibly, some English translators of the Quran, bearing Muslim sounding names, have denigrated even Ahadith, the Prophet’s Companions, and the matters related to al-ghayb (the Unseen); all this amounts to twisting and tampering with the intent of the Quran. I am afraid this may be true of the Quran translations in other languages as well. Therefore, readers should ensure that they consult only a reliable translation of the Quran.”

Kidwai went on to say that a translator of the Quran in today’s world may face some problems and that relating the local/historical material of the Quran to our times is the most formidable challenge for a translator. "He should, therefore, focus on bringing out the universal, timeless and perfect guidance which the Quran offers to the people of our time. However, in addressing the challenges, issues and concerns of our time, he should not flout the norms of tafsir. Nor should he interpolate his purely personal, unsubstantiated views into his explanation of the Quran.

Comparing the contemporary translations of the Quran with those rendered in the past, he noted that earlier English translations of the Quran by Muslims were marred by poor language and lack of presentation skills. "Current translations by Muslims are, however, vitiated by a more serious defect – of seeking to present a particular brand of Islam by way of making the Quran bear out some sectarian view of Islam. Some translations are, nonetheless, free from blatant sectarianism and are helpful for the readers."

"For a comparative study, detailing the strengths and weaknesses of each English translation," he added, "one may consult my critical survey of all the existing English translations in my book, «Translating the Untranslatable: A Critical Survey of 66 English Translations of the Quran». Let me, however, add that there may be a certain degree of subjectivity in my evaluation of these translations as well."

He stressed that it should be considered that it is almost impossible to recapture any of the syntactic, semantic, and phonological hallmarks of the original text of Holy Quran in a translation. "Each language has its own features and nuances. We should not insist on retaining these stylistic features of the original in a translation. Rather, our main concern should be to familiarize English speaking readers with the meaning and the message of the Quran in a way which appeals to both their heart and mind. This is possible only when the translator enjoys mastery over English."

The presence of millions of Muslims in the West with English as their mother tongue is the main stimulus for the growing number of English translations published in our time. Another contributing factor is the growing interest in Islam in the West.

Referring to the increasing number of translations of the Quran in the world during recent years, he remarked: “There has been phenomenal increase in the number of English translations recently. Up to 1980 there were only 296 editions of the English translations; the number now stands at least 1000. Moreover this readership has been turning increasing global. In the recent past, English translations have appeared from all major countries in Europe, USA, Asia and Africa. General speaking, up to 1960 most of the translations by the Orientalists were published in the West, mainly in the UK and USA while those by Muslims mostly in the Indian subcontinent. However, many editions of Muslims translators have recently been issued on a regular basis from the USA and UK.”

In the end, the eminent Indian scholar concluded: “The presence of millions of Muslims in the West with English as their mother tongue is the main stimulus for the growing number of English translations published in our time. Another contributing factor is the growing interest in Islam in the West.”