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Size: 240 mm
x 160 mm
Hard bound
Total pages: 1256
Index: 112 pages
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A
Comparison of Different Translations |
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Not
all translation of the Qur-an is the same. Not all translations match the
Arabic Qur-an in rhythm of text, depth of meaning, syntax of sentences,
word usage and adherence to the divine words. While some translations are
truly loyal to actual Arabic words, some are liberal in bringing out the
meaning of the verses. Some translations are truly academic in nature, while
others are informative in their objective. Some translators disliked strict
loyalty to each and every Arabic words, for fear of obscuring the inherent
meaning; while others were vehemently loyal to the revelation, yet succeeded
in conveying the meaning. Some translators enjoyed slight liberty with choice
of words, while others guarded themselves from what could very well be interpolation
of thoughts. Below are sample of 6 translations of Surah Baqarah, arranged
verse by verse. The purpose is here is to provide an interesting platform
to compare the translations rather than to identify a correct or incorrect
translation. Translators names are arranged in alphabetic order by their
last name. The translators are Abdullah Yusuf Ali, Zohurul Hoque, T.
J. Irving, T.U. Hilali & M. Khan, M. Pickthall, and M.S. Shakir.
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Section
22
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Yusuf Ali:
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It is not righteousness
that ye turn your faces Towards east or West; but it is righteousness-
to believe in God and the Last Day, and the Angels, and the Book,
and the Messengers; to spend of your substance, out of love for Him,
for your kin, for orphans, for the needy, for the wayfarer, for those
who ask, and for the ransom of slaves; to be steadfast in prayer,
and practice regular charity; to fulfil the contracts which ye have
made; and to be firm and patient, in pain (or suffering) and adversity,
and throughout all periods of panic. Such are the people of truth,
the God-fearing. |
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Zohurul Hoque:
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There is no virtue
in that you turn your faces towards the East and the West, but virtue
is in him whoever believes in Allah and the Future Day, and the malaks,
and the Scripture, and the nabis; and who gives wealth out of love
for Him to the near of kin, and to the orphans, and the needy, and
the wayfarer, and the beggars, and to those in captivity; and who
establishes the Salat, and pays the Zakat; and the fulfillers of their
contract when they make a contract; and the perseverers in hardship
and injury, and during the panic. These are those who have verified
the truth; and these are themselves the reverent. |
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T. J. Irving:
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Virtue does not mean
for you to turn your faces towards the East and West, but virtue means
one should believe in God [Alone], the Last Day, angels, the Book
and prophets; and no matter how he loves it, to give his wealth away
to near relatives, orphans, the needy, the wayfarer and beggars, and
towards freeing captives; and to keep up prayer and pay the welfare
tax; and those who keep their word whenever they promise anything;
and are patient under suffering and hardship and in time of violence.
Those are the ones who act loyal and they perform their duty. |
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T.U. Hilali-M. Khan:
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It is not Al-Birr
(piety, righteousness, and each and every act of obedience to Allāh,
etc.) that you turn your faces towards east and (or) west (in prayers);
but Al-Birr is (the quality of) the one who believes in Allāh, the
Last Day, the Angels, the Book, the Prophets and gives his wealth,
in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masākin
(the poor), and to the wayfarer, and to those who ask, and to set
slaves free, performs As-Salāt (Iqāmat-as-Salāt), and gives the Zakāt,
and who fulfill their covenant when they make it, and who are As-Sābirin
(the patient ones, etc.) in extreme poverty and ailment (disease)
and at the time of fighting (during the battles). Such are the people
of the truth and they are AlMuttaqūn (pious - see V.2:2). |
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M. Pickthall:
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It is not righteousness
that ye turn your faces to the East and the West; but righteous is
he who believeth in Allah and the Last Day and the angels and the
Scripture and the prophets; and giveth wealth, for love of Him, to
kinsfolk and to orphans and the needy and the wayfarer and to those
who ask, and to set slaves free; and observeth proper worship and
payeth the poor-due. And those who keep their treaty when they make
one, and the patient in tribulation and adversity and time of stress.
Such are they who are sincere. Such are the God-fearing. |
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M.H. Shakir:
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It is not righteousness
that you turn your faces towards the East and the West, but righteousness
is this that one should believe in Allah and the last day and the
angels and the Book and the prophets, and give away wealth out of
love for Him to the near of kin and the orphans and the needy and
the wayfarer and the beggars and for (the emancipation of) the captives,
and keep up prayer and pay the poor-rate; and the performers of their
promise when they make a promise, and the patient in distress and
affliction and in time of conflicts-- these are they who are {rue
(to themselves) and these are they who guard (against evil). |
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Yusuf Ali:
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O ye who believe!
the law of equality is prescribed to you in cases of murder: the free
for the free, the slave for the slave, the woman for the woman. But
if any remission is made by the brother of the slain, then grant any
reasonable demand, and compensate him with handsome gratitude, this
is a concession and a Mercy from your Lord. After this whoever exceeds
the limits shall be in grave penalty. |
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Zohurul Hoque:
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O you who believe!
retaliation is prescribed for you in case of murder: the free for
the free, and the slave for the slave, and the female for the female.
But whoever is given any remission by his brother, the succession
should be with fairness and compensation to him handsomely. This is
a relaxation from your Rabb and a mercy. But whoever exceeds the limit
after this, for him then is a painful punishment. |
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T. J. Irving:
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You who believe,
compensation for the murder (ed victim) has been prescribed for you:
the freeman for the free, the slave for the slave, and female for
the female. Anyone who is pardoned in any way for it by his brother
should follow this up appropriately, and handsomely make amends with
him; that means a lightening as well as mercy from your Lord. Anyone
who exceeds the limit after that shall have painful torment. |
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T.U. Hilali-M. Khan:
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O you who believe!
Al-Qisās (the Law of Equality in punishment) is prescribed for you
in case of murder: the free for the free, the slave for the slave,
and the female for the female. But if the killer is forgiven by the
brother (or the relatives, etc.) of the killed against blood money,
then adhering to it with fairness and payment of the blood money,
to the heir should be made in fairness. This is an alleviation and
a mercy from your Lord. So after this whoever transgresses the limits
(i.e. kills the killer after taking the blood money), he shall have
a painful torment. |
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M. Pickthall:
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O ye who believe!
Retaliation is prescribed for you in the matter of the murdered; the
freeman for the freeman, and the slave for the slave, and the female
for the female. And for him who is forgiven somewhat by his (injured)
brother, prosecution according to usage and payment unto him in kindness.
This is an alleviation and a mercy from your Lord. He who transgresseth
after this will have a painful doom. |
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M.H. Shakir:
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O you who believe!
retaliation is prescribed for you in the matter of the slain, the
free for the free, and the slave for the slave, and the female for
the female, but if any remission is made to any one by his (aggrieved)
brother, then prosecution (for the bloodwit) should be made according
to usage, and payment should be made to him in a good manner; this
is an alleviation from your Lord and a mercy; so whoever exceeds the
limit after this he shall have a painful chastisement. |
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Yusuf Ali:
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In the Law of Equality
there is (saving of) Life to you, o ye men of understanding; that
ye may restrain yourselves. |
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Zohurul Hoque:
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And for you in this
retaliation, O men of understanding! there is life, that perhaps you
may revere. |
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T. J. Irving:
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You will find [security
for] life in [such] compensation, 0 prudent persons, that you may
do your duty! |
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T.U. Hilali-M. Khan:
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And there is (a
saving of) life for you in Al-Qisās (the Law of Equality in punishment),
O men of understanding, that you may become Al-Muttaqūn (the pious
- see V.2:2). |
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M. Pickthall:
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And there is life
for you in retaliation, O men of understanding, that ye may ward off
(evil). |
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M.H. Shakir:
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And there is life
for you in (the law of) retaliation, O men of understanding, that
you may guard yourselves. |
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Yusuf Ali:
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It is prescribed,
when death approaches any of you, if he leave any goods that he make
a bequest to parents and next of kin, according to reasonable usage;
this is due from the God-fearing. |
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Zohurul Hoque:
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It is prescribed
for you when death approaches any of you, if he leaves behind wealth
the bequest to the parents and near relatives with fairness- a duty
on the reverent. |
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T. J. Irving:
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It has been prescribed
for you that whenever death faces one of you, he should draw up a
will in a proper manner for both his parents and near relatives if
he leaves any property behind, as a duty for the heedful. |
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T.U. Hilali-M. Khan:
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It is prescribed
for you, when death approaches any of you, if he leaves wealth, that
he make a bequest to parents and next of kin, according to reasonable
manners. (This is) a duty upon Al-Muttaqūn (the pious - see V.2:2).
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M. Pickthall:
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It is prescribed
for you, when death approacheth one of you, if he leave wealth, that
he bequeath unto parents and near relatives in kindness. (This is)
a duty for all those who ward off (evil). |
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M.H. Shakir:
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Bequest is prescribed
for you when death approaches one of you, if he leaves behind wealth
for parents and near relatives, according to usage, a duty (incumbent)
upon those who guard (against evil). |
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Yusuf Ali:
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If anyone changes
the bequest after hearing it, the guilt shall be on those who make
the change. For God hears and knows (All things). |
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Zohurul Hoque:
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Whoever then changes
it after having heard it, the sin of it then is only on those who
change it. Allah is indeed all-Hearing all-Knowing. |
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T. J. Irving:
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Anyone who alters
it once he has heard it [read] will have his sin fall upon only such
as those who alter it; God is Alert, Aware. |
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T.U. Hilali-M. Khan:
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Then whoever changes
the bequest after hearing it, the sin shall be on those who make the
change. Truly, Allāh is All-Hearer, All-Knower. |
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M. Pickthall:
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And whoso changeth
(the will) after he hath heard it - the sin thereof is only upon those
who change it. Lo! Allah is Hearer, Knower. |
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M.H. Shakir:
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Whoever then alters
it after he has heard it, the sin of it then is only upon those who
alter it; surely Allah is Hearing, Knowing. |
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Yusuf Ali:
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But if anyone fears
partiality or wrong-doing on the part of the testator, and makes peace
between (The parties concerned), there is no wrong in him: For God
is Oft-forgiving, Most Merciful. |
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Zohurul Hoque:
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But if one fears
upon the bequeather a partiality or a sinful course, and effects an
agreement between the parties, there is no blame on him then. Surely
Allah is most Forgiving, most Rewarding. |
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T. J. Irving:
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However there is
no sin to be charged anyone who fears some alteration or any sin on
the part of an executor, and so patches things up among them. God
is Forgiving, Merciful. |
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T.U. Hilali-M. Khan:
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But he who fears
from a testator some unjust act or wrong-doing, and thereupon he makes
peace between the parties concerned, there shall be no sin on him.
Certainly, Allāh is Oft-Forgiving, Most Merciful. |
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M. Pickthall:
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But he who feareth
from a testator some unjust or sinful clause, and maketh peace between
the parties, (it shall be) no sin for him. Lo! Allah is Forgiving,
Merciful. |
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M.H. Shakir:
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But he who fears
an inclination to a wrong course or an act of disobedience on the
part of the testator, and effects an agreement between the parties,
there is no blame on him. Surely Allah is Forgiving, Merciful. |
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