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Size: 240 mm
x 160 mm
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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
23
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Yusuf Ali:
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O ye who believe!
Fasting is prescribed to you as it was prescribed to those before
you, that ye may (learn) self-restraint,- |
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Zohurul Hoque:
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O you who believe!
Sawm is prescribed for you, as it was prescribed to those who preceded
you,- that you may practice reverence,- |
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T. J. Irving:
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You who believe,
fasting has been prescribed for you just as it was prescribed for
those before you, so that you may do your duty, |
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T.U. Hilali-M. Khan:
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O you who believe!
Observing As-Saum (the fasting) is prescribed for you as it was prescribed
for those before you, that you may become Al-Muttaqūn (the pious -
see V.2:2). |
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M. Pickthall:
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O ye who believe!
Fasting is prescribed for you, even as it was prescribed for those
before you, that ye may ward off (evil); |
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M.H. Shakir:
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O you who believe!
fasting is prescribed for you, as it was prescribed for those before
you, so that you may guard (against evil). |
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Yusuf Ali:
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(Fasting) for a
fixed number of days; but if any of you is ill, or on a journey, the
prescribed number (Should be made up) from days later. For those who
can do it (With hardship), is a ransom, the feeding of one that is
indigent. But he that will give more, of his own free will,- it is
better for him. And it is better for you that ye fast, if ye only
knew. |
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Zohurul Hoque:
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for a fixed number
of days. Then whoever of you is sick, or on a journey, there is then
the counting out of the other days. And those who become strained
by it, there is redemption by feeding a poor. But whoever does good
spontaneously, it is then better for him. And if you observe Sawm
it would be better for you, if you but knew. |
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T. J. Irving:
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on days which have
been planned ahead. Any of you who is ill or on a journey [should
choose] a number of other days. For those who can [scarcely] afford
it, making up for it means feeding a poor man. It is even better for
anyone who can volunteer some wealth; although it is better yet for
you to fast, if you only knew. |
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T.U. Hilali-M. Khan:
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Observing Saum (fasts)]
for a fixed number of days, but if any of you is ill or on a journey,
the same number (should be made up) from other days. And as for those
who can fast with difficulty, (e.g. an old man, etc.), they have (a
choice either to fast or) to feed a Miskīn (poor person) (for every
day). But whoever does good of his own accord, it is better for him.
And that you fast, it is better for you if only you know. |
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M. Pickthall:
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(Fast) a certain
number of days; and (for) him who is sick among you, or on a journey,
(the same) number of other days; and for those who can afford it there
is a ransom: the feeding of a man in need - but whoso doeth good of
his own accord, it is better for him: and that ye fast is better for
you if ye did but know - |
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M.H. Shakir:
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For a certain number
of days; but whoever among you is sick or on a journey, then (he shall
fast) a (like) number of other days; and those who are not able to
do it may effect a redemption by feeding a poor man; so whoever does
good spontaneously it is better for him; and that you fast is better
for you if you know. . |
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Yusuf Ali:
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Ramadhan is the
(month) in which was sent down the Qur'an, as a guide to mankind,
also clear (Signs) for guidance and judgment (Between right and wrong).
So every one of you who is present (at his home) during that month
should spend it in fasting, but if any one is ill, or on a journey,
the prescribed period (Should be made up) by days later. God intends
every facility for you; He does not want to put to difficulties. (He
wants you) to complete the prescribed period, and to glorify Him in
that He has guided you; and perchance ye shall be grateful. |
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Zohurul Hoque:
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The month of Ramadan
is the one in which the Qur-an was revealed, as a guidance for mankind,
and clear proofs of guidance, and the Discrimination. So, whoever
among you witnesses the month he will then observe Sawm therein. But
whoever is sick or on a journey, there is then the counting out of
the other days. Allah desires facility for you, and He does not desire
difficulty for you; and that you should complete the number, and that
you may exalt Allah for His guiding you; and that perhaps you may
give thanks. |
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T. J. Irving:
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The month of Ramadan
is when the Quran was sent down as guidance for mankind, and with
explanations for guidance, and as a Standard. Let any of you who is
at home during the month, fast in it; while anyone who is ill or on
a journey should [set an equal] number of other days. God wants thins
to be easy for you and does not want any hardship for you, so complete
the number and magnify God because He has guided you, so that you
may act grateful. |
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T.U. Hilali-M. Khan:
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The month of Ramadān
in which was revealed the Qur'ān, a guidance for mankind and clear
proofs for the guidance and the criterion (between right and wrong).
So whoever of you sights (the crescent on the first night of) the
month (of Ramadān i.e. is present at his home), he must observe Saum
(fasts) that month, and whoever is ill or on a journey, the same number
[of days which one did not observe Saum (fasts) must be made up] from
other days. Allāh intends for you ease, and He does not want to make
things difficult for you. (He wants that you) must complete the same
number (of days), and that you must magnify Allāh [i.e. to say Takbīr
(Allāhu-Akbar; Allāh is the Most Great) on seeing the crescent of
the months of Ramadān and Shawwāl] for having guided you so that you
may be grateful to Him. |
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M. Pickthall:
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The month of Ramadan
in which was revealed the Qur'an, a guidance for mankind, and clear
proofs of the guidance, and the Criterion (of right and wrong). And
whosoever of you is present, let him fast the month, and whosoever
of you is sick or on a journey, (let him fast the same) number of
other days. Allah desireth for you ease; He desireth not hardship
for you; and (He desireth) that ye should complete the period, and
that ye should magnify Allah for having guided you, and that peradventure
ye may be thankful. |
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M.H. Shakir:
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The month of Ramazan
is that in which the Quran was revealed, a guidance to men and clear
proofs of the guidance and the distinction; therefore whoever of you
is present in the month, he shall fast therein, and whoever is sick
or upon a journey, then (he shall fast) a (like) number of other days;
Allah desires ease for you, and He does not desire for you difficulty,
and (He desires) that you should complete the number and that you
should exalt the greatness of Allah for His having guided you and
that you may give thanks. |
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Yusuf Ali:
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When My servants
ask thee concerning Me, I am indeed close (to them): I listen to the
prayer of every suppliant when he calleth on Me: Let them also, with
a will, Listen to My call, and believe in Me: That they may walk in
the right way. |
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Zohurul Hoque:
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And when My bondsmen
ask you concerning Me, "Lo! I am near indeed." I respond to the call
of the caller when he calls Me. Therefore they should respond to Me
and believe in Me, so that they may walk along the right way. |
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T. J. Irving:
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Whenever My servants
ask you about Me, [it means] I am Near. I answer the appeal of the
prayerful one whenever he appeals to Me. Let them respond to Me, and
believe in Me so they may be directed! |
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T.U. Hilali-M. Khan:
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And when My slaves
ask you (O Muhammad SAW) concerning Me, then (answer them), I am indeed
near (to them by My Knowledge). I respond to the invocations of the
supplicant when he calls on Me (without any mediator or intercessor).
So let them obey Me and believe in Me, so that they may be led aright.
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M. Pickthall:
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And when My servants
question thee concerning Me, then surely I am nigh. I answer the prayer
of the suppliant when he crieth unto Me. So let them hear My call
and let them trust in Me, in order that they may be led aright. |
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M.H. Shakir:
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And when My servants
ask you concerning Me, then surely I am very near; I answer the prayer
of the suppliant when he calls on Me, so they should answer My call
and believe in Me that they may walk in the right way. |
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Yusuf Ali:
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Permitted to you,
on the night of the fasts, is the approach to your wives. They are
your garments and ye are their garments. God knoweth what ye used
to do secretly among yourselves; but He turned to you and forgave
you; so now associate with them, and seek what God Hath ordained for
you, and eat and drink, until the white thread of dawn appear to you
distinct from its black thread; then complete your fast Till the night
appears; but do not associate with your wives while ye are in retreat
in the mosques. Those are Limits (set by) God: Approach not nigh thereto.
Thus doth God make clear His Signs to men: that they may learn self-restraint.
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Zohurul Hoque:
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It is lawful for
you on the night of the Sawms to proceed towards your wives. They
are a garment for you and you are a garment for them. Allah knows
that you have been withholding yourselves, so He has turned to you
and overlooked your faults; now then enjoy company with them, and
seek that which Allah has prescribed for you. And eat and drink till
is distinct to you- the white thread from the black thread at dawn;
then complete the Sawm till nightfall. And do not approach them while
you perform I'tikaf in the Masjids. These are the bounds of Allah;
therefore do not come near them. Likewise Allah makes clear His Messages
for mankind, that they may practice reverence. |
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T. J. Irving:
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It is lawful for
you to have intercourse with your wives on the night of the Fast:
they are garments for you while you are garments for them. God knows
how you have been deceiving yourselves, so He has relented towards
you and pardoned you. Now [feel free to} frequent them and seek what
God has prescribed for you. Eat and drink until the white streak [of
dawn] can be distinguished by you from the black thread [of night]
at daybreak. Then complete the Fast until nightfall and have no dealings
with women while you are secluded at your devotions in the mosques.
Such are God's limits, so do not attempt to cross them! Thus God explains
His signs to mankind so they may do their duty. |
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T.U. Hilali-M. Khan:
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It is made lawful
for you to have sexual relations with your wives on the night of As-Saum
(the fasts). They are Lības [i.e. body cover, or screen, or Sakan,
(i.e. you enjoy the pleasure of living with her - as in Verse 7:189)
Tafsir At-Tabarī], for you and you are the same for them. Allāh knows
that you used to deceive yourselves, so He turned to you (accepted
your repentance) and forgave you. So now have sexual relations with
them and seek that which Allāh has ordained for you (offspring), and
eat and drink until the white thread (light) of dawn appears to you
distinct from the black thread (darkness of night), then complete
your Saum (fast) till the nightfall. And do not have sexual relations
with them (your wives) while you are in I'tikāf (i.e. confining oneself
in a mosque for prayers and invocations leaving the worldly activities)
in the mosques. These are the limits (set) by Allāh, so approach them
not. Thus does Allāh make clear His Ayāt (proofs, evidences, lessons,
signs, revelations, verses, laws, legal and illegal things, Allāh's
set limits, orders, etc.) to mankind that they may become Al-Muttaqūn
(the pious - see V.2:2). |
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M. Pickthall:
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It is made lawful
for you to go in unto your wives on the night of the fast. They are
raiment for you and ye are raiment for them. Allah is Aware that ye
were deceiving yourselves in this respect and He hath turned in mercy
toward you and relieved you. So hold intercourse with them and seek
that which Allah hath ordained for you, and eat and drink until the
white thread becometh distinct to you from the black thread of the
dawn. Then strictly observe the fast till nightfall and touch them
not, but be at your devotions in the mosques. These are the limits
imposed by Allah, so approach them not. Thus Allah expoundeth His
revelation to mankind that they may ward off (evil). |
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M.H. Shakir:
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It is made lawful
to you to go into your wives on the night of the fast; they are an
apparel for you and you are an apparel for them; Allah knew that you
acted unfaithfully to yourselves, so He has turned to you (mercifully)
and removed from you (this burden); so now be in contact with them
and seek what Allah has ordained for you, and eat and drink until
the whiteness of the day becomes distinct from the blackness of the
night at dawn, then complete the fast till night, and have not contact
with them while you keep to the mosques; these are the limits of Allah,
so do not go near them. Thus does Allah make clear His communications
for men that they may guard (against evil). |
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Yusuf Ali:
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And do not eat up
your property among yourselves for vanities, nor use it as bait for
the judges, with intent that ye may eat up wrongfully and knowingly
a little of (other) people's property. |
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Zohurul Hoque:
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And do not consume
your property among yourselves by falsification, nor make offerings
of it to the authorities so that you may devour a part of the property
of people sinfully, while you are knowing. |
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T. J. Irving:
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Do not eat up one
another's wealth to no good purpose, nor try to bribe authorities
with it so you may consume a share of [other] people's wealth viciously
while you realize [what you are doing]. |
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T.U. Hilali-M. Khan:
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And eat up not one
another's property unjustly (in any illegal way e.g. stealing, robbing,
deceiving, etc.), nor give bribery to the rulers (judges before presenting
your cases) that you may knowingly eat up a part of the property of
others sinfully. |
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M. Pickthall:
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And eat not up your
property among yourselves in vanity, nor seek by it to gain the hearing
of the judges that ye may knowingly devour a portion of the property
of others wrongfully. |
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M.H. Shakir:
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And do not swallow
up your property among yourselves by false means, neither seek to
gain access thereby to the judges, so that you may swallow up a part
of the property of men wrongfully while you know. |
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