Search
this site
Size: 240 mm
x 160 mm
Hard bound
Total pages: 1256
Index: 112 pages
Two colors
|
| .... |
|
....... |
| |
A
Comparison of Different Translations |
|
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.
 |
|
 |
| |
Section
25
|
|
|
|
|
Yusuf Ali:
|
For Hajj are the
months well known. If any one undertakes that duty therein, Let there
be no obscenity, nor wickedness, nor wrangling in the Hajj. And whatever
good ye do, (be sure) God knoweth it. And take a provision (With you)
for the journey, but the best of provisions is right conduct. So fear
Me, o ye that are wise. |
|
Zohurul Hoque:
|
The Hajj has well-known
months; whoever then determines the Hajj in these, there is then no
sex-play, nor wickedness, nor wrangling during the Hajj. And whatever
good you do Allah knows it. And make your provisions, while the best
of provision is indeed reverence. Therefore revere Me, O you possessed
of understanding! |
|
T. J. Irving:
|
Pilgrimage falls
during specific months. Anyone who undertakes the Pilgrimage during
them should not indulge in amorous intercourse, nor any immorality
nor wrangling during the Pilgrimage, God knows about any good you
may do. Make provision; yet the best provision is doing your duty.
Heed me, those who are prudent! |
|
T.U. Hilali-M. Khan:
|
The Hajj (pilgrimage)
is (in) the well-known (lunar year) months (i.e. the 10th month, the
11th month and the first ten days of the 12th month of the Islâmic
calendar, i.e. two months and ten days). So whosoever intends to perform
Hajj therein by assuming Ihrâm), then he should not have sexual relations
(with his wife), nor commit sin, nor dispute unjustly during the Hajj.
And whatever good you do, (be sure) Allâh knows it. And take a provision
(with you) for the journey, but the best provision is At-Taqwa (piety,
righteousness, etc.). So fear Me, O men of understanding! |
|
M. Pickthall:
|
The pilgrimage is
(in) the well-known months, and whoever is minded to perform the pilgrimage
therein (let him remember that) there is (to be) no lewdness nor abuse
nor angry conversation on the pilgrimage. And whatsoever good ye do
Allah knoweth it. So make provision for yourselves (Hereafter); for
the best provision is to ward off evil. Therefore keep your duty unto
Me, O men of understanding. |
|
M.H. Shakir:
|
The pilgrimage is
(performed in) the well-known months; so whoever determines the performance
of the pilgrimage therein, there shall be no intercourse nor fornication
nor quarrelling amongst one another; and whatever good you do, Allah
knows it; and make provision, for surely the provision is the guarding
of oneself, and be careful (of your duty) to Me, O men of understanding. |
|
|
|
Yusuf Ali:
|
It is no crime in
you if ye seek of the bounty of your Lord (during pilgrimage). Then
when ye pour down from (Mount) Arafat, celebrate the praises of God
at the Sacred Monument, and celebrate His praises as He has directed
you, even though, before this, ye went astray. |
|
Zohurul Hoque:
|
There is no blame
on you that you seek bounty from your Rabb. But when you march on
from the Arafat, then remember Allah near the Sacred Monument; and
remember Him as He has guided you, even though, before this, you were
certainly among the straying ones. |
|
T. J. Irving:
|
It will not be held
against you if you seek bounty from your Lord. When you stream forth
from Arafat, remember God at the Hallowed Monument. Remember Him just
as He has guided you, even if previously you acted like those who
are lost. |
|
T.U. Hilali-M. Khan:
|
There is no sin
on you if you seek the Bounty of your Lord (during pilgrimage by trading,
etc.). Then when you leave 'Arafât, remember Allâh (by glorifying
His Praises, i.e. prayers and invocations, etc.) at the Mash'ar-il-Harâm.
And remember Him (by invoking Allâh for all good, etc.) as He has
guided you, and verily, you were, before, of those who were astray.
|
|
M. Pickthall:
|
It is no sin for
you that ye seek the bounty of your Lord (by trading). But, when ye
press on in the multitude from 'Arafat, remember Allah by the sacred
monument. Remember Him as He hath guided you, although before ye were
of those astray. |
|
M.H. Shakir:
|
There is no blame
on you in seeking bounty from your Lord, so when you hasten on from
"Arafat", then remember Allah near the Holy Monument, and remember
Him as He has guided you, though before that you were certainly of
the erring ones. |
|
|
|
Yusuf Ali:
|
Then pass on at
a quick pace from the place whence it is usual for the multitude so
to do, and ask for God's forgiveness. For God is Oft-forgiving, Most
Merciful. |
|
Zohurul Hoque:
|
Then hasten on wherefrom
the multitude march forward, and ask protection of Allah. Certainly
Allah is most Forgiving, most Rewarding. |
|
T. J. Irving:
|
Then stream forth
from wherever the people stream forth, and seek forgiveness from God.
God is Forgiving, Merciful! |
|
T.U. Hilali-M. Khan:
|
Then depart from
the place whence all the people depart and ask Allâh for His Forgiveness.
Truly, Allâh is Oft-Forgiving, Most-Merciful. |
|
M. Pickthall:
|
Then hasten onward
from the place whence the multitude hasteneth onward, and ask forgiveness
of Allah. Lo! Allah is Forgiving, Merciful. |
|
M.H. Shakir:
|
Then hasten on from
the Place from which the people hasten on and ask the forgiveness
of Allah; surely Allah is Forgiving, Merciful. |
|
|
|
Yusuf Ali:
|
So when ye have
accomplished your holy rites, celebrate the praises of God, as ye
used to celebrate the praises of your fathers,- yea, with far more
Heart and soul. There are men who say: "Our Lord! Give us (Thy bounties)
in this world!" but they will have no portion in the Hereafter. |
|
Zohurul Hoque:
|
Then when you have
completed your devotions, laud Allah as your lauding your forefathers,-
rather a more intense lauding. But among the people there are some
who say: "Our Rabb! give us in this world." So in the Hereafter they
have no share. |
|
T. J. Irving:
|
Once you have performed
your ceremonies, remember God just as you remember your forefathers,
or even more fervently. There is the occasional man who says: "Our
Lord, give us [such and such] during this world!" while he will have
no share in the Hereafter. |
|
T.U. Hilali-M. Khan:
|
So when you have
accomplished your Manasik [(i.e. Ihrâm, Tawâf of the Ka'bah and As-Safâ
and Al-Marwah), stay at 'Arafât, Muzdalifah and Mina, Ramy of Jamarât,
(stoning of the specified pillars in Mina) slaughtering of Hady (animal,
etc.)]. Remember Allâh as you remember your forefathers or with a
far more remembrance. But of mankind there are some who say: "Our
Lord! Give us (Your Bounties) in this world!" and for such there will
be no portion in the Hereafter. |
|
M. Pickthall:
|
And when ye have
completed your devotions, then remember Allah as ye remember your
fathers or with a more lively remembrance. But of mankind is he who
saith: "Our Lord! Give unto us in the world," and he hath no portion
in the Hereafter. |
|
M.H. Shakir:
|
So when you have
performed your devotions, then laud Allah as you lauded your fathers,
rather a greater lauding. But there are some people who say, Our Lord!
give us in the world, and they shall have no resting place. |
|
|
|
Yusuf Ali:
|
And there are men
who say: "Our Lord! Give us good in this world and good in the Hereafter,
and defend us from the torment of the Fire!" |
|
Zohurul Hoque:
|
And among them there
are some who say: "Our Rabb! give us good in this world, and good
in the Hereafter, and save us from the chastisement of the Fire." |
|
T. J. Irving:
|
There is another
kind who says: "Our Lord, give us something fine in this world, as
well as something fine in the Hereafter, and shield us from the torment
of Fire!" |
|
T.U. Hilali-M. Khan:
|
And of them there
are some who say: "Our Lord! Give us in this world that which is good
and in the Hereafter that which is good, and save us from the torment
of the Fire!" |
|
M. Pickthall:
|
And of them (also)
is he who saith: "Our Lord! Give unto us in the world that which is
good and in the Hereafter that which is good, and guard us from the
doom of Fire." |
|
M.H. Shakir:
|
And there are some
among them who say: Our Lord! grant us good in this world and good
in the hereafter, and save us from the chastisement of the fire. |
|
|
|
Yusuf Ali:
|
To these will be
allotted what they have earned; and God is quick in account. |
|
Zohurul Hoque:
|
These- for them
there is a share out of what they have earned. And Allah is quick
in accounting. |
|
T. J. Irving:
|
Those will have a
portion of anything they have earned: God is swift in reckoning! |
|
T.U. Hilali-M. Khan:
|
For them there will
be alloted a share for what they have earned. And Allâh is Swift at
reckoning. |
|
M. Pickthall:
|
For them there is
in store a goodly portion out of that which they have earned. Allah
is swift at reckoning. |
|
M.H. Shakir:
|
They shall have (their)
portion of what they have earned, and Allah is swift in reckoning. |
|
|
|
Yusuf Ali:
|
Celebrate the praises
of God during the Appointed Days. But if any one hastens to leave
in two days, there is no blame on him, and if any one stays on, there
is no blame on him, if his aim is to do right. Then fear God, and
know that ye will surely be gathered unto Him. |
|
Zohurul Hoque:
|
And remember Allah
during the appointed days. But whoever hastens in two days, there
is no sin upon him then, and whoever remains behind- there is no sin
upon him either,- for him who practices reverence. And revere Allah,
and know that you will indeed be gathered towards Him. |
|
T. J. Irving:
|
Remember God during
the calculated days. Anyone whose anxious to leave within two days
commits no offence, while anyone who stays on, commits no offence
either, provided he does his duty. Heed God, and know that you will
be summoned to Him. |
|
T.U. Hilali-M. Khan:
|
And remember Allâh
during the appointed Days. But whosoever hastens to leave in two days,
there is no sin on him and whosoever stays on, there is no sin on
him, if his aim is to do good and obey Allâh (fear Him), and know
that you will surely be gathered unto Him. |
|
M. Pickthall:
|
Remember Allah through
the appointed days. Then whoso hasteneth (his departure) by two days,
it is no sin for him, and whoso delayeth, it is no sin for him; that
is for him who wardeth off (evil). Be careful of your duty to Allah,
and know that unto Him ye will be gathered. |
|
M.H. Shakir:
|
And laud Allah during
the numbered days; then whoever hastens off in two days, there is
no blame on him, and whoever remains behind, there is no blame on
him, (this is) for him who guards (against evil), and be careful (of
your duty) to Allah, and know that you shall be gathered together
to Him. |
|
|
|
Yusuf Ali:
|
There is the type
of man whose speech about this world's life May dazzle thee, and he
calls God to witness about what is in his heart; yet is he the most
contentious of enemies. |
|
Zohurul Hoque:
|
And among mankind
there is one whose conversation about the life of this world makes
you wonder, and he calls Allah to witness about what is in his heart;
yet he is the most quarrelsome of adversaries. |
|
T. J. Irving:
|
There is a certain
man whose talk about worldly life intrigues you. He calls God to witness
whatever is in his heart. He is extremely violent in quarreling. |
|
T.U. Hilali-M. Khan:
|
And of mankind there
is he whose speech may please you (O Muhammad SAW), in this worldly
life, and he calls Allâh to witness as to that which is in his heart,
yet he is the most quarrelsome of the opponents. |
|
M. Pickthall:
|
And of mankind there
is he whoso conversation on the life of this world pleaseth thee (Muhammad),
and he calleth Allah to witness as to that which is in his heart;
yet he is the most rigid of opponents. |
|
M.H. Shakir:
|
And among men is
he whose speech about the life of this world causes you to wonder,
and he calls on Allah to witness as to what is in his heart, yet he
is the most violent of adversaries. |
|
|
|
Yusuf Ali:
|
When he turns his
back, His aim everywhere is to spread mischief through the earth and
destroy crops and cattle. But God loveth not mischief. |
|
Zohurul Hoque:
|
And when he turns
back, he strives in the land to make mischief in it, and to destroy
the crops and the flocks; but Allah does not love disorder. |
|
T. J. Irving:
|
henever he holds
the upper hand, he rushes around the earth ruining it. He destroys
[people's] crops and breeding stock even though God does not like
ruination. |
|
T.U. Hilali-M. Khan:
|
And when he turns
away (from you "O Muhammad SAW "), his effort in the land is to make
mischief therein and to destroy the crops and the cattle, and Allâh
likes not mischief. |
|
M. Pickthall:
|
And when he turneth
away (from thee) his effort in the land is to make mischief therein
and to destroy the crops and the cattle; and Allah loveth not mischief.
|
|
M.H. Shakir:
|
And when he turn,s
back, he runs along in the land that he may cause mischief in it and
destroy the tilth and the stock, and Allah does not love mischief-making. |
|
|
|
Yusuf Ali:
|
When it is said
to him, "Fear God", He is led by arrogance to (more) crime. Enough
for him is Hell;-An evil bed indeed (To lie on)! |
|
Zohurul Hoque:
|
And when it is said
to him: "Revere Allah", pride carries him on to sin; so sufficient
to him is Gehenna. And surely evil is the cradling. |
|
T. J. Irving:
|
When someone tells
him: "Heed God," a [false] sense of importance leads him off to sin.
He can count on Hell; what an awful couch! ! |
|
T.U. Hilali-M. Khan:
|
And when it is said
to him, "Fear Allâh", he is led by arrogance to (more) crime. So enough
for him is Hell, and worst indeed is that place to rest! |
|
M. Pickthall:
|
And when it is said
unto him: Be careful of thy duty to Allah, pride taketh him to sin.
Hell will settle his account, an evil resting-place. |
|
M.H. Shakir:
|
And when it is said
to him, guard against (the punish ment of) Allah; pride carries him
off to sin, therefore hell is sufficient for him; and certainly it
is an evil resting place. |
|
|
|
Yusuf Ali:
|
And there is the
type of man who gives his life to earn the pleasure of God: And God
is full of kindness to (His) devotees. |
|
Zohurul Hoque:
|
And among people
there is he who purchases his soul, seeking the pleasure of Allah;
for Allah is Compassionate to devotees. |
|
T. J. Irving:
|
Another type sells
his own soul while craving God's approval, even though God is Gentle
with [His] servants. |
|
T.U. Hilali-M. Khan:
|
And of mankind is
he who would sell himself, seeking the Pleasure of Allâh. And Allâh
is full of Kindness to (His) slaves. |
|
M. Pickthall:
|
And of mankind is
he who would sell himself, seeking the pleasure of Allah; and Allah
hath compassion on (His) bondmen. |
|
M.H. Shakir:
|
And among men is
he who sells himself to seek the pleasure of Allah; and Allah is Affectionate
to the servants. |
|
|
|
Yusuf Ali:
|
O ye who believe!
Enter into Islam whole-heartedly; and follow not the footsteps of
the evil one; for he is to you an avowed enemy. |
|
Zohurul Hoque:
|
O you who believe!
enter into complete Peace, and do not follow the footsteps of the
Evil-one; truly he is to you an open enemy. |
|
T. J. Irving:
|
You who believe,
enter absolutely into peace! Do not follow Satan's footsteps; he is
an open enemy of yours. |
|
T.U. Hilali-M. Khan:
|
O you who believe!
Enter perfectly in Islâm (by obeying all the rules and regulations
of the Islâmic religion) and follow not the footsteps of Shaitân (Satan).
Verily! He is to you a plain enemy. |
|
M. Pickthall:
|
O ye who believe!
Come, all of you, into submission (unto Him); and follow not the footsteps
of the devil. Lo! he is an open enemy for you. |
|
M.H. Shakir:
|
O you who believe!
enter into submission one and all and do not follow the footsteps
of Shaitan; surely he is your open enemy. |
|
|
|
Yusuf Ali:
|
If ye backslide
after the clear (Signs) have come to you, then know that God is Exalted
in Power, Wise. |
|
Zohurul Hoque:
|
But if you slip
off after what has come to you of the clear proofs, then know that
Allah is indeed Exalted in Might, most Wise. |
|
T. J. Irving:
|
If you should lapse
after explanations have come to you, then know that God is Powerful,
Wise. |
|
T.U. Hilali-M. Khan:
|
Then if you slide
back after the clear signs (Prophet Muhammad SAW and this Qur'ân,
and Islâm) have come to you, then know that Allâh is All-Mighty, All-Wise.
|
|
M. Pickthall:
|
And if ye slide back
after the clear proofs have come unto you, then know that Allah is
Mighty, Wise. |
|
M.H. Shakir:
|
But if you slip after
clear arguments have come to you, then know that Allah is Mighty,
Wise. |
|
|
|
Yusuf Ali:
|
Will they wait until
God comes to them in canopies of clouds, with angels (in His train)
and the question is (thus) settled? but to God do all questions go
back (for decision). |
|
Zohurul Hoque:
|
Do they wait for
anything except that Allah should come to them in the shadows of the
clouds, and the malaks; and the affair has been settled? And to Allah
are returned affairs. |
|
T. J. Irving:
|
Are they only waiting
for God as well as angels to come along to them under canopies of
clouds, so the matter will be settled? Unto God do matters return. |
|
T.U. Hilali-M. Khan:
|
Do they then wait
for anything other than that Allâh should come to them in the shadows
of the clouds and the angels? (Then) the case would be already judged.
And to Allâh return all matters (for decision). |
|
M. Pickthall:
|
Wait they for naught
else than that Allah should come unto them in the shadows of the clouds
with the angels ? Then the case would be already judged. All cases
go back to Allah (for judgment). |
|
M.H. Shakir:
|
They do not wait
aught but that Allah should come to them in the shadows of the clouds
along with the angels, and the matter has (already) been decided;
and (all) matters are returned to Allah. |
|
|
|
|
