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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
30
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Yusuf Ali:
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When ye divorce women,
and they fulfil the term of their ('Iddat), do not prevent them from
marrying their (former) husbands, if they mutually agree on equitable
terms. This instruction is for all amongst you, who believe in God
and the Last Day. That is (the course Making for) most virtue and
purity amongst you and God knows, and ye know not. |
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Zohurul Hoque:
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And
when you divorce women and they complete their term, then do not hinder
them from marrying their husbands, when they have agreed among themselves
with fairness. Thus is admonished with this he who among you believes
in Allah and the Future Day. This is cleaner for you and purer. And
Allah knows while you do not know. |
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T. J. Irving:
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Whenever you divorce
women and they have reached the end their waiting period, do not hinder
them from marrying their [new] husbands if they have agreed to do
so with proper formalities among themselves. Whoever among you believes
in God and the Last Day is instructed to act thus; that is purer for
you as well as more orderly. God knows while you do not know [what
is fitting]. |
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T.U. Hilali-M. Khan:
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And when you have
divorced women and they have fulfilled the term of their prescribed
period, do not prevent them from marrying their (former) husbands,
if they mutually agree on reasonable basis. This (instruction) is
an admonition for him among you who believes in Allâh and the Last
Day. That is more virtuous and purer for you. Allâh knows and you
know not. |
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M. Pickthall:
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And when ye have
divorced women and they reach their term, place not difficulties in
the way of their marrying their husbands if it is agreed between them
in kindness. This is an admonition for him among you who believeth
in Allah and the Last Day. That is more virtuous for you, and cleaner.
Allah knoweth; ye know not. |
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M.H. Shakir:
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And when you have
divorced women and they have ended-- their term (of waiting), then
do not prevent them from marrying their husbands when they agree among
themselves in a lawful manner; with this is admonished he among you
who believes in Allah and the last day, this is more profitable and
purer for you; and Allah knows while you do not know. . |
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Yusuf Ali:
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The mothers shall
give such to their offspring for two whole years, if the father desires
to complete the term. But he shall bear the cost of their food and
clothing on equitable terms. No soul shall have a burden laid on it
greater than it can bear. No mother shall be Treated unfairly on account
of her child. Nor father on account of his child, an heir shall be
chargeable in the same way. If they both decide on weaning, by mutual
consent, and after due consultation, there is no blame on them. If
ye decide on a foster-mother for your offspring, there is no blame
on you, provided ye pay (the mother) what ye offered, on equitable
terms. But fear God and know that God sees well what ye do. |
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Zohurul Hoque:
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And
the mothers should suckle their children for two full years, for him
who wishes to complete the suckling. And it is on the father- to him
their food and their clothing with fairness. No soul will be burdened
but to its capacity; neither will a mother be made to suffer injury
on account of her child, nor the father- on him be on account of his
child; and on the heir is the like of that. But if they both desire
weaning by agreeing between them and counseling, then there is no
blame on them. And if you desire to provide a wet-nurse for your children,
there is no blame on you then, provided you agree on what you pay
with fairness. And revere Allah, and know that Allah is Seer of what
you do. |
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T. J. Irving:
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Mothers should breastfeed
their children two full years, provided they want to complete the
nursing. The family head must support women and clothe them properly.
Yet no person is charged with more than he can cope with. No mother
should be made to suffer because of her child, nor family head because
of his child. An heir has the same [duties] in that respect. If they
both prefer to wean [the child] when they have agreed terms and consulted
together, it should not be held against them; so if you want to find
a wetnurse for your children, it should not be held against you, provided
you hand over whatever you may have given in all decency. Heed God
and know that God is Observant of anything you do. |
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T.U. Hilali-M. Khan:
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The mothers shall
give suck to their children for two whole years, (that is) for those
(parents) who desire to complete the term of suckling, but the father
of the child shall bear the cost of the mother's food and clothing
on a reasonable basis. No person shall have a burden laid on him greater
than he can bear. No mother shall be treated unfairly on account of
her child, nor father on account of his child. And on the (father's)
heir is incumbent the like of that (which was incumbent on the father).
If they both decide on weaning, by mutual consent, and after due consultation,
there is no sin on them. And if you decide on a foster suckling-mother
for your children, there is no sin on you, provided you pay (the mother)
what you agreed (to give her) on reasonable basis. And fear Allâh
and know that Allâh is All-Seer of what you do. |
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M. Pickthall:
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Mothers shall suckle
their children for two whole years; (that is) for those who wish to
complete the suckling. The duty of feeding and clothing nursing mothers
in a seemly manner is upon the father of the child. No-one should
be charged beyond his capacity. A mother should not be made to suffer
because of her child, nor should he to whom the child is born (be
made to suffer) because of his child. And on the (father's) heir is
incumbent the like of that (which was incumbent on the father). If
they desire to wean the child by mutual consent and (after) consultation,
it is no sin for them; and if ye wish to give your children out to
nurse, it is no sin for you, provide that ye pay what is due from
you in kindness. Observe your duty to Allah, and know that Allah is
Seer of what ye do. |
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M.H. Shakir:
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And the mothers
should suckle their children for two whole years for him who desires
to make complete the time of suckling; and their maintenance and their
clothing must be-- borne by the father according to usage; no soul
shall have imposed upon it a duty but to the extent of its capacity;
neither shall a mother be made to suffer harm on account of her child,
nor a father on account of his child, and a similar duty (devolves)
on the (father's) heir, but if both desire weaning by mutual consent
and counsel, there is no blame on them, and if you wish to engage
a wet-nurse for your children, there is no blame on you so long as
you pay what you promised for according to usage; and be careful of
(your duty to) Allah and know that Allah sees what you do. |
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Yusuf Ali:
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If any of you die
and leave widows behind, they shall wait concerning themselves four
months and ten days: When they have fulfilled their term, there is
no blame on you if they dispose of themselves in a just and reasonable
manner. And God is well acquainted with what ye do. |
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Zohurul Hoque:
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And those
of you who die and leave wives behind, they should keep themselves
in waiting for four months and ten. So when they have completed their
term, then there is no blame on you in what they do for themselves
in fairness. And Allah is Aware of what you do. |
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T. J. Irving:
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Those of you who
pass away and leave spouses behind, let [the latter] hold themselves
back for four months and ten [days more]. Once they reach the end
of their term, you are not responsible for however they may dispose
of themselves with due formality. God is Informed of anything you
do. |
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T.U. Hilali-M. Khan:
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And those of you
who die and leave wives behind them, they (the wives) shall wait (as
regards their marriage) for four months and ten days, then when they
have fulfilled their term, there is no sin on you if they (the wives)
dispose of themselves in a just and honourable manner (i.e. they can
marry). And Allâh is Well-Acquainted with what you do. |
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M. Pickthall:
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Such of you as die
and leave behind them wives, they (the wives) shall wait, keeping
themselves apart, four months and ten days. And when they reach the
term (prescribed for them) then there is no sin for you in aught that
they may do with themselves in decency. Allah is informed of what
ye do. |
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M.H. Shakir:
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And (as for) those
of you who die and leave wives behind, they should keep themselves
in waiting for four months and ten days; then when they have fully
attained their term, there is no blame on you for what they do for
themselves in a lawful manner; and Allah is aware of what you do..
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Yusuf Ali:
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There is no blame
on you if ye make an offer of betrothal or hold it in your hearts.
God knows that ye cherish them in your hearts: But do not make a secret
contract with them except in terms Honourable, nor resolve on the
tie of marriage till the term prescribed is fulfilled. And know that
God Knoweth what is in your hearts, and take heed of Him; and know
that God is Oft-forgiving, Most Forbearing. |
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Zohurul Hoque:
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And there
is no blame on you by what you make an offer of marriage-proposal
to women, or you keep it concealed in your minds. Allah knows whether
you will remember them, yet do not give promise to them secretly except
that you speak an honorable speech. And do not confirm the marriage
tie until the prescribed term reaches its end. And know that Allah
knows what is in your minds, therefore beware of Him; and know that
Allah is indeed Protector, Forbearing. |
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T. J. Irving:
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It should not be
held against you concerning whatever you propose in the way of becoming
engaged to such women, or may keep yourselves; God knows that you
will bear them in mind. However do not propose anything to them secretly
unless you utter a formal statement. Do not tie the marriage knot
until the decree has become final; know that God knows whatever is
on your minds, so be careful with Him! Know that God is Forgiving,
Lenient. |
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T.U. Hilali-M. Khan:
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And there is no
sin on you if you make a hint of betrothal or conceal it in yourself,
Allâh knows that you will remember them, but do not make a promise
of contract with them in secret except that you speak an honourable
saying according to the Islâmic law (e.g. you can say to her, "If
one finds a wife like you, he will be happy"). And do not consummate
the marriage until the term prescribed is fulfilled. And know that
Allâh knows what is in your minds, so fear Him. And know that Allâh
is Oft-Forgiving, Most Forbearing. |
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M. Pickthall:
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There is no sin for
you in that which ye proclaim or hide in your minds concerning your
troth with women. Allah knoweth that ye will remember them. But plight
not your troth with women except by uttering a recognised form of
words. And do not consummate the marriage until (the term) prescribed
is run. Know that Allah knoweth what is in your minds, so beware of
Him; and know that Allah is Forgiving, Clement. |
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M.H. Shakir:
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And there is no blame
on you respecting that which you speak indirectly in the asking of
(such) women in marriage or keep (the proposal) concealed within your
minds; Allah knows that you win mention them, but do not give them
a promise in secret unless you speak in a lawful manner, and do not
confirm the marriage tie until the writing is fulfilled, and know
that Allah knows what is in your minds, therefore beware of Him, and
know that Allah is Forgiving, Forbearing. |
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