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Author | Muhammad Muhsin Khan and Muhammad Taqi-ud-Din al-Hilali |
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Publisher | King Fahd Complex for the Printing of the Holy Quran |
Publication place | Saudi Arabia |
Versions: Noble Quran, Interpretation of the meanings of the Noble Quran, [1] The Noble Quran - English translations meanings and commentary, [2] Complete interpretation of the meaning of the Noble Quran. [3] |
Quran |
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The Noble Qur'an [4] is a translation of the Quran by Muhammad Muhsin Khan and Muhammad Taqi-ud-Din al-Hilali. It is available in many languages [5] and is "widely and freely distributed to hajj pilgrims". [6] It is published and printed at the King Fahd Complex for the Printing of the Holy Quran , which is said to produce ten million copies of the Quran every year. [7]
The Hilali–Khan, Noble Quran has been given a seal of approval from both the University of Medina and the Saudi Dar al-Ifta. [5] It is also the most widely disseminated Quran in most Islamic bookstores and Sunni mosques throughout the English-speaking world. [5] It is available in Airport musallahs. [8] This translation is interspersed with commentaries from Tabari, Qurtubi, and Ibn Kathir.
Various Hilali–Khan versions of the Quran contain parenthetical insertions, [1] tafsir/commentaries and appendices. [2] [3] The Hilali–Khan translation has been criticized for inserting the interpretations of the Wahhabi school directly into the English rendition of the Quran. Many readers will not realise this content does not form part of the original Quran wording. The translation has been accused of inculcating Muslims and potential Muslims with militant interpretations of Islam through parenthetical comments and additions as teachings of the Quran itself. [9]
Dr. Ahmed Farouk Musa, an academic at Monash University, considered the Hilali–Khan translation as being a major cause of extremism and a work distributed by Saudi religious authorities. [6] Similarly, Imad-ad-Dean Ahmad, head of Bethesda's Minaret of Freedom Institute, has claimed. This translation is According to Ahle sunnat point of view.
This transition of the Qur'an can be easily accepted by Muslims in the US and in other areas.[ citation needed ]
A number of academics have also criticized the Hilali–Khan translation on stylistic and linguistic grounds. [10] Dr William S. Peachy, an American professor of English at College of Medicine, King Saud University at Qasseem considered the translation "repulsive" and rejected by anyone outside of Saudi Arabia. [10] Dr. Abdel-Haleem, Arabic Professor at SOAS, London University, noted that he found the Hilali–Khan translation "repelling". [10]
The Director of King Fahd International Centre for Translation, King Saud University, Riyad, Dr. A. Al-Muhandis, expressed his dissatisfaction with the translation's style and language, because this translation is simple . [10]
The Hilali–Khan translation has also been criticised by Western academics; Robert Crane, [11] Mark Durie, [8] Khaled Abou El Fadl, [12] Khaleel Mohammed, [5] and Sheila Musaji [13] have criticized the translation for supposed Muslim supremacism and bigotry.
However, Dr Fathul Bari Mat Jahaya says the translation does not promote hostility towards other religions, with the references to Jews and Christians intended to distinguish between the beliefs of Muslims and the other two communities. [14]
The Sahih International translation of Al Fatihah Verse 1:7:
1:7 "Guide us to the straight path, the path of those upon whom You have bestowed favour, not of those who have evoked (Your) anger or of those who are astray." [15]
The Hilali–Khan translation of Al Fatihah Verse 1:7:
1:7 "The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger (such as the Jews), nor of those who went astray (such as the Christians)" [16] [2]
Khaleel Mohammed says, "What is particularly egregious about this interpolation is that it is followed by an extremely long footnote to justify its hate based on traditions from medieval texts". [5]
The Sahih International translation Al-Baqarah Verse 2:190:
2:190 "Fight in the way of Allah those who fight you but do not transgress. Indeed. Allah does not like transgressors." [17]
The Hilali–Khan translation, including its parenthetical comments and additions, of Al-Baqarah Verse 2:190:
2:190 "And fight in the Way of Allah those who fight you, but transgress not the limits. Truly, Allah likes not the transgressors. [This Verse is the first one that was revealed in connection with Jihad, but it was supplemented by another (V. 9:36)]." [18] [2]
Sheila Musaji says, "the HK translation seriously distorts the concept of jihad." [13]
The Sahih International translation Al-Ma'idah Verse 5:21:
5:21 "O my people, enter the Holy Land which Allah has assigned to you and do not turn back [from fighting in Allah 's cause] and [thus] become losers." [19]
The Hilali–Khan translation of Al-Ma'idah Verse 5:21:
5:21 "O my people! Enter the holy land (Palestine) which Allah has assigned to you, and turn not back (in flight) for then you will be returned as losers" [20] [2]
Khaleel Mohammed says, "This Saudi version twists the verse with modern politics, writing, "O my people! Enter the holy land (Palestine)." [5]
Names of God in Islam are 99 names that each contain Attributes of God in Islam, which are implied by the respective names.
The Quran, also romanized Qur'an or Koran, is the central religious text of Islam, believed by Muslims to be a revelation directly from God (Allāh). It is organized in 114 chapters which consist of individual verses. Besides its religious significance, it is widely regarded as the finest work in Arabic literature, and has significantly influenced the Arabic language. It is the object of a modern field of academic research known as Quranic studies.
The Qur'an has been translated into most major African, Asian and European languages from Arabic. Studies involving understanding, interpreting and translating the Quran can contain individual tendencies, reflections and even distortions caused by the region, sect, education, religious ideology and knowledge of the people who made them. These distortions can manifest themselves in many areas of belief and practices.
Al-Fatiha is the first chapter of the Quran. It consists of seven verses which consist of a prayer for guidance and mercy.
Al-Baqarah, also spelled as Al-Baqara, is the second and longest chapter (surah) of the Quran. It consists of 286 verses (āyāt) which begin with the "muqatta'at" letters alif (ا), lām (ل), and mīm (م). The Verse of Loan, the longest single verse in the Quran, is in this chapter.
Al-Ma'idah is the fifth chapter of the Quran, containing 120 verses.
Al-An'am is the sixth chapter (sūrah) of the Quran, with 165 verses (āyāt). Coming in order in the Quran after Al-Fatiha, Al-Baqarah, Al 'Imran, An-Nisa', and Al-Ma'idah, this surah dwells on such themes as the clear signs of Allah's Dominion and Power, rejecting polytheism and unbelief, the establishment of Tawhid, the Revelation, Messengership, and Resurrection. It is a "Meccan surah", and it is believed to have been revealed in its entirety during the final year of the Meccan period of Islam. This explains the timing and contextual background of the believed revelation. The surah also reports the story of Ibrahim, who calls others to stop worshiping celestial bodies and turn towards Allah.
Naskh is an Arabic word usually translated as "abrogation". In tafsir, or Islamic legal exegesis, naskh recognizes that one rule might not always be suitable for every situation. In the widely recognized and "classic" form of naskh, one ḥukm "ruling" is abrogated to introduce an exception to the general rule, but the text the ḥukm is based on is not repealed.
The Holy Qur'an: Text, Translation and Commentary is an English translation of the Qur'an by the British Indian Abdullah Yusuf Ali (1872–1953) during the British Raj. It has become among the most widely known English translations of the Qur'an, due in part to its prodigious use of footnotes, and its distribution and subsidization by Saudi Arabian beneficiaries during the late 20th century.
Following is a list of English translations of the Quran. The first translations were created in the 17th and 19th centuries by non-Muslims, but the majority of existing translations have been produced in the 20th and 21st centuries.
The Quran is viewed to be the scriptural foundation of Islam and is believed by Muslims to have been sent down by God and revealed to Muhammad by the angel Jabreel (Gabriel). The Quran has been subject to criticism both in the sense of being the subject of an interdisciplinary field of study where secular, (mostly) Western scholars set aside doctrines of its divinity, perfection, unchangeability, etc. accepted by Muslim Islamic scholars; but also in the sense of being found fault with by those — including Christian missionaries and other skeptics hoping to convert Muslims — who argue it is not divine, not perfect, and/or not particularly morally elevated.
The Masjid al-Qiblatayn, also spelt Masjid al-Qiblatain, is a Sunni Islam mosque in Medina, Saudi Arabia. The mosque is believed by Muslims to be the place where the final Islamic prophet, Muhammad, received the command to change the Qibla from Jerusalem to Mecca. The mosque was built by Sawad ibn Ghanam ibn Ka'ab during the year 2 AH and is one of the few mosques in the world to have contained two mihrabs in different directions.
Muhammad Taqi-ud-Din bin Abdil-Qadir Al-Hilali was a 20th-century Moroccan Salafi, most notable for his English translations of Sahih Bukhari and, along with Muhammad Muhsin Khan, the Qur'an, entitled The Noble Qur'an.
King Fahd Complex for the Printing of the Holy Qur'an is a printing plant located in Medina, Saudi Arabia that publishes the Quran in Arabic and other languages.
Al-Ma'un is the 107th surah of the Qur'an, with 7 ayat or verses.
Ma'ariful Qur'an is an eight-volume tafsir (exegesis) of the Quran written by Islamic scholar Mufti Muhammad Shafi (1897–1976). Originally written in Urdu, it is the most prominent work of its author.
Tafseer-e-Majidi or Tafsirul Quran: Translation and Commentary of the Holy Quran a complete Tafsir written by Abdul Majid Daryabadi. He was influenced by Ashraf Ali Thanwi to write a Tafsir and then he wrote this Tafsir in English first then in Urdu. The Urdu style and methodology adopted in writing this Tafsir were the same as his English Tafsir. The only difference was that this Tafsir was supposed to be comparatively more lengthy. The author himself wrote the Preface on December in 1941. The author observed that to translate the Quran is very difficult. So, he advised to the translators to follow the six main points and various subpoints to translate the Quran into English. Because he observed some problems to translate into English and he told that, there is no language in the world as well as Arabic. The Introduction was written by Abul Hasan Ali Hasani Nadwi on 16 August in 1981.
I believe that propaganda such as the Hilali-Khan translation and other materials coming out of Saudi Arabia are one of the major root causes that feed extremist ideas among Muslims, violence against Christians and other minorities
It allows an unacceptable level of incitement to violence which inevitably prepares the ground for acts of terror
In the 1980's two Salafi scholars based in the Islamic University of Medina and working under the supervision of Bin Baz, Taqi al-Din al-Hilali and Muhsin Khan institutionalized an interpretation of Islam... through their work Translations of the meanings of the Noble Qur'an in the English Language (1985). In it they used sustained interpolations to insert the interpretation of the Bin Baz school directly into the English rendition of the Qur'an. It was... used to inculcate Muslims and potential Muslims with militant interpretations of Islam artfully disguised, through parenthesis, as teachings of the Qur'an pure and simple.
This constructive phase of Islamic culture has been essentially dead for six hundred years. The task of re-construction is so enormous that the Muslims need whatever help they can get
The reader is left with the impression that the idiosyncratic understandings of the authors of the translation are supported by the traditions of Bukhari and the Qur'anic commentaries of al-Tabari, al-Qurtubi, and Ibn Kathir. But Bukhari's reports are grossly corrupted, and the commentaries of al-Tabari, al-Qurtubi, and Ibn Kathir do not support the authors' understandings
This the Hilali-Khan translation, and given out so freely, is shocking in its distortions of the message of the Qur'an and amounts to a rewrite not a translation