As in 2011, the population of this planet reaches 7 billion. That's a very big number indeed. The question is how does 7 billion people suppose to ensure that their very lives, lived according to a pattern that will ensure peace and happiness ? Everything in this life is bound to perish. We aged. Our children gets older everyday. Our parents aged as well and they died. We heard about friends getting deadly diseases. Our associates became rich and there are friends and relatives who are stuck in the rut. Stories in the newspapers accross the globe bring news of murders, wars , crime and many other things. Yet the question arises what is it about this life that we need to care about ? Should we centre our lives around people ? Work, money, career, children or spouses ? What kind of righteousness that we need to develop so that we are at ease and at peace as we aged ? How do we prepare for death that will eventually brings us face to face with our real destiny ? Are we seeking at the right place ? Reading the right book ? Asking the right question. Given the correct advise ? Listening to the sermon of truth ? Who is that teacher that can teach us this art of living that bring us peace and serenity in our hearts ? Do we have answers for all these questions ?
Therefore be patient with what they say, and celebrate (constantly) the praises of your Lord, before the rising of the sun, and before its setting, indeed, celebrate them for part of the hours of the night and at the sides of the day: that you may have (spiritual) joy.
Nor strain your eyes in longing for the things We have given for enjoyment to parties of them, the splendour of the life of this world, through which We test them: but the provision of your Lord is better and more enduring.
Quran : Chapter (20) verses 130-131
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The mutual rivalry for piling up (the good things of this world) diverts you (from the more serious things),
Until ye visit the graves.
But nay, ye soon shall know (the reality).
Again, ye soon shall know!
Nay, were ye to know with certainty of mind, (ye would beware!)
Ye shall certainly see Hell-Fire!
Again, ye shall see it with certainty of sight!
Then, shall ye be questioned that Day about the joy (ye indulged in!).
Quran : Chapter (102) verses 1 - 8
By (the Token of) Time (through the ages),
Verily Man is in loss,
Except such as have Faith, and do righteous deeds, and (join together) in the mutual teaching of Truth, and of Patience and Constancy.
Stress, distress, abuse, torture, cruelty, dishonesty, insensitiveness, and all things related experienced by and witnessed by an individual shapes the way he begins to view people in the world. It even leaves many people confused over why people behave that way.
Let us consider a few cases to illuminate further what is being said. For example, if one's best friend who he thought was so close and trustworthy all his life shows disloyalty one day, he becomes depressed, confused and becomes suspicious of everyone he comes across in life and eventually does not trust anyone. Or for instance, a woman who sees a friend leading a life under the constant abuse of her husband despite her best effort to lead a good life begins to wonder why men are so insensitive and cruel. If she notices a group of men staring at her in a perverted way, she begins to think all men are inherently of that nature and begins to treat all men in light of her bad experiences. Briefly, the negative experiences in life whether directly experienced or witnessed, can lead people to view everyone in view of their negative experiences. You can add more to the list from your personal experiences.We can extend the list of evil to the most extreme of evil deeds we see on TV and read in newspapers. Everyday, one is bombarded with cases of murder, rape, child molestation, war, bloodshed, burglary and fraud among many other highly distressing crimes.
We must keep our mind open for bad people in society who may harm us or harm others. In this article, we will make a very important observation from the Qur'an. Those who are ignorant of religion or do not take the Qur'an as a guide make a mistake when they do not keep their mind open for the possible existence of truly good people who are the complete opposite of the sorts of people we have identified so far.
We will explain who the truly good people are according to the Qur'an. According to the Qur’an, being truly good is not just avoiding the evil deeds we listed above. No doubt, avoiding the evil acts mentioned above are attributes which are certainly required from a believer. But being good from a Qur'anic standpoint, is to sincerely believe in the existence of Allah and working for the sake of the Hereafter by studiously avoiding all types of sins and doing righteous deeds for Allah’s sake. Only when people fear Allah can they steadfastly obey their consciences under all circumstances in both big and small matters. According to the laws of Allah, only then are their good actions counted as good in the Hereafter. People who fit this definition are the true believers. The Qur'an is the only Guide on earth that shows people how to be the truly good people. Following both the Qur'an and conscience through fear of Allah is essential to be a truly good person in Allah's sight. From this we conclude that out of all the people on earth, the truly good men and women are the true believers in Allah and His Book.
“The Believing Men and the Believing Women, they support each other and command what is right and forbid what is wrong” (Qur’an 9:71)
In a world where we see non-ideal people all around us, the Qur'an reveals to us this momentous secret: The existence of believers, the good people on earth. The Qur'an gives mankind examples of believing people who have existed in the past, men and women, who earned the pleasure and mercy of Allah and were the flag-bearers of true goodness. The following are examples of Verses that reveal such people:
“Allah has given examples of believers: Pharaoh’s wife, who said, ‘Lord, build me a house near You in the Garden. Save me from Pharaoh and his actions; save me from the evil doers,’ and Mary, daughter of Imran. She guarded her chastity, so We breathed into her Our spirit. She accepted the truth from her Lord’s words and Scriptures: she was truly devout.” (Qur’an 66:11-12)
“They say, ‘Be Jews or Christians and you will be guided.’ Say, rather adopt the religion of Abraham, a man of natural pure belief. He was not one of the idolaters.’ (Qur’an 2:136)
One important aspect to note from the above Verse is that the believers are not associated with any single Prophet as many people assume them to be. Rather they are people of natural faith in Allah and simply follow the religion of Allah that has been existent through all time. On our planet today, believers are the people who are the reason to why Allah created human beings:
“When your Lord told the angels, ‘I am putting a Successor on earth,’ they, (the angels) said, ‘How can you put someone who will cause damage and bloodshed, when we celebrate Your praise and proclaim your holiness?’, ‘I know things you do not.’ “ (Qur’an 2:30) The secret we have identified in this article, revealed to the believer, is of great significance to him. Amid all the wrong actions people commit around him, knowing this secret of the Qur'an gives him hope that a person he meets in life may just be the kind of true believer mentioned in the Qur'an. The believers have unwavering faith, sincerity, loyalty, trustworthiness and all things good about them. However, in the world today, people who truly fear Allah with heedfulness of the Qur'an, that is, the truly good people, the believers, are very few in number. Such people are difficult to find but the Qur'an's disclosure of the existence of real believers is a comfort to the true believer. Unlike those who are ignorant, he knows that the reason why there are people who commit evil and unconscientious deeds in the world is because they do not truly believe in Allah and the Hereafter. He knows that they are the people who are preparing for themselves the Fire of Hell. A misguided person who cannot comprehend the existence of good people, is prone to developing the following personality:
• Treating everyone in a semi-harsh or not completely polite manner as he has to be on the defensive against everyone who in his own mind, are out to take advantage of him.
• He becomes incapable of knowing the true believers because he himself is not one. He does not derive any comfort from being with true believers nor enjoy their security and warmth.
• Failure to see honesty in people for the good deeds done for him, because he thinks people only serve their own interests. Believers are the opposite, they are self sacrificing, but he does not know them. He is therefore generally never truly grateful for favours done for him by anyone.
The examples of existence of true believers in the Qur'an also gives the true believer the enthusiasm that he could be different from everyone around him, and be the kind of person who earns Allah's good pleasure and Paradise in the Hereafter.
In conclusion, despite constantly encountering people committing sins of all types everywhere, the true believer is the one who does not loose hope for the existence of true believers, the truly good people. Unlike the ignorant kind of people, he does not rashly view everyone in light of his negative experiences of other people but acts appropriately with an open-mind when meeting people to objectively establish their position in respect to the Qur'an and mindfulness of Allah. This is quite unlike the ignorant sorts of people who become lost, confused and depressed seeing evil-doers around them, and knowingly or unknowingly carelessly view everyone in light of their negative experiences. That is why the believer values people for what they are truly worth, which is based on their nearness to Allah and adherence to the teachings of the Qur’an.
"Those who were already firmly established in their homes and firmly rooted in faith, show love for those who migrated to them for refuge and harbour no desire in their hearts for what has been given to them. They give them preference over themselves, even if they too are poor. It is those who are saved from the greed of their own souls who are successful." (Qur'an 59:9)
Majority of people on earth simply lead their lives in the flow of day to day occurrences of events. Having no awareness of God, their decisions and responses to these occurrences are not always that which will please God. However, this does not bother them. Primarily, they are motivated in life by their own interests. All humans will find themselves now and again, in a situation where there is a decision they have to make; there will be a narrow margin between the best response that would be most pleasing to God and a response which is easier to carry out, but not the best one in God's sight. A believer who truly fears God and hopes to attain Paradise will have the will-power to obey what his conscience tells him to do, and thus take up the best response for God’s sake. God is constantly watching all people, both believers and disbelievers and He is testing them to see whether they take the best response or not.
"It is He Who created life and death to test you to reveal which of you will do better works" (Qur’an 67:2)
The above verse reveals an important purpose in the creation of man. Believers are those who always strive to do the best deed primarily out of love and fear of God. In many verses, God commands believers to do good deeds.
“Believers, bow down, prostrate yourselves, worship your Lord and do good deeds so that you may succeed.” (Qur’an 22:77)
“What is with you runs out but what is with God goes on forever. Those who were steadfast will be recompensed according to the best of what they did. Anyone who acts rightly, male or female, being a believer, We will give them a good life and We will recompense them according to the best of what they did.” (Qur’an 16:96-97)
Three things inevitably demand the attention of every believer under all circumstances.
1. A COMMANDMENT TO BE OBEYED.
2. A PROHIBITION TO BE RESPECTED.
3. A DIVINE DECREE TO BE ACCEPTED WITH GOOD GRACE (TAKDIR AND TRIALS)
In even the most trivial situation, at least one of the three is bound to apply. The believer must therefore keep his mind and feelings focused upon them, talk to himself about them, and practice the physical self-discipline they require of him at all times.
There are between 6 and 7 million Muslims in America today. In other words, Muslims outnumber some Christian denominations and are equal to the number of Jews. Research done in the year 2000 by prominent American universities and Islamic foundations show that the number of Muslims is increasing rapidly and that Islam is growing stronger day by day.
The above graphic representation shows the rising numbers of mosques in America.
The main theme of this research, known as the Mosque Study Project, is the establishment of mosques in America. The reason for this is that mosques occupy a very special place in any statistical compilations done with regard to the American Muslim community. Mosques in America are both houses of worship and gathering places for talking with one another and launching cultural activities to make Islam more widely known. Every mosque establishes a relationship with the press to introduce Islam to a wider audience, speaks with local politicians, visits schools and churches, engages in interfaith dialogue and carries on other such activities. Thus, research done on these mosques is one of the most useful tools for gathering accurate and enlightening information on this community's state.
According to this research, America now has about 1,209 mosques, most of which were constructed very recently. Thirty percent of these mosques were built in the 1990s, and 32% were built in the 1980s. Other statistics show that in 1994, the total number of mosques in America was 962; in 2000, there was a 25% increase in this number.
These data show a natural parallel with the growing number of Muslims. For example, according to determinations made in 1994, the number of Muslims attending mosque services was 500,000; in 2000, this figure had increased to 2 million-an approximately 300% increase. A significant part of this number is composed of people who converted to Islam. The same research shows that about 30% of those worshippers are converts. According to these data, about 20,000 Americans accept Islam every year.44
The above figures are the result of research done before 9/11 and rely on data from the year 2000. In 2001, especially after 9/11, these figures have increased several fold.
Above we see pictures of mosques in various states.
This rapid growth of Islam in America is related in a news article, "Islam Is Growing in America," on the American army Internet site (www.defenselink.mil)
Muslims, those who believe in Islam, are everywhere in the United States. They may be your doctor or drive your taxi. They may serve you in restaurants or advise you in law. And they increasingly may be in the same foxhole, manning the same position or working on the same aircraft as you … In the United States, Islam is the fastest growing religion …45
An important indication of Islam's rapid growth in America is the increasing number of schools offering an Islamic education. A New York Times report on New York's Islamic schools tells of the students' intense interest. (Right) San Diego's Muslims, as well as many others in America, were faced with a barrage of questions after 9/11. This appeared in a report entitled "Muslims bridge religious gaps by teaching more about faith."
(Above) A report on the Worldnet Daily Internet site states that after 9/11, students joined special educational programs to learn more about Islam. They were required to memorize Qur'anic verses and study Islamic history. (Middle) A report in The Oregonian, entitled "New Focus: Exploring Islam and Its Traditions," gives general information about American Muslims and Islam. (Below) In the above edition of the New York Times, a report entitled "Ramadan Enters New York City School Life" tells about the special Ramadan arrangements made in New York district schools for Muslim students.
A New York Times article, "Islam Attracts Converts by the Thousands," contains interviews with converts, analyzes Islam's rapid rise in America, and states:
With some 6 million adherents in the United States, Islam is said to be the nation's fastest-growing religion, fueled by immigration, high birth rates and widespread conversion. One expert estimates that 25,000 people a year become Muslims in this country; some clerics say they have seen conversion rates quadruple since Sept. 11.46
An ABC News segment, "Islam: Rising Tide in America," reported that some sociologists predict that within 15 years there will be more Muslims than Jews in America.47
First chart we see the ethnic distribution of American Muslims. The great majority of America's Muslim population is South-Central Asian.Second chart on the right shows the rising mosque attendance rates by American Muslims. There has been a 77% increase. The fact sheet below, prepared by the U.S. Department of State, includes the main figures about Muslim life in America.
The continually rising influence of Islam has provided better opportunities for Muslims living in America. One place where this growth and development is most noticeable is in Dearborn, Michigan. An article in the Detroit News about the spread of Islam, particularly in Dearborn, mentioned the city's growing number of mosques. But, according to the article, this is not the only sign of Islam's rising influence; the effects of this growth can be seen in restaurants, shopping centers, and hospitals. For the first time in Michigan, in a McDonald's restaurant, meals are available using meat cut according to Islamic law. Prominent supermarkets in Dearborn have begun to sell "halal" meat. Oakwood Hospital officials have started to adjust the hospital's meal service especially for Muslim patients. Moreover, throughout the month of Ramadan, the cafeteria's service hours are arranged to suit Muslims.48
Like Dearborn, Muslims in Chicago are also quickly gaining influence. Here, the Muslim community is distinguished by its high level of education and prosperity. Research conducted in the 1990s demonstrated that 16% of the Muslim community's members were medical doctors, 33% were engineers, 44% had doctorate degrees, 84% had at least a bachelor's degree, and only 2% had less than a high school education. Moreover, Muslims' contributions to Chicago were highlighted. For example, the architect of the John Hancock Center and the Sears Tower was a Muslim: Dr. Fazlur Rahman. There is hardly a hospital without a Muslim doctor on its staff and there is hardly an engineering or electronic equipment manufacturer without Muslim engineers.49
(Above) A Florida Times report, "Finding Faith in Islam," tells about the converts' thoughts and ideas. A Seattle Times article entitled "Mosque overflows with faithful" reports that Seattle Muslims are crowding into their mosques. (Below) A report on the American Ministry of Defense's Internet site, entitled "Islam Growing in America," gives an account of the Muslims' increasing influence in American social life and introduces basic Islamic values.
Before the fairly recent publication of the massive World Bibliography of The Translations of The Meanings of The Holy Qur'an (Istanbul, OIC Research Center, 1986), it was hard to even track down the material on the translations of the Holy Qur'an in various languages. Nonetheless, since the Bibliography is not annotated, the reader gets no idea about the translations make-up, his dogmatic presuppositions and his approach to the Qur'an, as well as the quality of the translation. The present annotated bibliography, taking into account only complete English translations to date, attempts to answer some of the above questions. In preparing the bibliography I received all possible help from the Islamic Foundation, Leicester (UK), which is thankfully acknowledged.
BY MUSLIMS, 1905-59
1905
Khan, Mohammad Abul Hakim, The Holy Qur'an, (Patiala, 1905), 2 edns. Subtitle: 'With short notes based on the Holy Qur'an or the authentic traditions of the Prophet (pbuh), or/and New Testaments or scientific truth. All fictitious romance, questionable history, and disputed theories have been carefully avoided. A physician by profession, Abul Hakim Khan was not thoroughly versed in Islam. Initially he had Qadyani leanings which he later recanted. His translation is more of a rejoinder to the anti-Islam missionary propaganda rife in the day than a piece of sound Qur'anic scholarship. Contains scant notes. His translation is badly marred by literalism.
1912
Dehlawi Mirza Hairat (ed.), The Koran: Prepared by Various Oriental Learned Scholars and Edited by Mirza Hairat (Delhi, 1912). 2 edns. Though intended as 'a complete and exhaustive reply to the manifold criticisms of the Koran by various Christian authors such as Drs. Sale, Rodwell, Palmer and Sir W. Muir', it contains little material to justify this claim. Verses numbered part-wise instead of Sura-wise. The language used in the translation is quite weak.
1912
Abu'l Fadl, Mirza, The Qur'an Translated into English from the Original Arabic (Allahabad, 1912). 3 edns. Dedicated to Sultan Jahan Begum, [Lady] ruler of Bhopal [India]. References to the Bible with a view to bringing out the superiority of the Qur'an. Refutation of the missionary views in a casual manner. Includes few notes.
1930
Pickthall, Muhammad Marmaduke William, The Meaning of the Glorious Qur'an (London, 1930). At least 27 edns. One of the most widely used translations done by an English man of letters who accepted Islam. Faithfully represents the sense of the original. His use of the Biblical English, however, tends to be a stumbling block for an average reader. Too brief notes on the circumstantial setting of the Suras and the Qur'anic allusions hence not very helpful for an uninitiated reader of the Qur'an.
1934-37
Ali Abdullah Yusuf, The Holy Qur'an: Translation and Commentary (Lahore, 1934-37). At least 35 edns. Another extremely popular translation. Written in style and couched in chaste English, it stands out above other translations as a highly readable rendering of the Qur'an into English. Copious notes are reflective of Yusuf Ali's vast learning. Nonetheless, some of his notes, particularly, on the Qur'anic eschatology and angelology smack of apologia and pseudo-rationalism. Sufistic bias is also quite marked in his notes. (For a detailed discussion on Yusuf Ali's unorthodox views, please see Kidwai, A.R., 'Abdullah Yusuf Ali's Views on the Qur'anic Eschatology', Muslim World League Journal 12 (5) February 1985, pp. 14-17).
1941-57
Daryabadi, Abdul Majid, The Holy Qur'an with English Translation and Commentary (Lahore, 1941-57). At least 4 edns. A faithful, though largely unacknowledged, translation.
BY MUSLIMS, 1960-86
1962
Jullundri, Ali Ahmad Khan, Translation of the Glorious Holy Qur'an with Commentary (Lahore, 1962). 3 edns. The translator boastfully entitles his work as 'After few centuries a True and Easy translation of the Glorious Holy Qur'an'. Marred by numerous mistakes of translation. Appended to the translation is a lengthy appendix dealing with diverse topics in a bizarre way, heaps abuses in the Saudi rulers and slights the role of Sunna. A simply unreadable work.
1964
Ali, S.V. Ahmad, The Holy Qur'an with English Translation and Commentary according to the version of the Holy Ahlul Bait. With special notes from Ayatullah Agha Haji Mirza Mahdi Pooya Yazdi (Karachi, 1964). 3 edns. Vindicates on the authority of the Qur'an itself such sectarian doctrines of Shias as Imamat, Muta'a (temporary marriage), the nomination of Ali as the Prophet's successor, Taqqiyya (hiding the faith), Tabarra (cursing), and mourning in the month of Muharram. Invectives used against both the Umayyad and Abbasid rulers. Strongly refutes the view that the Shias believe in the alteration (Tahreef) of the Qur'an.
1966
Tariq, Abdur Rahman and Gilani, Ziauddin, The Holy Qur'an: Rendered into English (Lahore, 1966). l edn. An explanatory translation supplemented by brief notes, without the Arabic text. Though this translation is in consonance with the orthodox Muslim viewpoint, its language and presentation leave a lot to be desired.
1969
Latif, Syed Abdul, al-Qur'an: Rendered into English (Hyderabad, 1969). 1 edn. Apart from the translation of the Qur'an, Syed Abdul Latif also rendered Abul Kalam Azad's incomplete Urdu tafsir The Tarjuman al-Allah into English. Devoid of notes and the text, this translation does not advance much one's understanding of the Qur'an. At best, it represents the author's pious enthusiasm to undertake a noble enterprise.
1974
Ali, Hashim Amir, The Message of the Qur'an Presented in Perspective (Tokyo, 1974). 1 edn. In his zeal to bring out the thematic unity of the Qur'an, the translator has devised a new Sura order, re-arranging the Suras under the following five sections which he calls as the five 'books' of the Qur'an: Book I - The Portal, al-Fatihah; Book II - The Enlightenment, ar-Ruh, 18 earliest Meccan Suras; Book III - The Guidance, al-Huda, 36 early Meccan Suras; Book IV -The Book, al-Kitab, 36 late Meccan Suras; and Book V - The Balance, al-Mizan, 24 Medinite Suras. Going a step further, he has made up 600 sections of the Text, in place of the standard 558 sections, for, what he calls, perspective purposes. In making a mess of the Sura and ruku order of the Qur'an, it does not occur to Hashim Amir Ali that the thematic unity of the Qur'an has been quite remarkably demonstrated by some exegetes without disturbing the traditional arrangements of the Qur'an. The level of translation is, however, fairly good.
1977
al-Hilalai, Taquiuddin and Khan, Muhammad Muhsin, Explanatory English Translation of the Meaning of the Holy Qur'an (Chicago, 1977). 2 edns. It is, in fact, a summarized English version of Ibn Kathir's exegesis, supplemented by al-Tabri's, with comments from Sahih al-Bukhari. Both the translators have been introduced as Salafi (traditional followers of the way of the prophet). The translation is intended to 'present the meanings of the Qur'an which the early Muslims had known'.
1979
Ahmad, Muhammad Mofassir, The Koran: The First Tafsir in English (London, 1979). 1 edn. Explanatory notes have been interpolated into the translated text. It marks a serious deviation from the norms of the Qur'anic exegesis in that it would open the floodgate for presenting any material as the translation of the Text itself. Grossly misinterprets several Qur'anic terms. For example, al-Ghayb (the Unseen) is rendered as the 'consequence of one's action'.
1980
Muhammad Asad, The Message of The Qur'an (Gibraltar, 1980). l edn. Translated in chaste, idiomatic English by a convert from Judaism to Islam. However, it contains some serious departures from the orthodox viewpoint on a number of Qur'anic statements. Asad appears to be reluctant to accept the literal meaning of some Qur'anic verses. For example, he doubts the throwing of Ibrahim into fire, Jesus speaking in the cradle; refers to Khidr and Dhulqarnain as mythical figures and expresses unconventional views on abrogation (Naskh) theory. (For details please see Arfaque Malik's review in the Muslim World Book Review, Vol. 1, No. 1 (1980), pp. 5-7
1980
Zayid, Mahmud Y. (checked and revised) in collaboration with a committee of Muslim scholars, The Qur'an: An English Translation of the Meaning of the Qur'an (Beirut, 1980). Based mainly on a Jew, N.J. Daud's English translation of the Qur'an hence repeats the mistakes of mistranslation that mar Daud's translations. In the supplement on Muslim religious practices and law both the Sunni and Shia doctrines have been presented.
1981
Sarwar, Sheikh Muhammad, The Holy Qur'an: Arabic Text and English Translation (Elmhurst, 1981). l edn. Without any notes this explanatory translation paraphrases the contents of the Qur'an in a lucid style. 1982
Shakir, M.M., Holy Qur'an (New York 1982). An example of blatant plagiarism in that about 90% of this English translation has been verbatim copied from Muhammad Ali Lahori's English translation of the Qur'an. Though it does not contain any notes, the Shia doctrines have been indicated in the Subject index of the Qur'an with pointed reference to the Qur'anic verses in order to give the impression that such Shia doctrines as Imamat, Ali as the chosen one, martyrdom of Hussain, khums, Masoom (the infallible ones) and Vali occur in the Qur'an itself. 1984
Ali Ahmad, al-Qur'an: A Contemporary Translation (Karachi, 1984), 2 edns. Devoid of explanatory notes or background information about Suras, this translation rendered in fluent idiomatic English is vitiated by several instances of mistranslation. Contains unorthodox, apologetic and pseudo-rationalistic views on the hell, stoning of Abraha's army, the Tree, the Verses II:73, 248 and 282, III:49 and IV:01.
1985
Irving, T.B., The Qur'an: the First American Version (Vermont, 1985). 1 edn. Apart from the obnoxious title this translation is not al-together free from mistakes of translation and loose expressions, such as in al-Baqarah II:37 and 157. Assigns theme(s) to each Qur'anic ruku (section). Contains neither the Text nor explanatory notes. Uses American English expressions.
1986
Khatib, M.M., The bounteous Koran: A Translation of Meaning and Commentary (London, 1986). 1 edn. An authentic and faithful translation of the Qur'an in readable, fluent English. Free from irksome use of archaic Biblical English as in Pickthall, Yusuf Ali and Daryabadi. Contains a historically based 'Introduction' discussing Islam, the Qur'an and Sirah, and brief yet insightful notes on the circumstantial setting and the meaning of certain Qura'nic allusions and expressions. Suffers from a few inaccuracies in translation. For example al-Furqan XXV:16, 29, 46 and 62, al-Maidah V:67 and Maryam X1X:26 and 34, etc. (For details see A.R. Kidwai's review on it in Muslim World Book Review (Spring 1988), Vol. 8, No.3, pp. 11-13.
BY OTHER NON-MUSLIMS, 1649-1956
1649
Ross, Alexander, The Alcoran of Mahomet translated out of Arabique into French, by the Sieur Du Ryer...And newly Englished, for the satisfaction of all that desire to look into the Turkish vanities (London, 1649). 8 edns. The latest edition came out in 1856. A very crude specimen of the Orientalist-missionary approach to the Qur'an. In his 'Introductory Note to the Christian Reader' Ross specifies his purpose: 'I thought good to bring it to their colours, that so viewing thine enemies in their full body thou must the better prepare to encounter...his Alcoran'. In the same rabidly anti-Islamic vein is the Appendix to the work entitled as 'A needful caveat or Admonition, for them who desire to know what use may be made of or if there be danger in reading the al-Coran'. As to the quality of the translation itself, Zwemer's remark is quite illuminating: 'He (Ross) was utterly unacquainted with Arabic, and not a thorough French scholar; therefore his translation is faulty in the extreme'. Zwemer, S.M., Muslim World, V, (1915), p.250.
1734
Sale, G., The Koran: Commonly called the Alkoran of Mohammed (London, 1734). At least 123 edns. The latest edition appeared in 1975. Contains an exhaustive Preliminary discourse on Sira and the Qur'an. In translating the Qur'an Sale's missionary intent is quite marked. For in the note to the reader he suggests the rules to be observed for 'the conversion of Mohammedans' (p. v); evaluates the Prophet thus: 'For how criminal soever Mohammed may have been in imposing a fake religion on mankind, the praises due to his real virtues ought not to be denied him' (p. vii), talks of different editions of the Qur'an which, for him, vary in contents (p. 45), points out the borrowings in the Qur'an, (pp. 49 and 50) and refers to the piecemeal revelation of the Qur'an as a 'contrivance' (p.50). Full of instances of omission and mistranslation. For example, Ar-Rahman nir Raheem, is simply rendered as 'Most Merciful'. The recurrent Qur'anic address, Ya aayuhan nas is translated as 'O people of Mecca'. Renders as 'Substitute' and as 'Secret History'. Parts of some verses have been altogether omitted, as for example, in Ale-Imran III:98 is not translated.
1861
Rodwell, J.M., The Koran (London, 1861). 32 edns. Question the authenticity of the traditional Sura order and invents a new so called chronological Sura order. In the Introduction he refers to the prophet as the crafty author of the Qur'an; indicates the Christian, Jewish, Zoroastrian and other sources of the Qur'an; advises missionary activists how to carry out their work and hold the prophet a victim of self-deception, a cataleptic subject from his early youth...liable to morbid and fantastic hallucinations (p.14). Suffers from a number of mistakes of mistranslation and misinterpretation. For example, (al-Mudathir LXXIV:39) is translated as 'they of God's right hand', (al-Kauthar CVIII:2) as 'Pray therefore to the Lord and slay the victims'. Explains the use of the word abd (al-Alaq XCVI:10) in the Qur'an thus: 'Since it was the slaves who had embraced Islam, the Qur'an uses this expression'.
1880
Palmer, E.H., The Koran (London 1880). 15 edns. A Cambridge scholar entrusted with the preparation of a new translation of the Qur'an for Max Muller 'Sacred Books of the East Series'. Nykl notes no less than 70 instances of omissions and mistranslation in his translation. Nykl, A.R., 'Notes on E.M. Palmer's The Qur'an in the Journal of the American Oriental Society 56 (1936), pp. 77-84.
1937
Bell, Richard, The Qur'an translated with a crucial rearrangement of Surahs (London 1937). 4 edns. His aim in translating the Qur'an is to 'understand the deliverances of Muhammad afresh' (p. v). Apart from describing the Prophet as the author of the Qur'an, Bell believes that the Qur'an in its written form was 'actually written by Muhammad himself' (p vi). Illustrates 'alteration, substitutions and derangements in the text'. For example, II:209 is a later addition, 206-208 are unconnected scraps and 210 is the original continuation of the verse No. 205. On each page he indicates his peculiar arrangement of verses.
1955
Arberry, A.J., The Koran Interpreted (London, 1955). 12 edns. Contains no explanatory notes or background information about Suras. Not altogether free from omissions and mistranslations. For example al-Anfal VIII:59 is rendered as: 'And thou are not supposed that they who disbelieve have outstripped Me' whereas the correct translation would be: 'Let not those who disbelieve deem that they have escaped Me'. An-nabi-ul Ummi is mistranslated as 'the Prophet of the common folk'. Other instances of mistranslation are: Ale-Imran III:43; Nisaa IV:72, 147 and 157; Maida V:55; Araf VII:157; al-Sajdah XXXII:23; al-Anfal VIII:59 and Yunus X:88, etc.
1956
Dawood, N.J., The Koran (London, 1956). 11 edns. An Iraqi Jew. Speaks of the influence of Jewish and Christian teachings on the Prophet and condemning the traditional Sura order follows the chronological Sura order. Marred by serious mistakes of translation 'bani Adam" (al-Araf VII:31) is rendered as children of Allah [correct translation is 'children of Adam'], in Al-Baqarah II:191 'al fitnatu asyaddu minal qatl(i)' is mistranslated as 'idolatry is worse than carnage' [correct translation is 'oppression is worse than slaughter'].
Answer: In the Qur'an, there are many stories about the life and teachings of Jesus Christ (called 'Isa in Arabic). The Qur'an recalls his miraculous birth, his teachings, the miracles he performed by God's permission, and his life as a respected prophet of God. The Qur'an also repeatedly reminds that Jesus was a human prophet sent by God, not part of God Himself. Below are some direct quotations from the Qur'an regarding his life and teachings of Jesus.
He Was Righteous
"Behold! the angels said, 'Oh Mary! God gives you glad tidings of a Word from Him. His name will be Christ Jesus, the son of Mary, held in honour in this world and the Hereafter, and in (the company of) those nearest to God. He shall speak to the people in childhood and in maturity. He shall be (in the company) of the righteous... And God will teach him the Book and Wisdom, the Law and the Gospel'" (3:45-48).
He Was a Prophet
"Christ, the son of Mary, was no more than a messenger; many were the messengers that passed away before him. His mother was a woman of truth. They had both to eat their (daily) food. See how God makes His signs clear to them; yet see in what ways they are deluded away from the truth!" (5:75).
"He [Jesus] said: 'I am indeed a servant of God. He has given me revelation and made me a prophet; He has made me blessed wheresoever I be; and He has enjoined on me prayer and charity as long as I live. He has made me kind to my mother, and not overbearing or miserable. So peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)!' Such was Jesus the son of Mary. It is a statement of truth, about which they (vainly) dispute. It is not befitting to (the majesty of) God that He should beget a son. Glory be to Him! When He determines a matter, He only says to it, 'Be,' and it is" (19:30-35).
He Was a Humble Servant of God
"And behold! God will say [i.e. on the Day of Judgment]: 'Oh Jesus, the son of Mary! Did you say unto men, worship me and my mother as gods in derogation of God?' He will say: 'Glory to Thee! Never could I say what I had no right (to say). Had I said such a thing, You would indeed have known it. You know what is in my heart, though I know not what is in Yours. For You know in full all that is hidden. Never did I say to them anything except what You commanded me to say: 'Worship God, my Lord and your Lord.' And I was a witness over them while I lived among them. When You took me up, You were the Watcher over them, and You are a witness to all things'" (5:116-117).
His Teachings
"When Jesus came with Clear Signs, he said: 'Now I have come to you with Wisdom, and in order to make clear to you some of the (points) on which you dispute. Therefore, fear God and obey me. God, He is my Lord and your Lord, so worship Him -- this is a Straight Way.' But sects from among themselves fell into disagreement. So woe to the wrongdoers, from the penalty of a Grievous Day!" (43:63-65)
We must keep our mind open for bad people in society who may harm us or harm others. In this article, we will make a very important observation from the Qur'an. Those who are ignorant of religion or do not take the Qur'an as a guide make a mistake when they do not keep their mind open for the possible existence of truly good people who are the complete opposite of the sorts of people we have identified so far.
The examples of existence of true believers in the Qur'an also gives the true believer the enthusiasm that he could be different from everyone around him, and be the kind of person who earns Allah's good pleasure and Paradise in the Hereafter.
