Bismillāh ir Raḥmān ir Raḥīm
Approach to the Translation/Versioning Process
There have been many worthy efforts at casting versions of the Qur’ān into languages other than Arabic. This version of the Qur’ān is a
pious attempt to allow the direct precision of Arabic grammar and the unadorned beauty of the original Arabic recitation reveal itself in
clear, direct English, insha’Allāh.
The main effort has been to preserve the structure of Arabic grammar as much as possible, while maintaining fluency to a speaker of English.
One aspect of this method is to avoid changing verb tenses or number, and not to change the number or definiteness of a noun, to fit certain
expectations, and to pare down the use of parenthetical helping words to a bare minimum, Almost all of these types of additions or embellishments
become interpretive. Instead, I have attempted to mirror as closely as possible all of these elements as they present themselves in Arabic,
including to a great extent, word order.
Rarely, the name of a speaker is placed in brackets, e.g. [Yūsuf] or [Moses], in lieu of the pronoun ‘he’, when doing so helps to clarify who
is speaking to whom. It can be difficult to discern for someone not familiar with the stories or the text itself. One such example is using
[Moses] instead of simply ‘he’ in some instances in Sūrat al Kahf, the Cave. If one is not familiar with the story, it can be very difficult
to follow the narrative.
The originally compiled unvoweled Arabic Qur’ān presents its own unique challenges as a written document. We are all blessed to be
using voweled versions. As such, Qur’ānic Arabic embodies a rich and complex grammar that allows for great precision, but which may
also present ambiguities of meaning at times. Assuming one crosses the threshold for an understanding of a given ayah, one must choose
the words to cast this meaning into another language.
The triliteral and quadriliteral roots which are the backbone of most nouns and verbs in Arabic can also be very straightforward and
precise in their translation for the most commonly used words in the Qur’ān. Yet, many roots present great ranges of great nuance
or variation. While some of this ishoned down with greater specificity by means of the XII potential forms of a verb, even then,
many action words connote several possible meanings.
Nouns can be just as problematic when one seeks a word for word equivalence in translating to English, since they may convey
an array of meanings. A majority of Arabic nouns are far more conceptual than English nouns, which tend to be less varied in what
they signify.
For any translator, the choice of which English word to pick to represent the Arabic original has great importance for the reader, and
the reader’s understanding of the text. Translating Arabic, this choice of which word to use may be quite predictable in many cases.
It can also frequently present a meaningful challenge requiring long contemplation and finally the bestowal of grace to find a suitable
word, insha'Allāh.
In the versions that follow, a single Arabic word may very occasionally be represented by two English words in parallel, in an attempt
to convey some of the depth of meaning to be found in the Arabic original. One rare, but notable and extended example of this practice
can be seen in the last ayah of Sūrat Nūḥ, in Noah's supplication to God, to Allāh to free the earth of people who commit wrong.
As to the asmā al husnā, the beautiful names of Allāh as revealed in the Qur’ān, when occurring as a proper name or used categorically
with the definite article al, the appellation is capitalized as a proper name. When designating an attribute of God, and used as an
indefinite noun ending in a tanwin, the word is not capitalized nor prefaced by a definite article. An indefinite word is, however,
capitalized when it forms a part of an iḍāfa, as in Surat Ghāfir ~ the Forgiving, 40:17 “inna allāha sarī‘u al ḥisābi” which has been
translated as “Indeed Allāh is the Swiftest of Reckoning.”
The proper names Allāh and God are used interchangeably throughout as Arabic and English equivalents, as are the words Rabb and Lord.
It is my intention to complete and post one middle length sūrah, during each week of Ramaḍān 1442 insha’Allāh, and continue to post
new versions weekly if Allāh accords me the breath and the strength, with the goal to complete the entire English version of the most
noble book by Ramaḍān 1444, sometime in March or April 2023, insha’Allāh.
The correction of any apparent errors, as well as constructive or encouraging comments are always welcome.
You may write to us at mudlimbs@gmail.com