Republic of Yemen

Ministry of Higher Edu. & Scientific Res.

National University
(Sana'a Branch)
Faculty of Arts
English Department

A Comparative Study of
the Translation of Surah
Yusuf
A graduation research submitted to English Department, Faculty of Arts, The
National University in partial fulfillment of the requirements for the BA in English.

Done by: Doaa Abdullah Ali Al-Jawzi

Supervised by: Dr. Mohammed Al-Fasly

June 2016
To My Husband,

My Daughter

and to

My Parents.

I
 ACKNOWLEDGEMENT

In the beginning, I thank Allah for helping me in this research, and I want to thank my

father who academically helped me choosing my research topic, and to my husband who

supported and encouraged me. Also, I thank my family, but special thanks to my sisters and

brother who inspired me with no limits during the journey of my study. Moreover, I want to

thank Dr. Mohammed Al-Fasly The Head of English Department, who has enriched us with a

vast knowledge and guided me along to the right direction to present a good research. Finally, I

thank all my friends who we spent together good and fantastic times at the university.

II
 The Abstract

This research dedicates the hole time for comparing the four chosen Quran translators.

Muhammad Abdel-Haleem, Muhammad Taqi-ud-Din al-Hilali, Marmaduke Pickthall, and Yusuf

Ali in translation Yusufs Surah. The researcher started her research with an introduction

followed by four chapters ended with a conclusion, within the chapters the reasons for chosen

such a topic as my research, also I talked about the objective the general and the thesis one, next

Im giving short introduction about Quran and translators life background. Also, I give a full

information about the translators specifically their own dedication for Quran translating. Another

chapter which considered the main research point where I compare translation within the four

literatures. The final chapter is about my dependent analysis toward the Quran translations by the

four translators in translation Yusufs Surah. Finally, I conclude the latest statement in the

research

III
 Page N.
Contents

Dedication i

Acknowledgement ii

The abstract iii

Contents iv

Chapter 1: Introduction 1

Chapter 2: Review of Literature 20

Chapter 3: A comparative study of four translations 33

Chapter 4: Analysis of The Form of Translation 87

Chapter 5: Conclusion 91

References 92

IV
 Al-Jawzi 1

CHAPTER I
INTRODUCTION

What Is the Quran About? The Quran, the last revealed word of God, is the primary

source of every Muslims faith and practice. It deals with all the subjects which concern human

beings: wisdom, doctrine, worship, transactions, law, etc., but its basic theme is the relationship

between God and His creatures. At the same time, it provides guidelines and detailed teachings

for a just society, proper human conduct, and an equitable economic system.

Note that the Quran was revealed to Muhammad in Arabic only. So, any Quranic

translation, either in English or any other language, is neither a Quran, nor a version of the

Quran, but rather it is only a translation of the meaning of the Quran. The Quran exists only in

the Arabic in which it was revealed.1 The Quran has been translated into English many times.

The first few translations were made in the 17th and 19th centuries, but the majority were

produced in the 20th.

The Alcoran, Translated out of Arabic into French. By the Andrew du Ryer, Lord of

Malezair, and Resident for the French King, at ALEXANDRIA. And Newly Englished, for the

satisfaction of all that desire to look into the Turkish Vanities London, Printed Anno Dom. 1649

The earliest known translation of the Qur'an into the English Language was The Alcoran of

Mahomet in 1649 by Alexander Ross, chaplain to King Charles I. This, however, was a

translation of the French translation L'Alcoran de Mahomet by the Sieur du Ryer, Lord of

Malezair. L'Alcoran de Mahomet. [citation needed].

1
http://www.islam-guide.com/ch3-7.htm
 Al-Jawzi 2

Koran, commonly called the Alcoran of Mohammed, tr. into English immediately from

the original Arabic; with explanatory notes, taken from the most approved commentators. To

which is prefixed a preliminary discourse by George Sale London; Printed by C. Ackers... 1734.

The first scholarly translation of the Qur'an based primarily on the Latin translation of Louis

Maracci (1698). George Sale's translation was to remain the most widely available English

translation over the next 200 years, and is still in print today, with release of a recent 2009

edition.

The next major English translation of note was by John Rodwell, Rector of St.

Ethelburga, London, released in 1861, entitled The Koran. It was soon followed in 1880 with a

2-Volume edition by E.H. Palmer, a Cambridge scholar, who was entrusted with the preparation

of the new translation for Max Muller's Sacred Books of the East series2

Translation is no easy task, especially when dealing with the words of Allah, the All-

Mighty. Many attempts have been made to translate the Qurans meaning into English, starting

with Alexander Ross and George Sale in the 16th and 17th centuries.1 Some endeavors,

especially 19th and 20th century ones (i.e. by Rodwell, Bell and Dawood) have done more harm

than good by distorting the Qurans meanings, or even the divine sequence of its chapters. Other

attempts, such as Pickthalls, Yusuf Alis and even Arthur Arberrys, try sincerely to convey the

intended meanings of the Quran. However, even the latter also fall short in some areas, such as

the use of archaic language, overbearing commentary or lack of historical contextualization.

One of the more recent twenty-first century attempts to transcend past translations

shortcomings in clarity, accuracy, and modernity of language comes from M.A.S Abdel Haleem.

Abdel Haleem is a Muslim Professor of Islamic Studies at the School of Oriental and African

2
https://en.m.wikipedia.org/wiki/English_translations_of_the_Quran
 Al-Jawzi 3

Studies in London, England, and is also the editor of the Journal of Quranic Studies. He was

born in Egypt, and is a hfidh who memorized the Quran during his childhood. He received a

B.A. in Arabic and Islamic Studies from Cairo University and his Ph.D. from the University of

Cambridge in the United Kingdom.

Abdel Haleems seven-year translation project, The Quran, was first published in 2004

by Oxford University Press, with a new edition published in 2005. His introduction to the

translation, as well as the translation itself, both reveal that his efforts are aimed at doing faithful

justice to the original Arabic, while acknowledging the difficulties of translating the meanings of

a sacred text revealed and preserved in the Arabic language. He identifies his goal as mak[ing]

the Quran accessible to everyone who speaks English, Muslims or otherwise, including the

millions of people all over the world for whom the English language has become a lingua franca.

Contents and Methodology

Prefacing the actual translation, Abdel Haleem includes an introduction that covers

numerous topics, such as the life of Prophet Muhammad

, the spread of Islam, as well as the

revelation, compilation, structure and stylistic features of the Quran. In addition, he provides an

overview of some significant English translations, followed by a brief explanation of his

methodology and reasons for embarking on a new translation. He also includes a chronological

list of major events in early Islamic history that are relevant to the contents of the Quran, the

compilation of the Quran, and the release of significant translations spanning from Rosss first

translation (1649) to Muhammad Asads (1980). Although the introduction resembles an

introductory text on Islam and the Quran, it helps provide a foundation for the reader to better

appreciate the Qurans structure, language and meanings.

 Al-Jawzi 4

One of the important issues Abdel Haleem addresses in the introduction is the order of

the verses and topics within the chapterswhich even many Muslims find difficult to

understand. He states: The reader should not expect the Quran to be arranged chronologically

or by subject matter. The Quran may present, in the same sura, material about the unity and

grace of God, regulations and laws, stories of earlier prophets and nations and the lessons that

can be drawn from these, and the descriptions of rewards and punishments on the Day of

Judgment. Using examples such as how prayer reminders appear in the midst of divorce and

settlements verses, and how ayat al-kursi (2:255) appears in the midst of charity verses, he notes:

This technique compresses many aspects of the Quranic message into any one sura, each

forming self-contained lessons. This is particularly useful as it is rare for anyone to read the

whole Quran at once

Clarifications such as these help dispel the suspicions and confusion readers may face

when trying to make sense of the structure of the Quran. Although Abdel Haleems simple

explanation does not delve into the thematic and structural coherence of the Qurans verses and

chapters (which many Muslim scholars and exegetes have detailed beautifully), it suffices for a

novice reader of the Quran (Muslim or non-Muslim), or a beginner student learning about Islam

and its sacred texts.

Language and References

The language used in this translation is probably one of Abdel Haleems greatest

accomplishments. Other older translations have used Shakespearean language or direct and

literal translations that trap the text in confusing and complicated diction, which hinders the

readers from understanding and connecting with Allahs words. Abdel Haleem, however, uses
 Al-Jawzi 5

clear and simplified modern English that makes the text reader-friendly and very easy to follow.

He states in his introduction: The message of the Quran was, after all, directly addressed to all

people without distinction as to class, gender, or age: it does not rely on archaisms or pompous

language for effect. Although the language of the present translation is simple and

straightforward, it is hoped that it does not descend to an inappropriate level.2

Abdel Haleem also shies away from literal translations that make idioms and certain

phrases sound awkward in English. His chosen methodology is to provide the rendered meaning

in English, often with a footnote of the literal translation. An example is his translation of umm

al-qura (42:7) as capital city, with a footnote stating: Literally, the mother of cities, Mecca.

One notable, linguistic feature of Abdel Haleems translation is its consideration for

shifts in pronouns that occur sometimes within one verse. These shifts do not translate into

English, so his method for clarifying them is to insert bracketed notes of who is being addressed

(i.e. the Prophet, all people, etc.). This can be seen in his translation of ayah 10:61: In whatever

matter you [Prophet] may be engaged and whatever part of the Quran you are reciting, whatever

work you [people] are doing, We witness you when you are engaged in it.

In addition to his use of modern language and attention to linguistic nuances, Abdel

Haleem keeps his translation deeply rooted in the original Arabic meanings and classical

exegesis. He cites well-known Arabic dictionaries and classical Arabic works to clarify

meanings and explain linguistic differences and idioms. Some of the works and commentaries he

relied on are Abu Hayyans al-Bahr al-Muht, al-Zamaksharis al-Kashf and Ass Al-Balgha,

al-Baydawis Anwr al-Tanzl wa Asrr al-Tawl, Qutbs Fi Dhill al-Qurn, and one of his

most frequently referenced sources, al-Razis al-Tafsr al-Kabr.

 Al-Jawzi 6

Structure and Punctuation

Abdel Haleem chose an unprecedented way to display his translation. He combines the

verses into flowing script (versus placing each verse on a line), and breaks up the text into

paragraphs based on shift in topic. His reason for doing so is to clarify the meaning and

structure of thoughts and to meet the expectation of modern readers. He also numbers the verses

using superscripts at the start of each verse and letters his footnotes (also in superscript). This

overall format and superscripting provides easier flow in reading and also helps readers find or

cite verses more easily. The translation occupies the majority of each page (except for smaller

chapters) and footnotes rarely take up more than the lower sixth of the page, which keeps the

readers focused on the main text rather than being distracted by detailed and overwhelming

commentary.

Another feature of Abdel Haleems translation is the addition of punctuation. Although

the Quran has its own system of marking pauses and continuation in recitation (`ilm al-waqf

wal-ibtida), the Quran does not have punctuation marks that delineate parenthetical

statements, quotations, exclamatory remarks, etc.which are unnecessary and implied by

context (for the most part) for those well-versed in the Arabic language. As one of many efforts

to provide clarity to the Qurans meanings, Abdel Haleem has introduced punctuation marks,

such as commas, semicolons, dashes, exclamation marks, quotation marks, etc. For example,

ayahs 36-37 of Surat Ali `Imrn read:

Imrans wife said, Lord, I have dedicated what is growing in my womb entirely to You;

so accept this from me. You are the One who hears and knows all, but when she gave birth, she

said, My Lord! I have given birth to a girlGod knew best what she had given birth to: the
 Al-Jawzi 7

male is not like the femaleI name her Mary and I commend her and her offspring to Your

protection from the rejected Satan.

This punctuation certainly helps readers differentiate between narrative and quotations;

however, inserting punctuation without footnoting alternative readings (qirt) or pauses may

make the punctuation appear definitive, when in fact it is not. For example, the parenthetical

statement above may not include the male is not like the female, which would make it a

continuation of `Imrans wifes statement. Also, the Arabic phrase for she gave birth (wada`at)

can be read as wada`tu (I gave birth) in a different reading. If this part of the verse is read using

the second reading (And Allah knows well what I gave birth to), it would make this statement

a continuation of `Imrans wifes statement as well.3

Despite his translations minor shortcomings, Abdel Haleem has produced what may be

considered one of the most genuine and refreshing translations in contemporary times. His most

notable success is merging authenticity with originality and transmitting Quranic meanings from

classical Islamic works in an easily accessible language for both the Muslim and non-Muslim

English-speaking populace. May Allah reward him and bless him for his efforts.

Note: this review is only an attempt to expose readers to a relatively new translation that

may be unknown to some. Readers may prefer reading other translations that supersede this

translation in both language and preservation of the original Quranic meanings.3

3
-See Tafsir Al-Jalalayn. www.quran.com/3
-Some scholars find that the translation is too simplified in some areas, and includes imprecise translations of certain
words and phrases. It also omits many Arabic conjunctions (i.e. wa (and), fa (then)), which detracts from
nuanced meanings regarding chronology of events conveyed in the Quran.
-Abdel Haleem, M.A.S. The Quran: A New Translation. New York: Oxford University Press, 2005. p. xxvii.
 Al-Jawzi 8

The Most Famous Quran Translators

Muhammad Abdel-Haleem

Muhammad A. S. Abdel Haleem, OBE, is Professor of Islamic Studies at SOAS,

University of London 4in London, England, and editor of the Journal of Qur'anic Studies.5

Born in Egypt, Abdel Haleem learned the Qur'an by heart during his childhood, and is

now a hafiz.6 In 2004, Oxford University Press published his translation of the Qur'an into

English. He has also published several other works in this field.

Abdel Haleem claims to abide by the Qur'an and authentic prophetic teachings as a

practicing Muslim. He argued, for example, that British Muslims, until they gave up their

citizenship or permit to live in United Kingdom, could not fight against British forces in the

Afghanistan conflict.

Abdel Haleem was appointed an Officer of the Order of the British Empire (OBE) in the Queen's

2008 Birthday Honors. in recognition of his services to Arabic culture, literature and to inter-

faith understanding.

His Works

1. 2006 with Robinson, Danielle (eds.), The Moral World of the Qur'an, London: IB Tauris.

2. 2006 "Islam, Religion of the Environment" in Cotran, E. and Lau, M. (eds.), Yearbook of

Islamic and Middle Eastern Law, Netherlands: E.J. Brill, pp. 403410.

4
SOAS Staff: Muhammad Abdel Haleem
5
Edinburgh University Press: Journal of Qur'anic Studies Editorial Board
6
-Oxford University Press: The Qur'an: Translated by M. A. S. Abdel Haleem
- David F. Ford: The Launch of The Qur'an: A New Translation by M.A.S. Abdel Haleem; Address by Professor David
Ford
 Al-Jawzi 9

3. 2006 "Arabic and Islam" in Brown, Keith (ed.), Encyclopedia of Language and

Linguistics, Oxford: Elsevier, pp. 3437.

4. 2006 "Qur'an and Hadith" in Winter, Tim (ed.), The Cambridge Companion to Classical

Islamic Theology, UK: Cambridge University Press.

5. 2005 with Badawi, Elsaid M., Dictionary of Qur'anic Usage, E. J. Brill.

6. 2004 The Qur'an: a New Translation, Oxford, UK: Oxford University Press (Oxford

World's Classics Hardcovers Series).

7. 2002 "The Prophet Muhammad as a Teacher: implications for Hadith literature" in

Islamic Quarterly vol. XLVI (2), pp. 121137.

8. 1999 Understanding the Qur'an: themes and style, London: I B Tauris.

9. 1999 "Human Rights in Islam and the United Nations Instruments" in Cotran, E. and

Sherif, A. (eds.), Democracy the rule of law and Islam, London: Kluwer Law

International, pp. 435453.

10. 1995 (as translator) Chance or creation? God's design in the Universe (attributed to Jahiz,

translated and introduced), Reading, Berkshire: Garnet.

11. 1994 "Qu'ranic Orthography: the written presentation of the recited text of the Qur'an" in

Islamic Quarterly.

Abdullah Yusuf Ali

Sir Abdullah Yusuf Ali, born at 14 April 1872[1] 10 December 1953) was a British-

Indian Islamic scholar who translated the Qur'an into English. His translation of the Qur'an is one

of the most widely known and used in the English-speaking world. He was also one of the

trustees of the East London Mosque.

 Al-Jawzi 10

Ali was born in Bombay, British India to a wealthy merchant family with a Dawoodi

Bohra (sub-sect of Shia Islam) father. As a child, Ali received a religious education and,

eventually, could recite the entire Qur'an from memory. He spoke both Arabic and English

fluently. He studied English literature and studied at several European universities, including the

University of Leeds. He concentrated his efforts on the Qur'an and studied the Qur'anic

commentaries beginning with those written in the early days of Islamic history. Yusuf Ali's best-

known work is his book The Holy Qur'an: Text, Translation and Commentary, begun in 1934

and published in 1938 by Sh. Muhammad Ashraf Publishers in Lahore, British India (that

became Pakistan in 1947).

While on tour to promote his translation, Ali helped to open the Al-Rashid Mosque, the

third mosque in North America, in Edmonton, Alberta, Canada, in December 1938.

Ali was an outspoken supporter of the Indian contribution to the Allied effort in World War I. He

was a respected intellectual in India and Sir Muhammad Iqbal recruited him to be the principal of

Islamia College in Lahore, British India. Later in life, he again went to England where he died in

London. He is buried in England at the Muslim cemetery at Brookwood, Surrey, near Working,

not far from the burial place of Marmaduke Pickthall.7

Marmaduke Pickthall

Muhammad Marmaduke Pickthall (born Marmaduke William Pickthall, 7 April 1875

19 May 1936) was a Western Islamic scholar noted for his English translation of the Qur'an

(1930). A convert from Christianity, Pickthall was a novelist, esteemed by D. H. Lawrence, H.

G. Wells, and E. M. Forster, as well as a journalist, headmaster, and political and religious

7
https://en.wikipedia.org/wiki/Abdullah_Yusuf_Ali
 Al-Jawzi 11

leader. He declared his conversion to Islam in dramatic fashion after delivering a talk on 'Islam

and Progress' on 29 November 1917, to the Muslim Literary Society in Notting Hill, West

London. He was also involved with the services of the Working Muslim Mission in the absence

of Khwaja Kamal-ud-Din, its founder.

Marmaduke William Pickthall was born in Cambridge Terrace, London on 7 April 1875,

the eldest of the two sons of the Reverend Charles Grayson Pickthall (18221881) and his

second wife, Mary Hale, ne O'Brien (18361904). Charles was an Anglican clergyman, the

rector of Chelmsford, a village near Woodbridge, Suffolk.[2][3] The Pickthall traced their

ancestry to a knight of William the Conqueror, Sir Roger de Poictu, from whom their surname

derives.[3] Mary, of the Irish Inchiquin clan, was the widow of William Hale and the daughter of

Admiral Donate Henchy O'Brien, who served in the Napoleonic Wars Pickthall spent the first

few years of his life in the countryside, living with several older half-siblings and a younger

brother in his father's rectory in rural Suffolk. He was a sickly child. When about six months old,

he fell very ill of measles complicated by bronchitis. On the death of his father in 1881 the

family moved to London. He attended Harrow School but left after six terms.

Pickthall travelled across many Eastern countries, gaining a reputation as a Middle-

Eastern scholar. [citation needed] Before declaring his faith as a Muslim, Pickthall was a strong

ally of the Ottoman Empire. He studied the Orient, and published articles and novels on the

subject. While in the service of the Nizam of Hyderabad, Pickthall published his English

translation of the Qur'an with the title The Meaning of the Glorious Koran. The translation was

authorized by the Al-Azhar University and the Times Literary Supplement praised his efforts by

writing "noted translator of the glorious Quran into English language, a great literary

achievement."
 Al-Jawzi 12

When a propaganda campaign was launched in the United Kingdom in 1915 over the

massacres of Armenians, Pickthall rose to challenge it and argued that the blame could not be

placed on the Turkish government entirely. At a time when Muslims in London had been co-

opted by the Foreign Office to provide propaganda services in support of Britain's war against

Turkey, Pickthall's stand was considered courageous given the wartime climate. When British

Muslims were asked to decide whether they were loyal to the Allies (Britain and France) or the

Central Powers (Germany and Turkey), Pickthall said he was ready to be a combatant for his

country so long as he did not have to fight the Turks. He was conscripted in the last months of

the war and became corporal in charge of an influenza isolation hospital.

In 1920 he went to India with his wife to serve as editor of the Bombay Chronicle,

returning to England only in 1935, a year before his death at St Ives, Cornwall. It was in India

that he completed his famous translation, The Meaning of the Glorious Koran.

Pickthall was buried in the Muslim cemetery at Brookwood in Surrey, England, where Abdullah

Yusuf Ali was later buried

Written works

1. Before Conversion

2. All Fools being the Story of Some Very Young Men and a Girl (1900)

3. Said the Fisherman (1903)

4. Enid (1904)

5. Brendle (1905)

6. The House of Islam (1906)

7. The Myopes (1907)

 Al-Jawzi 13

8. Children of the Nile (1908)

9. The Valley of the Kings (1909)

10. Pot an Feu (1911)

11. Larkmeadow (1912)

12. The House at War (1913)

13. With the Turk in Wartime (1914)

14. Tales from Five Chimneys (1915)

15. Veiled Women (1916)

16. Knights of Araby (1917)

17. After Conversion

18. Oriental Encounters Palestine and Syria (1918)

19. Sir Limpidus (1919)

20. The Early Hours (1921)

21. As others See us (1922)

22. The Meaning of the Glorious Koran: An Explanatory Translation (1930)

23. As Editor

24. Folklore of the Holy Land Muslim, Christian, and Jewish (1907) (E H Hanauer).8

Muhammad Taqi-ud-Din al-Hilali

Muhammad Taqi-ud-Din bin Abdil-Qadir Al-Hilali, was a 20th-century Salafi scholar from

Morocco, most notable for his English translations of Sahih Bukhari and, along with Muhammad

Muhsin Khan, the Qur'an, entitled The Noble Qur'an.

8
https://en.wikipedia.org/wiki/Muhammad_Taqi-ud-Din_al-Hilali
http://www.wokingmuslim.org/pers/pickthall/woking.htm
 Al-Jawzi 14

Biography

Early life and education

Hilali was born in Rissani, Morocco, near the oasis of Tafilalt in a valley near

Sajalmasah. His birth year according to the Islamic calendar was 1311, coressponding to 1893 on

the Gregorian calendar.

In his twenties, Hilali moved to Algeria in order to study Muslim Jurisprudence, moving

on to Egypt in 1922. While there, Hilali enrolled in Al-Azhar University only to drop out after

being disappointed with the curriculum. Instead, Hilali spent time under the tutelage of Rashid

Rida,

In Asia and Europe

After finishing his duration of teaching in Mecca, Hilali enrolled in Baghdad University;

he also served as an assistant professor while there. Hilali returned briefly to India for a second

time, and enrolled in the University of Lucknow as both a student and a teacher, the most

prominent of his own being Abul Hasan Ali Hasani Nadwi. Shakib Arslan, who was a close

friend of Hilali, went through a contact at the German Foreign Office and helped Hilali enroll

(again, both as a student and a teacher) at the University of Bonn.

Return to Morocco, then Iraq, then Morocco, then Saudi Arabia, then Morocco

Toward the end of World War II, Hilali left Germany for French Morocco, which was

rocked with calls for independence. He returned to Iraq in 1947, once again taking up a teaching

position at the university in Baghdad. After the 14 July Revolution, Hilali returned to a now-
 Al-Jawzi 15

independent Kingdom of Morocco one more time. He was appointed to a teaching position at

Mohammed V University in Rabat in 1959 and later at a branch in Fes.

In 1974, Hilali permanently retired from teaching, moving to Meknes initially and later to

Casablanca, where he owned a house. Hilali died on the 25th of Shawal in the year 1408AH,

corresponding to June 22, 1987 Gregorian. He was buried in the neighborhood of Sbata

Reception

Algerian national hero Abdelhamid Ben Badis considered Hilali to be one of the most

knowledgeable Muslim clerics of their era.

Hilali was criticized by a number of Muslim scholars and Western academics due to his

translation of the Qur'an. Dr. Ahmed Farouk Musa, an academician at Monash University,

considered the Hilali-Khan translation as being a major cause of extremism and a work of

propaganda distributed by Saudi religious authorities with money from its oil-rich government.

Similarly, Imad-ad-Dean Ahmad, head of Bethesda's Minaret of Freedom Institute, has claimed

that the translation is a Wahabi rendering of the Qur'an and is not accepted by Muslims in the US

Additionally, Khaled Abou El Fadl, Khaleel Mohammed and Sheila Musaji criticized

Hilali's translation as being a distortion of the meaning of the Quran.

A number of academics have also criticized the Hilali-Khan translation on stylistic and

linguistic grounds. 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. Dr. Abdel-Haleem, Arabic Professor at SOAS, London

University, noted that he found the Hilali-Khan translation "repelling". The Director of King
 Al-Jawzi 16

Fahd International Centre for Translation, King Saud University, Riyad, Dr. A. Al-Muhandis,

expressed his dissatisfaction with the translations style and language, being too poor and

simplistic.

Works

Hilali worked with Muhammad Muhsin Khan in the English translation of the meanings

of the Qur'an and Sahih Al-Bukhari. Their translation of the Qur'an has been described as

ambitious, incorporating commentary from Tafsir al-Tabari, Tafsir ibn Kathir, Tafsir al-Qurtubi

and Sahih al-Bukhari. It has also been criticized for inserting the interpretations of the Wahabi

school directly into the English rendition of the Qur'an. It has been accused of inculcating

Muslims and potential Muslims with militant interpretations of Islam through parenthesis, as

teachings of the Qur'an itself.9.

9
https://en.wikipedia.org/wiki/Muhammad_Taqi-ud-Din_al-Hilali
http://www.dar-us-salam.com/authors/taqi-ud-din-hilali.htm
 Al-Jawzi 17

Chapterization

First of all, in the chapter one I will start with the introduction of Quran Translation, when

the translation stablished and how it went, and I will mention the four famous translators in all

the Islamic world how has done a great job in distribute the Islam and they are:

1. Muhammad Abdel-Haleem

2. Muhammad Taqi-ud-Din al-Hilali

3. Marmaduke Pickthall

4. Yusuf Ali

And all of them has a different prospective understanding and translation for Quran which I will

discuss them in other chapter.

The Second chapter is about Review of Quran Translators I gathered a lot of

information from different references that talks about those translators and argued about the that

the Quran was translated, moreover they had positive and negative opinion about those four

translators.

In the third chapter I will discuss about Yusufs Surah and study the similarities and the

differences between the verses translations. Also, I will discuss the different prospective for each

translator and mention my point of view that I see as a good translation according to the

standards of Quran translations.

In the third chapter I will explain my take on the translation and the translators whether

their translation meet the National Islamic Translations Standards or not, on the other hand I will

see and judge on their translators according to Tafsir Al-Quran.

 Al-Jawzi 18

In additional, the fourth thing I will summarize the whole idea about, the which

differences and translators view of prospective, and discuss my opinion about the way or the

linguistic ability they have in translating Quran an.

Objective

Broad Objectives:

The study goal is to make a comparative study of different translations for Surah Yusuf made by

four famous translators: Muhammad Abdel-Haleem, Muhammad Taqi-ud-Din al-Hilali,

Marmaduke Pickthall and Yusuf Ali.

Specific Objectives:

1. To determine the differences among the translators translations.

2. To point out the similarities among the translators translations.

3. To clarify how the Holy Quran was translated!

4. To see that the Holy Quran is the only Holy book that cant be translated literally.

SCOPE OF THE STUDY

This case of study provided a clear explanation and analysis for the four translators that

translated one chapter of the Holy Quran Surah Yusuf.

RATIONALE

Its difficult to choose such an Islamic topic for analysis and interpretation, yet the

researcher has chosen this topic for many reasons. It is a chance to take a unique experience in

order to stimulate and encourage myself to learn and gain more knowledge in field of study
 Al-Jawzi 19

translation and I actually find that the translation of the Holy Quran is a challenging study for

me. Second, Quran has various terms and phrases that will definitely develop my English

language. We can notice that the translators for Quran will use different terms and words that are

not usual to many people in the field of the translation. Finally, it can be said that there is no

interest among scholars in studying and analyzing the translation of the Quran, if have be done,

this will help in many ways in spreading Islam, and help non-Muslims to better understanding of

Islam, the religion of peace, love, mercy and judgment.

 Al-Jawzi 20

Chapter II

Review of Literature

Multiple English translations of the Qur'an, Islam's scripture, line shelves at book stores.

Amazon.com sells more than a dozen. Because of the growing Muslim communities in English-

speaking countries, as well as greater academic interest in Islam, there has been a blossoming in

recent years of English translations. Muslims view the Qur'an as God's direct words revealed in

Arabic to the Prophet Muhammad (d. 632)10. Because the Qur'an stresses its Arabic nature,

Muslim scholars believe that any translation cannot be more than an approximate interpretation,

intended only as a tool for the study and understanding of the original Arabic text11. Since fewer

than 20 percent of Muslims speak Arabic, this means that most Muslims study the text only in

translation. So how accurate are the Qur'an's renderings into English? The record is mixed. Some

are simply poor translations. Others adopt sectarian biases, and those that are funded by Saudi

Arabia often insert political annotation. Since translators seek to convey not only text but also

meaning, many rely on the interpretation (tafsir) of medieval scholars in order to conform to an

"orthodox" reading.12

Contextualizing the Qur'an

No serious researcher denies that Muhammad came to a milieu that was highly

influenced by Judeo-Christian ideas. Indeed, the Qur'an presupposes familiarity with Judeo-
10
This is based several verses of the Qur'an, among them, Qur. 15:9, 26:195, 97:1.
11
Mahmoud Ayoub, The Awesome News (Hiawatha, Iowa: Cedar Graphics, 1997), p. xi.
12
http://www.virtualmosque.com/
 Al-Jawzi 21

Christian ideas to the extent that it often does not give the full version of a narrative; there is no

need to identify what is supposed to be common knowledge13. A typical example is in the verse

that was only partially cited by Muslims commenting on news programs in the wake of the 9-11

terror attacks: "Whoever has killed a single human without just cause, it is as if he has killed the

entire humankind14." In fact, the full verse is: "And for this reason, we ordained for the children

of Israel that whoever has killed a single human without just cause, it is as if he has killed the

entire humankind." Significantly, the complete verse refers to a divine edict not found in the

Torah, but rather in the Mishnah, part of the Jewish oral tradition15.

Evidence of Muhammad's familiarity with Judaism is present in the Qur'an. One verse

suggests that his contemporaries accused him of having a Jewish teacher16. When some Arabs

challenged Muhammad's claim to be a prophet based on his mortality, he suggested that they

consult Jewish scholars about history17. Early Muslims resorted to Jewish lore so heavily that

they produced a genre of literature: The Isra'iliyat, loosely translated as the Judaic traditions18.

An oral tradition was even attributed to Muhammad wherein he supposedly said, "Relate from

the people of Israel, and there is no objection19," thereby enabling Islamic scholars to cite

precedents from Jewish scholarship20.

13
Bernard Lewis, The Crisis of Islam (New York: Random House, 2004), p. 5.
14
Qur. 5:33
15
Babylonian Talmud, Tractate Sanhedrin, 37a.
16
Qur. 16:103: "We know well that they say, 'A mortal teaches him.' But the language of the one to whom they
allude is foreign, and this is the clear Arabic tongue." Abrahamian teachings could come only from Christianity or
Judaism. Because the local Christian community spoke Arabic and the local Jewish Community Judeo-Arabic, then
contemporary context would suggest a teacher with a foreign tongue to be Jewish.
17
Qur. 16:43, 21:7; Khaleel Mohammed, "The Identity of the Qur'an's Ahl al-Dhikr," in Andrew Rippin and Khaleel
Mohammed, eds., Coming to Terms with the Qur'an (Montreal: McGill University Press, forthcoming), pp. 39-54.
18
See Gordon Newby, "Tafsir Israiliyaat," Journal of the American Academy of Religion, Dec. 1980, pp. 685-97.
19
See M.J Kister, "Haddithu 'an Bani Israil wa la Haraja: A Study of an Early Tradition," Israel Oriental Studies, 2
(1972): 215-39.
20
Ibid
 Al-Jawzi 22

By the ninth century, this began to change. Muslim jurists, increasingly opposed to

reliance upon Jewish lore, created new sayings from the Prophet and his companions that

contradicted the original allowances. In one of these apocryphal traditions, Muhammad's face

changes color when he sees his follower Umar reading the Torah. Muhammad declares that had

Moses been their contemporary, he, too, would have followed the Muslim prophet21. An

alternate version claims that the Prophet asked Umar, "Do you wish to rush to perdition as did

the Jews and Christians? I have brought you white and clean hadiths [oral traditions]22."Despite

the unreliability of this hadith, it has evolved into a position that any Muslim who questions it

could be accused of heresy.

Since Muslims could no longer seek support from Jewish sources, successive generations

of scholars lost understanding of Qur'anic references23. From the tenth century on, the result has

been that voices of the medieval scholars have trumped the vox-dei. Without a serious

reexamination, it is uncertain whether Muslims will be able to get to the essence of their

religion's main document. The inaccuracies and artifices of medieval biases remain,

unfortunately, pervasively present in English translations by Muslim scholars.

Early Translations

The first translations to English were not undertaken by Muslims but by Christians who

sought to debunk Islam and aid in the conversion of Muslims to Christianity. Alexander Ross,

chaplain to Charles I (r. 1625-49) and the first to embark on the translation process, subtitled his

1649 work as "newly Englished for the satisfaction for all that desire to look into the Turkish

21
Al-Tirmidhi, Hadith 194, Alim CD, English Translation. Hadith refers to oral reports attributed to Muhammad.
22
Ignaz Goldziher, Muslim Studies (London: George Allen & Unwin Ltd, 1971), pp. 2, 131.
23
Closing the door on Jewish sources did not prevent adaptation of Christian traditions.
 Al-Jawzi 23

vanities24." Interestingly, Ross did not speak Arabic and relied on secondarily translating from

the French, a language in which he was not well-schooled. He, therefore, based his interpretation

on a problematic rendition by Andrew Du Ryer. According to George Sale (1697-1736), "[Du

Ryer's] performance is far from being a just translation; there being mistakes in every page,

besides frequent transpositions, omissions and additions, faults25."

Most eighteenth and nineteenth century translations were undertaken by authors without

strong background in Islam. As they were goaded by the urge to answer Christian polemic, their

forgettable works do not reflect any intellectual depth; as such, copies are extremely rare. Among

the best known, albeit pejorative, English-language analyses of Islam during this time were those

by Christian authors such as George Sale, John Rodwell (1808-1900), Edward Palmer (1840-

1882), and Sir William Muir (1819-1905)26. Of these, Sale was probably the most important

because he wrote a detailed critique about earlier translations27. His work became the standard

reference for all English readers until almost the end of the nineteenth century28. However, his

work was limited by his lack of access to public libraries forcing him to rely only upon material

in his personal collection29. While Sale gave the impression that he based his translation on the

Arabic text, others have suggested that he relied on an earlier Latin translation30. Sale did not

insert verse numbers into his work, nor did he insert footnotes or other explanations. The result,

therefore, is a work that is extremely difficult to comprehend.

24
Abdur Rahim Kidwai, "Translating the Untranslatable: A Survey of English Translations of the Qur'an," Muslim
World Book Review, Summer 1987, pp. 66-71.
25
George Sale, The Koran Commonly Called the Al-Koran of Mohammed (New York: W. L. Allison Co, 1880), p. x.
26
Ibid.; John Rodwell, The KoranTranslated from the Arabic (London: J.M. Dent & Co., 1909); Edward Palmer,
The Qur'an (Clarendon: Oxford Press, 1880); Sir William Muir, The Coran (London: Society for Promoting Christian
Knowledge, 1878).
27
Sale, The Koran Commonly Called the Al-Koran of Mohammed, pp. vii-xii.
28
Arthur Arberry, The Koran Interpreted (New York: George Allen & Unwin Ltd, 1955), p. 11.
29
Sale, The Koran Commonly Called the Al-Koran of Mohammed, p. xi.
30
Thomas B. Irving, The Qur'an: First American Version (Battleboro, Vt.: Amana Books, 1985) p. xxii.
 Al-Jawzi 24

Indian Muslims were the first from within the faith to translate the Qur'an to English

according to Abdur Rahim Kidwai, professor of English at Aligarh University, India. All wrote

at a time of British colonialism and intense missionary activity. Kidwai noted works by

Mohammad Abdul Hakim Khan (Patiala, 1905), Mirza Hairat Dehlawi (Delhi, 1912), and Mirza

Abu'l Fazl (Allahabad, 1912)31. Dehlawi was motivated consciously by a desire to give "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."

The early twentieth century reaction spurred a lasting translation trend. There have been

successive new English translations, ranging from mediocre to reservedly commendable.

Western university presses have undertaken publication of renditions: Princeton has published

Ahmed 'Ali's rendition, and Oxford University Press has published the work of M.A.S. Abdel-

Haleem. These productions are among the most widespread translations that are analyzed below.

Twentieth Century Classics

The Holy Qur'an. By Muhammad 'Ali.

In 1917, an Ahmadi32 scholar, Muhammad 'Ali (1875-1951), who later would become the

leader of the Lahori subgroup, published his translation33. He constantly updated his work and

had published four revisions by his death in 1951. Contemporary reviewers praised Muhammad

'Ali both for his excellent English and explanatory notes34. Importantly, the Muhammad 'Ali

31
Kidwai, "Translating the Untranslatable," pp. 66-71.
32
A follower of Mirza Ghulam Ahmad (d. 1908), who claimed to be the reviver of Islam. Mainstream Islam opposed
his beliefs, and his sect bifurcated into the Qadiani and Lahori subgroups after his death. His followers are severely
persecuted in Pakistan, which has declared them as non-Muslims.
33
Muhammad 'Ali, The Holy Qur'an (Columbus: Ahmadiyyah Anjuman Isha'at Islam Lahore Inc, 1991).
34
For example, "Reviews of the English Translation of the Holy Quran with Commentary," Ahmadiyya Anjuman
Isha'at Islam Lahore Inc. U.S.A., accessed Feb. 17, 2005.
 Al-Jawzi 25

translation became the version adopted by the Nation of Islam, both under the stewardship of

Elijah Muhammad and current leader Louis Farrakhan.

Muhammad 'Ali's biases show through, however. Consistent with his Lahori-Ahmadi

creed, Muhammad 'Ali sought to eschew any reference to miracles. He sometimes departed from

a faithful rendering of the original Arabic, as in the second chapter35 in which the Qur'an

replicates the Biblical story of Moses striking the rock for water36, and states "idrib bi asaka al-

hajr," literally, "strike the rock with your staff." Muhammad 'Ali, however, changed the text to

"March on to the rock with your staff," an interpretation for which the Arabic construction does

not allow.

Both Muhammad 'Ali's disbelief in the miraculous and his disdain for Judaism and

Christianity undercut his work in other ways. The Qur'an makes frequent mention of jinn

(spirits), from which the English word "genie" is derived. Muhammad 'Ali, curiously, argues that

the Qur'an equates jinn with Jews and Christians37. While the Qur'an supports the story of Jesus'

virgin birth38, Muhammad 'Ali denies it, providing a footnote to deny that the Qur'an was

referring to anything miraculous39.

Despite its blatant sectarian warp, Muhammad 'Ali's translationnow in its seventh

edition40has formed the basis for many later works, even if the majority of both Sunni and

Shi'ite Muslims avoid directly acknowledging or using an Ahmadi translation. Nevertheless,

35
Qur. 2:60.
36
Exodus 17:1-6.
37
Muhammad 'Ali, The Holy Qur'an, sura 72:1.
38
Qur. 3:46.
39
Muhammad 'Ali, The Holy Qur'an, sura 3.
40
Dublin, Ohio: Ahmadiyya Anjuman Isha'at Islam Lahore Inc. U.S.A., 2002, redesigned, with expanded index.
 Al-Jawzi 26

among the Lahori Ahmadis, many of whom live in the United States, Muhammad 'Ali's work

remains the definitive translation.

The Meaning of the Glorious Koran. By Muhammad Marmaduke Pickthall.

Marmaduke Pickthall (1875-1936) was the son of an Anglican clergyman who traveled to

the East and acquired fluency in Arabic, Turkish, and Urdu. He was a novelist, traveler, and

educator who converted to Islam in 1917. In 1920, he traveled to India and became a journalist

for Muslim newspapers as well as headmaster of a Muslim boys' school41. While teaching in

Hyderabad, Pickthall took a two-year sabbatical to complete his translation42 and was aided by

several notables, among them, Mustafa al-Maraghi, then-rector of Al-Azhar, one of Sunni

Islam's top institutions of Islamic studies, and the nizam43 of Hyderabad to whom the work is

dedicated. Pickthall was aware of the problems of the Christian missionaries' translations and

sought to remedy the defects since "some of the translations include commendation offensive to

Muslims, and almost all employ a style of language which Muslims at once recognize as

unworthy."44 He first endorsed the position of Muslim scholars that the Qur'an was

untranslatable but maintained that the general meaning of the text could still be conveyed to

English speakers. Aware that heavily annotated works detracted from focus on the actual text,

Pickthall provided few explanatory notes and tried to let the text speak for itself.

As much as Pickthall strove to maintain the spirit of the Qur'an, he was, nonetheless,

heavily influenced by Muhammad 'Ali, whom he had met in London. He adopted Muhammad

41
Encyclopedia of Islam (Leiden: E.J. Brill, 1995), s.v. "Pickthall."
42
Muhammad Marmaduke Pickthall, The Meaning of the Glorious Koran (Hyderabad: Hyderabad Government
Press, 1930).
43
An honorific title given to the ruler of Hyderabad in British India.
44
Pickthall, The Meaning of the Glorious Koran, p. vii.
 Al-Jawzi 27

'Ali's bias against descriptions of miracles and argued, for example, that the Qur'anic description

of Muhammad's night voyage to the heavens45 was just a vision,46 even though most Muslim

theologians argue that it should be taken literally. While Pickthall's work was popular in the first

half of the twentieth century and, therefore, historically important, its current demand is limited

by its archaic prose and lack of annotation. Perhaps the death knell for the Pickthall translation's

use has been the Saudi government's decision to distribute other translations free of charge.

The Holy Qur'an: Translation and Commentary. By Abdullah Yusuf 'Ali.

Among those Qur'an translations which found Saudi favor and, therefore, wide

distribution, was the Abdullah Yusuf 'Ali (1872-1952) rendition47 that, from its first appearance

in 1934 until very recently, was the most popular English version among Muslims. While not an

Islamic scholar in any formal sense, Yusuf 'Ali, an Indian civil servant, had studied classics at

Cambridge University, graduated as a lawyer from Lincoln's Inn in London, and was gifted with

an eloquent, vivid writing style. He sought to convey the music and richness of the Arabic with

poetic English versification. While his rendering of the text is not bad, there are serious problems

in his copious footnotes; in many cases, he reproduces the exegetical material from medieval

texts without making any effort at contextualization. Writing at a time both of growing Arab

animosity toward Zionism and in a milieu that condoned anti-Semitism, Yusuf 'Ali constructed

his oeuvre as a polemic against Jews.

45
Qur. 17: 60.
4646
Pickthall, The Meaning of the Glorious Koran, p. 208.
47
Yusuf 'Ali, The Holy Qur'an: Translation and Commentary (Lahore: 1934-37).
 Al-Jawzi 28

Several Muslim scholars have built upon the Yusuf 'Ali translation48. In 1989, Saudi

Arabia's Ar-Rajhi banking company financed the U.S.-based Amana Corporation's project to

revise the translation to reflect an interpretation more in conjunction with the line of Islamic

thought followed in Saudi Arabia. Ar-Rahji offered the resulting version for free to mosques,

schools, and libraries throughout the world. The footnoted commentary about Jews remained so

egregious that, in April 2002, the Los Angeles school district banned its use at local schools49.

While the Yusuf 'Ali translation still remains in publication, it has lost influence because of its

dated language and the appearance of more recent works whose publication and distribution the

Saudi government has also sought to subsidize.

The Noble Qur'an in the English Language. By Muhammad Taqi al-

Din al-Hilali and Muhammad Muhsin Khan.

Now the most widely disseminated Qur'an in most Islamic bookstores and Sunni

mosques throughout the English-speaking world, this new translation50 is meant to replace the

Yusuf 'Ali edition and comes with a seal of approval from both the University of Medina and the

Saudi Dar al-Ifta51. Whereas most other translators have tried to render the Qur'an applicable to a

modern readership, this Saudi-financed venture tries to impose the commentaries of Tabari (d.

923 C.E.), Qurtubi (d. 1273 C.E.), and Ibn Kathir (d. 1372 C.E.), medievalists who knew nothing

of modern concepts of pluralism. The numerous interpolations make this translation particularly

48
A.R. Kidwai, "Abdullah Yusuf Ali's Views on the Qur'anic Eschatology," Muslim World League Journal, Feb. 1985,
pp. 14-7.
49
"L.A. Schools Review Donated Korans, Citing Derogatory Commentary," Magazine of the American Library
Association, Feb. 11, 2002.
50
Muhammad Taqi al-Din al-Hilali and Muhammad Muhsin Khan, The Noble Qur'an in the English Language: A
Summarized Version of At-Tabari, Al-Qurtubi, and Ibn Kathir with Comments from Sahih al-Bukhari (Riyadh:
Darussalam Publishers, 1996).
51
Ibid., pp. 5-6; Steven Schwartz presents a scathing review, "Rewriting the Koran," Weekly Standard, Sept. 27,
2004.
 Al-Jawzi 29

problematic, especially for American Muslims who, in the aftermath of 9-11, are struggling to

show that Islam is a religion of tolerance.

From the beginning, the Hilali and Muhsin Khan translation reads more like a

supremacist Muslim, anti-Semitic, anti-Christian polemic than a rendition of the Islamic

scripture. In the first sura, for example, verses which are universally accepted as, "Guide us to

the straight path, the path of those whom You have favored, not of those who have incurred Your

wrath, nor of those who have gone astray"52 become, "Guide us to the Straight Way, the way of

those on whom You have bestowed Your Grace, not (the way) of those who have earned Your

anger (such as the Jews), nor of those who went astray (such as the Christians)53." 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.

Contemporary political disputes also pollute the translation, marring what should be a

reflection of timeless religion. Whereas the Qur'an reports Moses's address to the Israelites as "O

my people! Enter the Holy Land that God has assigned unto you54," this Saudi version twists the

verse with modern politics, writing, "O my people! Enter the holy land (Palestine)."

The appendix includes a polemical comparison of Jesus and Muhammad, reporting that

the former had no claim to divinity55. From a Muslim perspective, what Jesus did or did not do

should be drawn from the Qur'anic text, not an appendix, and certainly not by Muslim readings

of the gospels. In fact, while the Qur'an does take issue with the Christian claims of divinity for

Jesus, it views him, along with his mother Mary, as being truly blessed and peaceful, much in

52
Qur. 1: 7; Hilali and Khan, The Noble Qur'an in the English Language, p. 10
53
Hilali and Khan, The Noble Qur'an in the English Language, p. 10.
54
Qur. 5:21.
55
Hilali and Khan, The Noble Qur'an in the English Language, p. 1181.
 Al-Jawzi 30

concordance with the general Christian belief56. Although this Saudi-sponsored effort,

undertaken before 9-11, is a serious liability for American Muslims in particular, it still remains

present in Sunni mosques, probably because of its free distribution by the Saudi government.

Bucking the Saudi Orthodoxy

The Qur'an, A New Translation. By M.A.S. Abdel-Haleem.

The most recent mass-market attempt to publish an English translation of the Qur'an is

the result of a seven-year effort by a University of London professor57. Consistent with his

traditional Egyptian training, M.A.S. Abdel-Haleem has memorized the Qur'an. As a believer, he

writes an introduction to his work that reflects the age-old Muslim tradition, and therefore,

simply reports the Muslim stories without any question as to their reliability. He feels that

Gabriel instructed Muhammad on how to design the final corpus and that there are indeed

"records" to show that there were twenty-two scribes for writing the text of the document58.

Considering that the translator is a professor of Islamic studies at a secular university and ought

to be aware of the haziness of early Islamic history, he should have adopted a more cautious

approach to presenting such information as fact. Revisionist theories advanced by John

Wansbrough, Patricia Crone, Michael Cook, and others would not have commanded scholarly

attention if the reports that Abdel-Haleem seeks to pass as reliable were indeed so59.

He does provide an excellent analysis of the context of certain verses and points out a fact

that is still unknown to many scholars: that the terms Islam and Muslim in the Qur'an refer not to

56
Qur. 3:42-57; 19:16-36.
57
M.A.S. Abdel-Haleem, The Qur'an, A New Translation (New York: Oxford University Press 2004).
58
Ibid., pp. xvi-xvii.
59
John Wansbrough, The Sectarian Milieu (Oxford, New York: Oxford University Press, 1978); Patricia Crone and
Michael Cook, Hagarism: The Making of the Islamic World (Cambridge: Cambridge University Press, 1976); Michael
Cook, The Koran: A Very Short Introduction (Oxford: Oxford University Press, 2000).
 Al-Jawzi 31

the reified constructs of later Islam but to devotion to God, and that as such, earlier prophets are

described as Muslim60. The translator makes it clear that he intends to "go further than previous

works in accuracy, clarity, flow, and currency of language61." The preciseness of English is

certainly commendable, but there are problems that show that Abdel-Haleem has incorporated

his doctrinal bias into his translation. As Fazlur Rahman, former professor of Islamic Studies at

University of Chicago, has shown, the Qur'an contains no evidence of the corpus-soul dualism of

later Islam, and so the word nafs as used in the Qur'an is not representative of "soul" as

understood in Greek philosophy, Christianity, or post-Biblical Judaism62. Yet, Abdel-Haleem

translates nafs as "soul" throughout his work63. By comparison, the Bewleys render the word in

the more linguistically correct "self64."

Footnotes and commentary are kept to an absolute minimum, supplied only when there is

absolute need. An excellent example is where in rendering the word ummi as "unlettered,"

Abdel-Haleem provides a note to show that it could also be translated as "gentile65." This

allowance for difference of opinion is particularly noteworthy since most traditional Muslim

approaches do not wish to consider the "gentile" interpretation, although in the context of the

entire Qur'an, that certainly seems the more correct version.

The Abdel-Haleem translation comes without accompanying Arabic text. This can

actually be a positive factor since it allows Muslims to take this version anywhere without

having to worry about ritual protections for a sacred document that the Arabic version would

60
Abdel-Haleem, The Qur'an, A New Translation, p. xxiv.
61
Ibid., p. xxix.
62
Fazlur Rahman, Major Themes of the Qur'an (Minneapolis: Bibliotheca Islamica, 1994), p. 112.
63
Abdel-Haleem, The Qur'an, A New Translation, p. 50.
64
Bewley and Bewley, The Noble Qur'an, p. 68.
65
Abdel-Haleem, The Qur'an, A New Translation, p. 105, note a.
 Al-Jawzi 32

mandate. The lack of footnotes and commentary promote research and a reading of the actual

text.

Noteworthy also is the fact that throughout, the translator renders the Arabic Allah as

God, an astute choice, since the question of why many Muslims refuse to use the word God as a

functional translation has created the misconception for many that Muslims worship a different

deity than the Judeo-Christian creator. Abdel-Haleem has done a good job. If any Qur'anic

English-language translation might stand to compete with the Saudi-financed translations, this

Oxford University Press version is it.

Nevertheless, the field remains open for future attempts to reflect the true meaning of the

Qur'an because this mandates not only translation but also a better understanding of context. The

revisionist works of scholars such as John Wansbrough, Michael Cook, Patricia Crone,

Christoph Luxenberg, Gerd-Rudiger Puin, and Andrew Rippin, while opposed by many, indicate

that there is much that is unclear about the early history and interpretation of the Qur'an. Their

theories about such key elements as the influence of contemporary politics should be addressed

in any work seeking to elucidate Islam's main document66.

66
Christoph Luxenberg, Die Syro-aramaishe Lesart des Koran (Berlin: Das Arabische Buch, 2000); Andrew Rippin,
ed. Approaches to the History of the Interpretation of the Qur'an (Oxford and New York: Clarendon and Oxford
University Presses, 1988). For Puin's views and findings, see Toby Lester, "What Is Koran?" Atlantic Monthly, Jan
1999, pp. 43-56.
 Al-Jawzi 33

CHAPTER III

A Comparative Study of Four Translations

Translators Name
Verse
Muhammad Muhammad Taqi- Marmaduke Yusuf Ali
number
Abdel-Haleem ud-Din al-Hilali Pickthall
1 Alif Lam Ra 1. Alif-Lam-Ra. 1. Alif. Lam. Ra. 1. A.L.R. These
These are the [These letters are These are verse of are the symbols
verses of the one of the the Scripture that (or Verses) of the
Scripture that miracles of the maketh plain. perspicuous
makes things Qur'an, and none Book.
clear but Allah (Alone)
knows their
meanings]. These
1
are the Verses of
the Clear Book
(the Qur'an that
makes clear the
legal and illegal
things, legal laws,
a guidance and a
blessing).
There are similarities between three translators Muhammad Abdel-Haleem,
Muhammad Taqi-ud-Din al-Hilali, and Marmaduke Pickthallin in writing (Alif
Lam Ra) on the other hand Yusuf Ali has deferent translation.
Also, Muhammad Abdel-Haleem, Marmaduke Pickthall, and Yusuf Ali has
Explanation
almost agreed on the rest of the verse translation.
But Taqi-Al-Din has a perfect translation.
In my Opinion I believe Muhammad Taqi-ud-Din is a perfect translation for
the verse.
2We have sent it 2. Verily, We 2. Lo! We have 2. We have sent it
down as an have sent it down revealed it, a down as an
Arabic Quran so as an Arabic Lecture in Arabic, Arabic Qur'an, in
2
that you [people] Qur'an in order that ye may order that ye may
may understand. that you may understand. learn wisdom.
understand.
Muhammad Taqi-ud-Din al-Hilali and Marmaduke Pickthall translate the word
( )in deferent ways Muhammed use (Verily) and Pickthall use (Lo!).
Explanation Also, Muhammad Abdel-Haleem, Muhammad Taqi-ud-Din al-Hilali, and
Yusuf Ali Nearly have the same translation, although Yusuf Ail translate
( )in (Wisdom) instead of (understand).
 Al-Jawzi 34

Pickthall have another way in translate ( )to (revealed) and (lecture)

instead of Quran.
In addition, Abdel-Haleem and Taqi-ud-Din use (you) to translate ( )that
refer to (people), while Pickthall and Yusuf Ali use (ye) that refer to (people)
3We tell you 3. We relate unto 3. We narrate 3. We do relate
[Prophet] the best you (Muhammad unto thee unto thee the
of stories in ) the best of (Muhammad) the most beautiful of
revealing this stories through best of narratives stories, in that We
Qur_an to you.a Our Revelations in that We have reveal to thee this
Before thisb you unto you, of this inspired in thee (portion of the)
were one of those Qur'an. And this Qur'an, Qur'an: before
who knew before this (i.e. though aforetime this, thou too was
3
nothing about before the coming thou wast of the among those who
them. of Divine heedless. knew it not.
Inspiration to
you), you were
among those who
knew nothing
about it (the
Qur'an).
All of them translate the word ( )in deferent translation, Abdel-Haleem
used (Tell), Taqi-ud-Din used (relate), Pickthall used (Narrate), and Yusuf Ali
used (do relate).
The first three translator explain that(You) refer to The Prophet Muhammed,
Explanation
and Yusuf Ali didnt mention or imply to whom the pronoun. The first three
translators used (the best of stories) to translate () . But, Yusuf Ali
used (beautiful of stories).
Pickthall and Yusuf Ali use the old English Language ex: (thee) (thou).
4 Joseph said to 4. (Remember) 4. When Joseph 4. Behold! Joseph
his father, when Yusuf said unto his said to his father:
Father, I (Joseph) said to father: O my "O my father! I
dreamed of his father: "O my father! Lo! I saw did see eleven
eleven stars and father! Verily, I in a dream eleven stars and the sun
the sun and the saw (in a dream) planets and the and the moon: I
4
moon: I saw them eleven stars and sun and the saw them
all bow down the sun and the moon, I saw them prostrate
before me, moon, I saw them prostrating themselves to
prostrating themselves unto me!"
themselves to me.
me."
There are big simulates in translate this verse, but some of the translators have
another way for how the story mentioned in their opinion like Taqi-ud-Din
began this verse with (Remember) and Yusuf Ali began this verse with
Explanation
(Behold!), also Taqi-ud-Din used (Verily) with (I) for emphasize, also Pickthall
used (Lo!) with (I). Abdel-Haleem,
Taqi-ud-Din, and Yusuf Ali used (Stars) to translate (), while Pickthall
 Al-Jawzi 35

used (Planets), in my opinion its more accurate. In addition, Abdel-Haleem

used new English term (bow) for (), although the other translators used
(Prostrating)
5 and he replied, 5. He (the father) 5. He said: O my 5. Said (the
My son, tell your said: "O my son! dear son! Tell not father): "My
brothers nothing Relate not your thy brethren of (dear) little son!
of this dream, or vision to your thy vision, lest relate not thy
they may plot to brothers, lest they they plot a plot vision to thy
5 harm youSatan arrange a plot against thee. Lo! brothers, lest they
is mans sworn against you. Satan is for man concoct a plot
enemy. Verily! Shaitan an open foe. against thee: for
(Satan) is to man Satan is to man
an open enemy! an avowed
enemy!
Abdel-Haleem used (dream) to translate (), however the others used
(vision), and he translate ( )with (Harm) while the rest used (against).
Explanation Pickthall used old English terms like: (thee).
Also, Abdel-Haleem, Pickthall, and Yusuf Ali used (Satan) to translate
(), but Taqi-ud-Din used (Shaitan) and its the best translate
6 This is about 6. "Thus will your 6. Thus thy Lord 6. "Thus will thy
how your Lord Lord choose you will prefer thee Lord choose thee
will choose you, and teach you the and will teach and teach thee the
teach you to interpretation of thee the interpretation of
interpret dreams, dreams (and other interpretation of stories (and
and perfect His things) and events, and will events) and
blessing on you perfect His perfect His grace perfect His favour
and the House of Favour on you upon thee and to thee and to the
Jacob, just as He and on the upon the family posterity of Jacob
perfected it offspring of of Jacob as He - even as He
6
earlier on your Ya'qub (Jacob), perfected it upon perfected it to thy
forefathers as He perfected it thy forefathers, fathers Abraham
Abraham and on your fathers, Abraham and and Isaac
Isaac: your Lord Ibrahim Isaac. Lo! thy aforetime! for
is all knowing (Abraham) and Lord is Knower, Allah is full of
and wise. Ishaque (Isaac) Wise. knowledge and
aforetime! Verily, wisdom."
your Lord is All-
Knowing, All-
Wise."
The last three translators used old language in several places (thee) and (thus)
and all of them also used (Lord) for (), Abdel-Haleem and Taqi-ud-Din used
(dreams) to translate ( )but Marmaduke and Yusuf Ali used (events).
Explanation All of them used different translation for (), Abdel-Haleem choose (His
blessing), moreover Taqi-ud-Din and Yusuf Ali used (His Favour), Marmaduke
choose (His grace)
The translators agreed on writing the names of prophets (Jacob-Isaac-
 Al-Jawzi 36

Abraham)
7 There are 7. Verily, in 7. Verily in 7. Verily in
lessons in the Yusuf (Joseph) Joseph and his Joseph and his
story of Joseph and his brethren, brethren are signs brethren are signs
and his brothers there were Ayat (of Allah's (or symbols) for
for all who seek (proofs, Sovereignty) for seekers (after
7
them. evidences, verses, the inquiring. Truth).
lessons, signs,
revelations, etc.)
for those who
ask.
Marmaduke and Yusuf Ali translate (signs) for (), however Marmaduke
choose signs (of Allah's Sovereignty) and Yusuf Ali used signs (or symbols)
Explanation for (seekers) Abdel-Haleem choose (lessons) for (), but Taqi-ud-Din used
(Ayat).
Last three translators used ( )for (brethren), Abdel-Haleem used brothers
8 The brothers 8. When they 8. When they 8. They said:
said [to each said: "Truly, said: Verily "Truly Joseph and
other], Although Yusuf (Joseph) Joseph and his his brother are
we are many, and his brother brother are dearer loved more by
Joseph and his (Benjamin) are to our father than our father than
brother are dearer loved more by we are, many we: But we are a
8
to our father than our father than though we be. goodly body!
we areour we, but we are Lo! our father is really our father
father is clearly in 'Usbah (a strong in plain is obviously
the wrong. group). Really, aberration. wandering (in his
our father is in a mind)!
plain error.
( )translated in several ways, Abdel-Haleem write (brothers), but the rest of
translators wrote just the pronoun (they).
Taqi-ud-Din and Yusuf Ali used (loved) for ( )in passive, but Abdel-Haleem
and Marmaduke choose (dearer).
Abdel-Haleem used (we) for (), and Taqi-ud-Din add Usbah next to (we).
Explanation
Marmaduke add (many though we be) for ( ) but Yusuf Ali used (we
are a goodly body).
All of them used different translation for (), Abdel-Haleem used (wrong),
Taqi-ud-Din used (error), but Marmaduke (aberration), finally Yusuf Ali
(wandering)
9 [One of them 9. "Kill Yusuf 9. (One said): Kill 9. "Slay ye
said], Kill (Joseph) or cast Joseph or cast Joseph or cast
Joseph or banish him out to some him to some him out to some
him to another (other) land, so (other) land, so (unknown) land,
9
land, and your that the favour of that your father's that so the favour
fathers attention your father may favour may be all of your father
will be free to be given to you for you, and (that) may be given to
turn to you. After alone, and after ye may afterward you alone: (there
 Al-Jawzi 37

that you can be that you will be be righteous folk. will be time
righteous. righteous folk (by enough) for you
intending to be righteous
repentance before after that!"
committing the
sin)."
The last three translators used (cast) for ( )but, Abdul Haleem used
(banish).
Also, the last three translators used (your fathers favour may be all for you) to
Explanation
translate ( ) while Abdul Haleem (your fathers attention will be
free).
The four translators agreed in translate (righteous) to ().
10 [Another of 10. One from 10. One among 10. Said one of
them] said, Do among them said: them said: Kill them: "Slay not
not kill Joseph, "Kill not Yusuf not Joseph but, if Joseph, but if ye
but, if you must, (Joseph), but if ye must be doing, must do
throw him into you must do fling him into the something, throw
the hidden depths something, throw depth of the pit; him down to the
10
of a well where him down to the some caravan will bottom of the
some caravan bottom of a well, find him. well: he will be
may pick him he will be picked picked up by
up. up by some some caravan of
caravan of travellers."
travellers."
In the beginning Abdel-Haleem wrote (Another of them said), but Taqi-ud-Din
Pickthall started the verse with (One from among them said), unlike Yusuf Ali
how used (. Said one of them) for the word ()
Yusuf Ali is the only one that used (slay) for (kill), also Abdel-Haleem the
negative statement after (Do) and write (Do not kill), however the other
Explanation translators wrote (Kill not Joseph). Or (slay not) for Yusuf Ali
Abdel-Haleem translate ( )for (throw him into), but Taqi-ud-Din and Yusuf
Ali used (throw him down to), all of them used deferent terms to translate
( ) like (bottom of a well, hidden, depth of the pit) and ( )have
two terms Abdel-Haleem, Taqi-ud-Din, and Yusuf Ali used (picked up) but
Pickthall (find).
11 They said to 11. They said: "O 11. They said: O 11. They said: "O
their father, Why our father! Why our father! Why our father! why
do you not trust do you not trust wilt thou not trust dost thou not trust
11 us with Joseph? us with Yusuf us with Joseph, us with Joseph,-
We wish him (Joseph), - when when lo! we are seeing we are
well. we are indeed his good friends to indeed his sincere
well-wishers?" him ? well-wishers?
Abdel-Haleem translate this verse by using simple terms, also Taqi-ud-Din and
Yusuf Ali have similar translation, although Yusuf Ali used the old English
Explanation
language like (thou, dost) while Pickthall used complex methods to translate
this verse and used the old English language so much like (wilt, thou, lo)
 Al-Jawzi 38

12 Send him with 12. "Send him 12. Send him 12. "Send him
us tomorrow and with us tomorrow with us to- with us tomorrow
he will enjoy to enjoy himself morrow that he to enjoy himself
himself and play and play, and may enjoy and play, and we
12
we will take good verily, we will himself and play. shall take every
care of him. take care of him." And lo! we shall care of him."
take good care of
him.
All the translators merely have similarity and have some simple differences
such as Abdel-Haleem and Taqi-ud-Din used (will enjoy) while Pickthall and
Explanation Yusuf Ali used (shall enjoy), the difference here in using the models verbs

13 He replied, 13. He [Ya'qub 13. He said: Lo! 13. (Jacob) said:

The thought of (Jacob)] said: in truth it saddens "Really it saddens
you taking him "Truly, it saddens me that ye should me that ye should
away with you me that you take him with take him away: I
worries me: I am should take him you, and I fear fear lest the wolf
13
afraid a wolf may away. I fear lest a less the wolf should devour
eat him when you wolf should devour him while him while ye
are not paying devour him, while ye are heedless of attend not to
attention. you are careless him. him."
of him."
Taqi-ud-Din, Pickthall, and Yusuf Ali translate this verse in the same way
unlike Abdel-Haleem translated differently.
Explanation
Taqi-ud-Din used (you) for ( )but Yusuf Ali and Pickthall (ye) Abdel-
Haleem was more simplest in translating this verse
14 They said, If 14. They said: "If 14. They said: If 14. They said: "If
a wolf were to eat a wolf devours the wolf should the wolf were to
him when there him, while we are devour him when devour him while
are so many of us, 'Usbah (a strong we are (so strong) we are (so large)
14 we would truly be group) (to guard a band, then a party, then
losers! him), then surely, surely we should should we indeed
we are the have already (first) have
losers." perished. perished
ourselves!"
All of them start translating in the same way, starting with (they said) and
ending differently.
Abdel-Haleem used (we would truly be losers!) and Taqi-ud-din wrote (, we
Explanation
are the losers.") but Pickthall used (we should have already perished.) also
Yusuf Ali prefer using (we indeed (first) have perished ourselves!") the last
two translators used (have) for confirmation as mentioned in the verse ()
15 Then they 15. So, when they 15. Then, when 15. So they did
took him away took him away, they led him off, take him away,
15
with them, they all agreed to and were of one and they all
resolved upon throw him down mind that they agreed to throw
 Al-Jawzi 39

throwing him into to the bottom of should place him him down to the
the hidden depths the well, and We in the depth of the bottom of the
of a well We inspired in pit, We inspired well: and We put
inspired him, him:"Indeed, you in him: Thou wilt into his heart (this
saying, You will shall (one day) tell them of this Message): 'Of a
tell them of all inform them of deed of theirs surety thou shalt
this [at a time] this their affair, when they know (one day) tell
when they do not when they know (thee) not. them the truth of
realize [who you (you) not." this their affair
are]! while they know
(thee) not'
There is a similarity with Taqi-ud-din and Yusuf Ali specially in the beginning,
although Yusuf Ali used the old English language like (thee, shalt). the fist
Explanation
translators agreed for choose (inspired in him) for ( )but Yusuf Ali used
(put into his heart).
16 and at nightfall 16. And they 16. And they 16. Then they
they returned to came to their came weeping to came to their
16 their father father in the early their father in the father in the early
weeping. part of the night evening. part of the night,
weeping. weeping.
Taqi-ud-din and Yusuf Ali have similar translation for this verse while Abdul-
Explanation Haleem and Pickthall have different translation, Abdul-Haleem used (Night
fall) for ( )while Pickthall used (evening)
17 They said, 17. They said:"O 17. Saying: O our 17. They said: "O
We went off our father! We father! We went our father! We
racing one went racing with racing one with went racing with
another, leaving one another, and another, and left one another, and
Joseph behind left Yusuf Joseph by our left Joseph with
with our things, (Joseph) by our things, and the our things; and
17
and a wolf ate belongings and a wolf devoured the wolf devoured
him. You will not wolf devoured him, and thou him.... But thou
believe us, him; but you will believest not our wilt never believe
though we are never believe us saying even when us even though
telling the truth! even when we we speak the we tell the truth."
speak the truth." truth.
All the translators have similar translation for the verse despite the small
differences.
Abdul-Haleem added (off) to (went) for ( ) while the others only used
(went)
Explanation All of the translators translate ( )for (things) except Taqi-ud-din used
(belonging), ( ) Abdul-Haleem translate it with (You will not
believe us) , and Taqi-ud-din and Yusuf Ali used (never) instead of (not) like
them, while Pickthall who is different used (thou believest not our saying) also
he used the old English language
18 and they 18. And they 18. And they 18. They stained
18
showed him his brought his shirt came with false his shirt with
 Al-Jawzi 40

shirt, deceptively stained with false blood on his shirt. false blood. He
stained with blood. He said: He said: Nay, but said: "Nay, but
blood. He cried, "Nay, but your your minds have your minds have
No! Your souls ownselves have beguiled you into made up a tale
have prompted made up a tale. something. (My (that may pass)
you to do wrong! So (for me) course is) comely with you, (for
But it is best to bepatience is most patience. And me) patience is
patient: from God fitting. And it is Allah it is Whose most fitting:
alone I seek help Allah (Alone) help is to be Against that
to bear what you Whose help can sought in that which ye assert, it
are saying. be sought against (predicament) is Allah (alone)
that which you which ye Whose help can
assert." describe. be sought"..
Here the translation differences are more than the similarities every translator
used various terms.
The word ( )Abdul-Haleem translated to (showed) but Taqi-ud-din
translated to (come), and Pickthall used (brought), also Yusuf Ali used
(stained)
Explanation
All of them translated ( ) for (false blood) except Abdul-Haleem used
(deceptively stained with blood)
Also, the last three used (Nay) for negative while Abdul-Haleem used (No)
( ) all of them has different translation for it and in several
ways
19 Some 19. And there 19. And there 19. Then there
travellers came came a caravan of came a caravan, came a caravan of
by. They sent travellers; they and they sent travellers: they
someone to draw sent their water- their sent their water-
water and he let drawer, and he let waterdrawer. He carrier (for
down his bucket. down his bucket let down his pail water), and he let
Good news! he (into the well). (into the pit). He down his bucket
exclaimed. Here He said: "What said: Good luck! (into the
is a boy! They good news! Here Here is a youth. well)...He said:
19
hid him like a is a boy." So they And they hid him "Ah there! Good
piece of hid him as as a treasure, and news! Here is a
merchandise merchandise (a Allah was Aware (fine) young
God was well slave). And Allah of what they did. man!" So they
aware of what was the All- concealed him as
they did Knower of what a treasure! But
they did. Allah knoweth
well all that they
do!
( ) all of them translate it to (come craven) except Abdul-Haleem used
(Travellers) also ( )all of them used (bucket) except Pickthall used (Pail) and
Explanation ( )translated to (Good news) except Pickthall used (Good luck).
After this analysis for some terms which indicate to there are similarities in
most of the verses.
 Al-Jawzi 41

20 and then sold 20. And they sold 20. And they sold 20. The
him for a small him for a low him for a low (Brethren) sold
price, for a few price, - for a few price, a number him for a
pieces of silver: Dirhams (i.e. for of silver coins; miserable price,
20 so little did they a few silver and they attached for a few dirhams
value him. coins). And they no value to him. counted out: in
were of those such low
who regarded him estimation did
insignificant. they hold him!
The first three translators they have almost similar translating () , but the
difference is in translating () , Abdul-Haleem used (for a few pieces
of silver) and Taqi-ud-di used (for a few Dirhams), but Pickthall used (a
number of silver coins).
In the rest of the verse Abdul-Haleem and Pickthall have similar translation but
Explanation
Abdul-Haleem used (so) but Pickthall used (and) for (), ( )translated to
(value) despite Abdul-Haleem add (a little) and Pickthall add (no) for (),
Taqi-ud-din used (insignificant) instead.
Lastly, Yusuf Ali has a huge difference among the other translators he used
(miserable price) for ( ) and used (low estimation) for ()
21The Egyptian 21. And he (the 21. And he of 21. The man in
who bought him man) from Egypt Egypt who Egypt who
said to his wife, who bought him, purchased him bought him, said
Look after him said to his wife: said unto his to his wife:
well! He may be "Make his stay wife: Receive "Make his stay
useful to us, or comfortable, may him honourably. (among us)
we may adopt be he will profit Perchance he may honourable: may
him as a son. In us or we shall prove useful to us be he will bring
this way We adopt him as a or we may adopt us much good, or
settled Joseph in son." Thus did him as a son. we shall adopt
that land and later We establish Thus we him as a son."
taught him how Yusuf (Joseph) in established Thus did We
21 to interpret the land, that We Joseph in the land establish Joseph
dreams: God might teach him that We might in the land, that
always prevails in the interpretation teach him the We might teach
His purpose, of events. And interpretation of him the
though most Allah has full events. And Allah interpretation of
people do not power and control was predominant stories (and
realize it. over His Affairs, in His career, but events). And
but most of men most of mankind Allah hath full
know not. know not. power and control
over His affairs;
but most among
mankind know it
not.
( )Pickthall is the only one who translated to (Purchased), while the other
Explanation
translators used (bought), also Pickthall used the preposition (unto) for ()
 Al-Jawzi 42

while the rest of the translators used (to).

Yusuf Ali and Pickthall translate ( ) to (honourable), but Abdul-
Haleem used (look after him well) and Taqi-ud-din used (comfortable)
And they have translate ( )to (teach) similarly, also Abdul-Haleem used
(though) for (), however the other translators used (but)
There is huge different terminology in this verse
22 When he 22. And when he 22. And And 22. When Joseph
reached maturity, [Yusuf (Joseph)] when he reached attained His full
We gave him attained his full his prime We manhood, We
judgement and manhood, We gave him wisdom gave him power
knowledge: this is gave him wisdom and knowledge. and knowledge:
how We reward and knowledge Thus We reward thus do We
22
those who do (the the good. reward those who
good. Prophethood), do right.
thus We reward
the Muhsinun
(doers of good -
see V.2:112).
Mohammed Abdul-Haleem translate ( ) to (Maturity) while Yusuf Ali and
Taqi-ud-din used (manhood) also, Pickthall used (his Prime).
Taqi-ud-din and Pickthall agreed on translating ( ) into (wisdom and
Explanation knowledge) while Yusuf Ali used (power and Knowledge), and Abdul-Haleem
used (Judgmental knowledge)
( )was translated by Taqi-ud-din to (Muhsinun) but the other translators
use (good) instead
23The woman in 23. And she, in 23. And she, in 23. But she in
whose house he whose house he whose house he whose house he
was living tried to was, sought to was, asked of him was, sought to
seduce him: she seduce him (to do an evil act. She seduce him from
bolted the doors an evil act), she bolted the doors his (true) self: she
and said, Come closed the doors and said: Come! fastened the
to me, and he and said: "Come He said: I seek doors, and said:
replied, God on, O you." He refuge in Allah! "Now come, thou
forbid! My said: "I seek Lo! he is my lord, (dear one)!" He
master has been refuge in Allah who hath treated said: "(Allah)
23 good to me; (or Allah forbid)! me honourably. forbid! truly (thy
wrongdoers never Truly, he (your Lo! wrong-doers husband) is my
prosper. husband) is my never prosper. lord! he made my
master! He made sojourn
my stay agreeable! truly
agreeable! (So I to no good come
will never betray those who do
him). Verily, the wrong!"
Zalimun (wrong
and evil-doers)
will never be
 Al-Jawzi 43

successful."
Abdul-Haleem explain in the beginning the ( )indicate to whom and write
(The woman) but the rest has written (she).
( )all the translators used (seduce him) except Pickthall used (asked of him
Explanation an evil act) which considered a very precise explanation.
Pickthall repeated (Lo) which means (), and the word ( )Taqi-ud-d
translated to ( Zalimun) but the other translators used several terms like Abdul-
Haleem and Pickthall used (wrong doers), beside Yusuf Ali used (wrong) only
24 She made for 24. And indeed 24. She verily 24. And (with
him, and he she did desire him desired him, and passion) did she
would have and he would he would have desire him, and
succumbed to her have inclined to desired her if it he would have
if he had not seen her desire, had he had not been that desired her, but
evidence of his not seen the he saw the that he saw the
Lord We did evidence of his argument of his evidence of his
this in order to Lord. Thus it was, Lord. Thus it was, Lord: thus (did
24 keep evil and that We might that We might We order) that
indecency away turn away from ward off from We might turn
from him, for he him evil and him evil and away from him
was truly one of illegal sexual lewdness. Lo! he (all) evil and
Our chosen intercourse. was of Our shameful deeds:
servants. Surely, he was chosen slaves. for he was one of
one of Our Our servants,
chosen, guided sincere and
slaves. purified.
There are huge similarity including some differences for instance ()
Abdul-Haleem, Taqi-ud-din, and Yusuf Ali translated to (turn away) while
Pickthall used (ward off)
Explanation
And the translators have huge difference in the end of the verse for instance (
) Yusuf Ali used choose (one of Our servants, sincere) and
Pickthall choose (Our chosen slaves). And the others have their own opinion
25 They raced for 25. So they raced 25. And they 25. So they both
the door she tore with one another raced with one raced each other
his shirt from to the door, and another to the to the door, and
behind and at she tore his shirt door, and she tore she tore his shirt
the door they met from the back. his shirt from from the back:
her husband. She They both found behind, and they they both found
said, What, other her lord (i.e. her met her lord and her lord near the
25 than prison or husband) at the master at the door. She said:
painful door. She said: door. She said: "What is the
punishment, "What is the What shall be his (fitting)
should be the recompense reward, who punishment for
reward of (punishment) for wisheth evil to one who formed
someone who him who intended thy folk, save an evil design
tried to dishonour an evil design prison or a against thy wife,
your wife? against your wife, painful doom? but prison or a
 Al-Jawzi 44

except that he be grievous

put in prison or a chastisement?"
painful torment?"
There are similarities among Taqi-ud-din and Yusuf Ali in translating this
verse except on phrase ( ) Taqi-ud-din used (painful torment) while
Yusuf Ali used (grievous chastisement).
Abdul-Haleem is the only one who didnt start the verse with a conjunction but
Explanation
the others used for instance (so) others (and)
In addition, there is similarities among Abdul-Haleem and Pickthall but they
have little difference Abdul-Haleem used (should be) but Pickthall used (shall
be
26but he said, 26. He [Yusuf 26. (Joseph) said: 26. He said: "It
She tried to (Joseph)] said: "It She it was who was she that
seduce me. A was she that asked of me an sought to seduce
member of her sought to seduce evil act. And a me - from my
household me," - and a witness of her (true) self." And
suggested, If his witness of her own folk one of her
shirt is torn at the household bore testified: If his household saw
26
front, then it is witness (saying): shirt is torn from (this) and bore
she who is telling "If it be that his before, then she witness, (thus):-
the truth and he shirt is torn from speaketh truth "If it be that his
who is lying, the front, then her and he is of the shirt is rent from
tale is true and he liars. the front, then is
is a liar! her tale true, and
he is a liar!
In this verse Abdul-Haleem and Yusuf Ali have only used the pronoun (he) that
refer to ( )while Taqi-ud-din mention the name (Joseph) instead.
All of them used (witness) for ( )and its more precise, except for Abdul-
Explanation
Haleem he used (remember).
I didnt mention all the differences and the similarities among the translations
for the level of my education
27but if it is torn 27. "But if it be 27. And if his 27. "But if it be
at the back, then that his shirt is shirt is torn from that his shirt is
she is lying and torn from the behind, then she torn from the
27 he is telling the back, then she has hath lied and he is back, then is she
truth. told a lie and he is of the truthful. the liar, and he is
speaking the telling the truth!"
truth!"
All of the translators started the verse similarly except Pickthall has another
term started with (And).
Muhammed Abdul-Haleem and Pickthall used different translation for the
Explanation
phrase ( )which is (is) while Yusuf Ali and Taqi-ud-din used (be).
( )was translated as (back) by all the translators except Pickthall used
(Behind)
28 When the 28. So when he 28. So when he 28. So when he
28
husband saw that (her husband) saw his shirt torn saw his shirt, -
 Al-Jawzi 45

the shirt was torn saw his [(Yusuf's from behind, he that it was torn at
at the back, he (Joseph)] shirt said: Lo! this is of the back, - (her
said, This is torn at the back; the guile of you husband) said:
another instance (her husband) women. Lo! the "Behold! It is a
of womens said: "Surely, it is guile of you is snare of you
treachery: your a plot of you very great. women! truly,
treachery is truly women! Certainly mighty is your
great. mighty is your snare!
plot!
There is a huge similarity in this verse among the translators. We noticed here
translate the phrase ( )to (at except for Pickthall used (from)
Explanation ( )has many different translating, Abdul-Haleem used (treachery) and
Taqi-ud-din used (plot), also Pickthall used (guile) and finally Yusuf Ali used
(snare)
29 Joseph, 29. "O Yusuf 29. O Joseph! 29. "O Joseph,
overlook this; but (Joseph)! Turn Turn away from pass this over! (O
you [wife], ask away from this! this, and thou, (O wife), ask
forgiveness for (O woman!) Ask woman), ask forgiveness for
29
your sin you forgiveness for forgiveness for thy sin, for truly
have done your sin. Verily, thy sin. Lo! thou thou hast been at
wrong. you were of the art of the faulty. fault!"
sinful."
There are differences and similarities in translating this verse for instance Taqi-
ud-din and Pickthall translate ( )for (turn away) while Abdul-Haleem and
Yusuf Ali have different translation.
And the word ( )translated in several ways, Abdul-Haleem used (wrong)
Explanation
and Taqi-ud-din used (sinful).
In addition, I noticed that Yusuf Ali and Abdul-Haleem used the perfect
continues tens (have, has) while Taqi-ud-din used the past simple but Pickthall
used (clauses)
30Some women 30. And women 30. And women 30. Ladies said in
of the city said, in the city said: in the city said: the City: "The
The governors "The wife of Al- The ruler's wife is wife of the (great)
wife is trying to 'Aziz is seeking asking of her 'Aziz is seeking
seduce her slave! to seduce her slave-boy an ill- to seduce her
Love for him (slave) young deed. Indeed, he slave from his
30
consumes her man, indeed she has smitten her to (true) self: Truly
heart! It is clear loves him the heart with hath he inspired
to us that she has violently; verily love. We behold her with violent
gone astray. we see her in her in plain love: we see she
plain error." aberration. is evidently going
astray."
Yusuf Ali and Taqi-ud-din translate the name ( )as it is (Aziz) however
Abdul-Haleem didnt mention him in the first place, Pickthall used (ruler). And
Explanation
all of them agreed on translating the word ( )to (slave).
The four translators used the present continues tens in the beginning of the
 Al-Jawzi 46

verse for instance (is seeking, is trying) and some of them ended the verse with
the simple continues tense except Abdul-Haleem used perfect continues like
(has gone)
31 When she 31. So when she 31. And when she 31. When she
heard their heard of their heard of their sly heard of their
malicious talk, accusation, she talk, she sent to malicious talk,
she prepared a sent for them and them and she sent for them
banquet and sent prepared a prepared for them and prepared a
for them, giving banquet for them; a cushioned banquet for them:
each of them a she gave each one couch (to lie on at she gave each of
knife. She said to of them a knife the feast) and them a knife: and
Joseph, Come (to cut the gave to every one she said (to
out and show foodstuff with), of them a knife Joseph), "Come
yourself to them! and she said [(to and said (to out before them."
and when the Yusuf (Joseph)]: Joseph): Come When they saw
women saw him, "Come out before out unto them! him, they did
they were stunned them." Then, And when they extol him, and (in
31
by his beauty, and when they saw saw him they their amazement)
cut their hands, him, they exalted exalted him and cut their hands:
exclaiming, him (at his cut their hands, they said,
Great God! He beauty) and (in exclaiming: Allah "(Allah) preserve
cannot be mortal! their Blameless! This us! no mortal is
He must be a astonishment) cut is no a human this! this is none
precious angel! their hands. They being. This is not other than a noble
said: "How other than some angel!"
perfect is Allah gracious angel.
(or Allah forbid)!
No man is this!
This is none other
than a noble
angel!"
Abdul-Haleem and Yusuf Ali started the verse with (when) for ( )but Taqi-
ud-din and Pickthall added (And) to (when).
The rest of the translation for the verse looks the same among the translators
Explanation but there is difference in using terminologies.
( )Abdul-Haleem and Yusuf Ali translated to (malicious talk) while Taqi-
ud-din used (accusation) and Pickthall used (sly talk), and this is one of the
differences among the translators.
32 She said, This 32. She said: 32. She said: This 32. She said:
is the one you "This is he (the is he on whose "There before you
blamed me for. I young man) about account ye is the man about
tried to seduce whom you did blamed me. I whom ye did
32
him and he blame me (for his asked of him an blame me! I did
wanted to remain love), and I did evil act, but he seek to seduce
chaste, but if he seek to seduce proved continent, him from his
does not do what him, but he but if he do not (true) self but he
 Al-Jawzi 47

I command now, refused. And now my behest he did firmly save

he will be put in if he refuses to verily shall be himself
prison and obey my order, he imprisoned, and guiltless!....and
degraded. shall certainly be verily shall be of now, if he doth
cast into prison, those brought not my bidding,
and will be one of low. he shall certainly
those who are be cast into
disgraced." prison, and (what
is more) be of the
company of the
vilest!"
Abdul-Haleem translate this verse simply and shortly, he used easy terms in
order to emphasize the meaning. In the other hand the rest of the translators
used more phrases in each part of the verse for creating more understanding.
Explanation
For instance, Abdul-Haleem translate ( ) to (put in prison
and degraded), but Taqi-ud-din used (he shall certainly be cast into prison, and
will be one of those who are disgraced) like the others
33 Joseph said, 33. He said:"O 33. He said: O my 33. He said: "O
My Lord! I my Lord! Prison Lord! Prison is my Lord! the
would prefer is more to my more dear than prison is more to
prison to what liking than that to that unto which my liking than
these women are which they invite they urge me, and that to which they
calling me to do. me. Unless You if Thou fend not invite me: Unless
If You do not turn away their off their wiles Thou turn away
protect me from plot from me, I from me I shall their snare from
33
their treachery, I will feel inclined incline unto them me, I should (in
shall yield to towards them and and become of my youthful
them and do be one (of those the foolish. folly) feel
wrong, who commit sin inclined towards
and deserve them and join the
blame or those ranks of the
who do deeds) of ignorant."
the ignorants."
Taqi-ud-din and Yusuf Ali agreed on many translating this verse, Taqi-ud-din
translate the verse with more details and uses various terms, propositions, and
Explanation
conjunctions, but Pickthall used (Thou) and Yusuf Ali used it.
All the translators translate ( )to (Lord).
34 and his Lord 34. So his Lord 34. So his Lord 34. So his Lord
answered his answered his heard his prayer hearkened to him
prayer and invocation and and fended off (in his prayer),
protected him turned away from their wiles from and turned away
34 from their him their plot. him. Lo! He is from him their
treachery He is Verily, He is the Hearer, Knower. snare: Verily He
the All Hearing, All-Hearer, the heareth and
the All Knowing. All-Knower. knoweth (all
things).
 Al-Jawzi 48

There is similarities in translate this verse and there is a difference in using

(ing) and (er), Taqi-ud-din and Pickthall translate ( ) to (All Hearer,
Explanation the All Knower), however Abdul-Haleem used (ing) (All Hearing, the All
Knowing). And lastly, Yusuf Ali was unique by using (He heareth and
knoweth)
35 In the end 35. Then it 35. And it seemed 35. Then it
theya thought it appeared to them, good to them (the occurred to the
best, after seeing after they had men-folk) after men, after they
all the signs of his seen the proofs they had seen the had seen the
35
innocence, that (of his innocence) signs (of his signs, (that it was
they should to imprison him innocence) to best) to imprison
imprison him for for a time. imprison him for him for a time.
a while. a time.
Abdul-Haleem used in this verse the present simple tense and the other
Explanation
translators used the past perfect tense like Taqi-ud-din in (had seen the proofs).
36Two young 36. And there 36. And two 36. Now with him
men went into entered with him young men went there came into
prison alongside two young men in to prison with the prison two
him. One of them the prison. One of him. One of them young men. Said
said, I dreamed them said: said: I dreamed one of them: "I
that I was "Verily, I saw that I was see myself (in a
pressing grapes; myself (in a pressing wine. dream) pressing
the other said, I dream) pressing The other said: I wine." said the
dreamed that I wine." The other dreamed that I other: "I see
was carrying said: "Verily, I was carrying myself (in a
bread on my head saw myself (in a upon my head dream) carrying
36 and that the birds dream) carrying bread whereof the bread on my
were eating it. bread on my head birds were eating. head, and birds
[They said], Tell and birds were Announce unto us are eating,
us what this eating thereof." the interpretation, thereof." "Tell us"
means we can (They said): for we see thee of (they said) "The
see that you are a "Inform us of the those good (at truth and meaning
knowledgeableb interpretation of interpretation). thereof: for we
man. this. Verily, we see thou art one
think you are one that doth good (to
of the Muhsinun all)."
(doers of good -
see V.2:112)."
In translating this verse Yusuf Ali and Taqi-ud-din didnt start with (two
young) (), but Pickthall and Abdul-Haleem started the verse with ((two
young).
Explanation All the translators translate ( ) to (pressing grapes), but Abdul-Haleem
used (pressing wine).
Also, they all translate ( )the same except Taqi-ud-din has another
translation.
37 37 He said, I can 37. He said: "No 37. He said: The 37. He said:
 Al-Jawzi 49

tell you what this food will come to food which ye are "Before any food
means before any you (in given (daily) shall comes (in due
meal arrives: this wakefulness or in not come unto course) to feed
is part of what my dream) as your you but I shall tell either of you, I
Lord has taught provision, but I you the will surely reveal
me. I reject the will inform (in interpretation ere to you the truth
faith of those who wakefulness) its it cometh unto and meaning of
disbelieve in God interpretation you. This is of this ere it befall
and deny the life before it (the that which my you: that is part
to come, food) comes. This Lord hath taught of the (duty)
is of that which me. Lo! I have which my Lord
my Lord has forsaken the hath taught me. I
taught me. Verily, religion of folk have (I assure
I have abandoned who believe not you) abandoned
the religion of a in Allah and are the ways of a
people that disbelievers in the people that
believe not in Hereafter. believe not in
Allah and are Allah and that
disbelievers in the (even) deny the
Hereafter (i.e. the Hereafter.
Kan'aniun of
Egypt who were
polytheists and
used to worship
sun and other
false deities).
As usual Abdul-Haleem translate the verse simply and he translate the ()
to (deny the life).
Explanation Also, there is similarity among the other translators, Taqi-ud-din and Pickthall
the (negative) as it is in the verse ( )while Yusuf Ali used (before) and they
translate the ( )to (Hereafter).
38 and I follow 38. "And I have 38. And I have 38. "And I follow
the faith of my followed the followed the the ways of my
forefathers religion of my religion of my fathers,-
Abraham, Isaac, fathers , - Ibrahim fathers, Abraham Abraham, Isaac,
and Jacob. (Abraham), and Isaac and and Jacob; and
Because of Gods Ishaque (Isaac) Jacob. It never never could we
grace to us and to and Ya'qub was for us to attribute any
38 all mankind, we (Jacob), and attribute aught as partners whatever
would never never could we partner to Allah. to Allah. that
worship anything attribute any This is of the (comes) of the
beside God, but partners bounty of Allah grace of Allah to
most people are whatsoever to unto us (the seed us and to
ungrateful. Allah. This is of Abraham) and mankind: yet
from the Grace of unto mankind; most men are not
Allah to us and to but most men grateful.
 Al-Jawzi 50

mankind, but give not thanks.

most men thank
not (i.e. they
neither believe in
Allah, nor
worship Him).
Abdul-Haleem and Yusuf Ali started the verse by using the present simple
tense while Taqi-ud-din and Pickthall used the present perfect tense.
Explanation
Abdul-Haleem has different translation for the verse unlike the others they
have common translation for the verse
39Fellow 39. "O two 39. O my fellow- 39. "O my two
prisoners, would companions of prisoners! Are companions of
many diverse the prison! Are divers lords the prison! (I ask
gods be better many different better, or Allah you): are many
than God the lords (gods) the One, lords differing
39
One, the All better or Allah, Almighty ? among
Powerful? [No the One, the themselves better,
indeed!] Irresistible? or the One Allah,
Supreme and
Irresistible?
In this verse Pickthall translate the verse shortly and simply.
Explanation But Yusuf Ali translate the verse with details, and All of the translators started
the verse with (O) for ().
40 All those you 40. "You do not 40. Those whom 40. "If not Him,
worship instead worship besides ye worship beside ye worship
of Him are mere Him but only Him are but nothing but
names you and names which you names which ye names which ye
your forefathers have named have named, ye have named,- ye
have invented, (forged), you and and your fathers. and your fathers,-
names for a The your fathers, for Allah hath for which Allah
governor and his which Allah has revealed no hath sent down no
household. b Razi sent down no sanction for them. authority: the
gives this authority. The The decision rests command is for
interpretation of command (or the with Allah only, none but Allah.
40 muhsinin. which judgement) is for Who hath He hath
God has sent none but Allah. commanded you commanded that
down no He has that ye worship ye worship none
sanction. commanded that none save Him. but Him: that is
Authority belongs you worship none This is the right the right religion,
to God alone, and but Him (i.e. His religion, but most but most men
He orders you to Monotheism), men know not. understand not...
worship none but that is the (true)
Him: this is the straight religion,
true faith, though but most men
most people do know not.
not realize it.
 Al-Jawzi 51

Yusuf Ali has different translation from others in one thing which is the
Explanation conditioning (IF).
There are similarities and miners differences
41Fellow . "O two . O my two "O my two
prisoners, one of companions of fellow-prisoners! companions of
you will serve his the prison! As for As for one of you, the prison! As to
master with wine;
one of you, he (as he will pour out one of you, he
the other will be
crucified and the a servant) will wine for his lord will pour out the
birds will peck at pour out wine for to drink; and as wine for his lord
his head. That is his lord (king or for the other, he to drink: as for
the end of the master) to drink; will be crucified the other, he will
matter on which and as for the so that the birds hang from the
41 you asked my other, he will be will eat from his cross, and the
opinion.
crucified and head. Thus is the birds will eat
birds will eat case judged from off his head.
from his head. concerning which (so) hath been
Thus is the case ye did inquire. decreed that
judged matter whereof ye
concerning which twain do
you both did enquire"...
inquire."
All of the them started with (O) which means (), except Yusuf Ali, start with
Explanation subject. There are similarities between the translators for the first three
translators.
42 Joseph said to And he said to the . And he said unto And of the two, to
the one he knew one whom he him of the twain that one whom he
would be saved, knew to be saved: who he knew consider about to
Mention me to
"Mention me to would be be saved, he said:
your master, but
Satan made him your lord (i.e. released: Mention "Mention me to
forget to do this, your king, so as me in the thy lord." But
and so Joseph to get me out of presence of thy Satan made him
remained in the prison)." But lord. But Satan forget to mention
42 prison for a Shaitan (Satan) caused him to him to his lord:
number of years. made him forget forget to mention and (Joseph)
to mention it to it to his lord, so lingered in prison
his Lord [or Satan he (Joseph) a few (more)
made [(Yusuf stayed in prison years.
(Joseph)] to for some years.
forget the
remembrance of
his Lord (Allah)
 Al-Jawzi 52

as to ask for His

Help, instead of
others]. So
[Yusuf (Joseph)]
stayed in prison a
few (more) years.
All the translators have almost the same explanations, Abdul-Haleem used the
name (joseph) while others used the pronoun (He).
Explanation All of them have the same terms like (mention) for (), also the word ()
has different explanations for instance Abdul-Haleem used (remember of) and
Taqi-ud-din used (few) and Pickthall (some)
43 The king said, And the king (of And the king The king (of
I dreamed about Egypt) said: said: Lo! I saw in Egypt) said: "I do
seven fat cows "Verily, I saw (in a dream seven fat see (in a vision)
being eaten by
a dream) seven kine which seven seven fat kine,
seven lean ones;
seven green ears fat cows, whom lean were eating, whom seven lean
of corn and seven lean ones and seven green ones devour, and
[seven] others were devouring - ears of corn and seven green ears
withered. and of seven other (seven) dry. of corn, and
43 Counsellors, if green ears of O notables! seven (others)
you can interpret corn, and (seven) Expound for me withered. O ye
dreams, tell me
others dry. O my vision, if ye chiefs! Expound
the meaning of
my dream. notables! Explain can interpret to me my vision
to me my dream, dreams. if it be that ye can
if it be that you interpret visions."
can interpret
dreams."
There is similarities in translate this verse by Pickthall and Yusuf Ali despite
Pickthall used (dream) and Yusuf Ali uses (vision) for ( )but Abdul-Haleem
and Taqi-ud-din have the same translation beside Taqi-ud-din gives more
Explanation
details.
Abdul-Haleem and Yusuf started with the name (the king) while Taqi-ud-din
and Pickthall added (and) to the name.
44 They said, They said: They answered: They said: "A
These are "Mixed up false Jumbled dreams! confused medley
confusing dreams dreams and we And we are not of dreams: and
and we are not
44 are not skilled in knowing in the we are not skilled
skilled at dream-
interpretation, the interpretation interpretation of in the
of dreams." dreams. interpretation of
dreams."
 Al-Jawzi 53

Abdul-Haleem and Yusuf Ali and Taqi-ud-din have similar translation despite
the small differences. And Abdul-Haleem translate ( ) to (dream
interpretation), but Yusuf Ali added the proposition (of) like (interpretation of
Explanation
dream).
Taqi-ud-din has different opinion by using (false dreams) for () , but
Pickthall is unique by using different terms.
45but the prisoner Then the man And he of the two But the man who
who had been who was released who was released, had been
freed at last (one of the two and (now) at released, one of
remembered
who were in length the two (who had
[Joseph] and said,
I shall tell you prison), now at remembered, been in prison)
what this means. length said: I am going and who now
Give me leave to remembered and to announce unto bethought him
45
go. said: "I will tell you the after (so long) a
you its interpretation, space of time,
interpretation, so therefore send me said: "I will tell
send me forth." forth. you the truth of
its interpretation:
send ye me
(therefore)."
There is similarity between Taqi-ud-din and Pickthall but Taqi-ud-din start the
verse with (Then) and Pickthall start the verse with (and) for (), also Taqi-ud-
din clearly who is (the two) and said (the men), while Pickthall has only said
(the two).
Explanation
Pickthall and Taqi-ud-din used the future tense in translating ( ) but Taqi-
ud-din used (I will tell) and Pickthall said (Im going to).
Abdul-Haleem was simple in translating the verse and Yusuf Ali was more
complicated in translating the verse in using terms and pronouns
46 Truthful (He said): "O (And when he "O Joseph!" (he
Joseph! Tell us Yusuf (Joseph), came to Joseph in said) "O man of
the meaning of the man of truth! the prison, he truth! Expound to
seven fat cows
Explain to us (the exclaimed): us (the dream) of
being eaten by
seven lean ones, dream) of seven Joseph! O thou seven fat kine
seven green ears fat cows whom truthful one! whom seven lean
46
of corn and seven lean ones Expound for us ones devour, and
[seven] others were devouring, the seven fat kine of seven green
withered, then I and of seven which seven lean ears of corn and
can return to the green ears of were eating and (seven) others
people to inform
corn, and (seven) the seven green withered: that I
them.
others dry, that I ears of corn and may return to the
 Al-Jawzi 54

may return to the other (seven) dry, people, and that

people, and that that I may return they may
they may know." unto the people, understand."
so that they may
know.
Abdul-Haleem started the verse simply by writing (truthful Joseph), but the rest
of the translators express more details.
Explanation Taqi-ud-din and Abdul-Haleem used (cow) for translating ( )but the rest
used (kine).
Taqi-ud-din, Pickthall and, Yusuf Ali has similarities in using the same terms.
Joseph said, . [(Yusuf . He said: Ye (Joseph) said:
You will sow for (Joseph)] said: shall sow seven "For seven years
seven consecutive "For seven years as usual, shall ye diligently
years as usual.
consecutive but that which ye sow as is your
Store all that you
reap, left in the years, you shall reap, leave it in wont: and the
ear, apart from sow as usual and the ear, all save a harvests that ye
47
the little you eat. that (the harvest) little which ye reap, ye shall
which you reap eat. leave them in the
you shall leave in ear,- except a
ears, (all) - except little, of which ye
a little of it which shall eat.
you may eat.
Abdul-Haleem and Pickthall almost have the same translation, but Pickthall
used (ye) instead of (you).
Explanation
Taqi-ud-din and Yusuf Ali have the same translation too, but Taqi-ud-din used
the term (consecutive) for translation ( )but Yusuf Ali used (diligently).
48 After that will "Then will come . Then after that . "Then will come
come seven years after that, seven will come seven after that (period)
of hardship which hard (years), hard years which seven dreadful
will consume all
which will devour will devour all (years), which
but a little of
what you stored what you have that ye have will devour what
up for them; laid by in advance prepared for ye shall have laid
48
for them, (all) them, save a little by in advance for
except a little of of that which ye them, - (all)
that which you have stored. except a little
have guarded which ye shall
(stored). have (specially)
guarded
Also, here in this verse has huge similarities between Taqi-ud-din and Yusuf
Explanation
Ali translation in using some terms for instance (devour) for (), also
 Al-Jawzi 55

(guarded) for (), the simple difference in translating (), Taqi-ud-din

used (hard years) for it but Yusuf Ali used (Dreadful years).
Abdul-Haleem translate the verse simply but Pickthall has similarities in using
many terms like (devour) and the other different translation is for Abdul-
Haleem
49 after that will "Then thereafter Then, after that, . "Then will come
come a year when will come a year will come a year after that (period)
the people will in which people when the people a year in which
have abundant
will have will have the people will
rain and will
49 press grapes. abundant rain and plenteous crops have abundant
in which they will and when they water, and in
press (wine and will press (wine which they will
oil)." and oil). press (wine and
oil)."
There are similarities between all the translations clearly only Pickthall used
Explanation the term (plenteous) for ( )but the rest used (abundant).
All the translators used the future tense
50 The king said, 50. And the king 50. And the king 50. So the king
Bring him to said: "Bring him said: Bring him said: "Bring ye
me, but when the to me." But when unto me. And him unto me."
messenger came
the messenger when the But when the
to fetch Joseph,
he said, Go back came to him, messenger came messenger came
to your master [Yusuf (Joseph)] unto him, he to him, (Joseph)
and ask him said: "Return to (Joseph) said: said: "Go thou
about what your lord and ask Return unto thy back to thy lord,
50 happened to those him, 'What lord and ask him and ask him,
women who cut happened to the what was the case 'What is the state
their hands my
women who cut of the women of mind of the
Lord knows all
about their their hands? who cut their ladies who cut
treachery. Surely, my Lord hands. Lo! my their hands'? For
(Allah) is Well- Lord knoweth my Lord is
Aware of their their guile. certainly well
plot.'" aware of their
snare."
In the beginning of the verse the translators seem to have the same translation
only in the end of the verse they have several translations.
Explanation Also, Pickthall and Yusuf Ali used the old English language specially Yusuf
Ali used it commonly (thou, thy, unto).
All the translators translate ( )to (women) but Yusuf Ali used (ladies)
51 51 The king 51. (The King) 51. He (the king) 51. (The king)
 Al-Jawzi 56

asked the women, said (to the (then sent forsaid (to the
What happened women): "What those women ladies): "What
when you tried to was your affair and) said: What
was your affair
seduce Joseph?
when you did happened when when ye did seek
They said, God
forbid! We know seek to seduce ye asked an evil
to seduce Joseph
nothing bad of Yusuf (Joseph)?" act of Joseph ?
from his (true)
him! and the The women said: They answered:self?" The ladies
governors wife "Allah forbid! No Allah Blameless!
said: "(Allah)
said, Now the evil know we We know no evil
preserve us! no
truth is out: it was against him!" The of him. Said the
evil know we
I who tried to
wife of Al-'Aziz wife of the ruler:
against him!"
seduce him he is
an honest man. said: "Now the Now the truth is
Said the 'Aziz's
truth is manifest out. I asked of
wife: "Now is the
(to all), it was I him an evil act,
truth manifest (to
who sought to and he is surely
all): it was I who
seduce him, and of the truthful.
sought to seduce
he is surely of the him from his
truthful." (true) self: He is
indeed of those
who are (ever)
true (and
virtuous).
Taqi-ud-din and Yusuf Ali have the same translation but in the end of the verse
Yusuf Ali has used different terminology and he gives more details.
Abdul-Haleem as usual used simple terminology this way makes him really
Explanation
unique.
But Pickthall in his translation have common agreement on the terms but
generally there is big different
52 [Joseph said, 52. [Then Yusuf 52. (Then Joseph 52. "This (say I),
This was] for my (Joseph) said: "I said: I asked for) in order that He
master to know asked for this this, that he (my may know that I
that I did not
enquiry] in order lord) may know have never been
betray him behind
his back: God that he (Al-'Aziz) that I betrayed false to him in his
does not guide may know that I him not in secret, absence, and that
52
the mischief of betrayed him not and that surely Allah will never
the treacherous. in secret. And, Allah guideth not guide the snare of
verily! Allah the snare of the the false ones.
guides not the betrayers.
plot of the
betrayers.
 Al-Jawzi 57

The similarity between Taqi-ud-din and Pickthall is they used the same terms
and the same propositions and the model verbs like (may).
Abdul-Haleem and Yusuf Ali has different translation each of them used their
Explanation own way of translation and their own terminologies, for instance Abdul-
Haleem used (his back) for ( )while Yusuf Ali used (his absence).
All the translation used the past simple tense except Yusuf Ali used the present
perfect tense
53 I do not 53. "And I free 53. I do not 53. "Nor do I
pretend to be not myself (from exculpate myself. absolve my own
blameless, for the blame). Lo! the (human) self (of blame):
mans very soul
Verily, the soul enjoineth the (human) soul
incites him to evil
unless my Lord (human) self is unto evil, save is certainly prone
shows mercy: He inclined to evil, that whereon my to evil, unless my
53 is most forgiving, except when my Lord hath mercy. Lord do bestow
most merciful. Lord bestows His Lo! my Lord is His Mercy: but
Mercy (upon Forgiving, surely my Lord is
whom He wills). Merciful. Oft- forgiving,
Verily, my Lord Most Merciful."
is Oft-Forgiving,
Most Merciful."
In the begging of the verse the translators the translators have different terms
like the word ( )Abdul-Haleem translated to (blameless), but Taqi-ud-din
used (free not myself), also Pickthall used (exculpate myself) and Yusuf Ali
Explanation
used (my own self).
In the end of the verse all of them translate it in the same way and they used
(most, forgiving, merciful)
54 The king said, 54. And the king 54. And the king 54. So the king
Bring him to me: said: "Bring him said: Bring him said: "Bring him
I will have him to me that I may unto me that I unto me; I will
serve me
attach him to my may attach him to take him specially
personally, and
then, once he had person." Then, my person. And to serve about my
spoken with him, when he spoke to when he had own person."
From now on him, he said: talked with him Therefore when
54
you will have our "Verily, this day, he said: Lo! thou he had spoken to
trust and favour. you are with us art to-day in our him, he said: "Be
high in rank and presence assured this day,
fully trusted." established and thou art, before
trusted. our own presence,
with rank firmly
established, and
 Al-Jawzi 58

fidelity fully
proved!
Abdul-Haleem here translate the verse simply but Yusuf Ali gives more details
Explanation and Taqi-ud-din and Pickthall have almost similarity but in the end of the verse
they disagreed on several terms.
55 Joseph said, 55. [Yusuf 55. He said: Set 55. (Joseph) said:
Put me in charge (Joseph)] said: me over the "Set me over the
of the nations "Set me over the storehouses of the store-houses of
storehouses: I
storehouses of the land. Lo! I am a the land: I will
shall manage
them prudently land; I will indeed skilled custodian. indeed guard
and care- fully. guard them with them, as one that
55
full knowledge" knows (their
(as a minister of importance)."
finance in Egypt,
in place of Al-
'Aziz who was
dead at that time).
Taqi-ud-din and Yusuf Ali have the same translation for the verse, Pickthall
Explanation used (Lo) for translate it.
All of the translators used (store house) for () .
56 In this way 56. Thus did We 56. Thus gave We 56. Thus did We
We settled Joseph give full authority power to Joseph give established
in that land to live to Yusuf (Joseph) in the land. He power to Joseph
wherever he
in the land, to was the owner of in the land, to
wished: We grant
Our mercy to take possession it where he take possession
whoever We will therein, as when pleased. We reach therein as, when,
and do not fail to or where he likes. with Our mercy or where he
reward those who We bestow of whom We will. pleased. We
56 do good. Our Mercy on We lose not the bestow of our
whom We please, reward of the Mercy on whom
and We make not good. We please, and
to be lost the We suffer not, to
reward of Al- be lost, the
Muhsinun (the reward of those
good doers - see who do good.
V.2:112).
There are big different between Yusuf Ali and Taqi-ud-din, but Pickthall
translation is close to their translation in some point of the verse for example
Explanation
the three translators used (pleased) for ().
Abdul-Haleem also has similarities with them in translating the end of the
 Al-Jawzi 59

verse.
57 The reward of 57. And verily, 57. And the 57. But verily the
the Hereafter is the reward of the reward of the reward of the
best for those Hereafter is better Hereafter is Hereafter is the
who believe and
for those who better, for those best, for those
are mindful of
God. believe and used who believe and who believe, and
to fear Allah and ward off (evil). are constant in
keep their duty to righteousness.
57 Him (by
abstaining from
all kinds of sins
and evil deeds
and by
performing all
kinds of righteous
good deeds).
All of them have the same translation for ( )with (reward) also ( )to
Explanation (hereafter) and Abdul-Haleem, Yusuf Ali, and Pickthall have the same
translation in the other hand Taqi-ud-din is different
58 Josephs 58. And Yusuf's 58. And Joseph's 58. Then came
brothers came (Joseph) brethren brethren came Joseph's brethren:
and presented came and they and presented they entered his
themselves before
entered unto him, themselves before presence, and he
58 him. He
recognized them and he recognized him, and he knew knew them, but
though they did them, but they them but they they knew him
not recognize recognized him knew him not. not.
him not.
All of them used (brethren) for ( )except Abdu-Haleem used (brothers),
also Abdul-Haleem and Taqi-ud-din used (recognize) for ( )but Pickthall
Explanation
and Yusuf Ali used (knew) this indicate that they have similarities and
differences between their translation.
59 and once he 59. And when he 59. And when he 59. And when he
had given them had furnished provided them had furnished
their provisions, them forth with with their them forth with
he said, Bring
provisions provision he said: provisions
me the brother
59 [you left with] (according to Bring unto me a (suitable) for
your father!a their need), he brother of yours them, he said:
Have you not said: "Bring me a from your father. "Bring unto me a
seen me giving brother of yours See ye not that I brother ye have,
generous measure from your father; fill up the of the same father
and being the best
 Al-Jawzi 60

of hosts? (he meant measure and I am as yourselves,

Benjamin). See the best of hosts ? (but a different
you not that I mother): see ye
give full measure, not that I pay out
and that I am the full measure, and
best of the hosts? that I do provide
the best
hospitality?
There are huge similarities between Taqi-ud-din and Pickthall and little similar
Explanation between Abdul-Haleem and Yusuf Ali because they have common terms like
(hosts, provision).
60You will have 60. "But if you 60. And if ye 60. "Now if ye
no more corn bring him not to bring him not bring him not to
from me if you do me, there shall be unto me, then me, ye shall have
not bring him to
no measure (of there shall be no no measure (of
60 me, and you will
not be permitted corn) for you with measure for you corn) from me,
to approach me. me, nor shall you with me, nor shall nor shall ye
come near me." ye draw near. (even) come near
me."
The translation for Taqi-ud-din, Pickthall, and Yusuf Ali are similar.
But Abdul-Haleem has different terminology.
Explanation
All of them used (shall)
But Abdul-Haleem use (will)
61 They said, 61. They said: 61. They said: 61. They said:
We shall do all "We shall try to We will try to "We shall
we can to get permission win him from his certainly seek to
persuade his
61 (for him) from his father: that we get our wish
father to send him
with us, indeed father, and verily, will surely do. about him from
we shall. we shall do it." his father: Indeed
we shall do it."
The translations for this verse are different and every translator used his own
Explanation terms for instance the word ( )translated to several terms like (persuade,
permission).
62 Joseph said to 62. And [Yusuf 62. He said unto 62. And (Joseph)
his servants, Put (Joseph)] told his his young men: told his servants
their [traded] servants to put Place their to put their stock-
goods back into
62 their money (with merchandise in in-trade (with
their saddlebags,
so that they may which they had their saddlebags, which they had
recognize them bought the corn) so that they may bartered) into
when they go into their bags, so know it when their saddle-bags,
 Al-Jawzi 61

back to their that they might they go back to so they should

family, and [be know it when their folk, and so know it only
eager to] return. they go back to will come again. when they
their people, in returned to their
order that they people, in order
might come back. that they might
come back.
The differences are more than the similarity in this verse.
All of the translators have the same translation for ( )with (saddlebags)
Explanation
also the word ( )for (servant) except Pickthall used (young men) however
the differences are a lot.
63 When they 63. So, when they 63. So when they 63. Now when
returned to their returned to their went back to their they returned to
father, they said, father, they said: father they said: their father, they
Father, we have
"O our father! No O our father! The said: "O our
been denied any
more corn, but more measure of measure is denied father! No more
send our brother grain shall we get us, so send with measure of grain
back with us and (unless we take us our brother shall we get
we shall be given our brother). So that we may (unless we take
63 another measure. send our brother obtain the our brother): So
We shall guard with us, and we measure, surely send our brother
him carefully.
shall get our we will guard him with us, that we
measure and truly well. may get our
we will guard measure; and we
him." will indeed take
every care of
him."
Taqi-ud-din and Yusuf Ali have similarities in translating this verse and have
differences in the end of the verse.
Explanation Taqi-ud-din translate ( )to (guard) but Yusuf Ali used (take care).
Abdul-Haleem and Pickthall agreed with Taqi-ud-din with (guard) and have
differences in the rest of the verse.
64 He said, Am I 64. He said: "Can 64. He said: Can I 64. He said:
to entrust him to I entrust him to entrust him to you "Shall I trust you
you as I did his you except as I save as I with him with any
brother before?
entrusted his entrusted his result other than
64 God is the best
guardian and the brother [Yusuf brother to you when I trusted
Most Merciful of (Joseph)] to you aforetime ? Allah you with his
the merciful. aforetime? But is better at brother
Allah is the Best guarding, and He aforetime? But
 Al-Jawzi 62

to guard, and He is the Most Allah is the best

is the Most Merciful of those to take care (of
Merciful of those who show mercy. him), and He is
who show the Most Merciful
mercy." of those who
show mercy!"
( )was translated differently: Abdul-Haleem used (am I) and Taqi-ud-din and
Pickthall used (can I) while Yusuf Ali used (shall I) but the rest of the verse
Explanation
was translated the same like (Most Merciful of those who show mercy) for (
) .
65 Then, when 65. And when 65. And when 65. Then when
they opened their they opened their they opened their they opened their
packs, they bags, they found belongings they baggage, they
discovered that
their money had discovered that found their stock-
their goods had
been returned to been returned to their merchandise in-trade had been
them and they them. They said: had been returned returned to them.
said, Father! We "O our father! to them. They They said: "O our
need no more What (more) can said: O our father! What
[goods to barter]: we desire? This, father! What (more) can we
b looks; our our money has (more) can we desire? this our
goods have been
been returned to ask ? Here is our stock-in-trade has
returned to us.
65 We shall get corn us, so we shall get merchandise been returned to
for our (more) food for returned to us. us: so we shall
household; we our family, and We shall get get (more) food
shall keep our we shall guard provision for our for our family;
brother safe; we our brother and folk and guard We shall take
shall be entitled add one more our brother, and care of our
to another camel-
measure of a we shall have the brother; and add
load of grain an
extra measure so camel's load. This extra measure of (at the same time)
easily achieved! quantity is easy a camel (load). a full camel's load
(for the king to This (that we (of grain to our
give)." bring now) is a provisions). This
light measure. is but a small
quantity.
There is similarity between Taqi-ud-din and Yusuf Ali also used common
terms like (found, returned).
Abdul-Haleem and Pickthall agreed on translating ( )to (discover).
Explanation
The differences among the translators are a lot like using propositions and the
tenses as well, Abdul-Haleem used the past simple while Yusuf Ali used the
past perfect.
 Al-Jawzi 63

66 He said, I will
66. He [Ya'qub 66. He said: I will 66. (Jacob) said:
never send him (Jacob)] said: "I not send him with "Never will I
with you, not will not send him you till ye give send him with
unless you swear
with you until me an you until ye
by God that you
will bring him you swear a undertaking in the swear a solemn
back to me if thatsolemn oath to name of Allah oath to me, in
is humanly me in Allah's that ye will bring Allah.s name, that
possible.c Then, Name, that you him back to me, ye will be sure to
when they had will bring him unless ye are bring him back to
given him their back to me unless surrounded. And me unless ye are
pledge, he said,
66 you are when they gave yourselves
Our words are
entrusted to God.yourselves him their hemmed in (and
surrounded (by undertaking he made powerless).
enemies, etc.)," said: Allah is the And when they
And when they Warden over had sworn their
had sworn their what we say. solemn oath, he
solemn oath, he said: "Over all
said: "Allah is the that we say, be
Witness over Allah the witness
what we have and guardian!"
said."
A remarkable similarity between Taqi-ud-din and Yusuf Ali but Pickthall and
Abdul-Haleem was different than them.
Explanation
The thing that take my attention is that they didnt mention the name (Jacob)
they used the pronoun (He) instead.
67 He said, My 67. And he said: 67. And he said: 67. Further he
sons, do not enter "O my sons! Do O my sons! Go said: "O my sons!
all by one gate not enter by one not in by one enter not all by
use different
gate, but enter by gate; go in by one gate: enter ye
gates. But I
cannot help you different gates, different gates. I by different gates.
against the will of and I cannot avail can naught avail Not that I can
God: all power is you against Allah you as against profit you aught
67 in Gods hands. I at all. Verily! The Allah. Lo! the against Allah
trust in Him; let decision rests decision rests (with my advice):
everyone put their only with Allah. with Allah only. None can
trust in Him,
In him, I put my In Him do I put command except
trust and let all my trust, and in Allah. On Him do
those that trust, Him let all the I put my trust:
put their trust in trusting put their and let all that
Him." trust. trust put their
 Al-Jawzi 64

trust on Him."
Abdul-Haleem, Pickthall, and Taqi-ud-din almost have the same translation
Explanation specially in the beginning and the end of the verse.
But Yusuf Ali has different translation also has common terms like (trust, gate)
68 and, when 68. And when 68. And when 68. And when
they entered as they entered they entered in they entered in
their father had according to their the manner which the manner their
told them, it did
father's advice, it their father had father had
not help them
against the will of did not avail them enjoined, it would enjoined, it did
God, it merely in the least have naught not profit them in
satisfied a wish of against (the Will availed them as the least against
Jacobs. He knew of) Allah, it was against Allah; it (the plan of)
well what We had but a need of was but a need of Allah. It was but
68 taught him, Ya'qub's (Jacob) Jacob's soul a necessity of
though most
inner-self which which he thus Jacob's soul,
people do not.
he discharged. satisfied; and lo! which he
And verily, he he was a lord of discharged. For
was endowed knowledge he was, by our
with knowledge because We had instruction, full of
because We had taught him; but knowledge (and
taught him, but most of mankind experience): but
most men know know not. most men know
not. not.
The three translators Taqi-ud-din, Pickthall, and Yusuf Ali have similarity
Explanation among themselves specially Taqi-ud-din and Yusuf Ali.
But Abdul-Haleem has different and simple translation.
69 Then, when 69. And when 69. And when 69. Now when
they presented they went in they went in they came into
themselves before before Yusuf before Joseph, he Joseph's presence,
Joseph, he drew a
(Joseph), he took his brother he received his
Or a paternal
half-brother betook his brother unto him, saying: (full) brother to
(Benjamin). b (Benjamin) to Lo! I, even I, am stay with him. He
This himself and said: thy brother, said (to him):
69
understanding of "Verily!I am your therefore sorrow "Behold! I am thy
the phrase ma brother, so grieve not for what they (own) brother; so
nabghi is not for what they did. grieve not at
supported by
used to do." aught of their
Razi. c Literally
unless you are doings."
totally
surrounded. Razi
 Al-Jawzi 65

suggests by death
or the enemy. his
brother aparta and
said, I am your
brother, so do not
be saddened by
their past
actions,
The translations in this verse are totally different. Abdul-Haleem provide long
explanation and used for the first time detailed translations.
Explanation
But Pickthall has shorten the translation for this verse so, the similarity here is
rear
70 and, once he 70. So when he 70. And when he 70. At length
had given them had furnished provided them when he had
their provisions, them forth with with their furnished them
he placed the
their provisions, provision, he put forth with
drinking-cup in
his brothers he put the the drinking-cup provisions
pack. A man (golden) bowl in his brother's (suitable) for
called out, into his brother's saddlebag, and them, he put the
People of the bag, then a crier then a crier cried: drinking cup into
70 caravan! You are cried: "O you (in) O camel-riders! his brother's
thieves! the caravan! Lo! ye are surely saddle-bag. Then
Surely, you are thieves! shouted out a
thieves!" crier: "O ye (in)
the caravan!
behold! ye are
thieves, without
doubt!"
There is similarity in translating this verse especially Abdul-Haleem, Yusuf
Ali, and Pickthall translations also there are differences specially with Taqi-ud-
Explanation
din translation for instance all of them translate ( )to (drinking-cup) except
Taqi-ud-din used (golden bowl)
71 and they 71. They, turning 71. They cried, 71. They said,
turned and said, towards them, coming toward turning towards
71 What have you said: "What is it them: What is it them: "What is it
lost?
that you have ye have lost ? that ye miss?"
missed?"
Abdul-Haleem and Pickthall has the same translation for the verse despite
Explanation Abdul-Haleem used (turned) but Pickthall used (coming) for ().
Taqi-ud-din and Yusuf Ali has almost the same translation for the verse.
72 72 They replied, 72. They said: 72. They said: 72. They said:
 Al-Jawzi 66

The kings "We have missed We have lost the "We miss the
drinking-cup is the (golden) bowl king's cup, and he great beaker of
missing, and, of the king and who bringeth it the king; for him
Whoever returns
for him who shall have a who produces it,
it will get a
camel-load [of produces it is (the camel-load, and I is (the reward of)
grain], and, I reward of) a (said Joseph) am a camel load; I
give you my camel load; I will answerable for it. will be bound by
word. be bound by it." it."
Taqi-ud-din and Yusuf Ali almost have the same translation for the verse but
they have difference in translating () , Taqi-ud-din used (Golden
Explanation
bowl) but Yusuf Ali used (great breaker) and the rest of the translators have
totally different translation.
73 They said, By 73. They said: 73. They said: By 73. (The brothers)
God! You must "By Allah! Allah, well ye said: "By Allah.
know that we did Indeed you know know we came well ye know that
not come to make
that we came not not to do evil in we came not to
73 mischief in your
land: we are no to make mischief the land, and are make mischief in
thieves. in the land, and no thieves. the land, and we
we are no are no thieves!"
thieves!"
Taqi-ud-din and Yusuf Ali almost have the same translation for the verse
Explanation
moreover Abdul-Haleem and Pickthall have the same translation as well.
74 They asked 74. They [Yusuf's 74. They said: 74. (The
them, And if we (Joseph) men] And what shall be Egyptians) said:
find that you are said: "What then the penalty for it, "What then shall
lying, what
74 shall be the if ye prove liars ? be the penalty of
penalty shall we
apply to you? penalty of him, if this, if ye are
you are (proved (proved) to have
to be) liars." lied?"
Yusuf Ali, Pickthall, and Taqi-ud-din used common translation for the verse
Explanation
except for Abdul-Haleem was different he used unusual terms.
75 and they 75. They [Yusuf's 75. They said: 75. They said:
answered, The (Joseph) brothers] The penalty for it! "The penalty
penalty will be said: "The penalty He in whose bag should be that he
[the enslavement
should be that he, (the cup) is in whose saddle-
of] the person in
75 whose bag the in whose bag it is found, he is the bag it is found,
cup is found: this found, should be penalty for it. should be held (as
is how we punish held for the Thus we requite bondman) to
wrongdoers. punishment (of wrong-doers. atone for the
the crime). Thus (crime). Thus it is
 Al-Jawzi 67

we punish the we punish the

Zalimun (wrong- wrong- doers!"
doers, etc.)!"
Pickthall used the present tense in his translation for the verse, while Abdul-
Explanation Haleem used the past tense and the future tense in the same verse.
Taqi-ud-din and Yusuf Ali have similarities in translating the verse =.
76 [Joseph] began 76. So he [Yusuf 76. Then he 76. So he began
by searching their (Joseph)] began (Joseph) began (the search) with
bags, then his (the search) in the search with their baggage,
brothers, and he
their bags before their bags before before (he came
pulled it out from
his brothers bag. the bag of his his brother's bag, to) the baggage of
In this way We brother. Then he then he produced his brother: at
devised a plan for brought it out of it from his length he brought
Joseph if God his brother's bag. brother's bag. it out of his
had not willed it Thus did We plan Thus did We brother's baggage.
so, he could not for Yusuf contrive for Thus did We plan
have detained his
(Joseph). He Joseph. He could for Joseph. He
brother as a
penalty under the could not take his not have taken his could not take his
kings law We brother by the law brother according brother by the law
raise the rank of of the king (as a to the king's law of the king except
whoever We will. slave), except that unless Allah that Allah willed
76 Above everyone Allah willed it. willed. We raise it (so). We raise
who has (So Allah made by grades (of to degrees (of
knowledge there
the brothers to mercy) whom We wisdom) whom
is the One who is
all knowing. bind themselves will, and over We please: but
with their way of every lord of over all endued
"punishment, i.e. knowledge there with knowledge
enslaving of a is one more is one, the All-
thief.") We raise knowing. Knowing.
to degrees whom
We please, but
over all those
endowed with
knowledge is the
All-Knowing
(Allah).
Abdul-Haleem is different in translating this verse from the others but Taqi-ud-
din and Pickthall have huge similarities while Yusuf Ali have almost the same
Explanation
translation that they have but he used some different terms for instance the
translate (baggage) for ( )but the rest used (bag).
 Al-Jawzi 68

77 [His brothers] 77. They 77. They said: If 77. They said: "If
said, If he is a [(Yusuf's he stealeth, a he steals, there
thief then his (Joseph) brothers] brother of his was a brother of
brother was a
said: "If he steals, stole before. But his who did steal
thief before him,
but Joseph kept there was a Joseph kept it before (him)."
his secrets and brother of his secret in his soul But these things
did not reveal [Yusuf (Joseph)] and revealed it did Joseph keep
anything to them. who did steal not unto them. He locked in his
He said, You are before (him)." said (within heart, revealing
in a far worse But these things himself): Ye are not the secrets to
situation. God
77 did Yusuf in worse case, them. He (simply)
knows best the
truth of what you (Joseph) keep in and Allah said (to himself):
claim. himself, revealing knoweth best (the "Ye are the worse
not the secrets to truth of) that situated; and
them. He said which ye allege. Allah knoweth
(within himself): best the truth of
"You are in worst what ye assert!"
case, and Allah
knows best the
truth of what you
assert!"
Abdul-Haleem started translating the verse by using ( )for (his brothers)
while the others used (they).
Abdul-Haleem also translate ( )to (thief) but the rest used (steal) and
(stole).
Explanation
Pickthall and Yusuf Ali used (knoweth) while Abdul-Haleem and Taqi-ud-din
used (knows) for ().
In this verse the similarities and differences are not fixed but Taqi-ud-din and
Yusuf Ali have more similarities.
78 They said, 78. They said: "O 78. They said: O 78. They said: "O
Mighty ruler of the land! ruler of the land! exalted one!
governor, he has Verily, he has an Lo! he hath a Behold! he has a
an elderly father.
old father (who very aged father, father, aged and
Take one of us in
his place. We can will grieve for so take one of us venerable, (who
78 see that you are a him); so take one instead of him. will grieve for
very good man. of us in his place. Lo! we behold him); so take one
Indeed we think thee of those who of us in his place;
that you are one do kindness. for we see that
of the Muhsinun thou art
(good-doers - see (gracious) in
 Al-Jawzi 69

V.2:112)." doing good."

There are differences and similarities among the translators for instance Abdul-
Haleem translate ( )to (governor), and Yusuf Ali used (exalted) but Taqi-
Explanation ud-din and Pickthall used (ruler).
All of the translators used the present simple tense, in addition Pickthall used
the old English language like (hath) and (lo)
79 He replied, 79. He said: 79. He said: Allah 79. He said:
God forbid that "Allah forbid, forbid that we "(Allah) forbid
we should take that we should should seize save that we take other
anyone other than
take anyone but him with whom than him with
the person on
whom we found him with whom we found our whom we found
79 our property: that we found our property; then our property:
would be unjust property. Indeed truly we should indeed (if we did
of us. (if we did so), we be wrong-doers. so), we should be
should be acting
Zalimun (wrong- wrongfully.
doers)."
The translators translate ( ) to (god forbid) similarly, also they used
(whom) after the verb.
Explanation
And they translate ( )differently like Abdul-Haleem used (unjust), Taqi-
ud-din used (Zalimun), and Pickthall and Yusuf Ali used (wrong)
80 When they 80. So, when they 80. So, when they 80. Now when
lost hope of despaired of him, despaired of they saw no hope
[persuading] him, they held a (moving) him, of his (yielding),
they withdrew to
conference in they conferred they held a
confer with each
other: the eldest private. The together apart. conference in
of them said, Do eldest among The eldest of private. The
you not them said: "Know them said: Know leader among
remember that you not that your ye not how your them said: "Know
your father took a father did take an father took an ye not that your
solemn pledge oath from you in undertaking from father did take an
80
from you in the
Allah's Name, you in Allah's oath from you in
name of God and
before that you and before this name and how ye Allah.s name, and
failed in your you did fail in failed in the case how, before this,
duty with regard your duty with of Joseph ye did fail in your
to Joseph? I will Yusuf (Joseph)? aforetime ? duty with Joseph?
not leave this land Therefore I will Therefore I shall Therefore will I
until my father not leave this land not go forth from not leave this land
gives me leave or
until my father the land until my until my father
God decides for
me He is the permits me, or father giveth permits me, or
 Al-Jawzi 70

best decider Allah decides my leave or Allah Allah commands

case (by releasing judgeth for me. me; and He is the
Benjamin) and He is the Best of best to command.
He is the Best of Judges.
the judges.
The similarities in this verse are between Taqi-ud-din, Pickthall, and Yusuf Ali,
and they got common terms and conjunction like (conference, therefore, and
fail).
Explanation
There are common terms only between Taqi-ud-din and Pickthall for instance
(despaired), in addition Abdul-Haleem used several terms and conjunctions as
well.
81 so go back to 81. "Return to 81. Return unto 81. "Turn ye back
your father and your father and your father and to your father,
say, Your son say, 'O our father! say: O our father! and say, 'O our
stole. We can
Verily, your son Lo! thy son hath father! behold!
only tell you what
we saw. How (Benjamin) has stolen. We testify thy son
could we guard stolen, and we only to that which committed theft!
81
against the testify not except we know; we are we bear witness
unforeseen? according to what not guardians of only to what we
we know, and we the Unseen. know, and we
could not know could not well
the unseen! guard against the
unseen!
The differences here are more than the similarities.
The first three translators used (o) the calling word (), Abdul-Haleem (stole)
Explanation
for, but Taqi-ud-din and Pickthall used (has stolen), and there are so many
differences.
82 Ask in the 82. "And ask (the 82. Ask the 82. "'Ask at the
town where we people of) the township where town where we
have been; ask town where we we were, and the have been and the
the people of the
have been, and caravan with caravan in which
caravan we
travelled with: we the caravan in which we we returned, and
are telling the which we travelled hither. (you will find) we
82 truth. a Literally returned, and Lo! we speak the are indeed telling
accommodated indeed we are truth. the truth.'"
him or took him telling the truth."
as a guest. Some
interpret this as
suggesting that
the brothers were
offered lodgings
 Al-Jawzi 71

in pairs and
Benjamin, as the
odd one out, was
given lodging
with Joseph;
another
suggestion is that
the two full
brothers dined
together: either
way the sense is
that Joseph drew
Benjamin apart
from the others.
Taqi-ud-din and Yusuf Ali translate the verse the same way and used the same
tense which is the present perfect tense. Also, they agreed on placing
proposition in the same point.
Explanation
But Pickthall and Abdul-Haleem have common terms like (caravan, truth), but
Abdul-Haleem translate the verse using more details, by that way he is
different.
83 Their father 83. He [Ya'qub 83. (And when 83. Jacob said:
said, No! Your (Jacob)] said: they came unto "Nay, but ye have
souls have "Nay, but your their father and yourselves
prompted you to
ownselves have had spoken thus contrived a story
do wrong! But it
is best to be beguiled you into to him) he said: (good enough) for
patient: may God something. So Nay, but your you. So patience
bring all of thema patience is most minds have is most fitting (for
back to me He fitting (for me). beguiled you into me). Maybe Allah
83 alone is the All May be Allah will something. (My will bring them
Knowing, the All bring them (back) course is) comely (back) all to me
Wise,
all to me. Truly patience! It may (in the end). For
He! only He is be that Allah will He is indeed full
All-Knowing, bring them all of knowledge and
All-Wise." unto me. Lo! He, wisdom."
only He, is the
Knower, the
Wise.
The similar translation in this verse is between Taqi-ud-din and Pickthall,
Explanation
Abdul-Haleem and Yusuf Ali was different.
84 and he turned 84. And he turned 84. And he turned 84. And he turned
84 away from them, away from them away from them away from them,
saying, Alas for and said: "Alas, and said: Alas, and said: "How
 Al-Jawzi 72

Joseph! His eyes my grief for my grief for great is my grief

went white with Yusuf (Joseph)!" Joseph! And his for Joseph!" And
grief and he was And he lost his eyes were his eyes became
filled with
sight because of whitened with the white with
sorrow.
the sorrow that he sorrow that he sorrow, and he
was suppressing. was suppressing. fell into silent
melancholy.
There is sort of similarities among translators for instance (grief for, Alas, and
Explanation
sorrow), also there are differences.
85 They said, By 85. They said: 85. They said: By 85. They said:
God! You will "By Allah! You Allah, thou wilt "By Allah.
ruin your health if will never cease never cease (never) wilt thou
you do not stop
remembering remembering cease to
thinking of
85 Joseph, or even Yusuf (Joseph) Joseph till thy remember Joseph
die. until you become health is ruined or until thou reach
weak with old thou art of those the last extremity
age, or until you who perish! of illness, or until
be of the dead." thou die!"
The last three translators used (by Allah) while Abdul-Haleem used (By God),
Explanation they have more similar in different spot of the verse. Abdu-Haleem was the
only one who used different terms.
86 He said, I 86. He said: "I 86. He said: I 86. He said: "I
plead my grief only complain of expose my only complain of
and sorrow before my grief and distress and my distraction
God. I have
sorrow to Allah, anguish only unto and anguish to
86 knowledge from
God that you do and I know from Allah, and I know Allah, and I know
not have. Allah that which from Allah that from Allah that
you know not. which ye know which ye know
not. not...
There are similarities for this verse specially between the last three translators
for example (know, from) while Taqi-ud-din and Yusuf Ali used (complain of)
Explanation
for (), also Pickthall used (expose) but Abdul-Haleem used (grief) this
means there are differences.
87My sons, go 87. "O my sons! 87. Go, O my 87. "O my sons!
and seek news of Go you and sons, and go ye and enquire
Joseph and his enquire about ascertain about Joseph and
brother and do
87 Yusuf (Joseph) concerning his brother, and
not despair of
Gods mercy and his brother, Joseph and his never give up
only disbelievers and never give up brother, and hope of Allah.s
despair of Gods hope of Allah's despair not of the Soothing Mercy:
 Al-Jawzi 73

mercy. Mercy. Certainly Spirit of Allah. truly no one

no one despairs of Lo! none despairs of
Allah's Mercy, despaireth of the Allah.s Soothing
except the people Spirit of Allah Mercy, except
who disbelieve." save disbelieving those who have
folk. no faith."
The similarities in this verse are between Taqi-ud-din and Yusuf Ali and the
have difference in one thing like here Taqi-ud-din used (disbelieve) and Yusuf
Explanation
Ali used (no faith for ().
Pickthall is different than the other translators and Abdul-Haleem as well.
88 Then, when 88. Then, when 88. And when 88. Then, when
they presented they entered unto they came (again) they came (back)
themselves before him [Yusuf before him into (Joseph's)
Joseph, they said,
(Joseph)], they (Joseph) they presence they
Mighty
governor, said: "O ruler of said: O ruler! said: "O exalted
misfortune has the land! A hard Misfortune hath one! distress has
afflicted us and time has hit us touched us and seized us and our
our family. We and our family, our folk, and we family: we have
88 have brought only and we have bring but poor (now) brought but
a little brought but poor merchandise, so scanty capital: so
merchandise, but
capital, so pay us fill for us the pay us full
give us full
measure. Be full measure and measure and be measure, (we
charitable to us: be charitable to charitable unto pray thee), and
God rewards the us. Truly, Allah us. Lo! Allah will treat it as charity
charitable. does reward the requite the to us: for Allah
charitable." charitable, doth reward the
charitable."
There are similarities and differences between the four translations, the
translators agreed on translating ( )to (charitable).
Explanation
The differences here are like using the term ( )for (misfortune). Abdul-
Haleem and Pickthall used this terms
89 He said, Do 89. He said: "Do 89. He said: 89. He said:
you now realize you know what Know ye what ye "Know ye how ye
what you did to you did with did unto Joseph dealt with Joseph
Joseph and his
89 Yusuf (Joseph) and his brother in and his brother,
brother when you
were ignorant? and his brother, your ignorance ? not knowing
when you were (what ye were
ignorant?" doing)?"
All of the translators used the present and the past simple tense, and they
Explanation
agreed on translating ( )for (ignorant) except Yusuf Ali used (doing),
 Al-Jawzi 74

Abdul-Haleem and Taqi-ud-din used (Do you) because it is a question ( )but

the others started with a verb (know, you know, or what)
90 and they cried, 90. They said: 90. They said: Is 90. They said:
Could it be that "Are you indeed it indeed thou "Art thou indeed
you are Joseph? Yusuf (Joseph)?" who art Joseph ? Joseph?" He said,
He said, I am
He said: "I am He said: I am "I am Joseph, and
Joseph. This is
my brother. God Yusuf (Joseph), Joseph and this is this is my brother:
has been gracious and this is my my brother. Allah Allah has indeed
to us: God does brother hath shown us been gracious to
not deny anyone (Benjamin). Allah favour. Lo! he us (all): behold,
who is mindful of has indeed been who wardeth off he that is
God and steadfast gracious to us. (evil) and righteous and
in adversity the
Verily, he who endureth (findeth patient,- never
rewards of those
who do good. fears Allah with favour); for lo! will Allah suffer
obedience to Him Allah loseth not the reward to be
90 (by abstaining the wages of the lost, of those who
from sins and evil kindly. do right."
deeds, and by
performing
righteous good
deeds), and is
patient, then
surely, Allah
makes not the
reward of the
Muhsinun (good-
doers - see
V.2:112) to be
lost."
All of them in this verse started the same like in (Are you, or is it) except
Abdul-Haleem started the verse with (could it be), also there is similarities
between Yusuf Ali and Pickthall in translating the beginning on the verse and
Explanation
the have different in the end of the verse.
But the others have different from each other in translations.
Taqi-ud-din translate the verse with more details unlike the others.
91 They said, 91. They said: 91. They said: By 91. They said:
By God! God "By Allah! Allah, verily "By Allah. indeed
really did favour Indeed Allah has Allah hath has Allah
91
you over all of us
preferred you preferred thee preferred thee
and we were in
the wrong! above us, and we above us, and we above us, and we
 Al-Jawzi 75

certainly have were indeed certainly have

been sinners." sinful. been guilty of
sin!"
The translation among the three translators was close to each others but they
have different in one term which is ( )but Abdul-Haleem has different
Explanation translation from the others.
In the tense prospective the last three translators used the present perfect tense
(has been, have been), but Abdul-Haleem used the past simple tense.
92but he said, 92. He said: "No 92. He said: Have 92. He said: "This
You will hear no reproach on you no fear this day! day let no
reproaches today. this day, may May Allah reproach be (cast)
May God forgive
Allah forgive forgive you, and on you: Allah will
92 you: He is the
Most Merciful of you, and He is the He is the Most forgive you, and
the merciful. Most Merciful of Merciful of those He is the Most
those who show who show mercy. Merciful of those
mercy! who show mercy!
The similarities in this verse is between Abdul-Haleem, Taqi-ud-din, and
Yusuf Ali, but they have some similarities and differences too.
Abdul-Haleem and Taqi-ud-din used (may) before (Allah) but Yusuf Ali write
(Allah) without any additional words.
Explanation
And in the end of the verse Taqi-ud-din and Yusuf Ali have the same
translation for the verse (Merciful of those who show mercy).
Pickthall the only one who is different from the other translators but he agreed
on some terms with Yusuf Ali and Taqi-ud-din in the end of the verse
93Take my shirt 93. "Go with this 93. Go with this 93. "Go with this
and lay it over my shirt of mine, and shirt of mine and my shirt, and cast
fathers face: he cast it over the lay it on my it over the face of
will recover his
face of my father, father's face, he my father: he will
sight. Then bring
93 your whole he will become will become come to see
family back to clear-sighted, and (again) a seer; (clearly). Then
me. bring to me all and come to me come ye (here) to
your family." with all your folk. me together with
all your family."
Taqi-ud-din and Yusuf Ali have similarities in this verse, despite the simple
differences for instance ( )Taqi-ud-din translate it to (clear-sighted) while
Yusuf Ali used (come to see (clearly).
Explanation Abdul-Haleem and Taqi-ud-din and Yusuf Ali agreed on using some terms like
(over) besides the word ( )but they didnt agree on translating the term ()
and the differences among them are huge.
But Pickthall agreed with Abdul-Haleem in using some terms like ( )to (lay
 Al-Jawzi 76

it).
Also all of them used the future tense (will)
94Later, when the 94. And when the 94. When the 94. When the
caravan departed, caravan departed, caravan departed caravan left
their father said, their father said: their father had (Egypt), their
You may think I
"I do indeed feel said: Truly I am father said: "I do
am senile but I
can smell the smell of conscious of the indeed scent the
Joseph, Yusuf (Joseph), if breath of Joseph, presence of
94
only you think me though ye call me Joseph: Nay,
not a dotard (a dotard. think me not a
person who has dotard."
weakness of mind
because of old
age)."
Here we have big difference between the four translations in choosing ()
for (caravan) also all the translators agreed on translating the word ( )to
Explanation (departed) except Yusuf Ali, and Abdul-Haleem and Taqi-ud-din greed on
using the (smell) for () .
All the translators didnt agree on many terms but they had common terms.
95but [people] 95. They said: 95. (Those around 95. They said:
said, By God! "By Allah! him) said: By "By Allah. truly
95 You are still lost Certainly, you are Allah, lo! thou art thou art in thine
in that old
in your old error." in thine old old wandering
illusion of yours!
aberration. mind."
The translations here are totally different the similarities here are with the last
three translators in (By Allah).
The word ( )was translated differently, Abdul-Haleem chose (illusion),
Explanation Taqi-ud-din used (error), Pickthall used (aberration), and Yusuf Ali used
(wandering).
But there is a similar between the four translators in the word (old) which
means (
96 Then, when 96. Then, when 96. Then, when 96. Then when
the bearer of good the bearer of the the bearer of glad the bearer of the
news came and glad tidings tidings came, he good news came,
placed the shirt
arrived, he cast it laid it on his face He cast (the shirt)
on to Jacobs
96 face, his eyesight (the shirt) over and he became a over his face, and
returned and he his face, and he seer once more. he forthwith
said, Did I not became clear- He said: Said I regained clear
tell you that I sighted. He said: not unto you that sight. He said:
have knowledge "Did I not say to I know from "Did I not say to
from God that
 Al-Jawzi 77

you do not have? you, 'I know from Allah that which you, 'I know from
Allah that which ye know not ? Allah that which
you know not.' " ye know not?'"
All of them agreed on translating ( )to (bearer), Taqi-ud-din, Yusuf Ali, and
Pickthall agreed on translating the bingeing and the end of this verse and the
middle of the verse has different translation for each translator.
Explanation
All the four translators used the same tense.
Abdul-Haleem is totally different than the others but agreed with Taqi-ud-din
and Yusuf Ali in translating ( ) to (did I).
97 The [brothers] 97. They said: "O 97. They said: O 97. They said: "O
said, Father, ask our father! Ask our father! Ask our father! ask for
God to forgive forgiveness (from forgiveness of our us forgiveness for
our sins we were
97 Allah) for our sins for us, for lo! our sins, for we
truly in the
wrong. sins, indeed we we were sinful. were truly at
have been fault."
sinners."
In this verse was included with demand and all of the translators used (Ask)
indicated to a demanding like () . Also the four translate ( )to
(forgive) but Abdul-Haleem used it as a verb but for others it was used as an
Explanation
adjective.
Taqi-ud-din, Pickthall, and Yusuf Ali almost have the same translation except
for the end of the verse.
98 He replied, I 98. He said: "I 98. He said: I 98. He said:
shall ask my Lord will ask my Lord shall ask "Soon will I ask
to forgive you: for forgiveness forgiveness for my Lord for
He is the Most
for you, verily you of my Lord. forgiveness for
98 Forgiving, the
Most Merciful. He! Only He is Lo! He is the you: for he is
the Oft- Forgiving, the indeed Oft-
Forgiving, the Merciful. Forgiving, Most
Most Merciful." Merciful."
Taqi-ud-din, Pickthall, and Yusuf Ali have the same translation for the verse
despite the small differences for instance Abdul-Hameed and Yusuf Ali used
(Oft) before (forgiving), but Pickthall used only the term (forgiving) like
Explanation Abdul-Haleem.
Abdul-Haleem has the same translation for the end of the verse with the other
translators he translates ( ) with (Most Forgiving, the Most
Merciful)
99Later, when 99. Then, when 99. And when 99. Then when
they presented they entered unto they came in they entered the
99
themselves before Yusuf (Joseph), before Joseph, he presence of
Joseph, he drew
 Al-Jawzi 78

his parents to he betook his took his parentsJoseph, he

him he said, parents to himself unto him, and provided a home
Welcome to and said: "Enter said: Come into for his parents
Egypt: you will
Egypt, if Allah Egypt safe, if with himself, and
all be safe here,
God willing wills, in security." Allah will! said: "Enter ye
Egypt (all) in
safety if it please
Allah."
Taqi-ud-din and Pickthall have some agreement on translating this verse but
Taqi-ud-din used (entered) and Pickthall used (come) to translate ()
Explanation And other differences.
Abdul-Haleem and Yusuf Ali has differences in the same time they have
common translation like (parents).
100 and took 100. And he 100. And he 100. And he
them up to [his] raised his parents placed his parents raised his parents
throne. They all to the throne and on the dais and high on the throne
bowed down
they fell down they fell down (of dignity), and
before him and he
said, Father, this before him before him they fell down in
is the fulfilment prostrate. And he prostrate, and he prostration, (all)
of a Razi suggests said: "O my said: O my father! before him. He
Joseph, father! This is the This is the said: "O my
Benjamin, and the interpretation of interpretation of father! this is the
eldest son who my dream my dream of old. fulfilment of my
remained in
aforetime! My My Lord hath vision of old!
Egypt. that dream
I had long ago. Lord has made it made it true, and Allah hath made
My Lord has come true! He He hath shown it come true! He
100 made it come true was indeed good me kindness, was indeed good
and has been to me, when He since He took me to me when He
gracious to me took me out of out of the prison took me out of
He released me the prison, and and hath brought prison and
from prison and
brought you (all you from the brought you (all
He brought you
here from the here) out of the desert after Satan here) out of the
desert after bedouin-life, after had made strife desert, (even)
Satan sowed Shaitan (Satan) between me and after Satan had
discord between had sown enmity my brethren. Lo! sown enmity
me and my between me and my Lord is tender between me and
brothers. My
my brothers. unto whom He my brothers.
Lord is most
subtle in Certainly, my will. He is the Verily my Lord
achieving what Lord is the Most Knower, the understandeth
He will; He is the Courteous and Wise. best the mysteries
 Al-Jawzi 79

All Knowing, the Kind unto whom of all that He

Truly Wise. He will. Truly planneth to do,
He! Only He is for verily He is
the All-Knowing, full of knowledge
the All-Wise. and wisdom.
Taqi-ud-din, Pickthall, and Yusuf Ali almost have the same translation also
they have differences. For instance, Taqi-ud-din Yusuf Ali translate ( )to
(raised) in the beginning of the verse while Pickthall used (placed).
Also, Taqi-ud-din and Pickthall used (interpretation) for ( )but Yusuf Ali
used (fulfillment).
Taqi-ud-din used the verb (has)but Yusuf Ali and Pickthall used (hath)
Explanation To the end of the verse Yusuf Ali and Pickthall translate ( )to (desert) but
Taqi-ud-din translated to (Bedouin).
The three translators used the same tense which is the past simple tense.
The end of this verse the translators have different translations.
Abdul-Haleem the only one who is different from the beginning to the end,
Abdul-Haleem agreed with Taqi-ud-din in translating ( )to (knowing)
Also, agreed with Yusuf Ali and Pickthall in translating ( )to (Satan).
101My Lord! 101. "My Lord! 101. O my Lord! 101. "O my Lord!
You have given You have indeed Thou hast given Thou hast indeed
me authority; bestowed on me me (something) bestowed on me
You have taught
of the of sovereignty some power, and
me something
about the sovereignty, and and hast taught taught me
interpretation of taught me the me (something) something of the
dreams; Creator interpretation of of the interpretation of
of the heavens dreams; The interpretation of dreams and
and the earth, (only) Creator of events - Creator events,- O Thou
You are my the heavens and of the heavens Creator of the
protector in this
the earth! You are and the earth! heavens and the
101 world and in the
Hereafter. Let me my Wali Thou art my earth! Thou art
die in true (Protector, Protecting my Protector in
devotion to You. Helper, Guardian in the this world and in
Join me with the Supporter, world and the the Hereafter.
righteous. Guardian, etc.) in Hereafter. Make Take Thou my
this world and in me to die muslim soul (at death) as
the Hereafter, (unto Thee), and one submitting to
cause me to die as join me to the Thy will (as a
a Muslim (the one righteous. Muslim), and
submitting to unite me with the
Your Will), and righteous."
 Al-Jawzi 80

join me with the

righteous."
All of the translators started the verse by using the term (lord) for (), there
are similarities among all the translators in some terms like (interpretation,
taught, righteous).
Explanation Also, there are differences in other terms for instance Abdul-Haleem and
Pickthall used (given) for ( )while Yusuf Ali and Taqi-ud-din and Yusuf
Ali used (bestowed).
The translations are more different.
102 This account 102. This is of the 102. This is of the 102. Such is one
is part of what news of the Ghaib tidings of the of the stories of
was beyond your (unseen) which Unseen which what happened
knowledge
We reveal by We inspire in thee unseen, which
[Muhammad].
We revealed it to Inspiration to you (Muhammad). We reveal by
you: you were not (O Muhammad Thou wast not inspiration unto
present with ). You were not present with them thee; nor wast
102 Josephs brothers (present) with when they fixed thou (present)
when they made them when they their plan and with them then
their treacherous arranged their they were when they
plans.
plan together, and scheming. concerted their
(also, while) they plans together in
were plotting. the process of
weaving their
plots.
Yusuf Ali and Pickthall used the old English language to translate the verse
like (thee, unto, thou, wast) the differences here more than the similarities
every translator used his own explanations for the verse.
Explanation All of them used (unseen) despite Taqi-ud-din add (Ghaib) to (unseen) but
Abdul-Haleem used (knowledge).
Abdul-Haleem, Yusuf Ali, and Taqi-ud-din used (reveal) to translate ( )but
Abdul-Haleem used the word in the past (revealed) and without (by)
103However 103. And most of 103. And though 103. Yet no faith
eagerly you may mankind will not thou try much, will the greater
want them to, believe even if most men will not part of mankind
103 most men will not
you desire it believe. have, however
believe.
eagerly. ardently thou dost
desire it.
The translations are very different, but Abdul-Haleem and Pickthall used (most
Explanation men will not believe).
Every translator started the verse differently, Abdul-Haleem translate ( )to
 Al-Jawzi 81

(however) and Taqi-ud-din used (and) also, Pickthall used (and) as well but
Yusuf Ali used (yet), and other differences
You ask no And no reward Thou askes them And no reward
reward from them you (O no fee for it. It is dost thou ask of
for this: it is a Muhammad ) ask naught else than a them for this: it is
reminder for all
of them (those reminder unto the no less than a
people
who deny your peoples. message for all
Prophethood) for creatures.
104
it, it(the Qur'an)
is no less than a
Reminder and an
advice unto the
'Alamin (men and
jinns).
Here Abdul-Haleem started the verse with (Ask) means (), but Taqi-ud-din
and Yusuf Ali started with (reward) means ( )before (ask) but Pickthall used
Explanation (fee) for (), Abdul-Haleem and Taqi-ud-din and Pickthall used (reminder)
for ( )but Yusuf Ali used (message).
All the translators used the present simple tense.
and there are And how many a How many a And how many
many signs in the sign in the portent is there in Signs in the
heavens and the heavens and the the heavens and heavens and the
earth that they
105 earth they pass the earth which earth do they pass
pass by and give
no heed to by, while they are they pass by with by? Yet they turn
averse therefrom. face averted! (their faces) away
from them!
Taqi-ud-din and Yusuf Ali started the verse with (And how many Signs) as a
meaning of (), but Abdul-Haleem used (and there are) also Pickthall used
(How many).
Explanation
All of them translate ( )to (sign) except Pickthall translated to (portent).
This verse indicates to the exciting of many differences and some similarities
in this verse
most of them will And most of them And most of them And most of them
only believe in believe not in believe not in believe not in
God while also Allah except that Allah except that Allah without
joining others
they attribute they attribute associating (other
106 with Him.
partners unto Him partners (unto as partners) with
[i.e. they are Him). Him!
Mushrikun -
polytheists - see
 Al-Jawzi 82

Verse 6: 121].
Taqi-ud-din and Pickthall have some precise similarities.
Yusuf Ali also have similar with them in translations and he was different with
Explanation them in translating ( ) to (without associating).
Abdul-Haleem have similar in the beginning of the verse and differences in the
end of the verse
Are they so sure Do they then feel Deem they Do they then feel
that an secure from the themselves secure secure from the
overwhelming coming against from the coming coming against
punishment from
them of the on them of a pall them of the
God will not fall
on them, or that covering veil of of Allah's covering veil of
the Last Hour the Torment of punishment, or the wrath of
107 will not come Allah, or of the the coming of the Allah,- or of the
upon them coming against Hour suddenly coming against
suddenly when them of the while they are them of the (final)
they least expect (Final) Hour, all unaware ? Hour all of a
it?
of a sudden while sudden while they
they perceive perceive not?
not?
Yusuf Ali and Taqi-ud-din have the same translation for the verse and the
different was in one single term, Yusuf Ali used (wrath of Allah) while Taqi-
ud-din used (torment of Allah) which means () .
Pickthall and Abdul-Haleem translations was different for this verse, Abdul-
Explanation
Haleem started the verse with (Are) while Pickthall used (doom) for ( )but
the rest started with (Do).
Abdul-Haleem and Pickthall agreed on using the same translation for ( )to
(Punishment) and they have differences.
Say, This is my Say (O Say: This is my Say thou: "This is
way: based on Muhammad ): Way: I call on my way: I do
clear evidence, I, "This is my way; Allah with sure invite unto
and all who
I invite unto knowledge. I and Allah,- on
follow me, call
[people] to God Allah (i.e. to the whosoever evidence clear as
glory be to God! Oneness of Allah followeth me - the seeing with
108 I do not join - Islamic Glory be to one's eyes,- I and
others with Him. Monotheism) Allah! - and I am whoever follows
with sure not of the me. Glory to
knowledge, I and idolaters. Allah. and never
whosoever will I join gods
follows me (also with Allah."
must invite others
 Al-Jawzi 83

to Allah i.e to the

Oneness of Allah
- Islamic
Monotheism)
with sure
knowledge. And
Glorified and
Exalted be Allah
(above all that
they associate as
partners with
Him). And I am
not of the
Mushrikun
(polytheists,
pagans, idolaters
and disbelievers
in the Oneness of
Allah; those who
worship others
along with Allah
or set up rivals or
partners to
Allah)."
The word ( )was translated the same to (say).
There are similarities among the translators in terms and phrases also there are
differences
Explanation For instance, all of them agreed on using (this is my way) to () .
Abdul-Haleem also agreed with Yusuf Ali with some terms like (evidence) and
agreed with Pickthall and Yusuf Ali with the word (glory)
Taqi-ud-din has big differences and provides more details
All the And We sent not We sent not Nor did We send
messengers We before you (as before thee (any before thee (as
sent before you Messengers) any messengers) save apostles) any but
[Muhammad]
but men, whom men whom We men, whom we
were men to
109 whom We made We inspired from inspired from did inspire,-
revelations, men among the people among the folk of (men) living in
chosen from the of townships. the townships - human
people of their Have they not Have they not habitations. Do
towns. Have the travelled through travelled in the they not travel
[disbelievers] not
 Al-Jawzi 84

travelled through the earth and seen land and seen the through the earth,
the land and seen what was the end nature of the and see what was
the end of those of those who consequence for the end of those
who went before
were before those who were before them? But
them? For those
who are mindful them? And verily, before them ? the home of the
of God, the Home the home of the And verily the hereafter is best,
in the Hereafter isHereafter is the abode of the for those who do
better. Do you best for those Hereafter, for right. Will ye not
[people] not use who fear Allah those who ward then understand?
your reason? and obey Him (by off (evil), is best.
abstaining from Have ye then no
sins and evil sense ? -
deeds, and by
performing
righteous good
deeds). Do you
not then
understand?
The similarities here were between Taqi-ud-din, Yusuf Ali, and Pickthall in
many points but there are differences among the translators in using some
terms that fit his knowledge.
Explanation
Taqi-ud-din and Pickthall started similarly in translating the verse while Yusuf
Ali has another translation and used (nor).
Also the two used the same tense including Abdul-Haleem.
When the (They were Till, when the (Respite will be
messengers lost reprieved) until, messengers granted) until,
all hope and when the despaired and when the apostles
realized that they
Messengers gave thought that they give up hope (of
had been
dismissed as liars, up hope and were denied, then their people) and
Our help came to thought that they came unto them (come to) think
them: We saved were denied (by Our help, and that they were
whoever We their people), then whom We would treated as liars,
110 pleased, but Our came to them Our was saved. And there reaches
punishment will Help, and Our wrath cannot them Our help,
not be turned
whomsoever We be warded from and those whom
away from guilty
people. willed were the guilty. We will are
delivered. And delivered into
Our Punishment safety. But never
cannot be warded will be warded
off from the off our
 Al-Jawzi 85

people who are punishment from

Mujrimun those who are in
(criminals, sin.
disobedients to
Allah, sinners,
disbelievers,
polytheists).
There are big different in translating this verse among the translators.
Abdul-Haleem, Taqi-ud-din, and Pickthall agreed on the beginning of this
verse in using (when the Messengers) but Yusuf Ali used (when the apostles).
Explanation For every translator have his own translation, teems, and phrases
They agreed on using the past simple tense.
The word ( )for instance Abdul-Haleem used (guilty) but Taqi-din used
(Mujrimun) finally Yusuf Ali used (sin)
There is a lesson Indeed, in their In their history There is, in their
in the stories of stories, there is a verily there is a stories,
such people for lesson for men of lesson for men of instruction for
those who
understanding. It understanding. It men endued with
understand. This
revelation is no (the Qur'an) is not is no invented understanding. It
fabrication: it is a a forged story but a is not a tale
confirmation of statement but a confirmation of invented, but a
the truth of what confirmation of the existing confirmation of
was sent before it; the Allah's (Scripture) and a what went before
an explanation of existing Books detailed it,- a detailed
everything;a a
[the Taurat explanation of exposition of all
111 guide and a
blessing for those (Torah), the Injeel everything, and a things, and a
who believe. a (Gospel) and guidance and a guide and a
There are two other Scriptures mercy for folk mercy to any such
interpretations of of Allah] and a who believe. as believe.
this phrase: (i) detailed
everything to do explanation of
with the story of
everything and a
Joseph; and (ii)
everything to do guide and a
with religion. Mercy for the
people who
believe.
In this verse Taqi-ud-din and Pickthall were very close in translations and used
the same terms and phrases like (lesson, men, understanding, confirmation,
Explanation
explanation, and believe).
And they have differences in translating (), Taqi-ud-din used (stories)
 Al-Jawzi 86

while Pickthall used (history) and the rest agreed on using (stories) following
Taqi-ud-din.
Abdul-Haleem and Yusuf Ali agreed with using some terms like
(confirmation).
And this indicate to the differences among the translators
 Al-Jawzi 87

CHAPTER IV

Analysis of the Form of Translation

Translation of the Qur'an has always been a problematic and difficult issue in Islamic

theology. Since Muslims revere the Qur'an as miraculous and inimitable (i'jaz al-Qur'an), they

argue that the Qur'anic text should not be isolated from its true form to another language or form,

at least not without keeping the Arabic text along with. Furthermore, an Arabic word, like a

Hebrew or Aramaic word, may have a range of meanings depending on the context a feature

present in all Semitic languages, when compared to the moderately analytic English, Latin, and

Romance languages making an accurate translation even more difficult.

According to modern Islamic theology, the Qur'an is a revelation very specifically in

Arabic, and so it should only be recited in the Arabic language. Translations into other languages

are necessarily the work of humans and so, according to Muslims, no longer possess the uniquely

sacred character of the Arabic original. Since these translations necessarily subtly change the

meaning, they are often called "interpretations" or "translation[s] of the meanings" (with

"meanings" being ambiguous between the meanings of the various passages and the multiple

possible meanings with which each word taken in isolation can be associated, and with the latter

connotation amounting to an acknowledgement that the so-called translation is but one possible

interpretation and is not claimed to be the full equivalent of the original). For instance, Pickthall

called his translation The Meaning of the Glorious Koran rather than simply The Koran.

The task of translation is not an easy one; some native Arab-speakers will confirm that

some Qur'anic passages are difficult to understand even in the original Arabic. A part of this is
 Al-Jawzi 88

the innate difficulty of any translation; in Arabic, as in other languages, a single word can have a

variety of meanings. There is always an element of human judgement involved in understanding

and translating a text. This factor is made more complex by the fact that the usage of words has

changed a great deal between classical and modern Arabic. As a result, even Qur'anic verses

which seem perfectly clear to native speakers accustomed to modern vocabulary and usage may

not represent the original meaning of the verse.

The original meaning of a Qur'anic passage will also be dependent on the historical

circumstances of the prophet Muhammad's life and early community in which it originated.

Investigating that context usually requires a detailed knowledge of hadith and sirah, which are

themselves vast and complex texts. This introduces an additional element of uncertainty which

cannot be eliminated by any linguistic rules of translation.

After this small review I want to be precise about the four translators that I choose for my

case study, next I will talk about the translators individually by giving his characteristic,

methodology, and the way he used terminologies.

First, Muhammed Abdul-Haleem who shows a sophisticated and elegant translation for

Quran meaning by using more simplicity and smoothing translations for most of Yusufs Surah

verses, he used clear and understandable terms and phrases. This kind of the translations is

highly recommending for new Islamic joined, Abdul-Haleem translation will help those who

joined the Islam to have better comprehension for the Holy Quran doctrine.

Second, Muhammed Taqi-ud-din was one of his kind, he gives and provide more

explanations and details for each verses. Taqi-ud-din most of the times translate words to its oral
 Al-Jawzi 89

pronpucaion for instance: Muhsinun (), Tourat (), Injeel (), and Mujrimun

().

Third, Marmaduke Pickthall who shows a real old English language in usigng several

phrases, like (Lo, thee, thou, and wast).

Finally, Yusuf Ali didnt look different than the othere translators specialy Taqi-ud-din

and Pickthall.

This was a briefed about the characteristic for the translators and in the Yusufs Surah

many and several differences and similarities between the translators and common terms was

used as well, Im going to give more details about the differences and the similarities.

According to the all the effort I made in analysis the translation Its clear that translators

could be three or two who used the same translation for the verse, for instance Abdul-Haleem

and Yusuf Ali in some verses the have similar translations on the other hand they might have

different translation for some verses, this goes for the rest of the translators too.

In additional, I noticed that Taqi-ud-din and Yusuf Ali and Pickthall have the same

translations for a lot of verses, especially Taqi-ud-din and Yusuf Ali have the perfect match.

Its rear that all the translators use or explain the verse in the same translations or perfect

matching for one verse. In order to that sometimes the old English language or different

terminologies are used in one verse, also propositions, conjunctive, or models verbs is used

differently each of the translators have his own expressions and explanations.
 Al-Jawzi 90

Through analyzing the verses translations, it appears to me some of the translators used

extra phrases or propositions to clarify the name, person, or the thing for instance: they use They

(the brothers) as an explanation and other translators uses only the pronoun like (he, they, or it).

While comparing and analyzing between the all translations for Yusufs Surah I have

faced some difficulties in understanding and analysis some of Yusufs Surah verses so, I used my

Holy Quran as a reference in order to understand the verses in Arabic firstly and then to include

some Arabic words or phrases to provide extra explanations. I found translating the long verses

was a huge effort to make than the short verses.

I didnt mention all the differences due to several things. First my level of understanding

and knowledge in Tafsir Quran, my specialty is about translations and translating Quran is not

just understanding the meaning only because Quran is not just that easy to analyses which

scholars are good at.

Word after word verse after verse seeing the differences and the similarities make me

starting devolving my way of analysis and become more accurate and developed my English

language as well.
 Al-Jawzi 91

CHAPTER V
Conclusion
Quran is About the last revealed word of God, the primary source of every Muslims faith

and practice, it provides guidelines and detailed teachings for a just society, proper human

conduct, and an equitable economic system. And the Quran has translation attention in my many

languages, English is one of them.

Quran was translated by sophisticated scholars in linguistic and translation, the

translation for Quran wasnt word-word translation for Quran Ijaz and because the Quran

spoken by the mother language which is The Arabic Language.

What obviously the translators did is to translate the meaning of verses (Ayah) unlike the other

languages that could be translated word by word or by meaning

According to the study and the explanation I represented in the chapter 3 for one of the

Quran Surah (YUSUFs), what can I say a great effort have been made to indicate the way the

method, the language, and the characteristic that each translators have used in his translation. I

believe there are similarities among the translators and differences as well which is common and

clear that Quran is not being translated latterly, the way of understanding the Holy Quran

influence the way we translate the Holy Quran.

While analysis the verses of the Yusufs Surah in my point of view I understand that

some translators have differences and similarities in using several terms and phrases or using

different tenses too. These differences and similarities did not change the whole meaning it just a

way of expressing a methodology.

 Al-Jawzi 92

References

1. http://www.islam-guide.com/ch3-7.htm

2. https://en.m.wikipedia.org/wiki/English_translations_of_the_Quran

3. See Tafsir Al-Jalalayn. www.quran.com/3 -Some scholars find that the translation is too

simplified in some areas, and includes imprecise translations of certain words and

phrases. It also omits many Arabic conjunctions (i.e. wa (and), fa (then)), which

detracts from nuanced meanings regarding chronology of events conveyed in the Quran.

-Abdel Haleem, M.A.S. The Quran: A New Translation. New York: Oxford University

Press, 2005. p. xxvii.

4. SOAS Staff: Muhammad Abdel Haleem

5. Edinburgh University Press: Journal of Qur'anic Studies Editorial Board

6. Oxford University Press: The Qur'an: Translated by M. A. S. Abdel Haleem

- David F. Ford: The Launch of The Qur'an: A New Translation by M.A.S. Abdel

Haleem; Address by Professor David Ford

7. https://en.wikipedia.org/wiki/Abdullah_Yusuf_Ali

8. https://en.wikipedia.org/wiki/Muhammad_Taqi-ud-Din_al-Hilali

http://www.wokingmuslim.org/pers/pickthall/woking.htm

9. https://en.wikipedia.org/wiki/Muhammad_Taqi-ud-Din_al-Hilali http://www.dar-us-

salam.com/authors/taqi-ud-din-hilali.htm

10. This is based several verses of the Qur'an, among them, Qur. 15:9, 26:195, 97:1.

11. Mahmoud Ayoub, The Awesome News (Hiawatha, Iowa: Cedar Graphics, 1997), p. xi.

12. http://www.virtualmosque.com/

13. Bernard Lewis, The Crisis of Islam (New York: Random House, 2004), p. 5.
 Al-Jawzi 93

14. Qur. 5:33

15. Babylonian Talmud, Tractate Sanhedrin, 37a.

16. Qur. 16:103: "We know well that they say, 'A mortal teaches him.' But the language of

the one to whom they allude is foreign, and this is the clear Arabic tongue." Abrahamian

teachings could come only from Christianity or Judaism. Because the local Christian

community spoke Arabic and the local Jewish Community Judeo-Arabic, then

contemporary context would suggest a teacher with a foreign tongue to be Jewish.

17. Qur. 16:43, 21:7; Khaleel Mohammed, "The Identity of the Qur'an's Ahl al-Dhikr," in

Andrew Rippin and Khaleel Mohammed, eds., Coming to Terms with the Qur'an

(Montreal: McGill University Press, forthcoming), pp. 39-54.

18. See Gordon Newby, "Tafsir Israiliyaat," Journal of the American Academy of Religion,

Dec. 1980, pp. 685-97.

19. See M.J Kister, "Haddithu 'an Bani Israil wa la Haraja: A Study of an Early Tradition,"

Israel Oriental Studies, 2 (1972): 215-39.

20. 20 Ibid

21. Al-Tirmidhi, Hadith 194, Alim CD, English Translation. Hadith refers to oral reports

attributed to Muhammad.

22. Ignaz Goldziher, Muslim Studies (London: George Allen & Unwin Ltd, 1971), pp. 2,

131.

23. Closing the door on Jewish sources did not prevent adaptation of Christian traditions.

24. Abdur Rahim Kidwai, "Translating the Untranslatable: A Survey of English Translations

of the Qur'an," Muslim World Book Review, Summer 1987, pp. 66-71.
 Al-Jawzi 94

25. George Sale, The Koran Commonly Called the Al-Koran of Mohammed (New York: W.

L. Allison Co, 1880), p. x.

26. Ibid.; John Rodwell, The KoranTranslated from the Arabic (London: J.M. Dent & Co.,

1909); Edward Palmer, The Qur'an (Clarendon: Oxford Press, 1880); Sir William Muir,

The Coran (London: Society for Promoting Christian Knowledge, 1878).

27. Sale, The Koran Commonly Called the Al-Koran of Mohammed, pp. vii-xii.

28. Arthur Arberry, The Koran Interpreted (New York: George Allen & Unwin Ltd, 1955), p.

11.

29. Sale, The Koran Commonly Called the Al-Koran of Mohammed, p. xi.

30. Thomas B. Irving, The Qur'an: First American Version (Battleboro, Vt.: Amana Books,

1985) p. xxii.

31. Kidwai, "Translating the Untranslatable," pp. 66-71.

32. A follower of Mirza Ghulam Ahmad (d. 1908), who claimed to be the reviver of Islam.

Mainstream Islam opposed his beliefs, and his sect bifurcated into the Qadiani and Lahori

subgroups after his death. His followers are severely persecuted in Pakistan, which has

declared them as non-Muslims.

33. Muhammad 'Ali, The Holy Qur'an (Columbus: Ahmadiyyah Anjuman Isha'at Islam

Lahore Inc, 1991).

34. For example, "Reviews of the English Translation of the Holy Quran with Commentary,"

Ahmadiyya Anjuman Isha'at Islam Lahore Inc. U.S.A., accessed Feb. 17, 2005.

35. Qur. 2:60.

36. Exodus 17:1-6.

37. Muhammad 'Ali, The Holy Qur'an, sura 72:1.

 Al-Jawzi 95

38. Qur. 3:46.

39. Muhammad 'Ali, The Holy Qur'an, sura 3.

40. Dublin, Ohio: Ahmadiyya Anjuman Isha'at Islam Lahore Inc. U.S.A., 2002, redesigned,

with expanded index.

41. Encyclopedia of Islam (Leiden: E.J. Brill, 1995), s.v. "Pickthall."

42. Muhammad Marmaduke Pickthall, The Meaning of the Glorious Koran (Hyderabad:

Hyderabad Government Press, 1930).

43. An honorific title given to the ruler of Hyderabad in British India.

44. Pickthall, The Meaning of the Glorious Koran, p. vii.

45. Qur. 17: 60.

46. 4646 Pickthall, The Meaning of the Glorious Koran, p. 208.

47. Yusuf 'Ali, The Holy Qur'an: Translation and Commentary (Lahore: 1934-37).

48. A.R. Kidwai, "Abdullah Yusuf Ali's Views on the Qur'anic Eschatology," Muslim World

League Journal, Feb. 1985, pp. 14-7.

49. "L.A. Schools Review Donated Korans, Citing Derogatory Commentary," Magazine of

the American Library Association, Feb. 11, 2002.

50. Muhammad Taqi al-Din al-Hilali and Muhammad Muhsin Khan, The Noble Qur'an in the

English Language: A Summarized Version of At-Tabari, Al-Qurtubi, and Ibn Kathir with

Comments from Sahih al-Bukhari (Riyadh: Darussalam Publishers, 1996).

51. Ibid., pp. 5-6; Steven Schwartz presents a scathing review, "Rewriting the Koran,"

Weekly Standard, Sept. 27, 2004.

52. Qur. 1: 7; Hilali and Khan, The Noble Qur'an in the English Language, p. 10

53. Hilali and Khan, The Noble Qur'an in the English Language, p. 10.
 Al-Jawzi 96

54. Qur. 5:21.

55. Hilali and Khan, The Noble Qur'an in the English Language, p. 1181.

56. Qur. 3:42-57; 19:16-36.

57. M.A.S. Abdel-Haleem, The Qur'an, A New Translation (New York: Oxford University

Press 2004).

58. Ibid., pp. xvi-xvii.

59. John Wansbrough, The Sectarian Milieu (Oxford, New York: Oxford University Press,

1978); Patricia Crone and Michael Cook, Hagarism: The Making of the Islamic World

(Cambridge: Cambridge University Press, 1976); Michael Cook, The Koran: A Very

Short Introduction (Oxford: Oxford University Press, 2000).

60. Abdel-Haleem, The Qur'an, A New Translation, p. xxiv.

61. Ibid., p. xxix.

62. Fazlur Rahman, Major Themes of the Qur'an (Minneapolis: Bibliotheca Islamica, 1994),

p. 112.

63. Abdel-Haleem, The Qur'an, A New Translation, p. 50.

64. Bewley and Bewley, The Noble Qur'an, p. 68.

65. Abdel-Haleem, The Qur'an, A New Translation, p. 105, note a.

66. Christoph Luxenberg, Die Syro-aramaishe Lesart des Koran (Berlin: Das Arabische

Buch, 2000); Andrew Rippin, ed. Approaches to the History of the Interpretation of the

Qur'an (Oxford and New York: Clarendon and Oxford University Presses, 1988). For

Puin's views and findings, see Toby Lester, "What Is Koran?" Atlantic Monthly, Jan

1999, pp. 43-56.