THE HOLY. QURAN. (KORAN). English Translation of the. Meanings by Abdullah Yusuf. Ali. From a version revised by the Presidency of. Islamic Researches. The Quran free pdf ebook. Here you can download 3 versions of the Quran in English. Quran translations The Noble Quran in the classic English translation. Download the Quran-translation here as a free ebook - PDF. many more who would otherwise have shied away from previous translations of the Holy Quran.
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About the Translator: Talal Itani is an Electronics Engineer. He first read the. Quran , in order to discredit it. Since then, Talal has. Published by ClearQuran. Dallas, Beirut “When you read the Quran, seek refuge with Allah from. Satan the We supported him with the Holy Spirit. Is it. Quran. ClearQuran. ARABIC. ENGLISH. Page 2. QURAN. ARABIC. ENGLISH. Translation by Talal Itani. Arabic Text from supported him with the Holy Spirit.
The greatest miracle is the Holy Quraan. There is an elegant description of origin, development and step by step developmental stages of intra-uterine life in Quraan. These findings once presented to experts in the field of Anatomy and Embryology surprised them and they believed that the knowledge given to the Prophet Muhammad was indeed divine. Modern embryology is a fairly recent development which has its beginning with the invention of microscope in the 17th century. However the concept of the human being developing in stages was not recognised until much later. But the scientists then and most Muslim and non-Muslim scholars do not even know that the holy Quran and Sunnah [words, deeds, approvals of Prophet Muhammad PBUH collected by authentic narrators] had provided a detailed description of the significant events in human development from the stages of gametes and conception until the full term pregnancy and delivery or even post partum.
However, the appendix is in a bizarre way, and slights the role of Sunna. It has numerous mistakes in the translation and the text is difficult to read. Mir Ahmad Ali, This translation with commentary is from the Shia point of view. The work has become a standard Shia translation. It provides useful information about the Shia-Sunni differences.
However, there is a new print of this translation with an introduction and editing done by Yasin al-Jibouri. It has removed the introduction and avoided any comments about Shia.
This is an explanatory translation supplemented by brief notes, without Arabic text.
It is considered as a valid and useful translation. However, it suffers from the language and presentation weaknesses. His own translation was published later. According to Kidwai, this translation is a faithful effort with enthusiasm, but lacking any special features. This is one of the widely used translations. It is very popular in the academic circles.
It is translated in chaste and idiomatic English. The translator has background in teaching English and literature as well as in diplomacy. His translation has fluent idiomatic English. Pathan, Pathan was a veterinary graduate who served in that capacity for 30 years in the Indian Army.
However this fact has not been mentioned. Appended to the work are a few explanatory notes. These are: This is translated by Prof. Muhammad Hasan Askari and completed by Prof. We sincerely thank you for all the great feedback and positive emails from so many of you.
Reviews Review Policy. Complete redesign of the app with modern look, and all the previous features and more. The app now includes a total of 10 recitations including English. New larger and easy-to-read Arabic font. Set Quran reading goals, get reading reminders in form of push notifications, keep track of your achievements over time, and earn badges when you reach your set goals.
Sort bookmarks by the date they were added or by Surah number. Bug fixes, performance enhancement, and streaming optimization. View details. Flag as inappropriate. He found out that the translators were not fully aware of the concept of euphemism and therefore some of their translations sacrificed euphemism to convey the meaning and vice versa.
To Mohammad, ignoring euphemism in translation leads to the misunderstanding of the new text and hence he recommended that translators mention euphemism where it appears by using the paraphrasing strategy of translation.
By doing so, the meaning would be conveyed straightforwardly. Not similar to the approach of the study at hand, where a prolonged investigation of the translating examples of euphemism in the Holy Quran are being examined in four different translations and classified in terms of topics and levels of style, Al- Omoush explored and classified euphemisms in the language of the Holy Quran.
His study paid special attention to the etymology and semantics of each euphemistic occurrence and presented an illustration on the reasons and motives behind such a euphemistic language.
Al- Omoush stated that euphemisms in the Holy Quran are categorized into: Moral Decency; includes topic such as sexual intercourse, adultery, woman, body parts and excretory functions. Hardships; includes topics such as sickness, disability, death, the day of judgment, divorce, panic, defeat, hunger and poverty. Euphemism has also been in the heart of research in the fields of sociology, psychology, etymology, pragmatics, sociolinguistics, psycholinguistics, translation, and intercultural communication.
The below lines provide some examples. She finally concluded that woman is a concept that needs to be euphemized since it is usually viewed as an unpleasant, embarrassing and sensitive.
Enright approach to the study of euphemism was by inviting sixteen skillful writers to give prolonged papers on euphemism. He ended up with a collection of essays that include general reflections on euphemism and its history and categories such as sex, death, politics, the language of great Christian texts, and euphemisms used by or with kids, among others. Farghal investigated the nature of euphemism in Arabic. His study showed that speakers of Arabic employ four major devices for euphemizing: He argued that there is close interaction between the Politeness Principle Leech and the Cooperative Principle's maxims of conversation Grice Furthermore, Farghal argued that Arabic euphemisms flout one or more of the maxims of conversation.
Thus, giving rise to Particularized Conversational Implicatures. Consequently, floutings are shown to play an important role in lexical choices in addition to their well-established roles in structural and choices discourse. Other studies have been conducted on the translations of the meanings of the Holy Quran. Among the first attempts to investigate the problem of the translation of the Quran was a study conducted by Eltayeb The purpose of her study was to investigate the claim that it is impermissible to translate the Holy Quran.
The study also aimed at studying the theoretical aspects involved in the translation of the Holy Quran. Moreover, the study highlighted a theoretical framework for a comprehensive translation of the Holy Quran. The researcher shed light on the problems of translating Quranic irony and the translators' strategies they use.
The study suggested effective methods to overcome the difficulties of translating such expressions. Abu Mahfouz made a distinction between different types of deictics; social deixis, time deixis, place deixis, person deixis, demonstratives and the definite article. However, the researchers of the present study follows in the footsteps of these researchers in an attempt to explore the concept of euphemism in the Holy Quran and provide an analytical view of the incongruities in the process and procedure of its translation.
Analysis and Discussion This part is an analytical investigation of the incongruities in the translation of some Quranic euphemisms through the examination of four different translations.
Moreover, the analysis of these Quranic euphemistic occurrences has led the researcher to come up with the following classification: Lexical euphemism This type of euphemism is widely expressed in the Holy Quran and is achieved by either substitution, or deletion. Furthermore, euphemized Quranic expressions fall in topics such as; sexual intercourse, genitals, woman, excretory functions, sicknesses, divorce and death. Substitution Substitution is the act of putting one thing or person in the place of another.
As for euphemism; it is the replacement of a harsh lexicon with another that causes less offense. The Holy Quran, indeed, is a rich source from which many examples can be cited for this type of euphemism. Sexual Intercourse Verses that describe and regulate the sexual relationship between spouses in the Holy Quran are many. Apparently, the language of these verses has been given a special divine attention so as not to harm the public modesty of the recipients. In the list below, the researcher attempts to illustrate the euphemized Quranic sexual expressions and investigate the strategies and problems of translating them into English: Sex entails touching and the substitution of the term has finely achieved euphemism.
The following lines investigate whether euphemism and meaning were lost in translation. Approach not prayers with a mind befogged, until ye can understand all that ye say,- nor in a state of ceremonial impurity Except when travelling on the road , until after washing your whole body. If ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands.
For Allah doth blot out sins and forgive again and again. Approach not As-Salat the prayer when you are in a drunken state until you know the meaning of what you utter, nor when you are in a state of Janaba, i. And if you are ill, or on a journey, or one of you comes after answering the call of nature, or you have been in contact with women by sexual relations and you find no water, perform Tayammum with clean earth and rub therewith your faces and hands Tayammum.
Draw not near unto prayer when ye are drunken, till ye know that which ye utter, nor when ye are polluted, save when journeying upon the road, till ye have bathed. And if ye be ill, or on a journey, or one of you cometh from the closet, or ye have touched women, and ye find not water, then go to high clean soil and rub your faces and your hands therewith.
Allah is Benign, Forgiving. The four translations illustrate two different trends. Moreover, the verse restricts the meaning to a situation in which a man and a woman would have bodily touch.
Three out of the four translations were consistent. Only Pickthal made it different from the first occurrence as he translated: When ye rise up for prayer, wash you faces, and your hands up to the elbows, and lightly rub your heads and wash your feet up to the ankles.
And if ye are unclean, purify yourselves.
And if ye are sick or on a journey, or one of you cometh from the closet, or ye have had contact with women, and ye find not water, then go to clean, high ground and rub your faces and your hands with some of it. Allah would not place a burden on you, but He would purify you and would perfect His grace upon you, that ye may give thanks. In their two occurrences, references to sex were replaced by two different metaphors, by which a high level of euphemism was achieved. The former is a prohibition of sex in a certain condition menstruation.
They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, ye may approach them in any manner, time, or place ordained for you by Allah. For Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean. And when they have purified themselves, then go in unto them as Allah has ordained for you go in unto them in any manner as long as it is in their vagina.
Truly, Allah loves those who turn unto Him in repentance and loves those who purify themselves by taking a bath and cleaning and washing thoroughly their private parts, bodies, for their prayers, etc.
It is an illness, so let women alone at such times and go not in unto them till they are cleansed. And when they have purified themselves, then go in unto them as Allah hath enjoined upon you. Truly Allah loveth those who turn unto Him, and loveth those who have a care for cleanness.
When they have cleansed themselves, then come unto them as God has commanded you. Consequently; as a result of these claims, translations of Ali, Mohammad and Khan, and Pickthal are said to be inaccurate.
Genitals In the Holy Quran, embarrassing body parts such as genitals prove lexical euphemism at its highest. However, being greatly influenced by the culture and virtues of Arabs in whose language the scripture was uttered and where a direct reference to genitals is considered as impolite, rude and indecent, the Holy Quran showed a high level of politeness and refinement through the use of various euphemized expressions as the following examples illustrate: The verse was translated as follows: She is not only equal to men in rights of education, work, freedom of expression, political participation and social life; besides, she wins the advantage of physical and emotional protection as well as the financial support of men in her family.
Moreover, Arabs have long expressed their respect and appreciation of women through the use of some honorifics instead of calling their actual names. Having much of the Arabic ethics and decency adopted, the Holy Quran shows similar respect and esteem for woman.
The following instance clarifies the assumption. The Holy Quran used this reference in a number of verses as well. Below is an example. This leads us to conclude that euphemism was not lost in any of the above translations. Consequently, it is of no surprise to find that excretory functions related terms in the Holy Quran are carefully euphemized. Sicknesses and Disabilities Created with a passion for health, power and strength, man has always regarded different health issues such as sicknesses and disabilities as a sensitive area where the use of euphemism is preferred.
Therefore, doctors often use a range of euphemistic expressions as a means to facilitate communication in the consultation and treatment of their patients. Similarly; Arabs have long used euphemism to mitigate the negative impact a word indicating a certain sickness leaves on patients themselves as well as other people from the audience.
The Holy Quran came with respect to this and shows incidents where certain sicknessess such as blindness, muteness and vitiligo are carefully euphemized. Blindness Yusuf: The metaphor was translated as follows: Alas, my grief for Joseph! Motivated by the propensity of politeness and the need for social acceptance, the word became a recognized metaphor for the process of defecation and other human excretory functions by which a high level of euphemism was achieved as the above verse proves.
In such a case, where no exact equivalent is ever available, a translator might evade through a rendering that achieves the most important aspects of the original text which are, according to the present investigation, meaning and euphemism. Having said this, it becomes apparent that both Pickthal and Arberry failed to meet the criterion just designed. Despite the fact that Ali saved euphemism, his translation is not yet seen as a good one.
Divorce That divorce is tough is a matter of fact; everybody agrees on the devastating aftermaths it causes on both individual and social levels. The following lines explain how divorce was euphemized in some occurrences in the Holy Quran. It is not lawful for you, Men , to take back any of your gifts from your wives , except when both parties fear that they would be unable to keep the limits ordained by Allah.
If ye judges do indeed fear that they would be unable to keep the limits ordained by Allah, there is no blame on either of them if she give something for her freedom.
These are the limits ordained by Allah. And it is not lawful for you men to take back from your wives any of your Mahr bridal money given by the husband to his wife at the time of marriage which you have given them, except when both parties fear that they would be unable to keep the limits ordained by Allah e.
Then if you fear that they would not be able to keep the limits ordained by Allah, then there is no sin on either of them if she gives back the Mahr or a part of it for her Al-Khul' divorce. These are the limits ordained by Allah, so do not transgress them. And whoever transgresses the limits ordained by Allah, then such are theZalimun wrong-doers, etc. And it is not lawful for you that ye take from women aught of that which ye have given them; except in the case when both fear that they may not be able to keep within the limits imposed by Allah.
And if ye fear that they may not be able to keep the limits of Allah, in that case it is no sin for either of them if the woman ransom herself. These are the limits imposed by Allah.
Transgress them not. For whoso transgresseth Allah's limits: It is not lawful for you to take of what you have given them unless the couple fear they may not maintain God's bounds; if you fear they may not maintain God's bounds, it is no fault in them for her to redeem herself.
Those are God's bounds; do not transgress them. Such indirectness in enunciating divorce has contributed to the production of a highly euphemized text where much of the negative impact of the original word has been eliminated.