The Message of the Qur'an: The full account of the revealed Arabic text accompanied by parallel transliteration

Salam-Shalome-Peace be upon you! If there were only 1 translation of the Holy Quran that I could take with me on a desert island, it would be this one. The Message of the Quran is a translation of the Holy Quran by Muhammad Asad (who, interestingly, was a Jew before he became a Muslim), the holy book of Islam which, without the commentary, is about the size of the New Testament. Humanity seems best represented by kindness and gratitude, not to mention faith; but, faith without reason is blind, and, like power, easily corruptible. This is why I like the Quran in general, and Asad's translation in particular: rather than explaining verses through a mid-evil perspective, he skillfully combines the best elements from both the East and the West, allowing the words to shine forth through the light of faith, while, as an extension and at the same time, illuminated by the light of intellectual reason. Hope and love are more powerful than fear and hatred. This copy (The Message of the Qur'an: The full account of the revealed Arabic text accompanied by parallel transliteration (English and Arabic Edition)--and, contrary to what others have said, it has a general index (about 10 pages in length)--is most dear to me because it has three necesary aspects: the translation and commentary, the original Arabic text, and a Roman-alphabet transliteration of the Arabic in to English. Although I am a blind individual (I love the artwork:)!) who reads books electronically, this is one of the very few books that I physically own (and would like to own), deriving pleasure from its mere honorable existence. Its pages feel shiny and glossy; it is written on that private-university textbook paper. The 2003 edition is slightly better than the newer 2008 edition because it is about 2 pounds lighter in weight; subsequently, the 2012 reprint is from the 2003 edition, which also is 4 ppounds as compared to the six pound 2008 printing. The binding for the 2008 text seems as if it will last, but, because of the size and ni6 pound weight of the book, physical care should be taken. All three printings come with a ribbbon (part of the book) that can be used as a bookmark. One thing I must say before hand though: the Quran does not read like the Bible. It talks about a story, deals with the theme and moral, and then moves on to another point. It is very emphatic (I.E., it emphasizes particular themes over and over again, but with a different approach. As compared with the Yusuf Ali translation, Asad's text, which uses brackets (allowing translation-based explications without diverging from the original Arabic meaning to augment the text), is more concise, stressing the fundamental, elemental, and symbolic aspects of the messages of the Quran (sometimes elucidated through juxtaposition [as he points out]), without focusing on the details to the exclusion of all else. Asad's commentary gives reasons and facts (when an opinion of interpretation arises, he, through the use of precedent, gives a logical chain of rationality to explain his viewpoint), rather than laying out, sometimes as does Yusuf Ali, a pattern of incumbent thoughts or actions expressed by "we should" or "they should." In short, Asad's translation relies on reason, elucidation, and concise explication; it provides extensive footnotes, but not in such quantity as to overshadow the original text. For comparison of style, word choice, and commentary (where applicable), see (below) the translations of Chapter 113 (and chapter 1) by A.J. Arberry (who must be commended for his nigh literal translation that flows with poetic grace [it does not use parentheses or brackets]), Yusuf Ali, and Asad, respectively. -------------------- CXIII DAYBREAK In the Name of God, the Merciful, the Compassionate 113:1 Say: 'I take refuge with the Lord of the Daybreak from the evil of what He has created, from the evil of darkness when it gathers, from the evil of the women who blow on knots, 113:5 from the evil of an envier when he envies.' -------------------- Yusuf Ali 113: This early Makkan Surah provides the antidote to superstition and fear by teaching us to seek refuge in Allah from every kind of ill arising from outer nature and from dark and evil plottings and envy on the part of others. C.293 (The running Commentary, in Rhythmic Prose) It is Allah Who brings forth light from darkness, life and activity from death, spiritual Enlightenment from ignorance and superstition Banish fear, and trust His Providence No danger, then, from the outer world, No secret plottings from perverted wills, No disturbance of your happiness or good Can affect the fortress of your inmost soul. 1. Say: I seek refuge with the Lord of the Dawn, 2. From the mischief of created things; 3. From the mischief of Darkness as it overspreads; 4. From the mischief of those who practice Secret Arts; 5. And from the mischief of the envious one as he practices envy. C6301. In Allah's created world, there are all kinds of forces and counter-forces, especially those put in motion by beings who have been endowed with some sort of will. The forces of good may be compared to light, and those of evil to darkness. Allah can cleave the depths of darkness and produce light (6:96), and therefore we should cast off fear and take refuge in divine guidance and goodness. C6302. Falaq is the Dawn or Daybreak, the cleaving of darkness and the manifestation of light. This may be understood in various senses: 1. literally, when the darkness of the night is at its worst, rays of light pierce through and produce the dawn; 2. when the darkness of ignorance is at its worst, the light of Allah pierces through the soul and gives it enlightenment: (24:35); 3. non-existence is darkness, and life and activity may be typified by light. C6303. See n. 6301 above. Our trust in Allah is the refuge from every kind of fear and superstition, every kind of danger and evil. Three special kinds of mischief are specified in the next three verses, against which our best guard is our trust in Allah, the Light of the heavens and the earth. They are: 1. physical dangers, typified by darkness. 2. physical dangers within us, typified by Secret Arts, and 3. physical dangers from without us, resulting from a perverted will, which seeks to destroy any good that we enjoy. C6304. The darkness of the night, physical darkness, is a good type of physical dangers and difficulties. Many people are afraid of physical darkness, and all are afraid of physical injuries, accidents, and calamities. We should not fear, but having taken reasonable precautions, trust in Allah. C6305. Those (feminine) who blow on knots', this having been a favourite form of witchcraft practised by perverted women. Such secret arts cause psychological terror. They may be what is called magic, or secre plottings, or the display of false and seductive charms (3:14), or the spreading of false and secret rumours or slanders to frighten men or deter them from right action. There is fraud in such things, but men are swayed by it. They should cast off fear and do their duty. C6306. Malignant envy, translated into action, seeks to destroy the happiness or the material or spiritual good enjoyed by other people. The best guard against it is trust in Allah with purity of heart. -------------------- Muhammad Asad: The Hundred-Thirteenth Surah Al-Falaq (The Rising Dawn) Mecca Period WHEREAS most of the commentators assign this and the next surah to the early part of the Mecca period, some authorities (e.g., Razi, Ibn Kathir) consider them to have been revealed at Medina, while yet others (e.g., Baghawi, Zamakhshari, Baydawi) leave the question open. On the basis of the scant evidence available to us it appears probable that both these surahs are of early Meccan origin. In The Name of God, The Most Gracious, The Dispenser of Grace: 113:1 SAY: "I seek refuge with the Sustainer of the rising dawn,1 (2) "from the evil of aught that He has created, (3) "and from the evil of the black darkness whenever it descends,2 (4) "and from the evil of all human beings bent on occult endeavours,3 (5) "and from the evil of the envious when he envies."4 1 The term al-falaq ("the light of dawn" or "the rising dawn") is often used tropically to describe "the emergence of the truth after [a period of] uncertainty" (Taj al-'Arus): hence, the appellation "Sustainer of the rising dawn" implies that God is the source of all cognition of truth, and that one's "seeking refuge" with Him is synonymous with striving after truth. 2 I.e., the darkness of despair, or of approaching death. In all these four verses (2-5), the term "evil" (sharr) has not only an objective but also a subjective connotation - namely, fear of evil. 3 Lit., "of those that blow (an-naffathat) upon knots": an idiomatic phrase current in pre-Islamic Arabia and, hence, employed in classical Arabic to designate all supposedly occult endeavours; it was probably derived from the practice of "witches" and "sorcerers" who used to tie a string into a number of knots while blowing upon them and murmuring magic incantations. The feminine gender of naffathat does not, as Zamakhshari and Razi point out, necessarily indicate "women", but may well relate to "human beings" (anfus, sing. nafs, a noun that is grammatically feminine). In his explanation of the above verse, Zamakhshari categorically rejects all belief in the reality and effectiveness of such practices, as well as of the concept of "magic" as such. Similar views have been expressed - albeit in a much more elaborate manner, on the basis of established psychological findings - by Muhammad Abduh and Rashid Rida (see Manar I, 398 ff.). The reason why the believer is enjoined to "seek refuge with God" from such practices despite their palpable irrationality is - according to Zamakhshari- to be found in the inherent sinfulness of such endeavours (see surah 2, note 84), and in the mental danger in which they may involve their author. 4 I.e., from the effects - moral and social- which another person's envy may have on one's life, as well as from succumbing oneself to the evil of envy. In this connection, Zamakhshari quotes a saying of the Caliph Umar ibn Abd al-Aziz (called "the Second Umar" on account of his piety and integrity): "I cannot think of any wrongdoer (zalim) who is more likely to be the wronged one (mazlum) than he who envies another." -------------------- -------------------- I THE OPENING(Arberry) In the Name of God, the Merciful, the Compassionate 1 Praise belongs to God, the Lord of all Being, the All-merciful, the All-compassionate, the Master of the Day of Doom. 5 Thee only we serve; to Thee alone we pray for succour. Guide us in the straight path, the path of those whom Thou hast blessed, not of those against whom Thou art wrathful, nor of those who are astray. -------------------- SURA 1. Fatiha, or the Opening Chapter. (Yusuf Ali) 1. In the name of Allah, Most Gracious, Most Merciful. 2. Praise be to Allah, The Cherisher and Sustainer of the Worlds; 3. Most Gracious, Most Merciful; 4. Master of the Day of Judgment. 5. Thee do we worship, and Thine aid we seek. 6. Show us the straight way, 7. The way of those on whom Thou hast bestowed Thy Grace, Those whose (portion) is not wrath, and who go not astray. Introduction and Summary C.42 - The running Commentary, in Rhythmic Prose First comes that beautiful Surah, 15. Each chapter or portion of the Quran is called a Surah, which means a Degree Or Step, by which we mount up. Sometimes whole Surahs were revealed, and sometimes portions, which were arranged under the Prophet's directions. Some Surahs are long, and some are short, but a logical thread runs through them all. Each verse of the Surah is called an Ayah (plural, Ayat), which means also a sign. A verse of revelation is a Sign of Allah's beautiful handiwork in the material creation or His dealings in history are signs to us, if we would understand. Some Ayat are long, and some are short. The Ayah is the true unit of the Quran. The Opening Chapter of Seven Verses, 16. Fatihah: Opening Chapter. 17. These seven verses form a complete unit by themselves, and are recited in every prayer and on many other occasions. Cf. 15:87. Rightly called the Essence of the Book. It teaches us the perfect Prayer. For if we can pray aright, it means That we have some knowledge of Allah And His attributes, of His relations To us and His creation, which includes Ourselves; that we glimpse the source From which we come, and that final goalWhich is our spiritual destiny Under Allah's' true Judgement: then We offer ourselves to Allah and seek His light. C.43 Prayer is the heart of Religion and Faith But how shall we pray? What words shall convey The yearnings of our miserable ignorant hearts To the Knower of all? It is worthy of Him Or of our spiritual nature to ask For vanities, or even for such physical needs As our daily bread? The Inspired One Taught us a Prayer that sums up our faith, Our hope, and our aspiration in things that matter. We think in devotion of Allah's name and His Nature; We praise Him for His creation and His Cherishing care; We call to mind the Realities, seen and unseen; We offer Him worship and ask His guidance; And we know the straight from the crooked path By the light of His grace that illumines the righteous. 18. By universal consent it is rightly placed at the beginning of the Koran as summing up in marvelously terse and comprehensive words, man's relation to Allah in contemplation and prayer. In our spiritual contemplation the first words should be those of praise If the praise is from our inmost being, it brings us closer to Allah. Then our eyes see all good, peace, and harmony. Evil, rebellion, and conflict are purged out. They do not exist for us, for our eyes are lifted up above them in praise. Then we see Allah's attributes better (verses 2-4). This leads us to the attitude of worship and acknowledgment (verse 5). And finally comes prayer for guidance, and a contemplation of what guidance means (verses 6-7). Allah needs no praise, for He is above all praise; He needs no petition, for He knows our needs better than we do ourselves; and His bounties are open without asking, to the righteous and the sinner alike. The prayer is primarily for our own spiritual education consolation, and confirmation. That is why the words in this Sura are given to us in the form in which we should utter them. 19. The Arabic words "Rahman" and "Rahim " translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of Allah's attribute of Mercy. The Arabic intensive is more suited to express Allah's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto Allah. Mercy may imply pity. longsuffering, patience, and forgiveness, all of which the sinner needs and Allah Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful. and flows from Allah Most Gracious to all His creatures, protecting them, preserving them, guiding them, and leading them to clear light and higher life. Opinion is divided whether the Bismillah should be numbered as a separate verse or not. It is unanimously agreed that it is a part of the Koran in Sura An-Naml. Therefore it is better to give it an independent number in the first Sura. For subsequent Suras it is treated as an introduction or head-line, and therefore not numbered. 20. The Arabic word 'Rabb', usually translated Lord, has also the meaning of cherishing, sustaining, bringing to maturity. Allah cares for all the worlds He has created. 21. On realizing in our souls Allah's love and care. His grace and mercy, and His power and justice (as Ruler of the Day of Judgment), the immediate result is that we bend in the act of worship, and see both our shortcomings and His all-sufficient power. The emphatic form means that not only do we reach the position of worshipping Allah and asking for His help, but we worship Him alone and ask for His aid only. For there is none other than He worthy of our devotion and able to help us. The plural "we" indicates that we associate ourselves with all who seek Allah, thus strengthening ourselves and strengthening them in a fellowship of faith. 22. If we translate by the English word "guide", we shall have to say: Guide us to and in the straight Way". For we may he wandering aimlessly, and the first step is to find the way; and the second need is to keep in the Way: our own wisdom may fail in either case. The straight Way is often the narrow Way, or the steep Way, which many people shun (Sura 90:11). By the world's perversity the straight Way is sometimes stigmatized and the crooked Way praised. How are we to judge? We must ask for Allah's guidance. With a little spiritual insight we shall see which are the people who walk in the light of Allah's grace, and which are those that walk in the darkness of Wrath. This also would help our judgment. 23. Note that the words relating to Grace are connected actively with Allah: those relating to Wrath are impersonal. In the one case Allah's Mercy encompasses us beyond our deserts In the other case our own actions are responsible for the Wrath,-the negative of Grace, Peace, or Harmony. 24. Are there two categories?-Those who are in the darkness of Wrath and those who stray? The first are those who deliberately break Allah's law; the second those who stray out of carelessness or negligence. Both are responsible for their own acts or omissions. In opposition to both are the people who are in the light of Allah's Grace: for His Grace not only protects them from active wrong (if they will only submit their will to Him) but also from straying into paths of temptation or carelessness. The negative 'gair' should be construed as applying not to the way, but as describing men protected from two dangers by Allah's Grace. -------------------- The First Surah Al-Fatihah (The Opening) Mecca Period THIS SURAH is also called Fatihat al-Kitab ("The Opening of the Divine Writ"), Umm alKitab ("The Essence of the Divine Writ"), Surat al-Hamd ("The Surah of Praise"), Asas alQur'an ("The Foundation of the Qur'an"), and is known by several other names as well. It is mentioned elsewhere in the Qur'an as As-Sab' al-Mathani ("The Seven Oft-Repeated [Verses]") because it is repeated several times in the course of each of the five daily prayers. According to Bukhari, the designation Umm al-Kitab was given to it by the Prophet himself, and this in view of the fact that it contains, in a condensed form, all the fundamental principles laid down in the Qur'an: the principle of God's oneness and uniqueness, of His being the originator and fosterer of the universe, the fount of all life-giving grace, the One to whom man is ultimately responsible, the only power that can really guide and help; the call to righteous action in the life of this world ("guide us the straight way"); the principle of life after death and of the organic consequences of man's actions and behaviour (expressed in the term "Day of Judgment"); the principle of guidance through God's message-bearers (evident in the reference to "those upon whom God has bestowed His blessings") and, flowing from it, the principle of the continuity of all true religions (implied in the allusion to people who have lived - and erred - in the past); and, finally, the need for voluntary self-surrender to the will of the Supreme Being and, thus, for worshipping Him alone. It is for this reason that this surah has been formulated as a prayer, to be constantly repeated and reflected upon by the believer. "The Opening" was one of the earliest revelations bestowed upon the Prophet. Some authorities (for instance, 'Ali ibn Abi Talib) were even of the opinion that it was the very first revelation; but this view is contradicted by authentic Traditions quoted by both Bukhari and Muslim, which unmistakably show that the first five verses of surah 96 ("The Germ-Cell") constituted the beginning of revelation. It is probable, however, that whereas the earlier revelations consisted of only a few verses each, "The Opening" was the first surah revealed to the Prophet in its entirety at one time: and this would explain the view held by 'Ali. 1:1 In the name of God, The Most Gracious, The Dispenser of Grace:1 1:2 ALL PRAISE is due to God alone, the Sustainer of all the worlds,2 (1:3) the Most Gracious, the Dispenser of Grace, (1:4) Lord of the Day of Judgment! 1:5 Thee alone do we worship; and unto Thee alone do we turn for aid. 1:6 Guide us the straight way (1:7) the way of those upon whom Thou hast bestowed Thy blessings,3 not of those who have been condemned [by Thee], nor of those who go astray!4 1 According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse 1. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity. 2 In this instance, the term "worlds" denotes all categories of existence both in the physical and the spiritual sense. The Arabic expression rabb - rendered by me as "Sustainer" embraces a wide complex of meanings not easily expressed by a single term in another language. It comprises the ideas of having a just claim to the possession of anything and, consequently, authority over it, as well as of rearing, sustaining and fostering anything from its inception to its final completion. Thus, the head of a family is called rabb ad-dar ("master of the house") because he has authority over it and is responsible for its maintenance; similarly, his wife is called rabbat ad-dar ("mistress of the house"). Preceded by the definite article al, the designation rabb is applied, in the Qur'an, exclusively to God as the sole fosterer and sustainer of all creation - objective as well as conceptual - and therefore the ultimate source of all authority. 3 i.e., by vouchsafing to them prophetic guidance and enabling them to avail themselves thereof. 4 According to almost all the commentators, God's "condemnation" (ghadab, lit., "wrath") is synonymous with the evil consequences which man brings upon himself by wilfully rejecting God's guidance and acting contrary to His injunctions. Some commentators (e.g., Zamakhshari) interpret this passage as follows: "... the way of those upon whom Thou hast bestowed Thy blessings - those who have not been condemned [by Thee], and who do not go astray": in other words, they regard the last two expressions as defining "those upon whom Thou hast bestowed Thy blessings". Other commentators (e.g., Baghawi and Ibn Kathir) do not subscribe to this interpretation - which would imply the use of negative definitions - and understand the last verse of the surah in the manner rendered by me above. As regards the two categories of people following a wrong course, some of the greatest Islamic thinkers (e.g., Al-Ghazali or, in recent times, Muhammad 'Abduh) held the view that the people described as having incurred "God's condemnation" - that is, having deprived themselves of His grace - are those who have become fully cognizant of God's message and, having understood it, have rejected it; while by "those who go astray" are meant people whom the truth has either not reached at all, or to whom it has come in so garbled and corrupted a form as to make it difficult for them to recognize it as the truth (see 'Abduh in Manar 1,68 ff.).

SHORT VERSION: EXCELLENT TRANSLATION, HIGHLY RECCOMEND, ESPECIALLY FOR THOSE WHO ENJOY TO THINK. JUST BE SLIGHLTY CAUSTIOUS OF A BIT OF THE UNORTHODOX VIEWS. I must say, I was and continue to be impressed by this work. It will be clear to anyone who reads it that Muhammad Asad invested a lot careful thought and time reading in order to convey an accurate translation and interpretation of the words of the Qur'an. His in-depth knowledge of classical Arabic, a type of knowledge that is unfortunately dwindling in the modern world, gave him a great intellectual freedom in analyzing various Qur'anic verses. This ability allows him to convey the message of complex verses in the Qur'an to any English speaking person (hence, "Message of the Qur'an"). That is not to say, of course, that he goes to just follow his own whims all the time. He gives great respect and reference to many classical Quran'ic commentators such as Al-Razi, Zamakshari, Baghawi, Ibn Kathir, etc and owes the interpretation of many verses to them. HOWEVER, it should be made aware to the reader that he will occasionally slip in his own understanding of a verse that goes against traditional Islamic theology. For example, he holds some parts of the story of Adam & Eve to be allegorical (therefore not literal) and believes that humans, like other species, were a product of God-guided gradual biological evolutionary processes (essentially Darwin's theory except involving God as described in the Qur'an). In another example, he in the footnote of a verse that is commonly used a basis for the Qur'anic doctrine of abrogation (that is, verses that were revealed by God and then removed later) explains that it is actually not referring to how the Qur'an is abrogating verses within itself but replacing messages from earlier times (like those in the books of the Bible) with one that is better. Now, this is not to say that all these deviant views are wrong (some of them, of which I've not listed here, I'm actually inclined to believe, such as his view on the Crucifixion of Jesus), and in the end of the day these views are a small % of his actual footnotes. I just want to let any potential reader know that a footnote here or there may not be in line with the common belief of Muslims today.

I have read the 'Message of the Qur'an' by Muhammad Asad from beginning to end. I have also read translations of Islam's sacred text by other translators, including the great Maulana Muhammad `Ali (Lahori Scholar), Dr. TB Irving (Ta`lim `Ali), Allama Yusuf `Ali, Ahmed `Ali, Muhammad Marmaduke Pickthall, NJ Dawood, AJ Arberry, Professor Majid Fakhry, and Drs. Muhammad Hilali and Muhammad Muhsin Khan, among others. In my view, Muhammad Asad in his greatest work, Message of the Qur'an, has undoubtedly presented the most encyclopedic interpretation of Islam's Holy Book in print, supported by the most comprehensive footnotes to date. The author obviously carried out massive historical research of the classical scholars, and his interpretation brought a freshness to an ancient text that compels the reader to read on, and on, and on ....! As a true scholar, whenever and wherever he differed from traditional orthodoxy, he clearly articulated his reasons for doing so. And this, in my view, has added authenticity to his magnus opus. A word of caution to unwary: Unlike Pickthall, Asad's Translation is not literal but interpretative, a literary technique that explains the text to the reader from the translator's point of view, as is generally the case. Asad's English is also decidedly tough (unlike Dawood's). When reading Asad, one must master his complex construction. One clear weakness in this book, however, is the absence of an index of any kind, which when added, would make the Message truly complete and encyclopedic in scope. Another point to be noted here is that Asad has studied the writings of the late Lahori Scholar, Maulana Muhammad Ali; hence, it is no surprise that the two hold almost identical views on many of the polemic issues associated with the Noble Qur'an, including the so-called theory of Abrogation (al nasikh wal mansukh), Jesus' Second Coming, Dress Code, Sexual Relations with those whom the right hand possessed, penalty for adultery, equality between men and women, immaculate conception of Jesus, among others. This book should be bought and kept as a collector's item by the layman as well as the serious student of the faith. I sincerely recommend it.

This is easily the most superior version of the Quran in English available. Asad is a masterful translator, using a vast and hard-won knowledge of traditional commentaries, Islamic history, and the Arabic language to truly translate the meaning of the Quran rather than just putting it into English words. The real treasure of this translation is Asad's copious footnotes. They are comprehensive, explaining why he chooses a particular word to represent a certain idea, where and why he departs from the classical commentators, and repeated cross-references to other verses and references to prophetic tradition in order to create continued concordance. Throughout, the theme of the commentaries is obviously polemical: it promotes the use of reason in interpreting the Qu'ran, rejects the doctrine of abrogation (that certain verses invalidate others), promotes the usage of Qu'ranic principles in government, and interprets certain verses metaphorically rather than literally. If one is off-put by that, it would be difficult to truly enjoy this translation (and indeed these have all contributed to its illegality in Saudi Arabia). But to one who wishes to truly understand the Qu'ran on its own terms, there is not a better translation out there. The appendices are wonderfully thought provoking, providing his thoughts on topics such as jinn, the prophet's supposed night journey to heaven, and the usage of metaphor. While I have the utmost regard for the translation, I found the Book Foundation edition to be heavy and unwieldy. The Dar-Al Andalus edition is more compact and easy to carry, if quite a bit less ornate.

This is a beautiful, beautiful copy of the Koran---stunningly illustrated in black and gold. I bought this translation by Muhammad Asad since many scholars indicate that it is the best translation in English. The set is VERY heavy but came very fast from England. I imagine that the printing and postage are subsidized because I think the postage alone to send it to the U.S. would be around what I paid for the set. Highly recommended.

Muhammad Asad, to my knowledge, is the only person to have translated the Qur'an into English having learned to speak Arabic in a dialect closest to that which the Prophet Muhammad (may peace be upon him) spoke (and the Arabic in which the Qur'an is written). Although all of the other translators indeed spoke and read Arabic, their understanding was at best wooden and purely academic, rather than a living understanding. Asad lived for years among the Bedouin of the Arabian Peninsula in Central and Eastern Arabia, and although even their language is not precisely the same as the Prophet's (PBUH), it is the closest in existence today. Furthermore, Asad's commentary is perhaps the most nonsectarian of any Qur'an I have read. It has somehow managed to escape the long arm of the Saudi Arabian Wahhabist publishing houses (which take all scholarly and wonderful English translations of the Qur'an and edit them to reflect their extremely narrow and extreme views). Unfortunately, the Wahhabist publications have dominated the English speaking world for so long that many Westerners have difficulty accessing the truly universal nature of Islam through the Qur'an. Asad's commentary, while not being as in depth as, say, the commentary in the Maulana Muhammad Ali's translation (which is still deserving of much respect), I find Asad's commentary to be free of some of the more sectarian understandings. For this reason, perhaps, this Qur'an can be difficult to find. Indeed, Asad admits at the outset, that his goal is to present the Qur'an as if it were first heard to the first Muslims, before we humans built up complex and complicated legal and institutional structures around what was intended to be a simplification and purification of such overcomplications of the Jews and Christians. I find this translation and commentary, while not perfect, to be the one I trust and refer to the most. If I had the opportunity to own only one Qur'an, it would be this one.

This is an excellent and inspiring translation of, and commentary on, the Qur'an. Muhammad Asad's backstory is fascinating, and it situates him perfectly to bridge the gap between cultures and times. He was born in early 20th Century Vienna, where he received a fine Western education before moving to the Middle East -- initially as a journalist. He spent many years the Arabian peninsula, where he became steeped in classical Arabic and Islamic philosophy. He would later author this translation and commentary, relying on his deep understanding of Arabic grammar and Islamic jurisprudence, while ensuring that what he wrote made sense (at least to him, and also to those of like perspective) at a rational and spiritual level. This is not the translation of someone who feels compelled to go along with conventional wisdom -- which, particularly in this area of work is crucial. Muhammad Asad's voice is unique, and inspiring to those who are looking for a well thought-out perspective on the religion. A note on the Kindle edition: Though I didn't realize this when ordering it, this version does not include the Arabic text. If you are only looking for the English translation and commentary, this version should be fine. But if you want to have the option of seeing the Arabic text, you will either need to order the physical book or download the app (which also apparently includes audio recitation).

By and far the best translation/commentary in English today. If you want to understand Islam as it truly is, read the Qur'an. The best way to read the Qur'an is to learn/understand classical Arabic in the context of the time the Qur'an was revealed; unfortunately, as this would be a life long effort given the 1400+ years that have passed, the next best thing is to turn to someone else who has made this effort with deep thought and understanding. Muhammad Asad, may Allah (God) swt bless him, has done a magnificent job in translating the Qur'an while providing contextual commentary (tafsir) with a foundation on major works of tafsir by great Islamic scholars of early Islam (not simply the most conservative, as is popular today). In doing so, he's made the Qur'an accessible for English speaker while staying true to the Message of the Qur'an. The Qur'an doesn't simply ask the reader to believe in the message it propounds; in fact, its verses constantly repeat that this is a message for those who reason, ponder, think, etc. If your goal is to understand Islam through the perspective the Qur'an challenges its readers with (i.e. rational thought with an open mind), then Muhammed Asad's translation/tafsir is perfect for you. However, for those (Muslims) who refuse to use the only gift that differentiates human beings for all other creation (i.e. the ability to Reason), you might not enjoy this translation/commentary as much; if that's the case, I humbly encourage you to refocus your attention to what the Qur'an is challenging you to do.

Great quality and translation with footnotes are clear and informative for spiritual study.

This interpretation of the meanings of the Noble Quran is unique in that the author applies his knowledge of the Arabic language and his intellect to arrive at an interpretation that is well argued, justified and accessible. Asad explains where his interpretation deviates from others and why, and this invites the reader to think about the context and interpretation as well. I have read interpretations in various languages, and found this one particularly valuable. For readers not capable of understanding Arabic like myself, no single "translation" will be satisfying but good ones will be enlightening and enrich the reader with a perspective on the Message that leaves them in awe. This is one of them.

For whomever it may help...I just want to simply state...wow!!!!! this translation of the Quran is indeed perfect as far as I am concerned. I had used N.J. Dawood's translation for most of my life and obviously I was really loving that one as well, but after purchasing this book, it is like something very hard to describe...utterly amazing and enlightening and awesome. I wish he (the author) was still alive so I could personally thank him for what he has done with this work!!! The efforts and time and work that he must have put into this must have been unreal...everything is all there: explanations, notes, and his thoughts on things, and I know that what he is writing is indeed the real truth. I can not highly recommend this highly enough...and the fact that it is a wonderful largish hard-cover with lovely caligraphy and such a big heavy solid (QUALITY) feel to it...the sense of religious feeling and elation and pride of ownership and a solemn "wow" feeling every time I open it (it is like having one of those huge real arabic qurans that would be in a mosque in arabia, like on a stand) I simply love this book!!!!! Best thing I have done for my religious advancement for a long time is to get this book. One last note: I did not ever imagine or think that simply another translation by someone would make all that much difference in how I perceive and understand and comprehend and fathom the message and meaning and content of the quran, but indeed it really does!!! It is almost in a way with this book like I am reading a whole new and amazing book, and every day the new feelings and insights and enlightening knowledge by God enters into my self life and being like a miraculous new revelation and miracle and grace from God. I am so happy that I got it...wow, all thanks and praise and glory to our Lord and Sustainer and Creator. And much thanks to the author for all of his time and efforts and work spent making such a glorious and beautiful and (most of all) TRUE!!!!! accurate and well -explained translation of God's revelation to mankind.

la meilleur traduction parait il. Et cela semble l'être. cela permet d'avoir une vision plus " juste" de ce qui a été et doit revenir l'Islam de nos jours. ça fait un peu bosser l'anglais...

Easy to read, but with a great care in choosing the right wording in order to keep the feeling of a sacred book. The notes help the western reader to understand the meaning of each verse. A wonderful instrument for those who want to understand Islam from its sources.