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Help Me Find an English Version of the Quran That Is Well-Translated


*Jessica*
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I'm an atheist but I've read the Bible cover to cover a couple of times. I would like to do the same with the Quran (or is it Qur'an?) Can someone help me find a good English translation?

 

This one seems good, but some reviewers say there are more accurate translations. I don't want to read something that isn't accurate.

 

http://smile.amazon.com/Quran-Oxford-Worlds-Classics/dp/0199535957/ref=sr_1_2?s=books&ie=UTF8&qid=1449632209&sr=1-2&keywords=quran+in+english

 

Thank you!

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Saheeh International is the best I've seen. The language is clear and, from what I remember, the grammar is as well.

 

 http://www.amazon.com/s/ref=nb_sb_ss_c_0_12?url=search-alias%3Daps&field-keywords=saheeh+international&sprefix=saheeh+international%2Caps%2C153

 

free download as a pdf: http://www.islamwb.com/books/Quran-Saheeh-International-English-Translation.pdf

 

The problem with any translation is that it can't be 100% accurate, just due to the nature of language. If some part is confusing, reading the annotations should help. If something is still unclear, feel free to PM me, and I would be happy to help as much as I can. 

 

From a quick search, I wasn't able to find new copies that didn't include the Arabic, though there are used editions available on Amazon that are English only. If you end up getting something with the Arabic text in it, please keep in mind that Muslims consider the Arabic text sacred - we don't even touch the pages without washing properly (making "wudu" if you want to google it). If you end up wanting to dispose of the copy, you could drop it off at any masjid, or respectfully burn it, rather than throwing it in the trash. 

 

 

 

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The Muslims I know, who I would say are generally religious, open-minded, and modern, would still say that the Qur'an cannot be translated, but only interpreted. That said, I cannot recommend one. Quite frankly I found it more difficult to read than the Bible, owing to the lack of poetry in the translation. There was never the sense that you could have a divinely inspired translation so translators have always seemed to be pretty... anal retentive about it, frankly.

 

It makes it extremely hard to read.

 

Whereas the Bible, you get some English translations where the author clearly felt he was divinely inspired and guided and therefore put some art into it.

 

That's just my 2c.

 

Let us know what you find!

Edited by Tsuga
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The Muslims I know, who I would say are generally religious, open-minded, and modern, would still say that the Qur'an cannot be translated, but only interpreted. That said, I cannot recommend one. Quite frankly I found it more difficult to read than the Bible, owing to the lack of poetry in the translation. There was never the sense that you could have a divinely inspired translation so translators have always seemed to be pretty... anal retentive about it, frankly.

 

It makes it extremely hard to read.

 

Whereas the Bible, you get some English translations where the author clearly felt he was divinely inspired and guided and therefore put some art into it.

 

That's just my 2c.

 

Let us know what you find!

 

The one I have found to be most readable while still remaining true to the meaning is this one. (which is the same one you linked OP)

 

http://www.amazon.com/Quran-Oxford-Worlds-Classics/dp/0199535957/ref=sr_1_1?ie=UTF8&qid=1449639646&sr=8-1&keywords=oxford+translation+quran

 

The language in this version is also a bit more contemporary making it easier to read.

Edited by UmmBintee
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I just downloaded a e-copy of the Oxford by M.A.S. Abdl Haleem.

 

1)I was surprised it is called a "translation" and "the Qur'an" since this is generally not done. Non-Arabic versions are generally treated as interpretations and called The Message of the Qur'an (or something similar).

 

2) I'm enjoying the Introduction so far, I'll be back to reading it after this post.

 

3) I miss the Arabic myself. I'm a little rusty, but enjoy trying to read the Arabic along with listening to a great (slow) recorded recitation.

 

4) The al-Fatiha, simply "the Opening" in the Oxford was so different from any English translation I've ever read, or how I'd feebly translate it myself, that it was disorienting ( if not disconcerting) on first reading.

 

Text of the Oxford/Abdel Haleem copied below:

 

In the name of God, the Lord of Mercy, the Giver of Mercy!

 

Praise belongs to God, Lord of the Worlds, the Lord of Mercy, the Giver of Mercy,

 

Master of the Day of Judgement. It is You we worship; it is You we ask for help.

 

Guide us to the straight path: the path of those You have blessed, those who incur no anger and who have not gone astray.

Edited by Spy Car
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I would start with The Essential Koran, by Thomas Cleary. It is an introductory selection of readings from the Quran. The notes are excellent in my opinion. I think Cleary's translation is beautiful too. But it is not the complete Quran. I highly recommend though. He explains the roots of Arabic words. And even brings up some buddhist paralels.So it would be very informative for a secular or non Muslim reader.

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Yahiya Emerick's Quran translation is in modern English and free flowing. I have the children version (w/ some notes) which I read aloud to my kids. We enjoy it.

 

This one is the translation  + extended study version:

http://www.amazon.com/Meaning-Holy-Quran-Todays-English/dp/1450549535/ref=sr_1_2?ie=UTF8&qid=1449667303&sr=8-2&keywords=quran+yahiya+emerick

 

This one is the translation + historical context version (shorter than the one above):

http://www.amazon.com/Holy-Quran-Todays-English/dp/1451506910/ref=sr_1_3?ie=UTF8&qid=1449667303&sr=8-3&keywords=quran+yahiya+emerick

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Thank you, everyone! I'm going to start with the pdf of the Saheeh International, then buy the Oxford version when I'm done with the first. I may move on to other versions eventually.

 

If anyone is interested in reading it together maybe we could start a book club after New Year's.

 

I really appreciate all of your replies!

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I finished the Oxford introduction last night. I ended up underwhelmed. If the aim was to provide context, it was insufficient IMO. If one is going to take on the task of setting the scene for the period of Qur'anic revelation, one must do a better job than this.

 

Sorry to be negative, but the history of that era, including Muhammad's difficulties, battles, and eventual reconciliation with his own Quraysh tribe, an understanding of what happened at Yathrib/Madinah/Medina in terms of the turn in relations between the Muslims and the Jewish tribes is too important to neglect.The battles with forces from Makkah/Mecca are only mentioned in passing are key to understanding the period of revelation. Muhammad's personal history is barely drawn. Lastly, the split over succession, while mentioned, gives a reader unfamiliar with the divisions no feeling for the Sunni/Shia divergence beyond the most superficial.

 

I found it disappointing.Sorry.

 

Bill

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I finished the Oxford introduction last night. I ended up underwhelmed. If the aim was to provide context, it was insufficient IMO. If one is going to take on the task of setting the scene for the period of Qur'anic revelation, one must do a better job than this.

 

Sorry to be negative, but the history of that era, including Muhammad's difficulties, battles, and eventual reconciliation with his own Quraysh tribe, an understanding of what happened at Yathrib/Madinah/Medina in terms of the turn in relations between the Muslims and the Jewish tribes is too important to neglect.The battles with forces from Makkah/Mecca are only mentioned in passing are key to understanding the period of revelation. Muhammad's personal history is barely drawn. Lastly, the split over succession, while mentioned, gives a reader unfamiliar with the divisions no feeling for the Sunni/Shia divergence beyond the most superficial.

 

I found it disappointing.Sorry.

 

Bill

 

The context you are looking for won't be found in a standard translation of the quran. The things you mention can be found in studying the seerah which is the biography of the life of the prophet (peace and blessings be upon him). There is an entire science dedicated to the relationship between the revelation of quranic verses with the historical context in which they were revealed (asbab-an-nuzool). Generally they aren't discussed in standard translations. If you are interested in exploring this there is a highly academic series of you tube lectures on the seerah done by Memphis Islamic Center called Seerah - Biography of the Prophet Muhammad (pbuh). You are correct that it is very difficult to understand the translation without the historical context to set the scene. I have yet to find one source that does this well.

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The context you are looking for won't be found in a standard translation of the quran. The things you mention can be found in studying the seerah which is the biography of the life of the prophet (peace and blessings be upon him). There is an entire science dedicated to the relationship between the revelation of quranic verses with the historical context in which they were revealed (asbab-an-nuzool). Generally they aren't discussed in standard translations. If you are interested in exploring this there is a highly academic series of you tube lectures on the seerah done by Memphis Islamic Center called Seerah - Biography of the Prophet Muhammad (pbuh). You are correct that it is very difficult to understand the translation without the historical context to set the scene. I have yet to find one source that does this well.

 

I was just about to post about that series of Seerah lectures. We listened to them, and plan to listen to them again. They were great.

 

link here

 

It's also available as a podcast :)

Edited by Dust
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The one I have found to be most readable while still remaining true to the meaning is this one. (which is the same one you linked OP)

 

http://www.amazon.com/Quran-Oxford-Worlds-Classics/dp/0199535957/ref=sr_1_1?ie=UTF8&qid=1449639646&sr=8-1&keywords=oxford+translation+quran

 

The language in this version is also a bit more contemporary making it easier to read.

 

 

This is the one I have as well.

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The context you are looking for won't be found in a standard translation of the quran. The things you mention can be found in studying the seerah which is the biography of the life of the prophet (peace and blessings be upon him). There is an entire science dedicated to the relationship between the revelation of quranic verses with the historical context in which they were revealed (asbab-an-nuzool). Generally they aren't discussed in standard translations. If you are interested in exploring this there is a highly academic series of you tube lectures on the seerah done by Memphis Islamic Center called Seerah - Biography of the Prophet Muhammad (pbuh). You are correct that it is very difficult to understand the translation without the historical context to set the scene. I have yet to find one source that does this well.

 

Yes, I think your comments are fair. However, if a University Press like Oxford is going to include an introductory chapter that seeks to contextualize the period (as this edition does) and then does the job poorly (which in my estimation they have) it is almost worse than not including such an introduction in the book.

 

We agree entirely that understanding the historical context is important, I'm just disappointed in the results. I expected better.

 

Bill

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Yes, I think your comments are fair. However, if a University Press like Oxford is going to include an introductory chapter that seeks to contextualize the period (as this edition does) and then does the job poorly (which in my estimation they have) it is almost worse than not including such an introduction in the book.

 

We agree entirely that understanding the historical context is important, I'm just disappointed in the results. I expected better.

 

Bill

 

Bill, can you provide specific examples of a few points where the introduction to the Haleem translation is problematic? It would be greatly appreciated.  That way, I can mark them and try to do some further research.

 

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Bill, can you provide specific examples of a few points where the introduction to the Haleem translation is problematic? It would be greatly appreciated.  That way, I can mark them and try to do some further research.

 

 

Not problematic in the sense that it isn't accurate, just not expansive enough to provide meaning and context.

 

But to give an example. The Jewish tribes in Medina/Yithrab, where Muhammad and the early Muslims from Mecca were forced to flee from persecution, are mentioned along with the religious pluralism in Medina in this period, which is true. Muslims originally prayed toward Jerusalem, not Mecca. Jews and Muslims were allies. The stories and prophets of the Qur'an are based on the same stories and prophets found in the Bible, although from a Muslim perspective they are God's restorations of earlier revelations that became somewhat corrupted. 

 

The Oxford introduction leaves off with everything between the Jewish tribes and the early Muslims being harmonious. Unfortunately, in the armed conflict between the Muslims and the armies from Mecca there were Jewish tribes from Medina who conspired with Mecca, as a victory by the small Muslim forces seemed highly improbable (if not impossible).

 

When the betrayal was discovered, and the Muslims had an almost unimaginable victory, the former goodwill between the Muslims and the Jewish tribes was broken. This break still informs (to lesser and greater extents) Muslim/Jewish relations, and it shows in the Qur'an. One would not get any of this reading the introduction without previous background knowledge. 

 

The stories of the military victories are fascinating reads. But are skipped over in terms of any detail. No one would take anything away from the Sunni/Shia divide beyond the Shia supported Ali, which most people already know (and isn't enough to help those who don't).

 

This period was fascinating. It certainly was pivotal in shaping world history. I wish the synopsis was more expansive.

 

Bill

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We're heading out the door soon, but I wanted to briefly say that context is extremely important when reading the Qur'an. An example might be messages which have to do directly with a battle being fought, but read in the Qur'an sound much more generalized toward enemies, rather than specific enemies. Another example are the rights of women, which may sound antiquated now, but were revolutionary in the context of the treatment of women in pre-Islamic Arabia.

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Are there general assumptions we can make ?

 

For example, I can assume that many (most ?) Christians read the Bible metaphorically. Am I OK to assume that about the Koran ?

 

Another example, I might assume there is a way of reading the Bible, where the NT sort of supersedes the OT, so I can place more importance on what comes later ? Can I do that with the Koran ?

 

Is there an introduction to the history for a general reader, preferably from a secular author ?

 

From my (non-Muslim) perspective it is very difficult to make assumptions. As with the Bible it is possible to cherry-pick quotes to serve ones ends. In general, the Qur'an allows for Muslims to engage in armed conflict, particularly to defend themselves, and then lists all the reasons and limitations against war and for seeking peace instead. 

 

One could ignore parts, emphasize others, and have two people come to very different conclusions. Those seeking peace, justice, brotherhood, seeking to follow the path of righteousness (in accordance with God's will) will find a message very supportive to those ends. But those who wish to ignore the bigger picture and pick up verses to support a militant course can find ammunition as well.

 

To an outside reader the Qur'an can seem contradictory. Not really different from the Bible in that regard. But in style the Qur'an often presents what is "allowed," in terms of things like military actions, and then gives all the mitigating reasons not to do what's allowed. If that makes sense. Having the context of the whole is important. As is understanding that some passages referred to particular circumstances of time and place.

 

Bill

Edited by Spy Car
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I have to say, I feel discouraged about ever understanding the Koran.

 

If I wanted to read a secular treatment of the Bible, put in historical context, I'd be spoiled for choice. I'm not a religious scholar, and I do want some of this at least somewhat pre-digested for me.

 

Maybe it's a difficulty of not having the equivalent secular studies in translation ?

 

I just get put off every time I try to learn, because it seems like there is no path ( that resonates with me ) into a secular understanding of the text.

 

It's sort of like what I hear is 'you won't understand any of it until you understand all of it, and even then, until you learn to read Arabic, your understanding will be limited.'

 

If it were easy there would be no need of religious scholars who spend their lifetimes in studying the Qur'an (and the Hadiths). nor would there be different schools of Islamic jurisprudence with differing interptetations on points of of Islamic law, and differences of opinion even within schools those schools of thought.

 

I'm sure Muslims can speak to the complexity better than I.

 

Bill

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If there isn't an easy path in for interested non-Muslims who are not religious scholars, then that's a problem.

 

Maybe someone came up with a Koran for dummies. 

 

It's not really a huge ask for a general secular resource, imo.

 

Ask and ye shall receive: Islam for Dummies :D

 

http://www.dummies.com/store/product/Islam-For-Dummies.productCd-0764555030,navId-322516.html

 

BTW: When I said religious scholars, I was thinking of Muslim religious scholars. They spend lifetimes pondering the faith.

 

The danger of accepting a simplified interpretation, be it "Dummies" or other, is that it takes a complex work and unifies it to one meaning (unless the author is honest about exploring the complexities) which may reflect a single bias. It is not an easy task, even for very well intended and informed person to take on. 

 

Bill

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The new Study Quran could help fill in that gap.  I know that it hasn't gotten universally positive reviews, but it there are scholars who think it is accessible, accurate, and that it provides context and 1400 years of commentary and scholarship on the Qur'an.

 

For example, here is its translation of the 33rd ayah of the 5th surah: "Verily, the recompense of those who wage war against God and His Messenger, and endeavor to work corruption upon the earth is that they be killed or crucified, or have their hands and feet cut off from opposite sides, or be banished from the land."

 

It would be very easy to take that verse out of context and use it to "prove" that Islam is violent, but this volume explains the context (a punishment designated for a group of converts who brutally killed a Muslim and left the faith) and then says "Given that the perpetrators were also, among other things, apostates . . . since they embraced Islam in the presence of the Prophet, then renounced it through their actions, a small minority have considered the verse to apply to apostates in general. It seems clear, however, that the severe punishments in this verse pertain specifically to those who commit various crimes brazenly and with exceptional brutality, violence and terrorization of innocent people." (293)

 

 

 

 

 

 

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Are there general assumptions we can make ?

 

For example, I can assume that many (most ?) Christians read the Bible metaphorically. Am I OK to assume that about the Koran ?

 

Another example, I might assume there is a way of reading the Bible, where the NT sort of supersedes the OT, so I can place more importance on what comes later ? Can I do that with the Koran ?

 

Is there an introduction to the history for a general reader, preferably from a secular author ?

 

I'm not sure most Christians read the Bible metaphorically. Maybe just parts of it?

 

Muslims almost never read the Qur'an metaphorically, unless we were going out of our way to look at something like that as an academic exercise. Some of the contents overlap with stories from the Bible and the Torah (virgin birth of Jesus (pbuh), for example) so I suppose if someone already thinks of some of the overlapping stories as metaphors they might continue to consider the same for the Qur'an. Another overlapping (but not exactly) similar story is that of Adam and Eve. Islam doesn't lay the temptation at the feet of the woman, and doesn't talk about Original Sin, but if you consider the story metaphorical anyway....

 

The Qur'an was written in bits and pieces over time, as revelations were sent. It was later compiled with the longest chapters first and the shortest last, more or less. It's not written in a chronological fashion in which you can put more importance on what comes later. If you want to think of it as Muslims do, you can consider it as the revelation following the NT, with some overlap, some "corrections" to the NT way of thinking, and some things specific to what was happening at the time of the revelation. It is also a book with legal aspects, including topics such as the treatment of non-Muslims, inheritance, property, etc.

 

 

It's sort of like what I hear is 'you won't understand any of it until you understand all of it, and even then, until you learn to read Arabic, your understanding will be limited.'

 

I think that's generally true. I struggle with this all the time. As a corollary, consider someone who understands ancient languages and reads original texts in those languages. This could be The Odyssey, Beowulf, The Torah etc. In that way it is like an deep, significant book that we try to understand in the modern day.

 

The Qur'an is very poetic and has a certain rhythm to it. Here's a video of someone reciting Surah Al-Fatiha. I chose it because it has a translation on the screen and you can see how a direct translation doesn't have the same rhyme and meter as the original.

 

I'm not sure what you mean by a secular understanding of the Qur'an. Do you mean just an explanation without assuming the reader is Muslim?

Edited by idnib
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Thanks idnib. 

 

By secular I mean a commentary on the Koran that is scholarly without assuming divinity. Hope that makes sense.

 

Reading your answer made me realize what a silly question I had asked. I do know what secular means; I look for that in all our homeschooling materials! I just got turned around when asked for secular materials about religion.

 

I can't think of a book but I called my dad to ask him. He collects religious books as a bit of a hobby. Ironically, my mom said he was praying at the time so he'll call me back later.  :)

 

I didn't want you to think I had dropped the topic.

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Is there a secular, neutral, scholarly commentary ?

 

Honestly, I don't think I want to plow through another holy book itself. I get my poetry elsewhere.

 

But every time I try to read about the Koran, I feel like I'm getting an outlook with strong bias - both positive and negative.

 

I suppose something akin to a literary guide to the Bible - secular explanation that is dependable in an academic sense. Like Bloom's 'The Literary Guide to the Bible' ?

 

Is there anything out there like that ?

 

Sadie, I'm not sure that any one of these will exactly fit your full bill, but you might take a look at two of (my beloved religious historian) Karen Armstrong's books, Islam: A Short History and Muhammed: A Prophet for Our Time.  Both provide a strong historical context.

 

And Michael Sells' Approaching the Qur'an: The Early Revelations is an extensively annotated translation/interpretation of Koran excerpts, written by a Muslim scholar (now at University of Chicago, long at Haverford, a small Quaker college particularly renowned in the interfaith space) expressly to facilitate non-Muslims' "entry" into the text.   FWIW -- idnib, I'd be interested in your take on this -- he suggests (and orders the book) reading the suras in a different order than they appear in the Koran, so that the more "accessible" ones come first.  His order is:

 

Sura 1

Sura 53:1-18

Suras 81-114

 

which as I recall -- I read it years ago -- he says is the order in which many Muslim children are introduced to them.

 

 

The first couple of runs I took at the Koran, I felt pretty lost -- I expected a narrative like we have in the early books of the Bible.  What finally got it to click in for me was to read it as I read Psalms.  The reading experience is more comparable.

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Sura 1

Sura 53:1-18

Suras 81-114

 

which as I recall -- I read it years ago -- he says is the order in which many Muslim children are introduced to them.

 

I guess it depends what you mean by "introduced." Children who don't speak Arabic are taught to memorize before they really understand. The reasons are to teach the child to pray, to establish a habit, and to take advantage of the memories of young children in the poll-parrot stage.

 

In this sense most children I know learn the  first Surah because it's the most important, then the shortest ones first as they are the easiest to memorize. The first is fairly short but is not the shortest. Another important verse is verse 255 of the second surah, Al-Baqara ("The Heifer", the longest Surah). Verse 255, Ayat-ul-Kursi (loosely, "The Throne") is also memorized earlier than other surahs.

 

If you're just speaking about content with a native speaker of Arabic, I could see someone using that order, but I've never seen that myself.

 

Are you confused yet?  :)

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Yeah, pretty confused.   :laugh:

 

The whole snarly issue of no-translations-are-the-real-thing, which we have as well in Judaism, is interesting to me.  If I may ask, do your own kids understand Arabic?  (Mine can only transliterate Hebrew and manage a few roots; they rely on translation for meaning.  A Reform thing.)  How have your kids studied?

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Yeah, pretty confused.   :laugh:

 

The whole snarly issue of no-translations-are-the-real-thing, which we have as well in Judaism, is interesting to me.  If I may ask, do your own kids understand Arabic?  (Mine can only transliterate Hebrew and manage a few roots; they rely on translation for meaning.  A Reform thing.)  How have your kids studied?

 

My kids do not understand Arabic, and neither do I. Although I'm trying to find time to embark on a study of Arabic words common to the Qur'an. Computers have made this much easier. For example, here's an app that takes the top 569 Aarbic words whose variations make up ~80% of the Qur'an. Having something like this was unimaginable when I was a child. I think there's definitely a movement towards having non-Arabic speakers learn what they're saying it instead of simply memorizing.

 

I think no-translations-are-the-real-thing is a double-edged sword. While I believe that's generally true, it can be daunting for new Muslims. Heck, it's even daunting for people who grew up as Muslims but not speaking Arabic. Once I was listening to a American scholar who became Muslim in his teens and at that point had been studying Arabic for 30 years, including moving to Arabic-speaking countries for a few years. He said that classical Arabic was an ocean and he was still standing on the beach.

 

It's just one of those books that can be read over and over for deeper and different meaning. I'm glad so many of those books exist in the world.

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My kids do not understand Arabic, and neither do I. Although I'm trying to find time to embark on a study of Arabic words common to the Qur'an. Computers have made this much easier. For example, here's an app that takes the top 569 Aarbic words whose variations make up ~80% of the Qur'an. Having something like this was unimaginable when I was a child. I think there's definitely a movement towards having non-Arabic speakers learn what they're saying it instead of simply memorizing.

 

I think no-translations-are-the-real-thing is a double-edged sword. While I believe that's generally true, it can be daunting for new Muslims. Heck, it's even daunting for people who grew up as Muslims but not speaking Arabic. Once I was listening to a American scholar who became Muslim in his teens and at that point had been studying Arabic for 30 years, including moving to Arabic-speaking countries for a few years. He said that classical Arabic was an ocean and he was still standing on the beach.

 

___

 

It's just one of those books that can be read over and over for deeper and different meaning. I'm glad so many of those books exist in the world.

 

That app is very cool.  I don't know if a comparable thing exists for Hebrew but I will look.

 

The daunting dynamic, and ocean v. standing on the beach, holds for many Jews as well.

 

_____

 

Yes.

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That app is very cool.  I don't know if a comparable thing exists for Hebrew but I will look.

 

The daunting dynamic, and ocean v. standing on the beach, holds for many Jews as well.

 

_____

 

Yes.

 

My impression Pam, is even if one mastered Qur'anic Arabic, that there are still layers of meanings and differences of interpretation of passages and their application as law in the multiple schools of Islamic thought, and even differences within those schools of thought. Exactly like Judaism.

 

Imagine a Jew , with both a firm understanding of biblical Hebrew and a good Jewish education, struggling with Gemara and I think one would have a fair analogy. Easily a life's work.

 

While my own Arabic study and Qur'anic studies are more like a grain of sand that blew in from far beyond, I do remember a Sura  (31:27) that fits the moment (rough paraphrase):

 

And if all the trees on earth were pens and the oceans were ink, with seven more seas to replenish the supply, the words of Allah could never be exhausted (by writing them): for Allah is All-Mighty and All-Wise.

 

Bill

Edited by Spy Car
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While my own Arabic study and Qur'anic studies are more like a grain of sand that blew in from far beyond, I do remember a Sura  (31:27) that fits the moment (rough paraphrase):

 

And if all the trees on earth were pens and the oceans were ink, with seven more seas to replenish the supply, the words of Allah could never be exhausted (by writing them): for Allah is All-Mighty and All-Wise.

 

Bill

I realise I am late to the party, but that is my favourite verse in the entire Quran  :001_smile:

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