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The Message of the Quran
This is the legitimate translation of and commentary on the Qur'an by Muhammad Asad offered by The Book Foundation, copyright holder of Muhammad Asad's work. As a translation it is one of the most respected. As commentary, it is unsurpassed. Muhammad Asad, born Leopold Weiss, was a towering intellectual figure and lived most of his adult life in Arabia and the Muslim world. He drew upon his extensive knowledge of classical Islamic texts to provide an illuminating commentary founded upon extensive linguistic, cultural, and historical knowledge.
1277 pages, Hardcover
Published January 1, 2012
About the author
Muhammad Asad
70 books519 followersمحمد أسد (ليوبولد فايس سابقاً) ولد في الإمبراطورية النمساوية الهنجارية عام 1900، وتوفي في إسبانيا عام 1992م. وهو كاتب وصحفي ومفكر ولغوي وناقد اجتماعي ومصلح ومترجم ودبلوماسي ورحالة مسلم (يهودي سابقاً) درس الفلسفة في جامعة فيينا؛ وقد عمل مراسلاً صحفياً وبعد منحه الجنسية الباكستانية تولى عدة مناصب منها منصب مبعوث باكستان إلى الأمم المتحدة في نيويورك. وطاف العالم، ثم استقر في إسبانيا وتوفي فيها ودفن في غرناطة. ويعتبر محمد أسد أحد أكثر مسلمي أوروبا في القرن العشرين تأثيراً.
لقب العائلة "فايس" اسم يعني باللغة الألمانية اللون الأبيض، وهذه إشارة واضحة للأصول الألمانية للعائلة، وكتابة „WEISS“ بتكرار حرف “ S „ في نهاية الاسم بدلا من „WEIß“ دليل واضح على الأصول اليهودية للعائلة. واسم والده "كيفا" وكان محامياً، وجده لأبيه كان حاخاماً، فهو الحاخام الأورثوذوكسي "بنيامين أرجيا فايس". وقد تولّى جده الحاخامية في "تشارنوفيتش" في منطقة بوكوفينا. درس الفلسفة والفن في جامعة فيينا ثم اتجه للصحافة فبرع فيها، وغدا مراسلاً صحفياً في الشرق العربي والإسلامي ثم زار القاهرة فالتقى بالإمام مصطفى المراغي، فحاوره حول الأديان، فانتهى إلى الاعتقاد بأن "الروح والجسد في الإسلام هما بمنزلة وجهين توأمين للحياة الإنسانية التي أبدعها الله" ثم بدأ بتعلم اللغة العربية في أروقة الأزهر، وهو لم يزل بعدُ يهودياً.
انتقل للعيش في القدس بعد تلقيه دعوة من أحد أقاربه اليهود للإقامه معه في القدس في الوقت الذي كانت فيه فلسطين تحت الانتداب البريطاني، وكتب هناك عدة مقالات مهمة أبرزت قلق العرب من. المشروع الصهيوني. ثم انخرط في دراسة متعمقة للإسلام، حتى قرر التحول من اليهودية إلى الإسلام في 1926 وهو في برلين وبعد عدة أسابيع من ذلك اعلنت زوجته إسلامها.
قام بالترحال إلى العديد من البلدان، إذ زار مصر والسعودية وإيران وأفغانستان وجمهوريات السوفييت الجنوبية. وزار عمر المختار ليبحث معه إيجاد طرق لتمويل المقاومة ضد الإيطاليين كما انتقل إلى شبه القارة الهندية التي كانت تحت الاحتلال الإنجليزي، وهناك التقى بالشاعر الكبير والمفكر محمد إقبال عام 1932 والذي اقترح فكرة تأسيس دولة إسلامية مستقلة في الهند (والتي أصبحت لاحقاً باكستان)، وقد أقنعه محمد إقبال بالبقاء والعمل على مساعدة المسلمين لتأسيس تلك الدولة.
ومع اندلاع الحرب العالمية الثانية عام 1939 اعتقل والدا محمد أسد، وقتلا في وقت لاحق في الهولوكوست على يد النازيين. كما أن محمد أسد نفسه اعتقل على يد الإنجليز وسجن ثلاث سنوات باعتباره عدواً.
فور استقلال باكستان عام 1947 وتقديراً لجهوده وتأييده لإقامة دولة إسلامية منفصلة في شبه القارة الهندية، فقد تم منح محمد أسد الجنسية الباكستانية وتم تعيينه مديراً لدائرة إعادة الإعمار الإسلامي. وفي وقت لاحق التحق بوزارة الشؤون الخارجية رئيساً لوحدة شؤون الشرق الأوسط عام 1949، ثم تقرر تعيينه بمنصب مبعوث باكستان إلى الأمم المتحدة في نيويورك عام 1952. إلا ّ أنه سرعان ما تخلى عن هذا المنصب ليتفرغ لكتابة سيرته الذاتية (حتى سن 32) الطريق إلى مكة الذي ترجم للعربية باسم (الطريق إلى الإسلام).
كان ليوبولد فايس رجل التساؤل والبحث عن الحقيقة، وكان يشعر بالأسى والدهشة لظاهرة الفجوة الكبيرة بين واقع المسلمين المتخلف وبين حقائق دينهم المشعّة، وفي يوم راح يحاور بعض المسلمين منافحاً عن الإسلام، ومحمّلاً المسلمين تبعة تخلفهم عن الشهود الحضاري، لأنهم تخلّفوا عن الإسلام ففاجأه أحد المسلمين الطيبين بهذا التعليق: "فأنت مسلم، ولكنك لا تدري !". فضحك فايس قائلاً : "لست مسلماً، ولكنني شاهدت في الإسلام من الجمال ما يجعلني أغضب عندما أرى أتباعه يضيّعونه"!!. ولكن هذه الكلمة هزّت أعماقه، ووضعته أمام نفسه التي يهرب منها، وظلت تلاحقه من بعد حتى أثبت القدر صدق قائلها الطيب، حين نطق (محمد أسد) بالشهادتين.
قام محمد أسد بعد إسلامه بأداء فريضة الحج، كما شارك في الجهاد مع عمر المختار، ثم سافر إلى باكستان فالتقى شاعر الإسلام محمد إقبال، ثم عمل رئيساً لمعهد الدراسات الإسلامية في لاهور حيث قام بتأليف الكتب التي رفعته إلى مصاف ألمع المفكرين الإسلاميين في العصر الحديث.
لقب العائلة "فايس" اسم يعني باللغة الألمانية اللون الأبيض، وهذه إشارة واضحة للأصول الألمانية للعائلة، وكتابة „WEISS“ بتكرار حرف “ S „ في نهاية الاسم بدلا من „WEIß“ دليل واضح على الأصول اليهودية للعائلة. واسم والده "كيفا" وكان محامياً، وجده لأبيه كان حاخاماً، فهو الحاخام الأورثوذوكسي "بنيامين أرجيا فايس". وقد تولّى جده الحاخامية في "تشارنوفيتش" في منطقة بوكوفينا. درس الفلسفة والفن في جامعة فيينا ثم اتجه للصحافة فبرع فيها، وغدا مراسلاً صحفياً في الشرق العربي والإسلامي ثم زار القاهرة فالتقى بالإمام مصطفى المراغي، فحاوره حول الأديان، فانتهى إلى الاعتقاد بأن "الروح والجسد في الإسلام هما بمنزلة وجهين توأمين للحياة الإنسانية التي أبدعها الله" ثم بدأ بتعلم اللغة العربية في أروقة الأزهر، وهو لم يزل بعدُ يهودياً.
انتقل للعيش في القدس بعد تلقيه دعوة من أحد أقاربه اليهود للإقامه معه في القدس في الوقت الذي كانت فيه فلسطين تحت الانتداب البريطاني، وكتب هناك عدة مقالات مهمة أبرزت قلق العرب من. المشروع الصهيوني. ثم انخرط في دراسة متعمقة للإسلام، حتى قرر التحول من اليهودية إلى الإسلام في 1926 وهو في برلين وبعد عدة أسابيع من ذلك اعلنت زوجته إسلامها.
قام بالترحال إلى العديد من البلدان، إذ زار مصر والسعودية وإيران وأفغانستان وجمهوريات السوفييت الجنوبية. وزار عمر المختار ليبحث معه إيجاد طرق لتمويل المقاومة ضد الإيطاليين كما انتقل إلى شبه القارة الهندية التي كانت تحت الاحتلال الإنجليزي، وهناك التقى بالشاعر الكبير والمفكر محمد إقبال عام 1932 والذي اقترح فكرة تأسيس دولة إسلامية مستقلة في الهند (والتي أصبحت لاحقاً باكستان)، وقد أقنعه محمد إقبال بالبقاء والعمل على مساعدة المسلمين لتأسيس تلك الدولة.
ومع اندلاع الحرب العالمية الثانية عام 1939 اعتقل والدا محمد أسد، وقتلا في وقت لاحق في الهولوكوست على يد النازيين. كما أن محمد أسد نفسه اعتقل على يد الإنجليز وسجن ثلاث سنوات باعتباره عدواً.
فور استقلال باكستان عام 1947 وتقديراً لجهوده وتأييده لإقامة دولة إسلامية منفصلة في شبه القارة الهندية، فقد تم منح محمد أسد الجنسية الباكستانية وتم تعيينه مديراً لدائرة إعادة الإعمار الإسلامي. وفي وقت لاحق التحق بوزارة الشؤون الخارجية رئيساً لوحدة شؤون الشرق الأوسط عام 1949، ثم تقرر تعيينه بمنصب مبعوث باكستان إلى الأمم المتحدة في نيويورك عام 1952. إلا ّ أنه سرعان ما تخلى عن هذا المنصب ليتفرغ لكتابة سيرته الذاتية (حتى سن 32) الطريق إلى مكة الذي ترجم للعربية باسم (الطريق إلى الإسلام).
كان ليوبولد فايس رجل التساؤل والبحث عن الحقيقة، وكان يشعر بالأسى والدهشة لظاهرة الفجوة الكبيرة بين واقع المسلمين المتخلف وبين حقائق دينهم المشعّة، وفي يوم راح يحاور بعض المسلمين منافحاً عن الإسلام، ومحمّلاً المسلمين تبعة تخلفهم عن الشهود الحضاري، لأنهم تخلّفوا عن الإسلام ففاجأه أحد المسلمين الطيبين بهذا التعليق: "فأنت مسلم، ولكنك لا تدري !". فضحك فايس قائلاً : "لست مسلماً، ولكنني شاهدت في الإسلام من الجمال ما يجعلني أغضب عندما أرى أتباعه يضيّعونه"!!. ولكن هذه الكلمة هزّت أعماقه، ووضعته أمام نفسه التي يهرب منها، وظلت تلاحقه من بعد حتى أثبت القدر صدق قائلها الطيب، حين نطق (محمد أسد) بالشهادتين.
قام محمد أسد بعد إسلامه بأداء فريضة الحج، كما شارك في الجهاد مع عمر المختار، ثم سافر إلى باكستان فالتقى شاعر الإسلام محمد إقبال، ثم عمل رئيساً لمعهد الدراسات الإسلامية في لاهور حيث قام بتأليف الكتب التي رفعته إلى مصاف ألمع المفكرين الإسلاميين في العصر الحديث.
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September 18, 2019
I have read the translations by Yusuf Ali, Arberry, and Dawood. Muhammad Asad's translation and interpretations stands above all. It is the Quran translation I reccomend to non-Muslims to get a better (in my view) understanding of Islam.
I am an American born Muslim (Pakistani descent). I have been raised here, and schooled here, and so have a western perspective of events and history. What I like about Asad's translation is that it is written by a "westerner," who was formerly a Viennese Jew. As such, he carries the gestalt of the West (rationalism, the Enlightenment, evolution, etc.).
In contrast, Yusuf Ali, carries a certain cultural baggage derived from his experiences in India. The effects of British colonialism probably colored his world view, and my recollection (I read his translation many years ago) is that this coloring displays itself in his translation. I guess I would characterize his translation and commentary consistent with liberation theology-which is fine, but is of a certain view that many in the West may not identify.
Asad's translation and commentary, on the other hand, incorporates many of our modern understandings of the world into his explanation. So for example, evolution is considered a natural process operating as part of the ordered universe just as the laws of gravity, electricity, etc. These are the signs of God, that Muslims are required to believe. Many Muslims who are not from the West, cannot reconcile modern understandings of science with faith. Just like the fundamentalist Christian community, they cannot integrate evolution (and its theological ramifications) into their faith (as a corollary, it is worthy to note that many scientists-call them darwinian fundamentalist- cannot integrate religion into science). In Islam, there is no separation between science and religion. All of your actions in physical reality are part of your Islam, and an expression of your religious faith. Obtaining knowledge through science is also part of your submission to God's will-your Islam. Asad's interpretation repeatedly affirms this.
Asad's explanations and commentary are illuminating. He explains phenomenon, like miracles, in a way that don't require the reader to suspend his belief in the normal physical laws of daily experience. You are not required to believe in phenomenon that run contrary to objective experience. For example, in the Bible, Jesus is said to have healed the blind and raised the dead to the living. Ordinary experience tells us that physically these things are impossible, but you are required to have faith that these suspended laws of physical reality actually occurred. Asad's explanation is that in Islam, people who are closed to the God's spiritual message as relayed through the prophets, are blind to the obvious truth of God. They are spiritually dead. Jesus's miracle, was to pass his grace onto his followers, and make those whose hearts were hardened against God (blind and spiritually dead), to see the truth and to become spiritually alive. I find this explanation much more satisfactory than having to believe in a miracle. The explanation is far more simple and straightforward.
I highly recommend reading the Asad translation in conjunction with William Chittick's book Visions of Islam, and the Self-Disclosure of God, to really appreciate the sublime spirituality inhering to Islam. To my mind, it bestows on the reader how your conduct today carries with it spiritual and metaphysical dimensions.
In this post 9/11 world, where every "expert" on Islam opines on the violent nature of Islam as revealed through Quran, Asad's translation dispels these absurdities. Extremists in the Islamic world and the Western world would do well to read this, as well. For all reasonable people seeking to truly understand what Islam is about, read Asad's translation over any other.
Post-script: while I have not ready Study Quran (http://www.discoverbooks.com/ProductD...), but merely thumbed through it, I find lacking compared to Asad's translation. For example, in comparing Surah AlFalaq, the Study Quran commentary on the the passage on seeking refuge from those "who blow on knots", i.e. practices of witchcraft, assumes witchcraft to be true. Asad on the other hand says that those who believe in witchcraft, or false gods, or in general shirk, are expending and wasting their mental and spiritual energy in shirk and believing in a false religion. And the mental fear we impose on ourselves by having false beliefs can be debilitating. Thus only truth and belief in Ultimate Reality of God can protect you from mental fear. This can be broadened to the concept that belief in superstition wastes mental energy and imposes false beliefs in a a rational orderly world.
I am an American born Muslim (Pakistani descent). I have been raised here, and schooled here, and so have a western perspective of events and history. What I like about Asad's translation is that it is written by a "westerner," who was formerly a Viennese Jew. As such, he carries the gestalt of the West (rationalism, the Enlightenment, evolution, etc.).
In contrast, Yusuf Ali, carries a certain cultural baggage derived from his experiences in India. The effects of British colonialism probably colored his world view, and my recollection (I read his translation many years ago) is that this coloring displays itself in his translation. I guess I would characterize his translation and commentary consistent with liberation theology-which is fine, but is of a certain view that many in the West may not identify.
Asad's translation and commentary, on the other hand, incorporates many of our modern understandings of the world into his explanation. So for example, evolution is considered a natural process operating as part of the ordered universe just as the laws of gravity, electricity, etc. These are the signs of God, that Muslims are required to believe. Many Muslims who are not from the West, cannot reconcile modern understandings of science with faith. Just like the fundamentalist Christian community, they cannot integrate evolution (and its theological ramifications) into their faith (as a corollary, it is worthy to note that many scientists-call them darwinian fundamentalist- cannot integrate religion into science). In Islam, there is no separation between science and religion. All of your actions in physical reality are part of your Islam, and an expression of your religious faith. Obtaining knowledge through science is also part of your submission to God's will-your Islam. Asad's interpretation repeatedly affirms this.
Asad's explanations and commentary are illuminating. He explains phenomenon, like miracles, in a way that don't require the reader to suspend his belief in the normal physical laws of daily experience. You are not required to believe in phenomenon that run contrary to objective experience. For example, in the Bible, Jesus is said to have healed the blind and raised the dead to the living. Ordinary experience tells us that physically these things are impossible, but you are required to have faith that these suspended laws of physical reality actually occurred. Asad's explanation is that in Islam, people who are closed to the God's spiritual message as relayed through the prophets, are blind to the obvious truth of God. They are spiritually dead. Jesus's miracle, was to pass his grace onto his followers, and make those whose hearts were hardened against God (blind and spiritually dead), to see the truth and to become spiritually alive. I find this explanation much more satisfactory than having to believe in a miracle. The explanation is far more simple and straightforward.
I highly recommend reading the Asad translation in conjunction with William Chittick's book Visions of Islam, and the Self-Disclosure of God, to really appreciate the sublime spirituality inhering to Islam. To my mind, it bestows on the reader how your conduct today carries with it spiritual and metaphysical dimensions.
In this post 9/11 world, where every "expert" on Islam opines on the violent nature of Islam as revealed through Quran, Asad's translation dispels these absurdities. Extremists in the Islamic world and the Western world would do well to read this, as well. For all reasonable people seeking to truly understand what Islam is about, read Asad's translation over any other.
Post-script: while I have not ready Study Quran (http://www.discoverbooks.com/ProductD...), but merely thumbed through it, I find lacking compared to Asad's translation. For example, in comparing Surah AlFalaq, the Study Quran commentary on the the passage on seeking refuge from those "who blow on knots", i.e. practices of witchcraft, assumes witchcraft to be true. Asad on the other hand says that those who believe in witchcraft, or false gods, or in general shirk, are expending and wasting their mental and spiritual energy in shirk and believing in a false religion. And the mental fear we impose on ourselves by having false beliefs can be debilitating. Thus only truth and belief in Ultimate Reality of God can protect you from mental fear. This can be broadened to the concept that belief in superstition wastes mental energy and imposes false beliefs in a a rational orderly world.
June 19, 2015
*This review is on Muhammad Asad's translation/tafsir/commentary, which I have given 5 stars in case it should show as a different "edition" of the Qur'an.*
"Consider the heavens and that which comes in the night! And what could make thee conceive what it is that comes in the night? It is the star that pierces through life's darkness: for no human being has ever been left unguarded" Surah 86:1-4
(Asad commentary)..."In the Qur'anic mode of expression, at-tariq is evidently a metaphor for the heavenly solace which sometimes comes to a human being lost in the deepest darkness of affliction and distress; or for the sudden, intuitive enlightenment which disperses the darkness of uncertainty; or, finally, for divine revelation..."(1078)
This verse and commentary is a good snapshot of what this tafsir/translation/commentary of the Qur'an has meant to me. Muhammad Asad has made the Qur'an come alive in all of its Divine universality in a way that has transcended every other translation I've read. He spent 17 years on this massive work, about 15 years longer than planned, as he mentioned in numerous interviews that he expected it to take 2 or 3. He's stated that he continued to find layer after layer of meaning in the Qur'an while working on this project, even after 40 years of living, working and learning from his adopted communities in the Arab world and Pakistan.
Asad emphasizes several key concepts in understanding the Qur'an. A comment he makes as to the very nature of the words "Muslim" and "Islam" might be illustrative: "I have translated the terms muslim and islam in accordance with their original connotations, namely 'one who surrenders [or 'has surrendered'] himself to God", and "man's self-surrender to God" (1011). Hence, we find this interpretation of the well-known verse in Surah 5:3 - "Today have I perfected your religious law for you, and have bestowed upon you the full measure of My blessings, and willed that self-surrender unto Me shall be your religion." So, the first concept which Asad recognizes is the need to realize the original environment in which the Qur'an was revealed. It was not an environment that had endured centuries of religious baggage around institutionalized Islam, but was an environment that was receiving the revelation fresh. Yet Asad is not reactionary in this stated need to return to the primordial faith as he unequivocally recognizes the universality of the Message. That is, he emphasizes the "unity in diversity [that] is frequently stressed in the Qur'an" (178).
The universal Qu'ranic message as understood by Asad, and the primary need for "Surrender to God" over "Islam" as an institution has led to a great deal of controversy around his interpretations. It was banned in Saudi Arabia in 1974 (ironically, after he'd spent so much of his early life living among the Saudis), and there were burnings of this translation in Morocco, where he'd spent the majority of his 17 year effort.
Tawhid as delineated by Asad demands that the Qur'an be read as a complete work, and that no one verse or Surah can be read in isolation. He spends a great deal of time on this idea, with constant cross-references to other notes, verses and order of revelation. This further leads to Asad's belief that no verse in the Qur'an has been abrogated by another. In this he subscribes to the Qur'anic commentator Abu Muslim Al-Isfahani, who also famously rejected the doctrine of abrogation. Asad says: "there does not exist a single reliable Tradition to the effect that the Prophet ever declared a verse of the Qur'an to have been abrogated...in short, the doctrine of abrogation has no basis whatever in historical fact, and must be rejected." (31) This is a controversial statement as many of the most well-known scholars throughout Islamic history, including the respected jurist Al-Shafi'i, believed in abrogation, as do many if not most Muslims to this day. Yet in light of Asad's holistic view of the Qur'an, and his universal view of the divine message generally, there could be no other way.
Throughout, Asad takes special care to explain his arguments for a particular interpretation, and often goes into some detail through explanations of Arabic grammar and citations of notable classical Qur'anic authorities like Razi, Ibn Kathir, Baghawi, Zamaskhari, Baydawi and Ali ibn Abi Talib (The Prophet Muhammad's cousin,son-in-law) among others. I cannot recommend this translation enough. Its arguments are well supported, it's open and holistic, and Asad's love for the Qur'an and the mission he set for himself shines throughout this work.
"Consider the heavens and that which comes in the night! And what could make thee conceive what it is that comes in the night? It is the star that pierces through life's darkness: for no human being has ever been left unguarded" Surah 86:1-4
(Asad commentary)..."In the Qur'anic mode of expression, at-tariq is evidently a metaphor for the heavenly solace which sometimes comes to a human being lost in the deepest darkness of affliction and distress; or for the sudden, intuitive enlightenment which disperses the darkness of uncertainty; or, finally, for divine revelation..."(1078)
This verse and commentary is a good snapshot of what this tafsir/translation/commentary of the Qur'an has meant to me. Muhammad Asad has made the Qur'an come alive in all of its Divine universality in a way that has transcended every other translation I've read. He spent 17 years on this massive work, about 15 years longer than planned, as he mentioned in numerous interviews that he expected it to take 2 or 3. He's stated that he continued to find layer after layer of meaning in the Qur'an while working on this project, even after 40 years of living, working and learning from his adopted communities in the Arab world and Pakistan.
Asad emphasizes several key concepts in understanding the Qur'an. A comment he makes as to the very nature of the words "Muslim" and "Islam" might be illustrative: "I have translated the terms muslim and islam in accordance with their original connotations, namely 'one who surrenders [or 'has surrendered'] himself to God", and "man's self-surrender to God" (1011). Hence, we find this interpretation of the well-known verse in Surah 5:3 - "Today have I perfected your religious law for you, and have bestowed upon you the full measure of My blessings, and willed that self-surrender unto Me shall be your religion." So, the first concept which Asad recognizes is the need to realize the original environment in which the Qur'an was revealed. It was not an environment that had endured centuries of religious baggage around institutionalized Islam, but was an environment that was receiving the revelation fresh. Yet Asad is not reactionary in this stated need to return to the primordial faith as he unequivocally recognizes the universality of the Message. That is, he emphasizes the "unity in diversity [that] is frequently stressed in the Qur'an" (178).
The universal Qu'ranic message as understood by Asad, and the primary need for "Surrender to God" over "Islam" as an institution has led to a great deal of controversy around his interpretations. It was banned in Saudi Arabia in 1974 (ironically, after he'd spent so much of his early life living among the Saudis), and there were burnings of this translation in Morocco, where he'd spent the majority of his 17 year effort.
Tawhid as delineated by Asad demands that the Qur'an be read as a complete work, and that no one verse or Surah can be read in isolation. He spends a great deal of time on this idea, with constant cross-references to other notes, verses and order of revelation. This further leads to Asad's belief that no verse in the Qur'an has been abrogated by another. In this he subscribes to the Qur'anic commentator Abu Muslim Al-Isfahani, who also famously rejected the doctrine of abrogation. Asad says: "there does not exist a single reliable Tradition to the effect that the Prophet ever declared a verse of the Qur'an to have been abrogated...in short, the doctrine of abrogation has no basis whatever in historical fact, and must be rejected." (31) This is a controversial statement as many of the most well-known scholars throughout Islamic history, including the respected jurist Al-Shafi'i, believed in abrogation, as do many if not most Muslims to this day. Yet in light of Asad's holistic view of the Qur'an, and his universal view of the divine message generally, there could be no other way.
Throughout, Asad takes special care to explain his arguments for a particular interpretation, and often goes into some detail through explanations of Arabic grammar and citations of notable classical Qur'anic authorities like Razi, Ibn Kathir, Baghawi, Zamaskhari, Baydawi and Ali ibn Abi Talib (The Prophet Muhammad's cousin,son-in-law) among others. I cannot recommend this translation enough. Its arguments are well supported, it's open and holistic, and Asad's love for the Qur'an and the mission he set for himself shines throughout this work.
January 1, 2012
For me, personally, the only English translation of the Qur'an that I choose to read The "Intro" in the translation gives a history of Muhammad Asad's personal story, relating his experiences with the nomadic people in present-day Saudi Arabia and how he learned Arbic, which forms a large reason why I choose his translation. I also happen to think it's more beautiful lyrically than other translation (by FAR a secondary reason to the fact that I think it's a much accurate translation according to the meaning of the original Qur'an, rather than some translations' focus on technical translation... anyone who has done a technical translation between languages online know how bad technical translations can be). I don't agree with all of his translations (i.e. he doesn't hink jinn are real, and I do), but I still think it's BY FAR the best translation out there.
March 26, 2016
By far the best translation of the Qur'an in my opinion. I'm aware Salafis won't agree with me but who cares?!? Their stifled mentality is everything that is wrong with Muslims today. Note I said Muslims, not Islam. Yes, Asad was cut from a different mold and had some controversial ideas involving this translation and his views. Born a European Jew, Asad wrote his translation with a sincere understanding of what Islam is really all about. His rational, non-hoodoo voodoo interpretation of Islam is evident in this book, thus lending the reader to see Islam as the common sense religion that is truly is. Take all the rhetoric, added nonsense and stifled mentality out of various translations, and you have this book. I gave it 4 stars only for the reason it wasn't written in modern English (ex: cometh thou to thine, etc.) Not Asad's fault but it can be a difficult read for the modern American.
April 2, 2007
Good translation...He strays from the accepted views of the majority of Sunni scholars through the ages in different questions such as what is meant by "Shaytan" and "Jinn" for example, making his translation an example of choose your own interpretation. Still, at least he qualifies many of his divergences, even if they are unacceptable, citing many of his sources and his line of reasoning. May God have mercy on him, for he passed away in Granada in 1992.
August 23, 2009
I think this is the best,most accurate, well researched, though one volume yet the most comprehensive translation of Quran with detailed authorotative foot-notes with cross references
December 30, 2015
Readers of Asad's English interpretation of the Qur'an are impressed by his unmatched eloquence in the English language as well as his emphasis on Arabic linguistics and his expounding upon many spiritual and social issues relevant to our contemporary cultures and societies.
However, while I have deep respect for the translator and know that the times he lived in (fall of the Ottoman Empire, European colonization of Muslim lands) were difficult ones to deal with, I can not accept the great leaps taken to modernize the Quran for Western consumption. For instance, there are places where the translator dismisses the concept of the Jinn as simply a variety of unseen beings. While as Muslims we believe they are the offspring of Iblis and among them are good and bad characters like in Humanity. Also, many of the miracles the Quran points to as proof of Allah's great power are washed over and given scientific explanations (possibly not as correlated with current science as the original meaning) that seek to make them more digestable for the modern age. These are just a few examples of the problems with the translation.
The problem with most translations/interpretations is usually the translator is weak in their knowledge of one or more of the following Arabic/English/Islam. Muhammad Asad's translation is a bad one because he greatly distorts the beliefs of Islam and one will come away with an unusual and incorrect view of what the beliefs of Islam are.
Having said that, if you want to know what the Qur'an says, the best thing to do is learn Arabic and sit with a scholar, as Arabic, like some other languages, cannot really be translated. What you really read is someone's interpretation of what they understand the Arabic to mean.
If learning Arabic is not an option, the next best thing is to be satisfied with the interpretation of the Qur'an in English either by:
1. Muhammd Muhsin Khan - The Noble Quran: Interpretation of the Meanings of the Noble Qur'an in the English Language (English and Arabic Edition) and Noble Qur'an, the-English Translation of the Meanings and Commentary.
Or,
2. The *revised* edition of 'Abdullah Yusuf 'Ali's translation, the one published by the King Fahd Qur'anic Printing Press in Madinah, KSA, 1985.
I pray this review helps.
However, while I have deep respect for the translator and know that the times he lived in (fall of the Ottoman Empire, European colonization of Muslim lands) were difficult ones to deal with, I can not accept the great leaps taken to modernize the Quran for Western consumption. For instance, there are places where the translator dismisses the concept of the Jinn as simply a variety of unseen beings. While as Muslims we believe they are the offspring of Iblis and among them are good and bad characters like in Humanity. Also, many of the miracles the Quran points to as proof of Allah's great power are washed over and given scientific explanations (possibly not as correlated with current science as the original meaning) that seek to make them more digestable for the modern age. These are just a few examples of the problems with the translation.
The problem with most translations/interpretations is usually the translator is weak in their knowledge of one or more of the following Arabic/English/Islam. Muhammad Asad's translation is a bad one because he greatly distorts the beliefs of Islam and one will come away with an unusual and incorrect view of what the beliefs of Islam are.
Having said that, if you want to know what the Qur'an says, the best thing to do is learn Arabic and sit with a scholar, as Arabic, like some other languages, cannot really be translated. What you really read is someone's interpretation of what they understand the Arabic to mean.
If learning Arabic is not an option, the next best thing is to be satisfied with the interpretation of the Qur'an in English either by:
1. Muhammd Muhsin Khan - The Noble Quran: Interpretation of the Meanings of the Noble Qur'an in the English Language (English and Arabic Edition) and Noble Qur'an, the-English Translation of the Meanings and Commentary.
Or,
2. The *revised* edition of 'Abdullah Yusuf 'Ali's translation, the one published by the King Fahd Qur'anic Printing Press in Madinah, KSA, 1985.
I pray this review helps.
October 25, 2014
April 2011: This book is so huge (in actual physical size), so I am switching to a Kindle version of the Quaran, because I want to finish it, but I need something easier to hold and read. I read about one third of the book in this copy (through Surah 13) Will keep this beautiful book on the shelf for reference, and for the translation notes by Muhammad Asad, for when I want more details about certain passages.
November 26, 2018
I received this copy free from the Council for American Islamic Relations (CAIR) back in 2007. I have read it a couple times since then. Despite your religious beliefs, the religion of Islam is a fantastic, culturally rich religion, and so many of the people are beautiful, kind, warm individuals.
This book is a gorgeous copy of the Qur'an. It's a large hardback book, with high quality semi-gloss pages. On each page is the original Arabic in the right column, an English translation in the left column, and an interpretation of the passages on the bottom.
The story follows the line of Ishmael, brother of Jacob, son of Abraham, where the Christian Bible follows Jacob/Israel. As such, many of the stories up to that point, are the same, such as Moses and Noah and the flood. Even Jesus from the New Testament is mentioned as one of God's prophets. However, that's about where the similarities end, and the differences begin.
The Qur'an is full of advice and doctrine- the thou shalts and thou shalt nots. It deals with things like monotheism, polygamy, cleanliness, and learning the sciences. For a native-Western speaker, it may be difficult to read at first, but there is a rhythm about the book that you quickly recognize, and follow. After that, it's just about learning the stories and the doctrines, reading the interpretations, and seeing how they can apply to your life.
For a Christian, this book may not be appealing, but I found it quite good, and I would highly recommend reading it for anyone who is interested in learning more about Islam.
This book is a gorgeous copy of the Qur'an. It's a large hardback book, with high quality semi-gloss pages. On each page is the original Arabic in the right column, an English translation in the left column, and an interpretation of the passages on the bottom.
The story follows the line of Ishmael, brother of Jacob, son of Abraham, where the Christian Bible follows Jacob/Israel. As such, many of the stories up to that point, are the same, such as Moses and Noah and the flood. Even Jesus from the New Testament is mentioned as one of God's prophets. However, that's about where the similarities end, and the differences begin.
The Qur'an is full of advice and doctrine- the thou shalts and thou shalt nots. It deals with things like monotheism, polygamy, cleanliness, and learning the sciences. For a native-Western speaker, it may be difficult to read at first, but there is a rhythm about the book that you quickly recognize, and follow. After that, it's just about learning the stories and the doctrines, reading the interpretations, and seeing how they can apply to your life.
For a Christian, this book may not be appealing, but I found it quite good, and I would highly recommend reading it for anyone who is interested in learning more about Islam.
Want to read
April 30, 2013For someone who studies Arabic at all or has any interest in Arabic, this is the version I recommend. Included in this edition is The English Translation, the actual Arabic, and a transliteration of the Arabic in roman script. At the bottom of each page are also notes on some of the more difficult to understand pieces of the Qur'an. Just remember that while this is only the Message of the Qur'an in the English translation, as it has the actual Arabic, it is an actual Qur'an in the sense that it should be treated with respect as is expected by Muslims everywhere.
August 7, 2014
Never having previously read any of the Qur'an, I was excited to receive this beautiful version of the classic English translation by Muhammad Asad. The layout has been updated so that each chapter includes the original Arabic text, its Arabic transliteration, and an English interpretation, with commentary. I have not read all of the chapters, but am happy to have this available as a reference. The artwork throughout, including the endpapers, is enchanting.
June 22, 2019
I read this book about 5-6 years ago, but never reviewed it on Goodreads. It has a lot of Mu'tazili opinions and doesn't strictly stick to mainstream scholarship, though it does also rely quite a bit on classical Sunni scholar Fakhruddin ar-Razi. I'd have to reread it for a more in-depth review, but I definitely remember thinking this book was one of the better Qur'an translations and commentaries I'd ever read. Just be warned that it's physically huge!
March 28, 2008
One of the best Qur'an translations I've read, very scholarly while having a beautiful and touching translation. the only drawback is it's difficult to just 'read' - it's a huge book and requires setting time and everything else aside to focus on it, and you can't travel with it either.
October 10, 2015
"Bütün kitaplar, tek bir kitabın daha iyi anlaşılması içindir."
June 2, 2022
From time to time I like reading some of his explanations. I'm not even a Muslim or something but because of my passion, I like to read some books about religion. His comments on things leave a different taste in many cases. I think some of his explanations are not that satisfying but still, it's worth reading this book.
May 5, 2022
Muhammad Asad's translation of the Qur'aan is the first one I read, and I'm glad it was, because his translation largely captures what made me fall in love with Islam in ways that others I've read don't. Asad is deeply attuned to the Qur'aan's perspectives as not just a religious text, but a political and even revolutionary one, taking into consideration the practical meanings of the Qur'aan in Islam's ultimate quest for justice. A beautiful translation with detailed commentary, explanations of many different word choices, breakdowns of where Asad's translation differs from others and which scholarly perspectives inform his interpretation... this is the Qur'aan translation that will illuminate what exactly is so moving about Islam and how Islam matters in the broad scale of history and the pursuit of justice.
Asad's translation of the word kuffar - "those bent on denying the truth" - is the best translation of this polarizing term that I have encountered thus far, referring not to the exclusionary "disbelievers" nor the overly-inclusive and inaccurate "ungrateful" of other translations, but rather those who are so attached to the harm they cause that they wilfully deny that which they can know plainly with their own eyes, ears, and what others tell them in order to continue justifying themselves - a description that sufficiently captures the special kind of evil that "kuffar" refers to. Asad's background being raised by rabbis and his experiences learning Arabic by spending time with bedouin are clear in his commentary and interpretations, which are well-rounded and consider the canon of the Old and New Testaments.
No perfect interpretation of the Qur'aan exists, and I did have a few issues with Asad's interpretation. One of these issues was with his insistence that the descriptions of certain miracles - particularly those of the Prophet Isa (Jesus) (AS) are all intended as allegory and metaphor. I would understand more if he applied this claim throughout the Qur'aan and described ALL miracles as metaphors and allegories, but the Prophet Musa (Moses) (AS)'s miracles are rendered as literal. Asad does not justify the lack of his consistency in approach, which makes it somewhat irksome. I also found Asad's reliance on homophobic interpretations for certain verses that do not have any textual allusion to homosexuality to be a stretch. I didn't agree with Asad's inclusion of angels among jinn, and including Iblis among the angels, but he addresses that this is not a common interpretation.
Other than these and other minor issues, this is my favourite interpretation of the Qur'aan I've read thus far and the one I would be most likely to recommend to anyone looking to learn more about Islam, Muslim or non-Muslim.
Asad's translation of the word kuffar - "those bent on denying the truth" - is the best translation of this polarizing term that I have encountered thus far, referring not to the exclusionary "disbelievers" nor the overly-inclusive and inaccurate "ungrateful" of other translations, but rather those who are so attached to the harm they cause that they wilfully deny that which they can know plainly with their own eyes, ears, and what others tell them in order to continue justifying themselves - a description that sufficiently captures the special kind of evil that "kuffar" refers to. Asad's background being raised by rabbis and his experiences learning Arabic by spending time with bedouin are clear in his commentary and interpretations, which are well-rounded and consider the canon of the Old and New Testaments.
No perfect interpretation of the Qur'aan exists, and I did have a few issues with Asad's interpretation. One of these issues was with his insistence that the descriptions of certain miracles - particularly those of the Prophet Isa (Jesus) (AS) are all intended as allegory and metaphor. I would understand more if he applied this claim throughout the Qur'aan and described ALL miracles as metaphors and allegories, but the Prophet Musa (Moses) (AS)'s miracles are rendered as literal. Asad does not justify the lack of his consistency in approach, which makes it somewhat irksome. I also found Asad's reliance on homophobic interpretations for certain verses that do not have any textual allusion to homosexuality to be a stretch. I didn't agree with Asad's inclusion of angels among jinn, and including Iblis among the angels, but he addresses that this is not a common interpretation.
Other than these and other minor issues, this is my favourite interpretation of the Qur'aan I've read thus far and the one I would be most likely to recommend to anyone looking to learn more about Islam, Muslim or non-Muslim.
December 20, 2017
This is my all time favorite translation of the Quran. Muhammad Asad was an Austrian Jew, who travelled to Saudi Arabia, became a friend of King Saud, studied Arabic, and embraced Islam. He decided to go visit China and on his way stopped by in India. The poet Iqbal asked him to stay back in India, forego China, because 'we need you here'; Pakistan was being formed. Asad stayed, went on to become Pakistan's ambassador to the U.S. and eventually, translated and interpreted the Quran. His commentary is beautiful, sensible, and appeals to one's logic. I try to read it cover-to-cover every year.
January 15, 2012
What a beautiful Quran! I am very much looking forward to reading this one. No doubt I will have a review of it to write later. How can one not be inspired by such a book?
The commentary in this edition is one of the most intelligently done that I have read so far.
The commentary in this edition is one of the most intelligently done that I have read so far.
February 16, 2022
This is the best English translation of the Quran. Asad’s notes and analysis, are second to none.
February 24, 2016
Probably the most accessible translation out there.
April 10, 2019
I started this last Ramadan (May 2018) with the goal of finishing it that month. It didn't work out so I finally got around to finishing it now, about a month before Ramadan 2019 (May 5 2019 about). I really recommend reading through English Quran or whatever your native language is. It is as valuable as Arabic Quran khatms. (Which I actually read alongside and also just finished alhamdulillah. Best of both worlds if you can manage it.)
I originally looked down on Asad's translation because I didn't know any better and people had warned me he translates things as allegory and favors reason (ra'y). Yes he does do that, but that makes it a very interesting read. However, all of his translations are based on previous Tafsir Works and scholarly sources. This is a great English translation. I don't always agree with some of his reasoning, but there is no doubt he has done his research. So whether or not you agree, it is a very cool translation and interpretation to read.
My favorite English translation of the Quran is Yahiya Emerick's Study Quran in Modern English. It is a pretty basic modern translation with a lot of footnotes to similar passages in Bible and explanations of the history of why and how certain passages were revealed.
In contrast, Asad's version takes a much more universal approach, moving away from historical context and trying to apply it with regards to how every man should understand it, especially now in the 20th and 21st century. I read this along with some transitional Tafsir (altafsir.com) and while Asad favors allegory and reason, his meanings do not contradict with traditional meanings or shariah.
This translation was handed out by CAIR to different non-Muslim organizations and people and I can see why. It's a good choice for modern post enlightenment societies. However I have to say I like reading it along other translations, Tafsir and the original Arabic. It really gives you an understanding of how versatile and open to interpretation the Arabic language is. Arabs were the height of poets and God says in the Quran it was made in Arabic on purpose. I would imagine this to be one of the main reasons, because the poetic and straightforward language is both clear but also open to so much interpretation. It is a message to all people, for all time.
I originally looked down on Asad's translation because I didn't know any better and people had warned me he translates things as allegory and favors reason (ra'y). Yes he does do that, but that makes it a very interesting read. However, all of his translations are based on previous Tafsir Works and scholarly sources. This is a great English translation. I don't always agree with some of his reasoning, but there is no doubt he has done his research. So whether or not you agree, it is a very cool translation and interpretation to read.
My favorite English translation of the Quran is Yahiya Emerick's Study Quran in Modern English. It is a pretty basic modern translation with a lot of footnotes to similar passages in Bible and explanations of the history of why and how certain passages were revealed.
In contrast, Asad's version takes a much more universal approach, moving away from historical context and trying to apply it with regards to how every man should understand it, especially now in the 20th and 21st century. I read this along with some transitional Tafsir (altafsir.com) and while Asad favors allegory and reason, his meanings do not contradict with traditional meanings or shariah.
This translation was handed out by CAIR to different non-Muslim organizations and people and I can see why. It's a good choice for modern post enlightenment societies. However I have to say I like reading it along other translations, Tafsir and the original Arabic. It really gives you an understanding of how versatile and open to interpretation the Arabic language is. Arabs were the height of poets and God says in the Quran it was made in Arabic on purpose. I would imagine this to be one of the main reasons, because the poetic and straightforward language is both clear but also open to so much interpretation. It is a message to all people, for all time.
June 1, 2023
This is a heavily-annotated translation of the Quran, with over 5,000 footnotes explaining the context and nuance of the original Arabic. The footnotes were helpful, although the translator is an accomplished mental gymnast: anything that is absurd or contradictory is *obviously* not meant to be taken literally.
The text itself is *extremely* repetitive - almost as if it's the work of an illiterate man riffing on a handful of themes using stock phrases. A comical exception is a surah (chapter) in which it is "revealed" to the Prophet that it's totally cool if he marries his adopted son's hot ex-wife (this would normally be frowned upon). Not only is it ok, it's actually ordained by God, so he has to. Furthermore, God wants everyone to know that they have to do whatever the Prophet says, and should not annoy him at his house.
TL;DR
1. God exists.
2. He's the only one, goddammit, don't worship anything else.
3. Judgment day is coming - good people to receive gardens through which running waters flow and companions with pretty eyes. Bad people (especially those who "deny the truth") to receive the fire. Fate of middling people unclear.
4. The Bible is true, except the numerous parts that conflict with the Quran.
5. Don't be gay, frivolous, or have sex outside marriage. Temporary marriage OK.
6. Various other rules of conduct - be constant in prayer, don't eat carrion, conduct the hajj, etc.
7. Ships are amazing and evidence of God's existence - how do they sail if there is no God??? Further evidence is the fact that the sky stays in heaven without supports, and that mountains exist to keep the earth from swaying (*obviously* not meant to be taken literally).
The text itself is *extremely* repetitive - almost as if it's the work of an illiterate man riffing on a handful of themes using stock phrases. A comical exception is a surah (chapter) in which it is "revealed" to the Prophet that it's totally cool if he marries his adopted son's hot ex-wife (this would normally be frowned upon). Not only is it ok, it's actually ordained by God, so he has to. Furthermore, God wants everyone to know that they have to do whatever the Prophet says, and should not annoy him at his house.
TL;DR
1. God exists.
2. He's the only one, goddammit, don't worship anything else.
3. Judgment day is coming - good people to receive gardens through which running waters flow and companions with pretty eyes. Bad people (especially those who "deny the truth") to receive the fire. Fate of middling people unclear.
4. The Bible is true, except the numerous parts that conflict with the Quran.
5. Don't be gay, frivolous, or have sex outside marriage. Temporary marriage OK.
6. Various other rules of conduct - be constant in prayer, don't eat carrion, conduct the hajj, etc.
7. Ships are amazing and evidence of God's existence - how do they sail if there is no God??? Further evidence is the fact that the sky stays in heaven without supports, and that mountains exist to keep the earth from swaying (*obviously* not meant to be taken literally).
May 12, 2020
Not a bad book at all. There's a lot of fluff in it, and when I finished reading it, I felt like there was a lot that I didn't understand. Even so, I experienced brief moments of clarity, which might have had something to do with my mood while reading certain sections or might have been spiritual in nature. It's hard to say. I especially felt a connection to the book while reading The Spider at the end of the second volume. I also agree that Jesus was not the son of god but was, like Mohammed, just a messenger. Can't say who was sending the message, but the message I received from Asad's interpretation was that it was alright to be critical in reading a book that has such important spiritual implications. He thoroughly quotes sources while also making a few interpretations of his own. Overall, it's a book that can be studied for several lifetimes that also--perhaps contradictory or contrary in nature--includes a few clear and concise messages, namely that we really can't know shit about god and probably shouldn't give the lie to him.
May 20, 2020
Excellent translation and interpretation of the Quran. I also find this edition particularly beautiful and with a good layout and index.
As for reviewing the Quran in itself? :) There are no words. Read it if you want to find out what I mean.
As for reviewing the Quran in itself? :) There are no words. Read it if you want to find out what I mean.
June 16, 2022
Sehr sprachlich-ästhetische Übersetzung mit Tafsir. Bis auf den Tafsir zu den Lot-Versen und der Übersetzung von yadribuhunna als "und schlagt sie" finde ich diese Übersetzung sehr gut. (Für wissenschaftliche Zwecke verwende ich jedoch ausschließlich die Übersetzung von Bobzin)
Read
November 18, 2019Brilliantly built on previous works .
January 13, 2022
A divine book. :)
February 15, 2022
In my opinion it’s the only translation of the Quran that everyone should read. Period.
September 9, 2016
I'm not sure I am able to review this, or if it even should be reviewed like this. I have not read Quran before, and I don't know how it is viewed within the muslim community, except for that the language of revelation always is the prefered one to get an in depth understanding.
I did however do some research on translations, and which to choose when I decided that I wanted to read it, and I discovered that it wasn't at all as straight forward as I had thought. There are other translations that more closely follow the rythm and poetry of the original, but which don't properly convey the meaning of the words. I am really glad that I chose this one, even tho it took me a long time to get through 1100 pages of mostly very exhaustive footnotes. But without them explaining the context, etymology, and scholarly discussion, I would never have understood the layers of meaning it contains.
And now I understand why several people recommended more than one version, because now when I understand the message, I would love to hear something closer to the rythm too. However I guess I could listen to it being recited in Arabic to feel that too now.
As for the message I wish this was compulsory reading for everyone, even tho I understand that it is too long for most people outside the realm of faith to fit into their lives. And since it is repeated again and again that the Quran must be absorbed as a whole, that no part can be taken out of its context to be interpreted correctly, I can not say that the busy reader can "cherry pick" any highlights. That would be to completely miss the message.
I will not point out any disagreements I may have with the content itself. This is a holy script to milions of people, and the word of God can not be compromised with. Any issues on my part must be part of my own inner journey, and I will descuss them with people equipped to answer accordingly.
I did however do some research on translations, and which to choose when I decided that I wanted to read it, and I discovered that it wasn't at all as straight forward as I had thought. There are other translations that more closely follow the rythm and poetry of the original, but which don't properly convey the meaning of the words. I am really glad that I chose this one, even tho it took me a long time to get through 1100 pages of mostly very exhaustive footnotes. But without them explaining the context, etymology, and scholarly discussion, I would never have understood the layers of meaning it contains.
And now I understand why several people recommended more than one version, because now when I understand the message, I would love to hear something closer to the rythm too. However I guess I could listen to it being recited in Arabic to feel that too now.
As for the message I wish this was compulsory reading for everyone, even tho I understand that it is too long for most people outside the realm of faith to fit into their lives. And since it is repeated again and again that the Quran must be absorbed as a whole, that no part can be taken out of its context to be interpreted correctly, I can not say that the busy reader can "cherry pick" any highlights. That would be to completely miss the message.
I will not point out any disagreements I may have with the content itself. This is a holy script to milions of people, and the word of God can not be compromised with. Any issues on my part must be part of my own inner journey, and I will descuss them with people equipped to answer accordingly.
May 1, 2015
tafsir al-Qur'an oleh seorang pemikir kelahiran Austro-Hungaria Muhammad Asad (Leopold Weiss). Seru juga melihat cara beliau menerjemahkan ayat demi ayat dan memberi catatan yang sangat banyak mengenai penerjemahan kata-per kata dalam ayat-ayat al-Qur'an, tata bahasa Arab, sejarah nabi saw, kedalam bahasa Inggris. Total halaman ada 1300 lebih. Buku ini tepat dibaca sebagai tafsir akademis,bukan terjemahan langsung, dalam arti setiap penerjemahan bahkan di hampir setiap kelompok ayat ia mencatat mengapa ia menerjemahkannya demikian, mengapa satu kata Arab diwakilkan dalam bahasa Inggris dengan kata tertentu dan bukan yang lain, sehingga kita bisa melihat kerja keras si penerjemah 'memindahkan' kalimat-kalimat pada masa, keadaan sosial budaya, tatabahasa, yang amat jauh berbeda satu sama lain tersebut; dari bahasa Arab pada abad ketujuh kedalam bahasa Inggris modern abad 20.
Tafsir al-Qur'an tetap bukanlah al-Qur'an, ia adalah karya penerjemahan, hasil pemikiran, studi, riset penerjemahnya sehingga jika ingin melihat apa yang sebenarnya, kita tetap bisa melihat dalam bahasa aslinya.
Tafsir al-Qur'an tetap bukanlah al-Qur'an, ia adalah karya penerjemahan, hasil pemikiran, studi, riset penerjemahnya sehingga jika ingin melihat apa yang sebenarnya, kita tetap bisa melihat dalam bahasa aslinya.
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