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The Message of The Qur'ãn
"The work which I am placing before the public is based on a lifetime of study and of many years spent in Arabia. It is an attempt- perhaps the first attempt- at a really idiomatic, explanatory rendition of the Qur'anic message into a European language."
"In order to bring out the best of my ability the many facests of the Qur'anic message, i have found it necessary to add to my translation a considerable number of explanatory notes."
"As regards to the style of my translation, I have consciously avoided using unnecessary archaisms, which would only tend to obscure the meaning of the Qur'an to the contemporary reader."
"And i am fully aware that my rendering does not and could not really "do justice" to the Qur'an and the layers upon layers of its meaning: for,
"If all the sea were ink for my Sustainer's words, the sea would
indeed be exhausted ere my Sustainer's words are exhausted."
(Qur'an 18: 109).
- Quotes from the Foreword by Muhammad Asad
"In order to bring out the best of my ability the many facests of the Qur'anic message, i have found it necessary to add to my translation a considerable number of explanatory notes."
"As regards to the style of my translation, I have consciously avoided using unnecessary archaisms, which would only tend to obscure the meaning of the Qur'an to the contemporary reader."
"And i am fully aware that my rendering does not and could not really "do justice" to the Qur'an and the layers upon layers of its meaning: for,
"If all the sea were ink for my Sustainer's words, the sea would
indeed be exhausted ere my Sustainer's words are exhausted."
(Qur'an 18: 109).
- Quotes from the Foreword by Muhammad Asad
1175 pages, Hardcover
Published January 1, 2003
364 people are currently reading
1715 people want to read
About the author
Muhammad Asad
89 books584 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.
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.
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
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!
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.
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."
September 9, 2024
This is my favourite Quran translation and explanation as of yet. I would highly recommend that everyone read it at least once.
Limitations of any Translation
Any translation of the Quran is limited, and the best way to understand the Quran is to learn Arabic, but learning a language takes time and effort, and reading a translation makes it accessible. Some further depth can be attained by reading not one but multiple translations, in all the languages you know. For example, I have seen myself how one particular Urdu translation and another particular English translation gave different colours to the meanings. The translations were both correct, and both were authorized by followers of the same school of thought, but there was a different nuance to the meaning once it was translated into two different languages. Anyone who knows multiple languages can attest to this limitation of any translation of anything. E.g. consider translations of sophisticated poetry into a different language. The meaning stays, or rather one or a few meanings remain, but the depth and the colour and the multi-facetedness multi-layeredness of such poetry is very hard to retain.
Merits of this Translation
That being said, this is one of the best translations of Quran I have read so far. There are insights and perspectives that are very rare to find anywhere, in translations or commentaries of Quran, and in other books of Islamic literature. I do not know if I would have seen these perspectives, were it not for this particular translation and commentary. Like for example: in Arabic ازواج is plural of both زوج (husband) and زوجة (wives). Many English translations translate ازواج to wives, and almost all Urdu translations that I know of, except for Maulana Wahiduddin Khan's, translate ازواج to wives / women / بیویاں / عورتیں. There is no reason to translate it to wives, and while it is not technically incorrect: if the believers will be with their wives, it implies that the wives will be with their husbands, but it needlessly makes it a male-centric view where the Quran isn't male-centric. (see for example different translations of Quran 2:25) This is just one example to illustrate my point. There are numerous others.
Gives Perspectives of Others that the Author Himself Disagrees with
Muhammad Asad, if he interprets something in a particular way that is a bit different from the mainstream view, will also give you reasons why he did it that way. And most importantly, he is not afraid to also tell you about how other people have translated and interpreted it and why they have translated it that way. Most other translations and commentaries only discuss their point of view, and will completely ignore many other legitimate points of view, which gives the impression of consensus where there is not one. Asad, even if he disagrees with others is not afraid to share with you what they say.
Emphasizes General Import of Verses
There is a continuous theme of stress on general import of verses. The Quran is not meant to be a list of tales of the past, but it has a purpose of guidance of human beings. Some commentaries seem very limiting in this regard e.g. Bani Israel did so and so. So much so that it seems that this so and so is something exclusive to Bani Israel. Asad keeps reminding us that this applies to us as well, and although gives historical context of verses at places, reminds us to not limit the lesson to that historical event only, but to remember that it is guidance for everyone for all times and all places.
Highlights Broader Meanings besides just Literal Limited Meaning
There are many other places, where generally, commentaries take the meaning too literally e.g. there is an instruction to read the Quran slowly, does this just mean reciting slowly, or is there also a wider meaning? That wider meaning being: read to understand, do not draw hasty conclusions, read for guidance, see the context of the instruction, see the lessons in light of other lessons in the Quran. This commentary and translation keeps reminding us about the broader, wider meanings.
Author's Arguments and the Principle of Abrogation
Muhammad Asad, in his usual style, makes very logical and reasonable arguments for most of his claims. Similar to how his other works are, at many, many places I found myself going in with an opposite opinion, but once Muhammad Asad had made his claim and completed his line of reasoning, I would immediately accept his argument without any hesitation or demur. One such example is about the principle of abrogation. The mainstream view, as far as I understood from the translations I had read before is that there are verses in Quran that are abrogated by other verses. As an example, there is a verse instructing not to go near prayer if drunk, and another verse forbidding alcohol. The former is taken to imply acceptance of alcohol (that it's okay to drink but it's not allowed to pray after drinking), the latter therefore must be abrogating the first one. Muhammad Asad clarifies the first one does not imply permission to drink, but rather just simply accepts the fact that man is bound to slip and fall into sin, and that if he does fall into this kind of sin of drinking alcohol, he should refrain from praying. It is obvious now after Muhammad Asad has given his argument, but earlier I took it without question that the first verse was for a different time - not realizing that this goes against the principle of Quran being guidance for all times.
Criticisms
Despite all this, there are some sincere and genuine criticisms to be made against and questions to be asked about this translation. Yes, he always translates 'Jinn' as invisible forces, but in the Appendix he does not deny the possibility of existence of invisible beings and explicitly states that these are also a possibility. He also says in the commentary that magic is not technically real, and that it is only real because of the belief of the practitioner. In some places there are interpretations of events which take things to be metaphorical or allegorical instead of literal miracles. (I myself, for most of these things, have not come to a definite conclusion yet.)
There is also too much usage of brackets in the translation to clarify meanings by way of additional words or comments. At some places one feels that those are not needed.
These are genuine criticisms and there are places where I myself find it hard to agree with the author's claims but despite this, you will still gain a lot more. Even if you disagree with him, the ideas presented by the author are enriching regardless. Those that attack it by single-word labels such as 'rationalist' etc are disingenuous and you should ignore them.
For one decent criticism of this translation, see Joseph Lumbard's suggestions for translations of the Quran.
The Best Translation I Have Read So Far
If someone asks me to suggest a translation of the Quran, I will suggest this hands down. And I am saying this after reading excerpts of very popular ones today (e.g. those found on quran.com - including Mustafa Khattab's), and after having read either major portions of, or complete, translations, including but not limited to: Urdu translation for Hajj pilgrims published by Quran Complex (translation: Muhammad Junagarhi. exegesis: Salahuddin Yusuf), English translation for Hajj pilgrims published by Quran Complex (Mohammad Taqi-Ud-Din Al-Hilali and Mohammad Mohsin Khan), and Kanzul Iman by Ahmed Raza Khan.
Limitations of any Translation
Any translation of the Quran is limited, and the best way to understand the Quran is to learn Arabic, but learning a language takes time and effort, and reading a translation makes it accessible. Some further depth can be attained by reading not one but multiple translations, in all the languages you know. For example, I have seen myself how one particular Urdu translation and another particular English translation gave different colours to the meanings. The translations were both correct, and both were authorized by followers of the same school of thought, but there was a different nuance to the meaning once it was translated into two different languages. Anyone who knows multiple languages can attest to this limitation of any translation of anything. E.g. consider translations of sophisticated poetry into a different language. The meaning stays, or rather one or a few meanings remain, but the depth and the colour and the multi-facetedness multi-layeredness of such poetry is very hard to retain.
Merits of this Translation
That being said, this is one of the best translations of Quran I have read so far. There are insights and perspectives that are very rare to find anywhere, in translations or commentaries of Quran, and in other books of Islamic literature. I do not know if I would have seen these perspectives, were it not for this particular translation and commentary. Like for example: in Arabic ازواج is plural of both زوج (husband) and زوجة (wives). Many English translations translate ازواج to wives, and almost all Urdu translations that I know of, except for Maulana Wahiduddin Khan's, translate ازواج to wives / women / بیویاں / عورتیں. There is no reason to translate it to wives, and while it is not technically incorrect: if the believers will be with their wives, it implies that the wives will be with their husbands, but it needlessly makes it a male-centric view where the Quran isn't male-centric. (see for example different translations of Quran 2:25) This is just one example to illustrate my point. There are numerous others.
Gives Perspectives of Others that the Author Himself Disagrees with
Muhammad Asad, if he interprets something in a particular way that is a bit different from the mainstream view, will also give you reasons why he did it that way. And most importantly, he is not afraid to also tell you about how other people have translated and interpreted it and why they have translated it that way. Most other translations and commentaries only discuss their point of view, and will completely ignore many other legitimate points of view, which gives the impression of consensus where there is not one. Asad, even if he disagrees with others is not afraid to share with you what they say.
Emphasizes General Import of Verses
There is a continuous theme of stress on general import of verses. The Quran is not meant to be a list of tales of the past, but it has a purpose of guidance of human beings. Some commentaries seem very limiting in this regard e.g. Bani Israel did so and so. So much so that it seems that this so and so is something exclusive to Bani Israel. Asad keeps reminding us that this applies to us as well, and although gives historical context of verses at places, reminds us to not limit the lesson to that historical event only, but to remember that it is guidance for everyone for all times and all places.
Highlights Broader Meanings besides just Literal Limited Meaning
There are many other places, where generally, commentaries take the meaning too literally e.g. there is an instruction to read the Quran slowly, does this just mean reciting slowly, or is there also a wider meaning? That wider meaning being: read to understand, do not draw hasty conclusions, read for guidance, see the context of the instruction, see the lessons in light of other lessons in the Quran. This commentary and translation keeps reminding us about the broader, wider meanings.
Author's Arguments and the Principle of Abrogation
Muhammad Asad, in his usual style, makes very logical and reasonable arguments for most of his claims. Similar to how his other works are, at many, many places I found myself going in with an opposite opinion, but once Muhammad Asad had made his claim and completed his line of reasoning, I would immediately accept his argument without any hesitation or demur. One such example is about the principle of abrogation. The mainstream view, as far as I understood from the translations I had read before is that there are verses in Quran that are abrogated by other verses. As an example, there is a verse instructing not to go near prayer if drunk, and another verse forbidding alcohol. The former is taken to imply acceptance of alcohol (that it's okay to drink but it's not allowed to pray after drinking), the latter therefore must be abrogating the first one. Muhammad Asad clarifies the first one does not imply permission to drink, but rather just simply accepts the fact that man is bound to slip and fall into sin, and that if he does fall into this kind of sin of drinking alcohol, he should refrain from praying. It is obvious now after Muhammad Asad has given his argument, but earlier I took it without question that the first verse was for a different time - not realizing that this goes against the principle of Quran being guidance for all times.
Criticisms
Despite all this, there are some sincere and genuine criticisms to be made against and questions to be asked about this translation. Yes, he always translates 'Jinn' as invisible forces, but in the Appendix he does not deny the possibility of existence of invisible beings and explicitly states that these are also a possibility. He also says in the commentary that magic is not technically real, and that it is only real because of the belief of the practitioner. In some places there are interpretations of events which take things to be metaphorical or allegorical instead of literal miracles. (I myself, for most of these things, have not come to a definite conclusion yet.)
There is also too much usage of brackets in the translation to clarify meanings by way of additional words or comments. At some places one feels that those are not needed.
These are genuine criticisms and there are places where I myself find it hard to agree with the author's claims but despite this, you will still gain a lot more. Even if you disagree with him, the ideas presented by the author are enriching regardless. Those that attack it by single-word labels such as 'rationalist' etc are disingenuous and you should ignore them.
For one decent criticism of this translation, see Joseph Lumbard's suggestions for translations of the Quran.
The Best Translation I Have Read So Far
If someone asks me to suggest a translation of the Quran, I will suggest this hands down. And I am saying this after reading excerpts of very popular ones today (e.g. those found on quran.com - including Mustafa Khattab's), and after having read either major portions of, or complete, translations, including but not limited to: Urdu translation for Hajj pilgrims published by Quran Complex (translation: Muhammad Junagarhi. exegesis: Salahuddin Yusuf), English translation for Hajj pilgrims published by Quran Complex (Mohammad Taqi-Ud-Din Al-Hilali and Mohammad Mohsin Khan), and Kanzul Iman by Ahmed Raza Khan.
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.
November 19, 2025
This was very difficult to finish and I must admit to skipping over the last chunk of shorter Surahs. Maybe it’s more appropriate to expand my review to not just this translation/version, and also not just the Quran in general, but my first surface level impression of Islam compared to Christianity and Judaism. I am secular, western, and have just recently read the bible (last year) so this is my reference point.
The text is very chaotic. The first block of longer Surahs was a pleasure to read. Each Surah jumps all over the place topic to topic like a stream of consciousness. Some have an elegant structure like the opener Surah 2, serving as a sort of stand-alone civilizational blueprint, some bounce around rough themes, some appear randomized. Once you reach the middle length chapters, it’s hard to remember where you are without a bookmark, although it’s likely meant to be browsed rather than read like a linear book. The repetition is charming at first, but extremely annoying, easy to forget if you’ve already read something and lost your place. I genuinely didn’t know if I had read some Surahs already at least 5 separate times. Not only is the phrasing repetitive, but many stories are almost exactly repeated such as Iblis, Joseph, Moses’ staff, Noah, Ab and Thamud. It’s comparable to reading the biblical chapters, chronicles and Kings, back-to-back to back-to-back like 5 or 6 times.
This brings me to the next point: the lack of nuance sort of alienates the reader. The Old Testament has the wisdom books, Job, Ecclesiastes, song of songs. We have the human condition laid bare, a glimpse into the problem of evil, existential despair, an ode to love and the joy of marriage. In the New Testament we see apostles fall short of perfect devotion, Thomas doubts, Jesus asks the father why he has forsaken him. In comparison, the Quran seems robotic. You can look up the biblical differences from the Quran in the shared stories, but my takeaway was the Quran shying away from depicting their characters as flawed, and instead emphasizing their piety compared to the unbelieving followers or enemies. Compare this with David, Solomon, Moses, etc. Divine justice on steroids, the good are rewarded, the bad are punished. Obviously, there is plenty of potential complexity in Islamic exegesis and theology, but there is a clear difference in style from the literary collection in the biblical text. The message easily compresses down to its catch phrases, but in my opinion sacrifices some character depth.
Allah is closer to the Old Testament god than Jesus, although he is sort of a synthesis. He is severe, but less wrathful than Yahweh, his mercy and forgiveness are constantly highlighted to soften his strict demands. He matches Aristotle’s pure actuality, as he isn’t embodied or personified, more like an eternal will or fabric of reality itself. The “oneness” of God and lack of personification are heavy theological points of distinction. These make the overall message and theology elegant rather than unsophisticated. He fits with divine simplicity cleanly. Islam avoids the trappings of trinitarian mysteries, and the emotional, fire and brimstone Yahweh.
The “new atheists” really want you to believe Islam is about war and subjugating women brutally, but this really isn’t the case at all. I found it to strongly emphasize an ethic of self-defense rather than violent Jihad, many Surahs explicitly state this theme. If anything, there was a sense of fatalism rather than a zealous mission to convert infidels. It’s sort of a hyper-Calvinism where anything that happens is the will of Allah. The non-believers are often seen as purposely misguided for some reason according to Allah's will, thus not chosen for salvation. The woman doctrines weren’t especially harsh for the times. Many rules and guidelines generously regulate behavior on their behalf, whether customs around marriage, remarrying, divorce or sexual norms. There’s a mainstream western caricature worth deflating about Islam treating women like chattel slaves and also the annoying progressive rebranding as hijab-feminism.
Overall, I felt a stronger difficulty reading this than the bible. Here we have an even higher epistemic challenge than Christianity. Skepticism is discouraged, the miracles are largely recycled from the past with a few exceptions (moon splitting), The Quran itself is considered a miracle, but its beauty and depth are inaccessible to non-Arabic speakers, there is no son sent to display a cosmic drama even secular historians affirm (Jesus dying on the cross). We are to trust in Muhammad and the eternal Quran and know its truth immediately when introduced to its message, but how can we distinguish truth from delusion or sociological religion? If we have doubt, we must not be chosen, hopelessly deceived by Iblis? If this is the case, reading this book is either horrifying or trivial. Probably 60% of the content is telling you of the severe punishment to come for you and the eternal bliss you miss out on. It seems like most of the motivating force is fear or bribery, a sort of emotional blackmail. Although apologists can repaint it as a merciful god, guiding those who answer to the truth -- it reads as a civilizational operating system, fine-tuned to manipulate people into good works.
The text is very chaotic. The first block of longer Surahs was a pleasure to read. Each Surah jumps all over the place topic to topic like a stream of consciousness. Some have an elegant structure like the opener Surah 2, serving as a sort of stand-alone civilizational blueprint, some bounce around rough themes, some appear randomized. Once you reach the middle length chapters, it’s hard to remember where you are without a bookmark, although it’s likely meant to be browsed rather than read like a linear book. The repetition is charming at first, but extremely annoying, easy to forget if you’ve already read something and lost your place. I genuinely didn’t know if I had read some Surahs already at least 5 separate times. Not only is the phrasing repetitive, but many stories are almost exactly repeated such as Iblis, Joseph, Moses’ staff, Noah, Ab and Thamud. It’s comparable to reading the biblical chapters, chronicles and Kings, back-to-back to back-to-back like 5 or 6 times.
This brings me to the next point: the lack of nuance sort of alienates the reader. The Old Testament has the wisdom books, Job, Ecclesiastes, song of songs. We have the human condition laid bare, a glimpse into the problem of evil, existential despair, an ode to love and the joy of marriage. In the New Testament we see apostles fall short of perfect devotion, Thomas doubts, Jesus asks the father why he has forsaken him. In comparison, the Quran seems robotic. You can look up the biblical differences from the Quran in the shared stories, but my takeaway was the Quran shying away from depicting their characters as flawed, and instead emphasizing their piety compared to the unbelieving followers or enemies. Compare this with David, Solomon, Moses, etc. Divine justice on steroids, the good are rewarded, the bad are punished. Obviously, there is plenty of potential complexity in Islamic exegesis and theology, but there is a clear difference in style from the literary collection in the biblical text. The message easily compresses down to its catch phrases, but in my opinion sacrifices some character depth.
Allah is closer to the Old Testament god than Jesus, although he is sort of a synthesis. He is severe, but less wrathful than Yahweh, his mercy and forgiveness are constantly highlighted to soften his strict demands. He matches Aristotle’s pure actuality, as he isn’t embodied or personified, more like an eternal will or fabric of reality itself. The “oneness” of God and lack of personification are heavy theological points of distinction. These make the overall message and theology elegant rather than unsophisticated. He fits with divine simplicity cleanly. Islam avoids the trappings of trinitarian mysteries, and the emotional, fire and brimstone Yahweh.
The “new atheists” really want you to believe Islam is about war and subjugating women brutally, but this really isn’t the case at all. I found it to strongly emphasize an ethic of self-defense rather than violent Jihad, many Surahs explicitly state this theme. If anything, there was a sense of fatalism rather than a zealous mission to convert infidels. It’s sort of a hyper-Calvinism where anything that happens is the will of Allah. The non-believers are often seen as purposely misguided for some reason according to Allah's will, thus not chosen for salvation. The woman doctrines weren’t especially harsh for the times. Many rules and guidelines generously regulate behavior on their behalf, whether customs around marriage, remarrying, divorce or sexual norms. There’s a mainstream western caricature worth deflating about Islam treating women like chattel slaves and also the annoying progressive rebranding as hijab-feminism.
Overall, I felt a stronger difficulty reading this than the bible. Here we have an even higher epistemic challenge than Christianity. Skepticism is discouraged, the miracles are largely recycled from the past with a few exceptions (moon splitting), The Quran itself is considered a miracle, but its beauty and depth are inaccessible to non-Arabic speakers, there is no son sent to display a cosmic drama even secular historians affirm (Jesus dying on the cross). We are to trust in Muhammad and the eternal Quran and know its truth immediately when introduced to its message, but how can we distinguish truth from delusion or sociological religion? If we have doubt, we must not be chosen, hopelessly deceived by Iblis? If this is the case, reading this book is either horrifying or trivial. Probably 60% of the content is telling you of the severe punishment to come for you and the eternal bliss you miss out on. It seems like most of the motivating force is fear or bribery, a sort of emotional blackmail. Although apologists can repaint it as a merciful god, guiding those who answer to the truth -- it reads as a civilizational operating system, fine-tuned to manipulate people into good works.
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)
March 2, 2024
This book is a real treasure. My favorite commentator at this stage in my learning. At some point some of the Sufi Tasfirs will become more applicable. But not yet. This is just perfect for where I’m at.
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November 18, 2019Brilliantly built on previous works .
January 13, 2022
A divine book. :)
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