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The Qur'an: A New Translation by M. A. S. Abdel Haleem
"Read! Your Lord is the Most Bountiful one who taught by the pen, who taught man what he did not know."
The Qur'an, believed by Muslims to be the word of God, was revealed to the Prophet Muhammad 1,400 years ago. It is the supreme authority in Islam and the living source of all Islamic teaching; it is a sacred text and a book of guidance that sets out the creed, rituals, ethics, and laws of the Islamic religion. It has been one of the most influential books in the history of literature.
Recognized as the greatest literary masterpiece in Arabic, it has nevertheless remained difficult to understand in its English translations. This new translation is written in a contemporary idiom that remains faithful to the original, making it easy to listen to while retaining its powers of eloquence. Archaisms and cryptic language are avoided and the Arabic meaning preserved by respecting the context of the discourse. The message of the Qur'an was directly addressed to all people regardless of class, gender, or age, and this translation is equally accessible to everyone.
About the For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.
The Qur'an, believed by Muslims to be the word of God, was revealed to the Prophet Muhammad 1,400 years ago. It is the supreme authority in Islam and the living source of all Islamic teaching; it is a sacred text and a book of guidance that sets out the creed, rituals, ethics, and laws of the Islamic religion. It has been one of the most influential books in the history of literature.
Recognized as the greatest literary masterpiece in Arabic, it has nevertheless remained difficult to understand in its English translations. This new translation is written in a contemporary idiom that remains faithful to the original, making it easy to listen to while retaining its powers of eloquence. Archaisms and cryptic language are avoided and the Arabic meaning preserved by respecting the context of the discourse. The message of the Qur'an was directly addressed to all people regardless of class, gender, or age, and this translation is equally accessible to everyone.
About the For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.
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Published October 16, 2018
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Displaying 1 - 4 of 4 reviews
April 24, 2025
This review will approach the work from three different perspectives. A scholarly review based on the translation. My own general reactions to the content of the Qur'an. And my analysis of the document as a Bible Believing Christian.
SCHOLARLY REVIEW
I very much appreciated the introduction. As a professor of biblical studies, I appreciated Haleem's discussion of issues relating to translation, interpretation in context, and exegesis. All of these things have parallels in my own field and were very helpful in understanding how different interpretations shape different Islamic perspectives. Haleel himself seems to embrace a more progressive form of Islam and uses context to challenge some more fundamentalist Muslim interpretations. I am sensitive to these kinds of concerns in my own faith, and I felt he made a good case for his views.
While I cannot translate Arabic, I am very familiar with the challenges of translation due to my studies in Biblical Greek and Hebrew. I cannot speak to the accuracy of his translation, but I found the translation very readable. With his scholarly background, I suspect this is a very good translation from and linguistic perspective as well.
GENERAL REACTIONS
Reading the Qur'an was a fascinating experience. Many non-Muslim westerners have the impression that it is all killing infidels and wife beating. This actually accounts for a very small portion of the text which many, like Haleem, would say need to be carefully contextualized. The document is primarily about devotion and submission to God. While I was not drawn into believing the Qur'an is of a divine inspiration, I can appreciate the zeal it represents.
ANALYSIS AS A BIBLE BELIEVING CHRISTIAN
Much could be said here, but I will limit my discussion to two issues. First, what was missing most. The Qur'an says much about obedience and devotion. And it briefly mentions the need for the believer to love God. But it says nothing about God loving the believer. Reading the Qur'an, I did not find a God who loves His creation. He has expectations, but no love. Not stated anyway. I find this tragic, and my prayer is that Muslims may find a God who loves them by reading the Bible - the True Scriptures.
From an apologetic perspective, one point stands out that, to me, proves the Qur'an could not have come by divine inspiration. Any scholar knows how wrong it is to misrepresent an opposing argument by creating a straw man. When the Qur'an attempts to refute the Trinity, it never comes close to describing the real doctrine of the Trinity. It suggests that Mary is part of the Trinity, which no Christian teacher I know of has ever held. Considering that this was written centuries after the Council of Nicaea, not to mention the New Testament, such a misrepresentation is difficult to fathom. In addition, the Qur'an consistently describes Trinitarian belief as involving "partner gods." The Trinity teaches One God who eternally exists in three persons, it does not teach multiple gods of partner gods. To disagree is one thing, but If God truly wanted to correct the Trinity, He would certainly describe the real doctrine rather than refuting a fabrication.
I am very grateful for this fine English Translation, and very glad to have read the Qur'an. Having read it, I am more convinced than ever that the true God is the Trinitarian God of love found in the Christian Scriptures.
SCHOLARLY REVIEW
I very much appreciated the introduction. As a professor of biblical studies, I appreciated Haleem's discussion of issues relating to translation, interpretation in context, and exegesis. All of these things have parallels in my own field and were very helpful in understanding how different interpretations shape different Islamic perspectives. Haleel himself seems to embrace a more progressive form of Islam and uses context to challenge some more fundamentalist Muslim interpretations. I am sensitive to these kinds of concerns in my own faith, and I felt he made a good case for his views.
While I cannot translate Arabic, I am very familiar with the challenges of translation due to my studies in Biblical Greek and Hebrew. I cannot speak to the accuracy of his translation, but I found the translation very readable. With his scholarly background, I suspect this is a very good translation from and linguistic perspective as well.
GENERAL REACTIONS
Reading the Qur'an was a fascinating experience. Many non-Muslim westerners have the impression that it is all killing infidels and wife beating. This actually accounts for a very small portion of the text which many, like Haleem, would say need to be carefully contextualized. The document is primarily about devotion and submission to God. While I was not drawn into believing the Qur'an is of a divine inspiration, I can appreciate the zeal it represents.
ANALYSIS AS A BIBLE BELIEVING CHRISTIAN
Much could be said here, but I will limit my discussion to two issues. First, what was missing most. The Qur'an says much about obedience and devotion. And it briefly mentions the need for the believer to love God. But it says nothing about God loving the believer. Reading the Qur'an, I did not find a God who loves His creation. He has expectations, but no love. Not stated anyway. I find this tragic, and my prayer is that Muslims may find a God who loves them by reading the Bible - the True Scriptures.
From an apologetic perspective, one point stands out that, to me, proves the Qur'an could not have come by divine inspiration. Any scholar knows how wrong it is to misrepresent an opposing argument by creating a straw man. When the Qur'an attempts to refute the Trinity, it never comes close to describing the real doctrine of the Trinity. It suggests that Mary is part of the Trinity, which no Christian teacher I know of has ever held. Considering that this was written centuries after the Council of Nicaea, not to mention the New Testament, such a misrepresentation is difficult to fathom. In addition, the Qur'an consistently describes Trinitarian belief as involving "partner gods." The Trinity teaches One God who eternally exists in three persons, it does not teach multiple gods of partner gods. To disagree is one thing, but If God truly wanted to correct the Trinity, He would certainly describe the real doctrine rather than refuting a fabrication.
I am very grateful for this fine English Translation, and very glad to have read the Qur'an. Having read it, I am more convinced than ever that the true God is the Trinitarian God of love found in the Christian Scriptures.
September 10, 2025
The Qur'an. How does one write a review about a book held to be a holy text by billions of people? But I had long wanted to read it and came across this new English translation a while back and decided this year to read it through. I'll offer some of my observations of this text and my experience of reading it.
1. This edition was originally published in 2005, with reissued in 2008, with reprints in 2010 and 2016. It has 43 pages of introductory material and 446 pages of primary content, with an additional 19-page index.
2. The Qur'an is made up of 114 suras or chapters, ranging in length from a few verses to hundreds. One can also find a guide to the order in which the suras were received by Muhammad (the sole receiver/author) beginning in 610 AD until the year of his death in 632. I chose to read them in that order, beginning with Sura 96 and ending with Sura 110. Almost all suras begin with the same sentence: "In the name of God, the Lord of Mercy, the Giver of Mercy"
3. The third sura, chronologically, can perhaps be seen as foundational. In its entirety it reads: "In the name of God, the Lord of Mercy, the Giver of Mercy. Say, 'He is God the One, God the eternal. He begot no one nor was He begotten. No one is comparable to Him."
4. While divine mercy is highlighted in every opening and in much of the content, there is as well a very regular emphasis of judgment and punishment, often alongside each other. For example, in Sura 39:53b-54 ". . . do not despair of God's mercy. God forgives all sins: He is truly the Most Forgiving, the Most Merciful. Turn to your Lord. Submit to Him before the punishment overtakes you and you can no longer be helped." Or similarly, in 2:160, God is "Ever Relenting, the Most Merciful" but a few verses later it is stated that for some "their punishment will not be lightened, nor will they be reprieved." Both Paradise and Hell have long entries in the Index.
5. I was amazed to discover (in two places: 18:109 and 31:27) the imagery that forms the basis for one of my dad's favourite Christian hymns: The Love of God. The Qur'an has: "If all the trees on earth were pens, and all the seas, with seven more seas besides [were ink], still God's words would not run out" and "If the whole ocean were ink for writing the words of my Lord, it would run dry before those words were exhausted". There is no such imagery in the Christian Bible. A little internet sleuthing reveals that the words from the Qur'an may actually reflect Jewish Midrash writing from the 4th Century, and were later picked up by 11th Century Jewish poet writing in Aramaic -- long before F.M Lehmen penned his third verse in 1917:
"Could we with ink the ocean fill,
And were the skies of parchment made;
Were every stalk on earth a quill,
And every man a scribe by trade;
To write the love of God above
Would drain the ocean dry;
Nor could the scroll contain the whole,
Though stretched from sky to sky."
Who knew?
6. The reference to other religions is variable. Sometimes Judaism and Christianity are cited respectfully (e.g. 5:69); at other points Islam is clearly elevated above all others (e.g. 9:33).
7. I'm glad to have experienced a book that is revered by so many.
1. This edition was originally published in 2005, with reissued in 2008, with reprints in 2010 and 2016. It has 43 pages of introductory material and 446 pages of primary content, with an additional 19-page index.
2. The Qur'an is made up of 114 suras or chapters, ranging in length from a few verses to hundreds. One can also find a guide to the order in which the suras were received by Muhammad (the sole receiver/author) beginning in 610 AD until the year of his death in 632. I chose to read them in that order, beginning with Sura 96 and ending with Sura 110. Almost all suras begin with the same sentence: "In the name of God, the Lord of Mercy, the Giver of Mercy"
3. The third sura, chronologically, can perhaps be seen as foundational. In its entirety it reads: "In the name of God, the Lord of Mercy, the Giver of Mercy. Say, 'He is God the One, God the eternal. He begot no one nor was He begotten. No one is comparable to Him."
4. While divine mercy is highlighted in every opening and in much of the content, there is as well a very regular emphasis of judgment and punishment, often alongside each other. For example, in Sura 39:53b-54 ". . . do not despair of God's mercy. God forgives all sins: He is truly the Most Forgiving, the Most Merciful. Turn to your Lord. Submit to Him before the punishment overtakes you and you can no longer be helped." Or similarly, in 2:160, God is "Ever Relenting, the Most Merciful" but a few verses later it is stated that for some "their punishment will not be lightened, nor will they be reprieved." Both Paradise and Hell have long entries in the Index.
5. I was amazed to discover (in two places: 18:109 and 31:27) the imagery that forms the basis for one of my dad's favourite Christian hymns: The Love of God. The Qur'an has: "If all the trees on earth were pens, and all the seas, with seven more seas besides [were ink], still God's words would not run out" and "If the whole ocean were ink for writing the words of my Lord, it would run dry before those words were exhausted". There is no such imagery in the Christian Bible. A little internet sleuthing reveals that the words from the Qur'an may actually reflect Jewish Midrash writing from the 4th Century, and were later picked up by 11th Century Jewish poet writing in Aramaic -- long before F.M Lehmen penned his third verse in 1917:
"Could we with ink the ocean fill,
And were the skies of parchment made;
Were every stalk on earth a quill,
And every man a scribe by trade;
To write the love of God above
Would drain the ocean dry;
Nor could the scroll contain the whole,
Though stretched from sky to sky."
Who knew?
6. The reference to other religions is variable. Sometimes Judaism and Christianity are cited respectfully (e.g. 5:69); at other points Islam is clearly elevated above all others (e.g. 9:33).
7. I'm glad to have experienced a book that is revered by so many.
January 30, 2026
Finished the Qur’an (audiobook) — A Critical Inventory
After finishing the Bible, I wanted to listen to the other major “comparison text” that comes up in discussions all the time. My overall impression: the Qur’an felt more structured than the Bible, but also more explicitly normative, harsher toward non-believers, and—at least in audiobook form—often more repetitive than I expected.
More structured than the Bible (and that changes the experience)
Coming from the Bible (especially the Old Testament), the Qur’an felt, in a way, cleaner: fewer genealogical marathons, fewer “who begat whom,” fewer long stretches of historical bookkeeping. The text often reads like it is addressing you directly rather than primarily telling a sprawling national history.
That’s a strength—until it becomes a weakness: because it’s so focused on recurring themes, the repetition starts to stand out. The same core messages return again and again with variations in wording and emphasis. Sometimes that gives it rhythm and intensity. Other times it felt like listening to a moral/legal refrain on loop.
No “Old Testament narrative genocide” vibe (AFAIK) — but it’s not modern ethics either
One thing I want to phrase carefully: I did not (AFAIK) encounter the same kind of Old Testament-style narrative passages where God repeatedly commands “utterly destroy” entire peoples in a war-chronicle way. That was one of the elements in the Bible that I found most disturbing.
But anyone hoping this will automatically feel “modern” morally should be cautious. The overall framework is clearly patriarchal, and slavery is treated as an existing institution in a way that’s hard to reconcile with today’s values. Even if you contextualize it historically, it’s still part of the moral universe of the text—and you can’t just hand-wave that away.
Surprisingly Bible-adjacent (but not “Bible quotations”)
I was genuinely surprised how much the Bible shows up as a reference point. The Qur’an explicitly acknowledges earlier revelation—especially the Torah and the Gospel—and presents itself as standing in continuity with that tradition, often framing itself as a confirmation/correction of what came before.
So: not “quoting the Bible” in the casual modern sense, but definitely positioning itself in relation to earlier scriptures.
Hell is extremely explicit (and very central)
The biggest tonal difference for me: the Qur’an’s hell imagery is frequent and vivid.
And this created a tension I kept noticing: God is repeatedly described as merciful, and yet a huge amount of attention is spent on non-believers, their error, and their punishment—often in very concrete, repeated terms. The message doesn’t just warn; it returns to the warning so often that it becomes one of the book’s main emotional pillars.
Part scripture, part lawbook — and harsh by today’s standards
Like the Old Testament, the Qur’an often felt like it’s not only about spirituality but about governing a community: identity, boundaries, permitted/forbidden, obedience, consequences. In that sense, it’s “clear.” But clarity isn’t the same as wisdom, and the harshness—especially when filtered through a modern ethical lens—can be jarring.
My conclusion
If my main issue with the Bible was that the Old Testament is brutal, repetitive, and morally dissonant with the message of love in the New Testament, then the Qur’an gave me a different problem set: it felt more structured and direct, but also more repetitive, more law-like, and more intensely centered on punishment for outsiders. Add in the patriarchal framing and the normalization/regulation of slavery as an existing institution, and it’s hard for me to call it inspiring in a modern sense.
Rating: 3 stars — more structured than the Bible (to me), but often repetitive, ethically dated, and intensely focused on non-believers and hell.
After finishing the Bible, I wanted to listen to the other major “comparison text” that comes up in discussions all the time. My overall impression: the Qur’an felt more structured than the Bible, but also more explicitly normative, harsher toward non-believers, and—at least in audiobook form—often more repetitive than I expected.
More structured than the Bible (and that changes the experience)
Coming from the Bible (especially the Old Testament), the Qur’an felt, in a way, cleaner: fewer genealogical marathons, fewer “who begat whom,” fewer long stretches of historical bookkeeping. The text often reads like it is addressing you directly rather than primarily telling a sprawling national history.
That’s a strength—until it becomes a weakness: because it’s so focused on recurring themes, the repetition starts to stand out. The same core messages return again and again with variations in wording and emphasis. Sometimes that gives it rhythm and intensity. Other times it felt like listening to a moral/legal refrain on loop.
No “Old Testament narrative genocide” vibe (AFAIK) — but it’s not modern ethics either
One thing I want to phrase carefully: I did not (AFAIK) encounter the same kind of Old Testament-style narrative passages where God repeatedly commands “utterly destroy” entire peoples in a war-chronicle way. That was one of the elements in the Bible that I found most disturbing.
But anyone hoping this will automatically feel “modern” morally should be cautious. The overall framework is clearly patriarchal, and slavery is treated as an existing institution in a way that’s hard to reconcile with today’s values. Even if you contextualize it historically, it’s still part of the moral universe of the text—and you can’t just hand-wave that away.
Surprisingly Bible-adjacent (but not “Bible quotations”)
I was genuinely surprised how much the Bible shows up as a reference point. The Qur’an explicitly acknowledges earlier revelation—especially the Torah and the Gospel—and presents itself as standing in continuity with that tradition, often framing itself as a confirmation/correction of what came before.
So: not “quoting the Bible” in the casual modern sense, but definitely positioning itself in relation to earlier scriptures.
Hell is extremely explicit (and very central)
The biggest tonal difference for me: the Qur’an’s hell imagery is frequent and vivid.
And this created a tension I kept noticing: God is repeatedly described as merciful, and yet a huge amount of attention is spent on non-believers, their error, and their punishment—often in very concrete, repeated terms. The message doesn’t just warn; it returns to the warning so often that it becomes one of the book’s main emotional pillars.
Part scripture, part lawbook — and harsh by today’s standards
Like the Old Testament, the Qur’an often felt like it’s not only about spirituality but about governing a community: identity, boundaries, permitted/forbidden, obedience, consequences. In that sense, it’s “clear.” But clarity isn’t the same as wisdom, and the harshness—especially when filtered through a modern ethical lens—can be jarring.
My conclusion
If my main issue with the Bible was that the Old Testament is brutal, repetitive, and morally dissonant with the message of love in the New Testament, then the Qur’an gave me a different problem set: it felt more structured and direct, but also more repetitive, more law-like, and more intensely centered on punishment for outsiders. Add in the patriarchal framing and the normalization/regulation of slavery as an existing institution, and it’s hard for me to call it inspiring in a modern sense.
Rating: 3 stars — more structured than the Bible (to me), but often repetitive, ethically dated, and intensely focused on non-believers and hell.
Read
March 29, 2025Started listening to this translation as a fun activity to keep me motivated for reciting the Qur'an during Ramadan. It has been fun to recite the part I had planned for the day then listen to the translation and try to recall what I read earlier.
As a translation major fresh grad I have to mention how kind of happy I was with myself when I guess a big portion of the translations right. I'm aware that translation is an art and that there is no right or wrong when it comes to translating a piece of text, but I always thought translating religious texts and revelations, especially Qur'an, are the highest and most complex form of translation and that in not even in a million years I won't be qualified to even attempt a translator of The Holy Qur'an but the simple yet informative translation of this book has definitely motivated me to look more into this field and explore.
I also want to mention how more interesting and easy it had been to listen to the Qur'an in English rather than Arabic. It was most definitely both intriguing and fun!
As a translation major fresh grad I have to mention how kind of happy I was with myself when I guess a big portion of the translations right. I'm aware that translation is an art and that there is no right or wrong when it comes to translating a piece of text, but I always thought translating religious texts and revelations, especially Qur'an, are the highest and most complex form of translation and that in not even in a million years I won't be qualified to even attempt a translator of The Holy Qur'an but the simple yet informative translation of this book has definitely motivated me to look more into this field and explore.
I also want to mention how more interesting and easy it had been to listen to the Qur'an in English rather than Arabic. It was most definitely both intriguing and fun!
Displaying 1 - 4 of 4 reviews