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El Noble Corán
Traduccion Commentario Del Noble Coran Traducido a partir de comentarios tradicionales como
778 pages, Paperback
First published June 1, 2003
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January 4, 2026
Bimillah Ar-Rahman Ir-Rahim:
Professor, philologist, and Usthad and Imam Abdel Ghani Melra Navio is the preacher and teacher at the Seville, Spain Islamic center and mosque. He converted to Islam in 1979 and undertook a twenty year labor of love to translate the Noble Quran from Arabic to Spanish, using tafsir, exegesis, and classical commentary from different sources, adding his own tafsir to this edition. May Allah reward him for his efforts.
Upon my twelfth reading of the meaning and translation of the Quran, my second time reading this particular version by Usthad Navio, I found that the Spanish used was archaic, stilted, and probably difficult and impractical (and discouraging) for new converts and curious Non-Muslims, sometimes lacking in clarity and the effective conveyance of meaning. I used other Qurans such as Muhammad Asad's translation and rationalistic tafsir-"The Message of the Quran," Adullah Yusuf Ali's valued translation, and the multi-authored "The Study Quran" effort edited by Seyyed Hossein Nasr. In wanting to get to a deeper and impactful sense and meaning I cross-referenced what I read with these sources as well as grappling with classical Arabic terminology and Islamic history, scribbling my own notes.
In addition, I found that the Imam's tafsir was enlightening, obscure, and yet sometimes outdated. To his credit, he used commentary from Andalusian Spain such as those of al-Qurtubi and al-Garnati, as well as at-Tabari and Ibn Kathir. It was a peculiar finding that bespoke of some intolerant streak in the author as he commented, without sources, that certain ayas were abrogated by the often maligned "Verse of the Sword," in which Muslims are commanded to "find and slay" the polytheists. I did not find this abrogation to be the actual case when consulting other tafsir and commentary.
Despite my aforementioned criticisms, I thoroughly enjoyed engaging with the experiential sacrality, beauty, and depths of reading the surahs and ayas in the poetic and flowery romantic sentences, striking something primordial in this believer. As Western converts our personal jihad- "inner struggle" - consists of progressing spiritually in the faith (din) and cracking open kernels of transformative Quranic Arabic words and revealed concepts, the lifetime and final goal being that of attaining some Arabic memorization and recitation (Iqra) of the Book.
Finally, as the Imam exercised, we must not forget to include and incorporate into our Quranic readings some knowledge and awareness of soundly transmitted ahadith, classic and current scholarly commentary, Islamic history, and our own spiritual reflections and rational judgement. May Allah guide us all toward Him.
Professor, philologist, and Usthad and Imam Abdel Ghani Melra Navio is the preacher and teacher at the Seville, Spain Islamic center and mosque. He converted to Islam in 1979 and undertook a twenty year labor of love to translate the Noble Quran from Arabic to Spanish, using tafsir, exegesis, and classical commentary from different sources, adding his own tafsir to this edition. May Allah reward him for his efforts.
Upon my twelfth reading of the meaning and translation of the Quran, my second time reading this particular version by Usthad Navio, I found that the Spanish used was archaic, stilted, and probably difficult and impractical (and discouraging) for new converts and curious Non-Muslims, sometimes lacking in clarity and the effective conveyance of meaning. I used other Qurans such as Muhammad Asad's translation and rationalistic tafsir-"The Message of the Quran," Adullah Yusuf Ali's valued translation, and the multi-authored "The Study Quran" effort edited by Seyyed Hossein Nasr. In wanting to get to a deeper and impactful sense and meaning I cross-referenced what I read with these sources as well as grappling with classical Arabic terminology and Islamic history, scribbling my own notes.
In addition, I found that the Imam's tafsir was enlightening, obscure, and yet sometimes outdated. To his credit, he used commentary from Andalusian Spain such as those of al-Qurtubi and al-Garnati, as well as at-Tabari and Ibn Kathir. It was a peculiar finding that bespoke of some intolerant streak in the author as he commented, without sources, that certain ayas were abrogated by the often maligned "Verse of the Sword," in which Muslims are commanded to "find and slay" the polytheists. I did not find this abrogation to be the actual case when consulting other tafsir and commentary.
Despite my aforementioned criticisms, I thoroughly enjoyed engaging with the experiential sacrality, beauty, and depths of reading the surahs and ayas in the poetic and flowery romantic sentences, striking something primordial in this believer. As Western converts our personal jihad- "inner struggle" - consists of progressing spiritually in the faith (din) and cracking open kernels of transformative Quranic Arabic words and revealed concepts, the lifetime and final goal being that of attaining some Arabic memorization and recitation (Iqra) of the Book.
Finally, as the Imam exercised, we must not forget to include and incorporate into our Quranic readings some knowledge and awareness of soundly transmitted ahadith, classic and current scholarly commentary, Islamic history, and our own spiritual reflections and rational judgement. May Allah guide us all toward Him.
Displaying 1 of 1 review