跟踪在最古老的古兰经翻译伊斯兰恐惧症

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Tracing Islamophobia in the Oldest Holy Qur'an Translations跟踪仇视伊斯兰教古兰经翻译在最古老的圣
Average Rating: 平均评分：Number of Ratings: 2 评分人数：2
Poor 贫困 Best 最好的 Language of the Qur'an语言的古兰经
Dahlia Sabry 大丽花萨布里 25 November 2007 2007年11月25日
The author is Lecturer of English language at the Language and Translation Centre, Academy of Arts in Giza, Egypt 作者是语言的英语讲师在语言与翻译学研究中心，艺术学院在吉萨，埃及
Qur'an translations can be said to be extremely important yet gravely serious.古兰经的翻译可以说是非常重要而又非常严重。 Their crucial importance stems from the fact that they represent the primary source of information for those who do not know Arabic – Muslims and non-Muslims – and who want to fathom the depths of Islam through reading its very revealed word.其重要意义的事实，他们代表着那些谁不知道阿拉伯语信息的主要来源 - 穆斯林和非穆斯林 - 茎，谁想要揣摩通过阅读其文字显示非常伊斯兰教的深处。 They are the major recourse of the former who, due to the language barrier, are deprived of approaching their revealed Book in Arabic, and those of the latter who are curious to pursue familiarity with Islam through first-hand knowledge instead of simply "imbibing received opinions and attitudes without individual thought and reflection", as Thomas Cleary (1993) puts it (p. X).他们是谁，由于语言的障碍，是他们发现在接近预定阿拉伯语剥夺前主要途径，后者是谁好奇，透过第一手知识的熟悉与伊斯兰教而不是简单地“收到的浸润没有个人的意见和思想和反省“的态度，把托马斯克利里（1993年）它（页十）。 Their seriousness lies in the great role they play in formulating recipients' opinion about Islam.其严重性在于巨大的作用，他们在制订受助人对伊斯兰教的意见发挥。 About the benefit of reading the Qur'an by non-Muslims, Cleary (1993) states:关于阅读的非穆斯林，克利里（1993年）国家古兰经的好处： For non-Muslims, one special advantage in reading the Qur'an is that it provides an authentic point of reference from which to examine the biased stereotypes of Islam to which Westerners are habitually exposed.对于非穆斯林，一个在读古兰经特殊的优势是，它提供了一个真实的参照点，来研究伊斯兰教的偏见的刻板印象，以西方人都习惯性地暴露出来。 Primary information is essential to distinguish between opinion and fact in a reasonable manner.主要信息是必不可少的意见和事实之间的区分在一个合理的方式。 This exercise may also enable the thinking individual to understand the inherently defective nature of prejudice itself … (1993, p. VIII).这项工作也可以使个人的思想，了解自身的偏见...（1993年，第8页固有缺陷的性质）。
However, for Cleary's benefit to be realized, translations should be accurate and objective.不过，克利里的利益得以实现，翻译应准确和客观。 This has not always been the case since sometimes, as Hassan Ma'ayergi (1984) points out, "[translating] the meanings of the Quran offered an opportunity to distort and misinterpret its meanings or to divert Muslim minorities living under non-Muslim rule away from the Qur'anic text and to reconcile them to [distorted] translations …" (p. 442).这是因为有时并不总是如此，因为哈桑Ma'ayergi（1984）指出，“[翻译]对古兰经的意义提供了一个机会，歪曲和曲解其意义或转移的穆斯林少数民族在非穆斯林统治的生活远离古兰经文字和调和他们[扭曲]翻译...“（第442页）。
 
The fact that the defamation of Islam has been on the rise in recent years can be endorsed by many.另外，这对伊斯兰教的诽谤，近年来不断增加，可以有许多认可的事实。 Western media have been propagating the alleged claim that Islam is a religion that cultivates violence and promotes terrorism.西方媒体一直宣扬的指控称，伊斯兰教是一种宗教，培养和助长恐怖主义暴力。 However, some may not be aware that the commencement of this movement is deeply rooted in the past.然而，有些人可能不知道，这个运动开始是深深植根于过去。 Perhaps one of the most important factors that spread a lot of misconceptions about Muslims' religion goes back to the early renderings of the meanings of the holy Qur'an into western languages.或许其中最重要的因素，散布了关于穆斯林的宗教可以追溯到很多误解成西方的语言古兰经的意义早期渲染。
 
Mofakhar Hussain Khan (1986) points out that the first attempt was a Latin translation made by Robert of Ketton in 1143, yet not published till 1543, at the request of the Abbot of the monastery of Cluny. Mofakhar侯赛因汗（1986）指出，第一次尝试拉丁译本由凯顿罗伯特在1143年，但没有发表，直到1543年在寺院的住持克吕尼要求。 This first Latin translation was the first spur that prompted further translations into other languages like Italian, German and French in 1547, 1616 and 1647 respectively (pp. 82-83).这首拉丁翻译是第一个刺激，促使再翻译成其他语言如意大利，德国和法国在1547年，1616年和1647年分别（页82-83）。 Hussein Abdul-Raof (2001) asserts that it "abounds in inaccuracies and misunderstandings, and was inspired by hostile intention" (p. 19).侯赛因阿卜杜勒Raof（2001）断言，它“在错误和误解比比皆是，并受到启发敌对意图”（第19页）。 In 1698, another Latin translation by Ludovicus Marracci was published, and it was supplemented with quotes from Qur'an commentaries "carefully juxtaposed and sufficiently garbled so as to portray Islam in the worst possible light", as Colin Turner (1997, p. xii) points out.在1698年，另一个卢多维克斯Marracci拉丁译本出版，并进行了补充与评论引用古兰经“认真和充分乱码并列，以描绘在最坏的可能的光”，伊斯兰教作为科林特纳（1997年，第XII部）指出。 The title of the introductory volume of such translation, A Refutation of the Quran , leaves no room for questioning the intention of the translator.标题的翻译等体积的介绍， 阿古兰经驳斥 ，树叶没有翻译的余地质疑的意图。
 
Ma'ayergi (1984) highlights the crucial role these translations played in forming a negative image about Islam. Ma'ayergi（1984年）突出了这些翻译中的关键作用形成对伊斯兰教的负面形象的角色。 He argues, "[after] the first glimpse of Islam through these translations, Europeans grew all the more aggressive in their fight against Islam. Various attacks were launched against Islamic culture and heritage" (p.442).他认为，“后]通过这些翻译的伊斯兰教第一一瞥[，欧洲人的增长，更在反对伊斯兰教的斗争力度。发动各种袭击，伊斯兰文化和遗产”（p.442）。 What aggravated the problem is that such translations formed the foundation for a number of subsequent works.什么严重的问题是，这种翻译形成了一个后续作品的数量奠定了基础。
 
The first English translation was that of Alexander Ross published in 1649.第一个英译本是，亚历山大罗斯在1649年出版。 There is no better evaluation of the type of work it is than the translator's statement of his goal in the introduction, "I thought good to bring it to their colours, that so viewing thine enemies in their full body, thou must the better prepare to encounter … his Alcoran."不存在的工作类型更好地评价它比翻译的，他在引进目标声明是：“我想好把它带到自己的颜色，有这么看待他们的全身你的敌人，你必须更好的准备遇到...他的古兰经。“ (p. A3) Besides, the title of this translation, The Alcoran of Mahomet … newly Englished for the satisfaction of all that desire to look into the Turkish vanities , is self-explanatory, and it underlines one of the basic misconceptions prevalent in the West, namely that Prophet Muhammad, peace be upon him, was the author of the Qur'an. （页答3）此外，翻译题这样，穆罕默德古兰经的...新面盆Englished土族满意的所有欲望，看看是什么 ，是不言自明的，它强调的一个基本的普遍的误解西，即先知穆罕默德，他是在和平，是作者的古兰经。 In this context, it is worth mentioning that Maurice Bucaille (1986), an eminent French surgeon and scientist who defends the Qur'an in his book The Bible, Qur'an and Science , states that some western translations meant to deliberately mistranslate the word "??? " ummei (unlettered), referring to Prophet Muhammad in some Qur'anic verses, so as to hide the fact that it could have never been possible for an unlettered person to be the author of the Qur'an that encompasses historical events, that he did not witness, as well as meticulous scientific facts that were discovered long after his death and could not have been thought of at the time of revelation (pp. 94-96).在这方面，值得一提的是，莫里斯比卡耶（1986年），一位杰出的法国外科医生和科学家谁捍卫科学 ，可兰经在他的著作，圣经，古兰经和文字指出，一些西方翻译的目的是故意错译“???”ummei（胸无点墨），指在一些古兰经经文，以先知穆罕默德，以隐瞒事实的事件，它可能永远不会被历史可能包括一个胸无点墨的人是古兰经的作者认为，他没有证人，以及严谨的科学事实被发现后不久他的死亡和不能被认为在时间的启示（页94-96）的。 This fact about the Prophet used to shock westerners whenever Bucaille revealed it to them.这是关于先知西方人震惊的事实用于每当比卡耶透露给他们。 In 1734, Sale's translation came out based on Marracci's earlier notorious work. 1734年，销售的翻译出来的基础上Marracci先前臭名昭著的工作。 Then, in 1861, JM Rodwell's work provided a further example of a writer "gunning for Islam" (Turner, 1997, p. xii).然后，在1861年，JM罗德韦尔的工作提供了一个作家对伊斯兰教喷补“的另一个例子”（特纳，1997年，第12）。
 
The wide circulation of these early unfair translations, essentially predetermined to discredit Islam, led to embedding distorted facts in the western mentality that have now become like axioms despite the appearance of a few subsequent somewhat better translations by non-Muslims.这些不公平的早期译本广泛流通，基本上预定诋毁伊斯兰教，导致嵌入在西部的心态，现在已经成为公理一样，尽管随后的几个好一点的非穆斯林翻译出现歪曲事实。 Bucaille (1981) stresses the existence of mainstream inaccurate ideas that brainwash westerners stating, "as most people in the West have been brought up on misconceptions concerning Islam and the Qur'an; for a large part of my life, I myself was one such person".比卡耶（1981）强调洗脑的主流是西方人的想法，说明存在不准确的，“在西方的大多数人被法办关于伊斯兰教和古兰经误解，为我的生活中很大的一部分，我自己就是这样人“。 He adds:他补充说： As I grew up, I was always taught that 'Mahomet' was the author of the Qur'an; I remember seeing French translations bearing this information.当我长大后，我总是告诉我们，'穆罕默德'是古兰经的作者，我记得看到法语翻译轴承此信息。 I was invariably told that the 'author' of the Qur'an simply compiled … stories of sacred history taken from the Bible…, while setting forth the principles and rules of the religion he himself had founded.我总是告诉说，'作者的古兰经'只是编制... ...从圣经，而设置提出了原则和宗教规则，他创办了自己采取的神圣历史故事。
Besides, at the International Seminar on Islam in Paris, held under the auspices of the Organization of the Islamic Conference, Bucaille explains:此外，在对伊斯兰国际研讨会在巴黎，根据伊斯兰会议组织的主持下举行的，比卡耶解释说：
When I started my in-depth research on the reality of Islam, for the first time, I started to study its scripture, the Qur'an and I was obliged to use translations done by various Islamologues or orientalists .当我开始在我的现实伊斯兰教研究的深入时，第一，我开始研究它的经文，古兰经和我不得不使用东方学家 ，翻译完成各Islamologues。 Alas, the script under these conditions was not self-explicative, and I remember having found in several translations of the same paragraph such differences that it was evident that these interpretations were due to translators and their commentaries, often added to the text.唉，在这种情况下脚本是无法自我的诠释，我记得曾经在同一段几个翻译发现，很明显，这些解释是由于他们的翻译和评论这种差异，往往添加到文本。
Later on having acquired the knowledge of the Arabic language, enabling me to read the Qur'an in the original text, I … discerned the evident desire to camouflage or to willfully change the meaning, evidently in order to adapt the text to a personal point of view.后来有获得了阿拉伯语言知识，使我阅读原文的古兰经，我...看出了明显的愿望伪装或故意改变的意义，显然，以适应文本到个人点的观点。 (p. 10) （第10页）
These translations distorted the spirituality of the holy Qur'an and damaged the concepts of Islam.这些翻译歪曲了古兰经精神，破坏了伊斯兰教的概念。 Unfortunately, as Sir Edward Denson Ross (1940) asserts in his introduction to George Sales' translation:不幸的是，声称在他的介绍到乔治销售'翻译为罗斯爵士登森（1940）：
[for] many centuries the acquaintance which the majority of Europeans possessed of Mohammedanism was based almost entirely on distorted reports of fanatical Christians which led to dissemination of a multitude of gross calumnies. [供]许多世纪的熟人其中大多数欧洲人拥有的回教为基础的，而导致了许多严重诽谤传播狂热信徒几乎完全歪曲报道。 What was good in Mohammedanism was entirely ignored, and what was not good, in the eyes of Europe, was exaggerated or misinterpreted.什么是好是完全忽略回教，什么是不好在欧洲的眼中，被夸大或曲解。 (as cited in Sales, 1940, p. 7) （如销售，1940年，第7页提到）
The unfavourable image propagated by westerners' translations prompted Muslims to translate the Qur'an themselves even though the legitimacy of such action was the subject of a heated debate for such a long time.不利的形象西方人的翻译传播促使穆斯林自己翻译的古兰经，即使这种行动的合法性是一个这么长时间激烈辩论的主题。 Hence, the twentieth century witnessed the publication of a plethora of translations, mostly by Muslims.因此，20世纪见证了大量的翻译出版主要由穆斯林。 The axiomatic supposition is that these translations should have provided a genuine representative image of the spirit of Islam and an accurate version of its Scripture.公理化假设是，这些翻译应该提供一个真正代表的形象，对伊斯兰教的精神，以及准确的圣经版本。 However, the situation is not as simple as that.然而，情况并非如此简单。 With some of these translations further new complications have emerged.随着这些进一步出现新的复杂一些的翻译。
 
On the one hand, the translation of Yusuf Ali (1934), despite being one of the classics and the most favourable till recently, is sometimes claimed to be launching anti-Christian propaganda.一方面，对优素福阿里（1934年），尽管是一本经典，直到最近，最有利的翻译，有时自称是开展反基督教宣传。 Moreover, Khaleel Mohammed (2005) argues that writing "at a time both of growing Arab animosity toward Zionism and in a milieu that condoned anti-Semitism, Yusuf 'Ali constructed his oeuvre as a polemic against Jews".此外，Khaleel穆罕默德（2005）认为，写在一对犹太复国主义都日益阿拉伯仇恨和宽恕的社会气氛，反犹太主义，优素福阿里建造，一对犹太人论战“他的作品的时间”。 In like manner, the translation of Muhammad Taqi Al-Din Al-Hilali and Muhammad Muhsin Khan (1996), which was meant to replace Yusuf Ali's translation, "reads more like a supremacist Muslim, anti-Semitic, anti-Christian polemic than a rendition of the Islamic scripture" (Mohammad, 2005).在这样的方式，穆罕默德塔基al - Din的铝Hilali和穆罕默德穆赫辛汗（1996年），这是为了取代优素福阿里的翻译翻译，“更像一个优越的穆斯林，反犹太主义，比反基督教的论战移交伊斯兰经文“（穆罕默德，2005年）。 A famous example that is often cited in this regard is the reference to Jews and Christians that the translators added to the seventh verse of surat , chapter, Al-Fatiha ( The Opening ).著名的例子就是经常把引用的参考，这是犹太人和基督徒的翻译添加到苏拉特第七诗章，基地开端章 （ 开幕 ）。 In Arabic, the verse reads:在阿拉伯语中，读取的诗句：
 
(???????: 7) （???????：7）
Hilali and Khan rendered it as: Hilali和汗提供它为： The Way of those on whom You have bestowed Your Grace, not这些谁赐予你的恩典你，不是路
(the way) of those who earned Your Anger ( such as the Jews ), nor （方式）的，谁缴税的犹太人你的愤怒（ 例如 ），也
of those who went astray ( such as the Christians ) [emphasis mine].这些谁误入歧途（ 如基督徒 ）[重点地雷]。
Indubitably, Ali as well as Hilali and Khan managed to solve part of the problems of previous translations.无疑，管理以及Hilali阿里和汗，解决以前的翻译问题的一部份。 Being free of hostile intentions, having a much better mastery of the Arabic language, targeting close adherence to the original text, and providing elaborate explanatory notes, they provided a better understanding of the Qur'an.作为免费的敌意，有一个更好的掌握阿拉伯语，目标密切坚持原来的文字，并提供详细注释，他们提供了一个更好地了解古兰经。 However, the type of comments they sometimes added about Jews and Christians gives the unfair impression that Islam is intolerant of "the other", a notion that gives support to the alleged claims that have been widely propagated by westerners and Israelis lately.然而，他们的意见类型有时对犹太人和基督徒将给人的印象是，伊斯兰教是不公平的“其他”不宽容，一个概念，给予支持，已广泛宣传西方人和以色列最近指控索赔。
 
On the other hand, some translations project sectarian views that are not representative of the common Muslim beliefs.另一方面，一些翻译项目不属于普通穆斯林的信仰教派代表的意见。 First, with Shi'ites' translations, eg that of SV Mir Ahmad Ali (1964), the basic concern is that some of the verses are peculiarly translated in accordance with the Shi'ites' queer imposed interpretations on some general verses that they mean to make particularly referring to Ali, Prophet Muhammad's cousin and son-in-law, and his household, may God be pleased with them.首先，什叶派'翻译，例如为：SV米尔艾哈迈德阿里（1964年），最基本的问题是，一些特有的诗句与什叶派'古怪根据对部分翻译，他们的意思一般经文的解释要特别提到阿里，先知穆罕默德的表弟和女婿，他的家庭，愿上帝与他们同高兴。 On the basis of these interpretations, they support their tendency to confer unbounded glory on Ali.在这些解释的基础上，他们倾向于支持他们在Ali赋予无限的荣耀。 Thus, Shi'ite translators digress from the mainstream understanding of the verses in some places to reflect their own doctrinal biases rather than give an accurate presentation of the Muslims' Scripture.因此，什叶派翻译从一些地方的认识偏离主流的诗句，以反映自己的理论偏见，而不是给出一个穆斯林的经文准确介绍。
 
Second, other controversial translations are those influenced by scientific rationalism like those of Ahmad Zidan and Dina Zidan (1979), Muhammad Asad (1980), and Ahmad Ali (1984).二，其他有争议的翻译是由像艾哈迈德齐丹和迪娜齐丹（1979年），穆罕默德阿萨德（1980年）的科学理性主义的影响，以及艾哈迈德阿里（1984年）。 They reject any miraculous references mentioned in the Qur'an and tend to interpret them on rational or figurative basis.他们拒绝在古兰经中提到的任何神奇的参考和合理的解释往往或图形的基础。 For example, while Muslims believe that Abraham, peace be upon him, was saved by God's grace from the fire in which he was plunged by disbelievers, Asad (1980) argues that the reference in the Qur'an is "apparently an allegorical allusion to the fire of persecution which Abraham had to suffer" (p. 496).例如，当穆斯林认为，亚伯拉罕，愿他安息，是救了上帝从他被异教徒陷入火灾的宽限期，阿萨德（1980）认为，在古兰经提到“显然是暗指寓言亚伯拉罕的迫害，曾遭受火灾“（第496页）。 Similarly, he believes that Jesus Christ's miraculous talk in his cradle is "a metaphorical allusion to the prophetic wisdom which was to inspire Jesus from a very early age" (p. 73).同样，他认为，耶稣在他的摇篮神奇的谈话是“一个隐喻暗示先知的智慧，是从一个非常鼓舞从小耶稣”（第73页）。 Similar tendencies are perceived in reference to the other miracles of Christ, Moses, Solomon … etc., peace be upon them, in Asad's translation and the other similar translations.类似的倾向，被认为在参考了基督，摩西，所罗门...等，和平的其他属于他们的奇迹，在阿萨德的翻译和其他类似的翻译。
 
Third, the most serious distortions by far, however, emerged on account of the translations of the members of the Indian Qadiyani and Ahmaddeyya communities.第三，目前最严重的扭曲，然而，就出现了对印度Qadiyani和Ahmaddeyya社区成员的翻译帐户。 These sects were declared as apostates by major Islamic institutions.这些教派被宣布为叛教者主要伊斯兰机构。 Their translations are marred with verses twisted to serve their own crooked needs.他们的翻译是因种种扭曲的诗句来为自己弯曲的需要。 They disseminate ideas that contradict with basic Muslim beliefs.它们传播的基本想法与穆斯林信仰相抵触。 A prime example is their claim that Jesus Christ, peace be upon him, was truly crucified and was not raised alive to God – an idea that is reflected in their translations as Neal Robinson (1997, p. 266) points out.一个主要例子是他们的说法，耶稣基督，愿他安息，是真正的钉在十字架上，并没有提出向上帝活着 - 这是作为一个尼尔罗宾逊（1997，第266页的翻译反映想法）指出。 They meant to give support, on the basis of such perverted translations, to the claims of their leader Mirza Ghulam Ahmad that he was the Promised Messiah and Mahdi .他们表示要给予支持，在这种扭曲的翻译基础，以古拉姆艾哈迈德索赔米尔扎的领导人，他是应许弥赛亚和马赫迪 。
 
Indeed, the dissemination of such doctrines that drift far away from the common Muslims' beliefs did severe injustice to Islam.事实上，这种传播的漂移学说远离普通穆斯林的信仰，并严重不公正伊斯兰教。 Sadly, in these works lies the utmost danger -- even more than those by orientalists.可悲的是，这些作品是在极其危险的 - 甚至比东方的人更多。 Being supposedly by Muslim translators, their distortion and misguidance sail under the banner of Islam.被穆斯林翻译，他们的歪曲和误导帆据称对伊斯兰教的旗帜下。 However, as the translator committee of the Majestic Qur'an (2000) state, they "often contain interpretations which are eccentric and speculative and do not reflect the mainstream understanding of the text, which most readers wish to know" (VIII).然而，由于国家，翻译委员会雄伟壮观的古兰经 （2000），他们“往往包含诠释，偏心和投机性，不知道反映的主流认识的文字，其中大多数读者希望”（八）。 Apart from the aforementioned works, some other moderate translations by Muslims appeared.除了上述工程，其他一些温和的穆斯林翻译出现。 However, it was thought crucial to shed light on the previous cases to stress that translations are not always a reliable source to judge Islam.但是，它被认为至关重要揭示以往的个案中光强调，翻译并不总是可靠的消息来源判断伊斯兰教。 Any translator brings to his work the beliefs, inferences and doctrines that are the substance of personal biases, theological leaning, and even tactical scheming.任何翻译工作带给他的信仰，推论和理论，它们是个人偏见，学习神学，甚至战术策划和实质。 Hence, the only criterion for judgment is the text in Arabic.因此，判断的唯一标准是阿拉伯文字。 It should be borne in mind that translations, no matter how accurate, can hardly be objective.应该牢记的是，翻译，无论多么准确，也很难做到客观。
 
It was only natural in the late eighties of the twentieth century, on account of the abovementioned shortcomings coupled with the failure of most well-intentioned translators to convey the intended meaning smoothly, that AR Kidawi (1987) would state, "[t]he Muslim Scripture is yet to find a dignified and faithful expression in the English language that matches the majesty and grandeur of the original".它只是在20世纪80年代后期自然，对与大多数善意的翻译没有传达了上述缺点，加上帐户中的本意顺利，即铁Kidawi（1987）将国家“，[美国]穆斯林经文尚未找到相匹配的英语的威严和原来的“宏伟庄严和忠实表达。 Similarly, Abdul Hakeem Tabibi (1986) asserted, "till now, there is no complete consensus on a satisfactory translation. Hence, Muslims strive to produce a complete satisfactory translation …" (p. 44).同样，哈基姆阿卜杜勒塔比比（1986）断言：“到目前为止，我们并没有一个令人满意的翻译完全的共识。因此，穆斯林努力产生一个完整的令人满意的翻译...”（第44页）。 This raises the question: what makes a satisfactory translation?这就提出了一个问题：是什么使一个满意的翻译吗？
 
Before attempting an answer, let us first briefly survey a few important translations that appeared since that time till the present moment.在尝试回答，让我们先简单的调查数，自那时起，直至目前为止的时间出现重要的翻译。 The last decade of the twentieth century witnessed the appearance, among others, of the following works: The Qur'an: A New Interpretation by Colin Turner (1997), The Noble Qur'an: A New Rendering of its Meaning in English by Abdalhaqq and Aisha Bewley (1999), a new edition of The Koran by NJ Dawood (2000), and The Majestic Qur'an: An English Rendition of Its Meanings by a Turkish committee (2000), which is a revised edition of an earlier work.在二十世纪最后十年的见证的外观，其中包括以下工程：1997），高尚的古兰经古兰经：一种新的诠释科林特纳（：在英国一个新的渲染其意义由Abdalhaqq与雄伟的古兰经艾莎比尤利（1999年，与），新版本的古兰经由新泽西州达乌德（2000）：一个 2000年） 的英译及其意义由土耳其委员会（这是以前的工作修订版1 。 At the turn of the century, there was no sign of cascade subsidence.在世纪之交，没有梯级下沉的迹象。 Similarly, a number of brand new translations appeared in addition to new editions of some already available translations from the previous century.同样，品牌数量的新译本出现，除了从上个世纪已经有一些新的翻译版本。 Among the most important of these are the last revised edition of Muhammad Mahmoud Ghali's Towards Understanding the Ever-Glorious Qur'an (2003), originally published (1997); Progressive Muslims' The Message: A Literal Translation of the Final Revealed Scripture (2003), Thomas Cleary's The Qur'an: A New Translation (2004), MAS Abdel Haleem's revised edition of The Qur'an: A New Translation (2005), originally published (1994).这其中最重要的是最后一个（2003年修订版马哈茂德穆罕默德古兰经加利的走向认识的不断光荣 ），最初发表（1997年）;进穆斯林的消息：阿 （2003年直译圣经的最后揭晓 ），托马斯克利里的古兰经：一种新的翻译 （2004年），新加坡金融管理局阿卜杜勒哈利姆的修订版的古兰经：一种新的翻译 （2005年），最初发表（1994年）。
 
It is worth mentioning that in his essay "Sectarian and Ideological Bias in Muslim Translations of the Qur'an", Robinson (1997) discusses a number of issues supplemented with verses that can help judge the theological leaning of translators.值得一提的是，在他的散文“教派和思想偏见在穆斯林古兰经”翻译，罗宾逊（1997）讨论了一些问题与经文，可以帮助判断翻译神学学习的补充。 Testing the above mentioned new translations in the light of these issues, they seem to be free from the major theological tendencies that characterized other translations.上述测试中根据这些问题的新译本，他们似乎是从其他的特点主要是翻译的神学倾向的自由。 This is a good step on the way towards presenting satisfactory translations.这是在通往理想的翻译方式呈现良好的一步。 It bridges one gap so that we can focus our attention on the degree of their closeness to the original text while rendering the meaning accessible to target readers.它的桥梁之一的差距，使我们能够专注于他们的亲密程度我们注意原文的意义，同时使读者接触到的目标。 Checking these eight works reveals that they follow different approaches to translation as will be shown in due course below.检查发现，这8个作品，他们遵循的翻译不同的处理办法将在适当时候所示。
 
Colin Turner is a Muslim lecturer of Islamic Studies and Persian at the University of Durham.科林特纳是一个伊斯兰研究和波斯的穆斯林在达勒姆大学的讲师。 Through his translation, published by Curzon, he aimed at conveying "the meanings of the Quran in as lucid and readable and English style ( sic ) while preserving the integrity of the original text" (p. xvi).通过他的翻译由寇松，出版，他旨在传达“和英文清晰易读的意义的古兰经中的样式（ 原文如此 ），同时保留完整的原始文本”（页16）。 The book contains both the Arabic text and the English translation but not side by side.该书包含了阿拉伯文字和英文翻译，而是由不在身边的一面。 It is rather divided into two parts.这是相当分为两部分。 Turner uses transliteration for the names of suras (chapters), and he uses neither footnotes nor introductions for each sura .特纳使用章节的名字音译为suras（），他用介绍每个苏拉也没有脚注。 He writes the verses singly, each preceded with its number; however, he deviates from the common tradition as he counts the initial basmalah in the verses of each sura – a feature shared by the so-called "Progressive Muslims" translators as will be mentioned in due course.他写道单独的诗句，它的每一个数字前面的，但是，他背离了传统的普通，因为他会计算每苏拉最初的basmalah的诗句-将被提到一个共同的特点，所谓“以进穆斯林”的翻译在适当的时候。 Besides, his translation is unique among all other translations as it encompasses interpretation within the verses themselves.此外，他翻译的中，它包括在自己的诗句翻译解释所有其他独特。 He depended on the textual exegesis entitled Ma'ani al-Quran ( Meanings of the Qur'an ) by Muhammad Baqir Behbudi and "opened out" the verses to "reveal some of the layers of meaning expounded by the prophet …" (p. xvi).他依靠的是古兰经的文字注释题为Ma'ani基地意义，古兰经 （Behbudi）由两度领导穆罕默德和“开出”的诗句，以“揭示的一些层含义先知阐述了...”（第十六）。 For example, verse 34 of surat Sad :例如，诗歌苏拉特 34 悲 ：
 
"???? ???? ?????? ??????? ??? ????? ???? ?? ????" (?? 34) “???????????????????????????????????????”（?，34）
that is normally translated as something like:通常是翻译为类似：
 
Pickthall: And verily We tried Solomon, and set upon his throne a (mere) body.皮克索尔： 而且我的确想所罗门和他的宝座后，身体定一个（只）。 Then did he repent . 那时，他忏悔 。
Yusuf Ali: And We did try Solomon: We placed on his throne a body (without life); but he did turn (to Us in true devotion) .优素福阿里：我们曾尝试所罗门：我们宝座放在他一无生命体（），但他却反过来（真奉献给我们的）。
 
is rendered by Turner as:呈现由特纳为： In truth We tried Solomon: in his dream We placed a blindingly bright Star-of-David on his throne; so marvelous was this spectacle that men, jinns and birds flocked to witness it.事实上，我们试着所罗门：在他的梦想，我们放在他车子的宝座明亮星的戴维，所以这是了不起的场面，男人，jinns和鸟类聚集地看到它。 Solomon thought that this was a sign that his favourite wife would soon give him a son, and that the son would attain kinship and majesty without parallel.所罗门认为这是一个迹象，表明他最喜欢的妻子将尽快给他一个儿子，而儿子没有达到平行亲情和威严。 But the son that was born to his favourite wife came into the world still-born, and when We placed the lifeless infant on his throne, Solomon realized that he misinterpreted the dream.但是，这是他最喜欢的妻子所生的儿子来到这个世界依然出生，当我们把他的王位的死气沉沉的婴儿，所罗门意识到他曲解了的梦想。 And so he turned to God and asked his forgiveness.于是他转过身来，问他的神的宽恕。 (p. 273) （第273页）
In a translation like that of Turner, the reader can by no means realize where the translation ends and the exegesis begins.在这样的特纳认为，翻译，读者可以实现并不意味着结束，当翻译的注释开始。 The problem is that it does not satisfy the needs of Muslims who seek to read the Qur'an through a translation due to the language barrier.问题是，它没有满足穆斯林谁寻求读通过翻译，由于语言障碍古兰经的需要。 Such Muslims need to find a rendition of the exact wordings of the original as far as the translation process allows rather than a commentary with additions or omissions.这些穆斯林需要找到一个确切的字眼移交原尽可能使翻译过程，而不是一遗漏的补充或评论。
 
Within the context of this approach, Turner enforces on the reader in many places unduly additions.在这一方法中，特纳是执法者在许多地方不适当地增加读者。 For instance, in sura 18 – Al-Kahf ( The Cave ) -- Qur'anic verses themselves express people's surmises about the exact number of the young people of the Cave and do not specify it for certain.例如，在苏拉 18 - 铝Kahf（洞穴 ） -古兰经诗句表达自己的洞穴人的年轻人数目的猜测，确实和某些不指定它。 Turner, however, translates the second part of verse 13:特纳，然而，翻译了13节的第二部分：
 
" ... ???? ???? ????? ????? ??????? ???" (?????? 13) “...????????????????????????????”（?????，13）
as " …they were four eloquent young men … " (p. 172).为“...他们四个雄辩年轻人...”（第172页）。
 
The Bewleys' translation (1999), published by Madinah Press, is the culmination of twenty five years of grappling with "arriving at the best way of expressing the meaning of its ayats in English" (p. iii).在贝莱斯'翻译（1999年），由麦地那出版社出版，是2005年与“在表示它的英文意思ayats打拼多年的最佳方式到达顶点”（第三页）。 The book includes only the English translation without the Arabic text.书中只包括阿拉伯文文本，但无英文翻译。 It is basically intended for English speaking Muslims.它基本上是用于英语穆斯林。 Aisha Bewley was originally a Christian and converted to Islam in 1968.艾莎比尤利原本是基督教和伊斯兰教在1968年改建。 The goal of Aisha and her husband, who are prolific translators, is "to allow the meaning of the original, as far as possible, to come straight through with as little linguistic interface as possible so that the English used does not get in the way of the direct transmission of the meaning" (p. iii).作者：艾莎和她的丈夫，谁是多产的翻译目标，是“允许使用尽可能少的语言界面，以便在原始的，尽可能，来的意思，英文直接通过使用不获取的方式对直接传输的意义“（第三页）。 Hence, they do not provide any intermediary explanation and hardly use footnotes.因此，它们不提供任何中介的解释，并几乎不使用脚注。 Moreover, there are no introductions to suras .此外，没有任何suras介绍到。 The translators also preferred to keep key Islamic terms, whose translation would be misleading as there are no exact equivalents in English, as they are in transliterated form within the text.译者也倾向于保持主要的伊斯兰条件，将其翻译误导，因为在英国有没有确切的等值，因为他们在译音表内的文本。 However, the book is supplemented with a glossary at the end providing definitions for such terms.然而，这本书是在补充了一个术语定义为结束这种词汇。 Through a special page layout and use of rhythm, the translators attempt to be "faithful to the original" rendering "at least a taste of [its] essential attribute" (p. iv).通过一个特殊的页面布局和节奏的使用，翻译企图是“忠实于原来的”渲染“至少是[它]的本质属性”（第4）滋味。 They number the verses singly.他们的人数单独的诗句。
 
The Bewleys seem to have a Sufi leaning as they pay homage to their "guide and teacher" Shaykh 'Abdalqadir as-Sufi in their preface, yet this is not obviously reflected in the translation itself.在贝莱斯似乎有一个苏菲倾斜，因为他们顶礼膜拜的“指导和教师”教长'Abdalqadir作为，苏菲在其序言中，但显然这不是在翻译本身反映出来。 Besides, though they do not abstain, like the Mu'tazlites, from using anthropomorphic references to God in their translation, they assert that such references "are not to be taken literally referring to any sort of physical characteristics but rather to an attribute or quality indicated by the expression used" (p. v).此外，虽然他们不放弃，像Mu'tazlites，使用在其翻译为神拟人化的引用，他们声称，这种提法“不是指字面上将要采取的任何物理特性进行排序，而是一个属性或质量表明了所用的表达“（页五）。 A distinctive feature of this translation is that it is based on the reading of Imam Warsh rather than that of Imam Hafs on which almost all other translations are based except that of Progressive Muslims.一本翻译的显着特点是，它是在伊玛目沃什而不是伊玛目哈夫斯所上的几乎所有其他的翻译，除非穆斯林的渐进性阅读的基础。 Due to slight variations between the readings of these two Imams, few differences appear in the translations.由于这两个之间的阿訇的读数略有不同，但很少出现在不同的翻译。 For example, based on the reading "??????", sahiran , rather than " ??????", sihran , in verse 48 of sura 28 ( Al-Qasas , The Story ), the translations of Bewley and Progressive Muslims differ from the other translations:例如，根据阅读“??????”，sahiran，而不是“?????”，sihran，在诗苏拉 48 28（ 铝古兰经，故事 ），进穆斯林的翻译和翻译的比尤利不同于其他：
 
"... ????? ?????? ?????? ?????? ??? ??? ?? ????" (?????? 48). “...??????????????????????????????????”（?????，48）。
Bewleys: They say, 'Two magicians who back each other up.'贝莱斯： 他们说，'两个魔术师互相谁回来了。'
Progressive Muslims: They had said: “Two magicians assisting one another.”进穆斯林： 他们说：“两个魔术师互相帮助。”
Abdal Haleem: They say, 'Two kinds of sorcery, helping each other,'阿卜杜勒哈利姆： 他们说，'两个巫术种，互相帮助，'
Cleary: They have said, "two sorceries, assisting one another."克利： 他们说，“两个邪术，相互协助。”
Dawood: They say: 'Two works of sorcery complementing one another!'达乌德： 他们说：'两个巫术工程互相配合！
Ghali: They said, "Two kinds of sorcery mutually backing each other!"加利： 他们说，“两个巫术种相互支持对方！”
 
The Bewleys' translation is one of the very good translations.在贝莱斯'翻译是一个非常好的翻译。 The language is lucid and natural.语言是清晰和自然。 At the same time, the translators are honest in keeping close to the original text.同时，译者是诚实保持接近原来的文本。 However, the lack of footnotes can, in some cases, make the intended meaning inaccessible to the target reader.然而，缺乏可脚注，在某些情况下，使本意无法到目标读者。 For example, verse 16, sura 17, exemplify the common phenomenon of ellipsis in the style of the Qur'an.例如，16节， 苏拉 17，体现了古兰经的风格中常见的现象省略号。 Those "who live in comfort" ???????? are commanded to reform themselves, but the words expressing this command are elided:那些“谁在舒适生活”????????是指挥改革本身，而是这个命令的话，表示省略：
 
"??? ????? ?? ???? ???? ????? ??????? ?????? ????? ??? ????? ????? ???????? ???????" (???????? 16) “????????????????????????????????????????，???????????????????????????”（???????，16）
When a literal translation is rendered, without indicating this additional information through brackets or a footnote, the verse may give the wrong impression that God commands the luxurious to be perverted, which is misleading.当直译是通过提供没有说明这个括号或脚注的其他信息，诗句可能给人造成错误印象，上帝命令的豪华是变态，这是一种误导。
 
Bewley:比尤利： When we desire to destroy a city,当我们要毁灭一个城市，
We send a command to the affluent in it我们发送一个命令，在它的富裕
and they become deviant in it他们也成为越轨
and the Word is justly carried out against it and We annihilate it和Word的公正进行，我们反对它，消灭它
completely.完全。
Similarly, translating the image in verse 29 of surat 17 literally without any supplementary footnotes will render the meaning incomprehensible to the target readers.同样，翻译补充脚注的形象苏拉特在诗29 17字面上没有任何意义难以理解将呈现给目标读者。
 
"??? ???? ??? ?????? ??? ???? ????????? ?? ????? ????? ?????? ???????" (???????? 29) “???????????????????????????????????????????????????????”（???????，29）
 
Bewleys:贝莱斯： Do not keep your hand chained to your neck不要让你的手拴在你的脖子
But do not extend it either to its full extent但是不要把它或者它的充分程度
So that you sit there blamed and destitute.所以，你坐在那里指责和赤贫。
As for Dawood, he is the only Jew known to have translated the Qur'an into English.至于达乌德，他是唯一的犹太人已知有翻译成英文的古兰经。 His full name is Nessim Joseph Dawood.他的全名是内西姆约瑟夫达乌德。 He was originally an Iraqi; then, he moved to London as a scholar in 1956.他本来是伊拉克，然后，他搬到伦敦作为1956年的学者。 Later, he established and headed a publishing and advertising company there.后来，他建立和领导的出版和广告公司那里。 Apart from Turner's translation intended as an interpretation, Dawood's latest revised edition (2000) of his earlier 1956 translation seems to be the most liberal, in all the translations reviewed, in not sticking closely to the wording of the original.除了作为一种解释，达乌德的最新修订版（2000年1956年早些时候，他的翻译），其目的特纳的翻译似乎是最自由的，在所有被审查的翻译，在不坚持密切合作，以原始的措辞。 He himself admits avoiding close adherence to the text as he believes that "[in] adhering to a rigidly literal rendering of Arabic idioms, previous translations have … practically failed to convey both the meaning and the rhetorical grandeur of the original" (p. xi).他自己承认，避免密切坚持文本，因为他认为“在] [坚持一个硬性的阿拉伯成语字面渲染，以前的翻译有...几乎不能表达的含义都与原有的”（第十一页壮丽的修辞）。 Thus, most of the time, Dawood translates the idea disregarding sentence structure or close adherence to the words or figures as they are in Arabic.因此，大多数时候，达乌德翻译句子结构的想法无视或接近的词或遵守，因为它们在阿拉伯语的人物。 For example, the image mentioned above is rendered by him as follows:例如，上面提到的由他提供的图片如下：
Dawood: Be neither miserly nor prodigal, for then you should either earn reproach or be reduced to penury.达乌德： 是，也不浪子，因为那时没有吝啬你要么获得自责或减少到拮据。
 
Certainly, this manages successfully to convey the meaning to the reader; however, it deprives him from encountering the image as given in the original text, and which was undoubtedly meant by God.当然，这个管理成功地传达给读者的意义，但它遇到作为剥夺从原文中给予他的形象，并无疑是上帝的意思。 Otherwise, He could have simply used plain language.否则，他本来可以简单地用简单的语言。
 
This edition, published by Penguin, includes both the Arabic and English texts side by side for easy comparison.这个版本，由企鹅出版，既包括阿拉伯文和侧面的英文文本，以方便对照。 It is furnished with an index and a chronological table listing the main events in the Prophet's life.它配有一个指标，按时间顺序表列在先知的生活中的主要事件。 Here, Dawood maintains the traditional sequence of suras which he abandoned in earlier editions opting for a chronological sequence.在这里，达乌德保持传统的按时间顺序序列suras一项选择为他放弃了在早期版本。 He does not write the verses individually but group a number of verses together in paragraph form.他不写个人的诗句，但A组的诗句一起数段形式。 He also does not number the verses singly but group them at intervals of four or five, which makes it rather a bit difficult to locate a certain verse.他也没有多少单，但他们在小组每隔4至5的诗句，这使得它比较有点难以找到某种诗句。 He does not use introductions to suras but uses scanty footnotes including cross-references to Biblical verses, which is a useful guide for those interested in cross-cultural studies and comparisons.他不使用introductions suras，但使用很少的脚注包括交叉引用圣经经文，这是一个有益的指导对于那些比较感兴趣的跨文化研究及。
 
In this edition, Dawood corrected one often cited mistranslation in 7:31 replacing "Children of Allah" with the correct "Children of Adam" (??? ???).在这个版本，达乌德纠正人们常常引用7:31误译取代“真主的儿童正确的”亚当的孩子“（??????”）。 However, the mistranslation of 2:191, rendering "idolatry is more grievous than bloodshed" instead of "persecution is worse than killing" ( ??????? ??? ?? ?????), still exists.然而，2:191误译，使“偶像崇拜，是更严重的流血事件比”而不是“迫害是比杀人更坏”（?????????????????），仍然存在。 Besides, his translation of the names of suras in a number of instances is strange and inaccurate.此外，他翻译的情况下一个数的suras名字是奇怪和不准确的。 For instance, he translates Al-Takwir , rolling up or darkening, as Cessation; Al-Nasr , victory, as Help; Al-Sajda , prostration, as Adoration; Al-Hashr , mustering or gathering, as Exile, and surprisingly Al-Rum , the Romans, as The Greeks.例如，他翻译铝黯黮章 ，卷起或变暗，以停止; 铝纳斯尔 ，帮助胜利，因为， 铝，赛达 ，虚脱，作为崇拜; 铝Hashr，卯足或聚会流亡，作为，而令人惊讶的铝朗姆酒 ，罗马人，因为希腊人。
 
Despite being a Jew, in his introduction, Dawood does not launch the earlier fierce polemics against Islam.尽管是在他的介绍是犹太人，达乌德没有推出针对伊斯兰早期的激烈论战。 He seems to be advocating an objective attitude towards the Qur'an as he states that "it is the text itself that matters; and the reader should be allowed to approach it with a free and unprejudiced mind" (p. xi).他似乎是在主张增加对古兰经客观的态度，他指出：“那是，有关的事宜;和读者应当允许以一种自由和公正的态度是”（页十一）文本本身。 Moreover, contrary to earlier critics who think that the Qur'an is a wearisome disconnected jumble, he admits that it is "by far the finest work of classical Arabic prose" (p. ix), and that it "is not only one of the most influential books of prophetic literature but also a literary masterpiece in its own right" (p. xi).此外，违反谁认为古兰经是疲倦断开混杂早些时候批评，他承认这是“迄今为止最优秀的古典阿拉伯语散文作品”（第9），而且它“不仅是一对先知文学中最有影响力的书籍，但也有其本身的文学巨著“（页11）。 In general, this work does not reflect the earlier missionary religious biases, and it is meant to "to present the modern reader with an intelligible version of the Koran in contemporary English" (p. X).在一般情况下，这项工作并不反映早期传教士的宗教偏见，这是为了“以目前的古兰经与当代英语版本的现代读者理解”（页十）。
 
The other translation that appeared in 2000 is that of The Majestic Qur'an , published by Al-Nawawi and Ibn Khaldun foundations.其他译本，2000年出现在的是， 雄伟壮观的古兰经 ，基金会发表瑙威和伊本赫勒敦。 It is a huge bulky expensive revised fourth edition of a work that originally appeared in 1992 under a different title, namely The Holy Quran with English Translation .这是一个巨大的笨重昂贵的修改标题，第四版的工作似乎最初在1992年即根据不同的英语翻译古兰经的 。 Unlike all the other translations reviewed, except Progressive Muslims' The Message , it is a collective work of a Turkish committee consisting of four translators -- Ali Özbec, Nureddin Uzuno?lu, Mehmet Maksuto?lu and Tevfik R. Topuzo?lu – and three editors: Abdal Hakim Murad, Mostafa Badawi and Uthman Hutchinson.不同于所有其他审查翻译邮件 ，除进穆斯林的 ，它是一个哈基姆阿卜杜勒穆拉德集体工作：一土耳其委员会，由4名笔译-阿里Özbec，Nureddin乌尊奥卢，穆罕默德Maksuto?lu和Tevfik河托普兹奥卢-与三位编辑，穆斯塔法奥斯曼巴达维和哈钦森。 The first three translators are specialized in Islamic studies while the last is a professor of Arabic.前三个翻译是伊斯兰研究专业是阿拉伯语的教授，而最后一次。 Mustafa Badawi was originally an Egyptian professor of Arabic; then, he became a fellow of St. Anthony's College in Oxford.穆斯塔法巴达维本来是阿拉伯埃及教授，然后，他成为了圣安东尼学院在牛津研究员。 Professor Abdal Hakim Murad was educated at Cambridge University and Al-Azhar University in Cairo.哈基姆阿卜杜勒穆拉德教授曾就读于剑桥大学和爱资哈尔大学在开罗。 Perhaps this combination made the end product indeed a distinguished work.也许这种结合的最终产品确实是一个杰出的工作。 The translators strive for close adherence to the original text while the language is lucid and smooth.译员争取密切坚持原来的文本，而语言是明晰和流畅。 To a great extent, they managed a balance between fidelity to the original and readability through giving explanatory additions that are marked within square brackets.在很大程度上，他们管理的保真度之间原有的平衡性和可读性，通过给那些在方括号标记解释性补充。
 
This translation is supplemented with translator and publisher prefaces, an introduction, a transliteration key, introduction for suras , extensive footnotes that betray a Sufi leaning in a number of places as well as an index.这种转换是辅以翻译和出版者前言，导言，一个关键的音译，suras引进的，广泛的背叛脚注1苏菲靠在一学额，以及索引。 Besides the first sura , Al-Fatiha ( The Opening ) is supplemented with transliteration for the convenience of readers as it is part and parcel of the daily prayers.除了第一苏拉，基地开端章 （ 开幕 ）的补充，是读者与音译方便的，因为它是不可或缺的一部分，在每天的祈祷。 The book includes both the Arabic and English texts side by side.该书既包括阿拉伯文和侧面的英文文本。 The team of the work seems to be extremely reader-oriented.该工作队似乎是非常读者为导向。 They believe that one of the shortcomings of previous translations is their use of the "archaic, Biblical style, which while dignified and melodious, is sometimes difficult for a new generation which has not been exposed to pre-modern literature" (p. VIII).他们认为，以前翻译的缺点之一是他们的“陈旧，圣经的风格，所使用的端庄而悠扬，有时是困难的，新的一代并没有接触到前现代文学”（第八页） 。 Moreover, the publishers assert that they:此外，出版商认为他们： plan to improve upon each new edition, especially regarding commentary but also regarding the refinement of language, until the English we have chosen truly becomes both modern and eloquent… We all also try to address all issues that readers bring to our attention.计划来改善每一个新版本，尤其是关于评论，而且还涉及语言的提炼，直到我们选择了英语真正成为现代和雄辩的...我们也都试图解决所有问题的读者带来我们的注意。 It is our desire that this be an interactive work, a dialogue between our readers and us. (p. VII)
The first translation we are concerned with in 2003 is the third revised edition of Towards Understanding the Ever-Glorious Qur'an by Muhammad Mahmoud Ghali, an Egyptian professor of English at the Faculty of Languages and Translation, Al-Azhar University. It was published by Dar Al-Nashr lil Game'aat and revised by Ali Ali Ahmad Shaaban, Ahmad Shafiq Al-Khatib and AElfwine Acelas Mischler. The book is supplemented with a preface, an introduction, a table for Arabic sound transcription and short footnotes. It includes both the Arabic and English texts side by side. Verses are numbered singly.
 
Ghali's translation is unique in a number of respects. He defines as his methodology "the differentiation between synonyms" which "has not been strictly observed before" though "it can reveal many areas where shades of meaning should be kept distinct" (p. xi). Besides, the translation differs from all the other translations in being extremely source-language oriented. Unlike the other translators who are mainly concerned with rendering a translation for contemporary readers using modern idiom, in his preface Ghali emphasizes "strict adherence to the Arabic text, and the obvious avoidance of irrelevant explanations and explications" (p. xii). Like the Bewleys' translation, some Arabic words, eg Tawrah (Torah), Injil (the gospel), Zakat (alms), Nasârâ (Christians) etc., are used in transliterated form within the text; however, they are explained in footnotes rather than in a glossary. Ghali also sticks to the Arabic pronunciation of proper names, eg Ibr a h i m for Abraham, M u s a for Moses … etc. and explains them in footnotes. He uses special transcribed symbols in writing to represent certain Arabic sounds. Even the pages in Ghali's translation run form right to left like the system in Arabic books.
 
Ghali is to be credited for his admirable honesty in fidelity to the original text. Most of the time, though sometimes needlessly, he follows the word order of the original which is sometimes a marked structure meant for a certain purpose, thus keeping its effect. Notice the difference between his translation and that of others in the following verse:
 
"????? ????? ?? ???? ?????? ??? ??????" (??? 6)
Ghali: That you may warn a people; In no way were their fathers Warned, so they are heedless.
Abdal Haleem: … to warn a people whose forefathers were not warned, and so the are unaware
Bewleys: so that you may warn a people Whose fathers were not warned
Cleary: so you may warn a people whose ancestors had not been warned and so they were heedless.
Dawood: so that you may forewarn a nation who, because their fathers were not warned before them, live their lives in heedlessness.
Majestic Qur'an: That you might warn a people whose fathers were not warned, so they are unaware.
 
The same approach is followed in maintaining imagery and parallel repetitive structures that are unique Qur'anic styles. However, wooden adherence to the Arabic idiom in other places renders the style unnecessarily unnatural -- an aspect which may slow down comprehension by target readers.
 
The other 2003 translation is The Message: A Literal Translation of the Final Revealed Scripture , published by iUniverse, Inc. It is also available online at the site: www.ProgressiveMuslims.Org. As the title indicates, it is a literal translation of the Qur'an. However, it is more flexible than Ghali's translation as regards word order and adherence to the Arabic idiom and structure. It is meant as an attempt "to reintroduce people to God's words with authenticity and objectivity" (p. 4).
 
Like the translation by the Turkish committee, The Majestic Qur'an , it is a collective work by a group of Arab and non-Arab students of the Scripture. Similar in a way to the Bewleys' translation, it is based on the Warsh verse count. As for the readings, the translators compare all variations in the acceptable readings and "follow the 'best' meaning in light of the overall spirit of the Scripture and our knowledge regarding the essence of God being 'goodness' " (p. 5). Progressive Muslims believe that the initial basmalah was part of the revealed text in old manuscripts; hence, like Turner, they count it in the verses numbered singly.
 
Progressive Muslims do not use names for suras as they believe that these names were man-made. Hence, they removed them "to maintain authenticity of the revealed text" (p. 4). Further, according to one of the translators, the translation is intended for "all English speaking people … It defies the established hierarchy of religion which is man made and requests people to discover their own personal link with God without the need for any scholar or sheikh or interpreter" (personal communication, October 3, 2005).
 
Thus, the translators do not depend on any authorized exegesis. They rather rely on the dictionary meanings or the surface meanings of words. This sometimes yields an odd translation, eg "the mount of ages" for "??? ????? " (95: 2), or one that differs from other translations. For instance, in the following verse, they render the word "???? " as "duplicate" rather than "abrogate" that is stated by exegetes:
 
"?? ???? ?? ??? ?? ????? ???? ???? ???? ?? ?????" (??????? 106)
Progressive Muslims: We do not duplicate a sign, or make it forgotten, unless We bring one which is like it or even greater.
 
Besides, they have a certain philosophy regarding the letters with which twenty nine suras of the Qur'an are initiated, and they link them to identifying the muhkamat (clear) and mutashabehat (open to interpretation) verses mentioned in 3:7 in the Qur'an. This philosophy affects their interpretation and hence their translation of certain verses (cf. 55:2, 5: 38). Thus, readers who are interested in this translation should beware that it deviates from the mainstream understanding of verses in some places.
 
Turning to Thomas Cleary's translation, it was published in 2004 by Starlatch Press. In 1993, Cleary produced a translation of only selected verses of what he considers to be the essential Qur'an. While the 1993 version included an illuminating introduction as well as extensive endnotes that he states "should be viewed as an intrinsic part of the translation itself" (p. XIII), the 2004 translation includes nothing whatsoever but the text. The page is divided into two columns, and the layout gives a poetic touch. The verses are numbered singly.
 
All that is known about this translator is that he got a Ph.D. in East Asian Languages and Civilizations from Harvard University, and that he is such a prolific translator who produced a great number of works related to religious traditions such as Taoism, Buddhism, Confucianism and Islam. Cleary's religion is not known; however, he seems to be a non-Muslim as he states in his 1993 translation, "the very least advantage we can derive from reading the Qur'an is the opportunity to examine our own subjectivity in understanding a text of this nature" [my emphasis] (p. X). Nevertheless, his words in that introduction betray a matchless infatuation with the Qur'an and quite a positive attitude towards Islam. Cleary (1993) argues that "[the] observation that the Qur'an distinguishes the differences within the adherents of each religious dispensation, rather than among the dispensations themselves per se, seems to be a key to approaching the Qur'an without religious bias" (p. X). Further, he acknowledges the "unique and inimitable literary qualities of the Qur'an" (p. XIII). He intended to present his non-Muslim readers to "the essential wisdom, beauty, and majesty of this sacred book" (p. VII).
 
Cleary seems to be much affected by Al-Ghazali, and the quotes he cites in his 1993 edition show that he has a Sufi leaning. In the 2004 edition, direct speeches by God are written in a different font. Pronominal references to God are replaced with the noun "God" as there "is no third person pronoun perfectly well suited to making reference to the transcendent God beyond all human conceptions" (p. XV).
 
In general, Cleary's language is clear, and he is honest in being close to the expression of the Arabic text. However, this approach without the use of footnotes makes the intended meaning ambiguous to target readers in some places. The reader can find some errors in his translation like 18:29 and 18:30. Among his strange renditions are the use of "scoffers" for "disbelievers"( ????????) and "The Master of the Two Centuries" for "Dhu'l Qarnayn" ( ?? ???????) (18:83). However, he should be credited for translating the title of surat An-Naml , chapter 27, as The Ants while the other translators unjustifiably translate it as The Ant .
 
The last translation to review here is the revised edition of MAS Abdel Haleem's The Qur'an , published May 2005 by Oxford University Press. Abdel Haleem is an Egyptian who got a BA in Arabic and Islamic Studies from Cairo University and a Ph.D. from the University of Cambridge in the United Kingdom. He taught Arabic and Islamic Studies first at Cambridge and then at the Centre of Islamic Studies (SOAS) at the University of London. Since 1995, he has been working as a professor of Islamic studies at the University of London, Director of SOAS, and Editor in Chief of the Journal of Qur'anic Studies . Abdel Haleem's translation is intended for Muslims and Non-Muslims, and it is meant to surpass previous translations in clarity, accuracy and modernity of language so as "to make the Qur'an accessible to everyone who speaks English" (p. xxix).
 
The translation is supplemented with a chronology of the Qur'an, a selected bibliography, an index, and a useful introduction in which he discusses, among other things, some important stylistic features of the Qur'an, issues of interpretation as well as decontextualization and misinterpretation of Qur'anic verses. Introductions for suras are used in addition to short footnotes that are meant to "explain allusions, references, … cultural background, … reasons for departing from accepted translations[;] give alternatives, or make cross-references" (XXXV).
 
The translator made use of some classical Arabic dictionaries and depended on some commentaries, most important of which is that of Razi. Nevertheless, he does not seem to be influenced by Razi's movement of scientific exegesis of the Qur'an. Abdel Haleem took some liberties with the exact wording and structure of the original text. He declares avoiding "unnecessary close adherence to the original Arabic structures and idioms, which almost always sound unnatural in English. Literal translations of the Arabic idioms often result in meaningless English" (xxxi). To some degree, he tries to present the idea without sticking to the exact Arabic wording. In addition, he abandoned the common rendering of separate numbered verses. His translation is rather presented in paragraph form with verse numbers superscripted. He sometimes breaks a long sentence into shorter units and does not necessarily stick to verse boundaries. As he says, "it happened that a new paragraph was even started mid-verse in an attempt to solve stylistic difficulties" (p. XXXV).
 
After this broad review of major trends in Qur'an translations since the inception of their publications in the sixteenth century till the most recent translation in the twenty first century, we can sum up and conclude with few points.
 
The foregoing discussion highlighted the fact that the vicious outlook and negative image of Islam and Muslims with which westerners are currently overwhelmed can be traced back to the effects of the early renditions of the meanings of the holy Qur'an into foreign languages by missionaries centuries ago. However, this is not to deny that some sectarian translations by Muslims contributed to spreading some misconceptions about Islam as well. Despite this gloomy situation, a glimpse of hope can still be aspired for on account of the amelioration in some of the translations that emerged in the last decade of the twentieth century and the turn of the new millennium. It can be argued that the translations surveyed in this paper are to a satisfactory extent free from both the calumnious attacks and sectarian deviant biases encountered in earlier translations by non-Muslims and Muslims respectively. One even longs that the fascination with the Qur'an and the favourable attitude towards Islam, expressed by Cleary in his 1993 introduction, could find its way to western media as a response to the libels launched against Islam.
 
Now, let us try to attempt an answer for the question posed earlier about what constitutes a satisfactory translation. The first prerequisite is impartiality. Presenting an entirely objective translation seems hardly possible; however, some criteria should be set for translators to constrain subjectivity from creeping in in future translations. Second, in an era where growing hostility against Islam reached an unprecedented level, a satisfactory translation is one that makes it possible for the "other" to grasp the true spirit and instructions of Islam, on the one hand, and not to demote the beauty and meaning potential of the Qur'an through dispensing with the text complexities and ambiguities for readers' convenience on the other. How this can be realized, however, merits another complete study.
 
Besides, sections in the prefaces of future translations should be devoted to clarifying the controversial issues and misconceptions that are always taken against Islam, eg explaining the original context of the call for jihad , holy war, and the status of women in Islam … etc. – an issue that is touched upon by Abdel Haleem in his introduction.
 
Further, the misconception that Prophet Muhammad was the author of the Qur'an should be dispelled through highlighting the miraculous sides of the Qur'an that enjoins the conclusion that it cannot be but a divine revelation – an initiative that, ironically, was embarked on by a non-Muslim, Dr. Maurice Bucaille.
 
Request from the author
I am doing my Ph.D. at Cairo University on issues related to Qur'an translations. My Ph.D. thesis should include some recommendations as to how translations should be done in order to achieve, as much as human capacity can bear it, "fidelity" as well as "fluency". Apart from analyzing a number of the most recent Qur'an translations, I am doing a survey study to investigate the preferences and problems of non-Arabic speaking Muslims and non-Muslims in reading Qur'an translations and how the translations should be like to get the message through and satisfy readers' needs. Recommendations based on the study results are intended to be passed to people working on new Qur'an translation projects. A book on the topic may be published too, God willing, after the completion of the Ph.D.
 
Eligible respondents are non-Arab Muslims and interested non-Muslims who are above 16, have a good command of English, depend on English Qur'an translations, are serious and ready to think and afford some time on a detailed 10 page questionnaire that tackles a crucial and timely issue, NEED NOT be well-versed in the Qur'an, can be students, professors, scholars, Imams, Ministers, laypersons. Those interested can take one month for completion , if needed, though of course the questionnaire does not take that time. If interested, please contact Dahlia Sabry atthis This e-mail address is being protected from spambots, you need JavaScript enabled to view it这个E - mail地址已经被防止灌水恶意程式保护，您需要启动Javascript才能观看 e-mail.电子邮件。 Thanks so much in advance.感谢这么多的进展。
 
References 参考资料
Abdel Haleem, MAS (2005). The Qur'an: A new translation . Oxford: Oxford University Press.牛津：牛津大学出版社。
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Asad, M. (1980). The message of the Quran: Translated and explained . Gibraltar: Dar Al-Andalus.
Bucaille, M. (1979). The Bible, Qur'an and Science: The holy scriptures examined in the light of modern knowledge . Translator Alastair D. Pannell, & Maurice Bucaille. Indianapolis, IN: American Trust Publications.
Bucaille, M. (1981). What is the origin of man? Retrieved November 12, 2005 from the Site of Islam for Today: World Wide Web:http://www.islamfortoday.com/bucaille01.htm
Bucaille, M. (December 1985). On translation of the holy Qur'an. The Muslim World League Journal , 13 (3&4), 10-13.
Bucaille, M. (1986, March 21). Reflections on mistaken ideas spread by orientalists through mistranslations of the Qur'an. Proceedings of the Symposium on Translations of the Meanings of the Holy Qur'an , IRCICA, Istanbul, pp. 93-102.
Cleary, T. (1993). The essential Koran . New York: HarperSanFrancisco.
Cleary, T. (2004). The Qur'an: A new translation . USA: Starlatch Press.
Ghali, MM (2003). Towards understanding the ever-glorious Quran . Cairo: Dar An-Nashr for Universities.
Khan, MH (1986). English translations of the holy Qur'an: A bio-bibliographic study. The Islamic Quarterly , XXX (2), 82-108.
Kidawi, AR (1987). Translating the untranslatable: A survey of English translations of the Quran. Retrieved January 31, 2005 from the World Wide Web:http://www.quran.org.uk/ieb_quran_untranslatable.htm
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英语原文：
In like manner, the translation of Muhammad Taqi Al-Din Al-Hilali and Muhammad Muhsin Khan (1996), which was meant to replace Yusuf Ali's translation, "reads more like a supremacist Muslim, anti-Semitic, anti-Christian polemic than a rendition of the Islamic scripture" (Mohammad, 2005).
更好的翻译建议