Introduction
This translation of the Holy Quran was compiled with the sole objective of portraying the exact message of the original Arabic text in a contemporary reader-friendly English language. The following guidelines were observed:
1- A translation, not an interpretation
To ensure that the set objective is achieved, this translation does not include the personal interpretation of the author, but only the exact representation of the Arabic text.
Any personal interpretation, even with the best of intentions, ultimately opens the door to errors since any human understanding will at times contain errors. Only God's own words are free from error (4:82).
When there was a need to add commentary, this was always added as a footnote, but no additions of any kind were added to the text itself. Footnotes provide various commentaries by the author. They are not part of the Quranic text.
2- Absence of ideology, culture and current trends
The Quran is a Book intended for all people, all places and all times. To translate the Arabic text in line with current culture or current trends is to compromise the universality of the Quran.
The objective of producing an exact translation made it also necessary to be free from all pre-conceptions. Indeed, pre-conceptions can often obscure the mind from the true intended meaning.
3- Adherence to the grammatical rules of the English language
Some efforts were made to translate the Quran word for word, and in exactly the same order such words appear in the Arabic text. However, despite the good intention behind such efforts, the end result often yielded incomprehensible sentences.
As an example, sentence construction and the positioning of words within a sentence in Arabic is not always the same as in the English language. In such cases, minor positional alterations were applied without altering the meaning of the Arabic text.
4- Arabic words that have no English equivalents
Due to the fact that the Arabic vocabulary is much richer than the English vocabulary, many Arabic words do not have exact English equivalents. In such cases, combinations of English words were used to convey the correct meaning.
In some other cases, when combinations of words could not express the correct meanings, such words were left as they are un-translated.
For the benefit of the reader, a glossary of such words and their meanings is provided at the end of the book.
5- No words added or removed
A very strict rule adhered to in this translation is that no words were added that are not in the Arabic text. Equally no words in the Arabic text were removed. Such additions or subtractions will always alter the meanings of the verses.
We have in the Quran an assurance that the Word of God in the Quran is complete (6:115). We also have an assurance that the verses of the Book have been perfected (11:1). Needless to say, what is complete and perfect does not require any additions or removals.
This rule is extended even further. Throughout this translation, no words have been added between brackets. Such additions may seem harmless, but in fact, they result in leading the reader to think that: this is what God meant!
Subsequently, this promotes an understanding of the Quranic text that reflects the understanding of the translator, be it correct or incorrect.
God could have added such words to the Quranic text if God deemed them necessary, but God did not. The deliberate absence of such words should be respected.
6- The Quran is its own dictionary
Another strict rule followed in this translation is the use of the Quran as its own dictionary. The Quranic words were therefore translated according to how they were used in the Quran. When the Quranic meaning of a word is different from the commonly used meaning, the Quranic meaning is always the one used. The Quranic meaning of any word can be attained by studying all verses that use such a word. The correct meaning is the one that is in harmony with all the verses in question.
In any language, various words change in meaning with time. As a result, when we consult an Arabic dictionary today, we will obtain the meaning of the Arabic words as used today. This does not always coincide with their use in the Quran 14 centuries ago. To attain the correct understanding of the Quran, it is necessary, therefore, to use the Quran as its own dictionary.
In some rare cases, certain Arabic words in the Quran are used only once in the whole Book. In these cases, it was not possible to study different verses where such words are used to derive the correct meaning. In such cases, the translation that coincides with the spirit of the verse, and the overall message of the Holy Quran was used.
Special mention of God's Name: Al-Rahman
The first four words in the Quran (the Basmalah) contain two of God's Beautiful Names. They are Al-Rahman and Al-Raheem. The meaning of Al-Raheem is 'The Merciful.' It is often translated as 'The Most Merciful'. However, the words for 'The Most Merciful' are 'Arham Al-Rahimeen' (see 7:151, 12:64, 12:92, 21:83).
As for Al-Rahman, its translation has been inconsistent. The variations include: The Most Gracious, the Compassionate and the Beneficent. The words: merciful, gracious, compassionate and beneficent are all related to the attribute of mercy. However, when we examine various Quranic verses where the Name Al-Rahman is used, we consistently find that they portray might and absolute power rather than mercy and compassion.
1- I seek refuge in Al-Rahman from you, that you may be reverent. 19:18
Mary was seeking protection from Al-Rahman against an unknown who appeared before her. It is more fitting to seek refuge in the might of the Almighty rather than the mercy of the Compassionate.
2- I fear that you will be touched by a punishment from Al-Rahman. 19:45
Abraham wanted to warn his idol worshipping father and scare him of a great punishment from Al-Rahman. It is more fitting to ascribe great punishment to be an act of the Almighty rather than an act of the Compassionate.
3- You can only warn the one who follows the Reminder and who fears Al-Rahman though unseen. 36:11
Fear comes from the might of the Almighty rather than the mercy of the Compassionate.
4- The one who feared Al-Rahman though unseen. 50:33
Confirming the fear of the Almighty.
5- They said, "Al-Rahman has taken unto Himself a son." You have come up with something hideous. The heavens almost shatter from it, the earth to split open, and the mountains to crash down in ruins, for they claimed that Al-Rahman has a son when it is not befitting for Al-Rahman to take a son. 19:88-92
The Name Al-Rahman is used three times in the above verses. The heavens shatter, and the mountains crash in ruin in awe of Al-Rahman. This overwhelming awe is due to the attributes of mightiness and power rather than compassion and mercy.
6- If Al-Rahman willed any harm upon me, their intercession cannot avail me in any way, nor can they rescue me. 36:23
The act of inflicting harm makes little sense if Al-Rahman denotes compassion. However, it is well in line with the will of the Almighty to inflict hardship or harm upon any of His servants.
7- Indeed, there is none in the heavens and the earth who comes to Al-Rahman as other than a servant. 19:93
To be in the presence of Almighty God can only be as servants in total submission. This is due to the attribute of might and absolute power. An example is given in the story of Moses:
You cannot see Me, but look at the mountain; if it stays in its place, then you will see Me. Then when his Lord manifested Himself to the mountain, He reduced it to rubble, and Moses dropped down unconscious. 7:143
8- On that Day, they will follow the caller. He has no crookedness in him. All voices will be subdued before Al-Rahman, so you will hear nothing but whispers. 20:108
The might of God will subdue all voices.
9- Who is that who could be a force for you to support you other than Al-Rahman? 67:20
It is the attribute of might/power that provides the best support.
10- Say, "Who can protect you by night and by day from the Al-Rahman?" 21:42
Is protection needed against compassion, or is it more needed against the might of the Almighty?