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65

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The wise Quran: these are the verses of the wise book = al-Qurn al-akm: tilka yt
al-kitb al-akm, translated by Assad Nimer Busool, Bloomington, IN, USA: Xlibris
Corporation, 2011. 798pp. 9781453525258.

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Bibliography of Quranic Studies in European Languages, by Morteza Karimi-Nia,

Foreword by Andrew Rippin, Qum, CTHQ, 2012. 800pp. ISBN: 978-600-92543-2-3.




150 

152

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 197

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14

It is also worth noticing the range of names associated with the scholarly
endeavor of Qurnic studies reflected in this bibliography. Given that all this
writing is in European languages, it is notable that the names of the authors
reflect the global diversity that is the academic world today. On the basis of
those names alone, one would have difficulty in asserting that research in this
area is the domain of one particular culture, language, ethnicity, gender, or
religion. This fact signifies a number of things. It shows that the Qurn has
truly entered into the canon of world literature, subject to analysis through a
wide range of methods, approaches and presuppositions. It also uncovers a
hopeful message for the future. I often encounter expressions of distrust when
it comes to considering writings about the Qurn stemming from outside
Islam. Certainly it is possible to point to entries in this bibliography that no
reputable scholar would wish to cite as anything other than a component in
the history of the discipline: the existence of bias and questionable motives on
the part of some writers must be acknowledged and we must all be alert to the
need to detect it (and to teach our students how to assess their sources critically). However, what a bibliography such as this shows us is the active dialogue and debate that is taking place in the academic world of Qurnic studies
across every border and boundary. And that, I believe, is a positive sign that
should encourage further development of scholarly studies of the Qurn and
its world.
In the end, however, a bibliography is primarily a research tool, one that allows us access to what other scholars have investigated. The importance of
that cannot be overstated. Scholarship must take place as a conversation, a
back-and-forth between the individual academic and the scholarly community.
It is only in such a way that scholarship can move ahead; that is also how we
come to understand the history of why certain questions have become focal
points for investigation and why research questions are framed in the way that
they are. Every new piece of scholarship must, if it is to be useful and significant, stand in an acknowledged relationship with what has come before it.
Thus, this bibliography is an indispensible tool, and all scholars of the Qurn
from all around the world owe a substantial debt of gratitude to Morteza
Karimi-Nia for his efforts in producing this invaluable resource.

Andrew Rippin
University of Victoria, Canada
December 2012

 13 Tarjuma n-e Wah y

e B]oU

198

entry has been translated into Farsi, for the Iranian readers sake of convenience.
For those books with several revisions or reprints and articles multiply issued across different journals and books, their bibliographic details have been
consolidated under a single entry.
For those entries which have previously been translated into one of the
major Islamic languages (Arabic, Farsi, Urdu, Turkish, Malay and Indonesian), either fully or an abridged form, their bibliographic details have been
noted in footnotes.
For entries which are translations of original works in one of the major Islamic languages, their bibliographic information have also been cited in footnotes.
The accompanying comprehensive index in Persian arguably constitutes
the most important section of the book. This includes cross-indexes of proper
names, places, verses, surahs, subjects, technical terms, books and authors.
Using it one can efficiently determine which articles or books (in what language and when) were published on any subject.
As well as fulfilling the academic needs of Iranian scholars and interested
individuals, the present work has the potential to be highly useful in various
institutes and schools of Oriental and Islamic studies across the Arab and
Western world. It deserves mention that shortly after its release, the US-based
International Qurnic Studies Association reported on this bibliographys publication and quoted Andrew Rippins English preface.
FOREWORD
A BIBLIOGRAPHY is defined as a list of writings relating to a given subject. It is that, of course, but it is also so very much more. A bibliography
serves to define a field of study and to document that fields history, contours,
and participants. It displays in a lucid way how areas of interest come and go
over time, and, in its silences and absences, suggests areas of investigation that
still need attention.
This bibliography of Qurnic studies tells us a great deal about our discipline as it has unfolded in European languages. Several observations may be
made. For one, the extent of this bibliography has reached such proportions
that no individual scholar could hope to be intimately acquainted with all of
its entries. That state of affairs reflects not only the general phenomenon of
the explosion of knowledge and of the access to that knowledge in contemporary times but also the significant increase in interest in the scholarly study
of the Qurn in recent decades. The range of topics that this bibliography
covers is impressive as well; it is possible to see the emergence of subdisciplines within Qurnic studies in the way subjects start to cohere: manuscript studies, tafsr studies, textual studies, thematic studies, historical studies, the Qurn in ritual, and so forth.

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This will greatly facilitate propagation of newly introduced questions, methods, theories and discoveries throughout academic circles and encourage a
more robust critical response to such output.
The books main body (the entries) is in Latin script, arranged by authors
name in descending alphabetical order (from A to Z), with the names, however, of all catalogued books and articles appearing with their Persian translation.
An extensive index (of proper names, places, surahs, technical terms, books,
etc.) in one hundred pages, further enhances utility by enabling readers to
quickly find relevant resources in different subject areas.
Excluding Qurn translations in European languages, which have been intentionally left out, the bibliography catalogues books and articles connected
to one of the following areas: Bibliographic resources, Qurnic Studies [including all of its sub-disciplines: Revelation Studies, chronology, occasions
and place (Meccan or Medinite) of Revelation, naskh (abrogation), ijz (inimitability)], history of the Qurn; Qurnic exegesis scholarship, exegetes and
history of exegesis, old Qurn manuscripts, translation studies and translators,
lexicons of the Qurn, structural studies (surahs, verses), proper nouns and
subjects in the Qurn, Qurnic scholars of the world, Qurn and challenges
of the modern era, topical studies in the Qurn and criticism of Orientalist
scholarship.
Material for the book was gathered during a 15-year period (1997-2012) by
consulting many major libraries throughout the world including the National
Library of France (Paris), the Leiden University Library (Netherlands), National Library of Australia (Melbourne), National Library of Italy (Rome),
National Library of Spain (Madrid), the British Library (London), Bavarian
State Library (Munich), School of Oriental and African Studies (University of
London), Library of Congress (Washington D.C.), McGill University Library
(Montreal), Berlin University Library, Munich University Library, Johann
Wolfgang Goethe-University Library (Frankfurt), National Libraries of Indonesia, Malaysia, India, Pakistan and Turkey and a number of domestic Iranian
libraries.
The published volume comprising 800 pages contains a total of 8812 entries along with full translation of all entry titles and a rich index in Persian
and is printed using a small-sized typeface in a two-column page layout.
Unless appearing in print in one of the catalogued journals, articles released
on the Internet or as entries inside general or specialized encyclopaedias have
not been included in this bibliography. Also, none of the referenced articles
are exclusive book reviews. Whenever possible, each authors dates of birth and
death have been acquired from relevant sources.
For every catalogued entry, the following bibliographic details have been
cited: authors full name or nickname, names of any possible translators or
editors, complete title of the work, publishers name, place and date of publication, number of pages and the fully-qualified reference to the journal or
book inside which this article appears. As previously noted, full title of every

11

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200

yo va Erfn (The identity Roots of Shiism and mysticism) and Dars-e

Maqmt-e Manav (Spiritual Stations, 2010, a collection of his essays).
His most salient contribution, however, is his Persian Qurn translation
(Tehran: Moul Publications, 1990). As indicated on the cover, his method
approaches Qurnic interpretation from the point of view of the so-called
wujh (multiple possible meanings of a single term) and nair (words with
similar denotations) and heavily draws on a category of works known as Gharb
al-Qurn among exegetes. His 12-chapter extensive introduction is a
standalone treatise on Qurn translation in itself. Layout-wise, the Arabic
Qurn, using the calligraphic style of the Cairo muaf (aka the King Fud I
Muaf, 1924) occupies right-hand pages with its Persian paraphrase appearing
on the left. For a full review of this translation please refer to: Bah al-Dn
Khorramshh, Tarjome-ye Qurn-e Majd be Qalam-e Moammad-e
Khjav, Qurn-pazhh, vol. 1 (2010), 325-337.

Bibliography of Quranic Studies in European Languages

Bibliography of Quranic Studies in European Languages, by Morte
Karm-ni, Prefaced by Andrew Rippin, Qum: CTHQ, 2012. 800pp. ISBN:
978-600-92543-2-3.
Of all the different disciplines that come together under Islamic Studies,
Qurnic Studies is currently one of its most important and popular ones.
Muslim scholars in the field as well as their non-Muslim counterparts in the
West and elsewhere, collectively publish a vast body of books, articles and research literature each year. Access to and knowledge of the bulk of such scholarly material which only keeps accumulating through time, is a must-have for
researchers everywhere. Besides Arabic, Turkish, Farsi, Urdu, Malay and Indonesian, which constitute native tongues of the Muslim World, an important
portion of such works, both old and new, is published in European languages.
Following 15 years of continual acte eld research in Qurnic Studies
and exegesis in European languages, the present work, Bibliography of Qurnic
Studies in European Languages was compiled by Morte Karm-ni and
brought to publication by the Centre for Translation of the Holy Qurn in
Qum. The bibliography seeks to present a comprehensive and accurate account of the entire body of Qurnic Studies and exegesis literature, published
during the last ve centuries from 1500 to 2012 in the seven major languages
of Europe (English, French, German, Spanish, Italian, Dutch and Latin). Being the first and only work of its kind in the world so far, the present bibliography is both a guided tour for the curious minds that pursue their interest in
the field and, at the same time, a powerful tool in the hands of veteran researchers of Qurnic studies worldwide.
It has the potential to become an indispensable part of the research workflow for scholars of Qurnic Studies in academia and seminaries, who are in
need of up-to-date and accurate information on latest research in their field.

201 ]oU nBLiA

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bic), Prophet Muammad's Manners, Theory and Practice and Islam's Relationship to Christianity and Judaism.
His English translation of the Qurn, published in 798 pages, is without
the original Arabic text. Extensive footnotes on all pages provide exegetical
comments and explain some intra-textual relationships among verses of different surahs.

Moammad Khjav: An Obituary

Moammad Khjav, a veteran translator of Islamic philosophical, mystical
th
and Suf texts as well as the Holy Qurn, died on 30 of November, 2011. He
was born in 1934 in Tehran into a religious family and received secondary education at the Rahnam High School. Alongside his father he pursued family
business for some time before developing an interest in mystical and philosophical learning. His casual meeting with Sayyid Abul-Fal Kaml Sabzevr,
a prominent preacher of the city, led the young Khjav to take lessons in Arabic language and literature with him. His other influences include Sheikh
Abul-asan Sharn, Sayyid Abul-Hasan Rafi Qazvn and the late Morta
Motahhar. His first work as a scholar was edition of Mull adrs Asrr alAyt in 1969, for which he also wrote an introduction. Later he edited and
published the first volume of Tafsr-e adr ul-Mutaallehn in 1973. Additionally, he attended Qurnic exegesis lectures of Allmah Moammad Hossein
Tabtab, Sayyid Jalluddn shtian and Muammad Al Hakim Shrz.
His later decades were spent in the northern city of Rasht, where he would
immerse himself in translation and editing of the works of the giants of Islamic mystical philosophy, adruddn al-Qnaw, Mull adr and Muyiddn
Ibn Arab. He died and was buried in Rasht. Some of his notable works include the following:
Translation (into Persian) and editing of Tafsr-e Qurn (Mull adr), alFutt al-Makiyyah (The Meccan illuminations, Ibn Arab), al-Asfr alArbaa (Transcendental philosophy of the four journeys of the intellect, Mull
adr), the Rislat al-ashr (Mull adr), Commentary on Usl al-Kf (Mull
adr), Shar-e Rub-e Sheikh-e Akbar Muyiddn Ibn-e Arab, Iilht alfiyyah (Abdurrazzq Kshn), Mib al-Uns (Mull amzah Fanr), Ijaz
al-Bayn f Tawlt al-Qurn (adruddn al-Qnaw), al-Nafat al-Ilhyyah
(adruddn al-Qnaw), Asrr al-Nuqtah (Mir Sayyed Al Hamedn), Mafth
al-Ghayb (Mull adr), Lamat (Divine flashes, Fakhruddin Iraq) and
Shar-e Fuss (Qeisar). Khjav also edited, prefaced and annotated Divan-e
Mull adr (collection of poems), Mzn al-awb (Qutbuddn Niriz),
Sheikh-e Sann and Dokhtar-e Tars (both being poetry collections).
His authorial undertakings include Do adruddn, Bzgasht be ghz (Return to the beginning), Tajall-ye Velyat (Manifestations of Wilayah), Khtam
ul-Awliy az Ddgh-e Ibn-e Arab va Tirmiz, Rshe-hye Hoviyyat-ye Tashiy-

Dr Assad Nimer Busool was born in Reina (Nazareth), in the northern region of occupied Palestine. He holds bachelors (1964) and masters (1966)
degrees from the Hebrew University of Jerusalem in Arabic Literature and
Islamic Studies. After completing graduate studies in library science, he went
on to receive his PhD in Arabic and Islamic Studies from the University of
California at Berkeley. In the past, he has lectured in Arabic and Islamic Studies at San Diego State University and University of Minnesota at Minneapolis.
A resident of Chicago, he is currently a lecturer at the American Islamic College in Chicago, Illinois.
He has authored books in Arabic, Hebrew and English. A majority of his
works deal with the Prophets life (Sirah) and translations of hadith collections. Some of his published books include: Forty Hadith by Ibn ajar alAsqaln (with an exposition and translation into English), Ibn Taymiyyahs
Al-Aqidah Al-Wsiiyyah (with English translation, introduction and commentary), The Role of The Qurn and the Sunnah in Reviving the Muslim Ummah
(in Arabic), The Proper Pronunciation of the Language of The Qurn (in Ara-

/ /

A New English Qurn Translation from Assad Nimer Busool

The Wise Qurn: These are the Verses of the Wise Book (al-Qurn al-akm:
tilka yt al-kitb al-akm), translated by Assad Nimer Busool, Bloomington,
IN, USA: Xlibris Corporation, 2011. 798pp. 9781453525258.

202

203 vABMp MRB i

Synopses

referring for example, to sexual intercourse. Later subsections discuss lexical

meaning (explaining such expressions as death before life, birth and the subsequent life (worldly life), elliptical structure meaning (disambiguating the meaning of Gardens underneath which rivers flow) and finally the appropriate methods for translation of the so-called evocative names (such as sijjn, salsabl and
kawthar).

Sayyid Muammad Emd er

Further Findings about Abu-Nar Al-addadi and a Folio from an Old Manuscript
Calligraphed by Uthmn al-Warrq
Man Kitb-Allh Tal wa Tafsruh al-Munr by Abu-Nar Amad bin
Muammad bin amdn al-addd, is among the oldest surviving Persian
commentaries of the Qurn, written sometime between the end of the 4th
century and beginning of the 5th century A.H. in Ghaznin (present-day Ghazni
in Afghanistan). After the Persian commentary widely known as Tarjome-ye
Tafsr-e Tabar (middle of the 4th century A.H.), addds work ranks
amongst the oldest surviving translations/commentaries of the Qurn and
precedes other historically noted works such as Tj al-Tarjim (AbulMuaffar Shahfr Esfaryen, d. 1078) and Tafsr al-Tafsr (Abu-Bakr Atq
Srbd Neishbr, d. 1101). In contrast to these latter works, al-addds
translation demonstrates a remarkable level of authorial originality and intellectual independence from the officially sanctioned translations of the time. Its
distinguished historical status is evidenced by a royal manuscript edition of its
8th volume (calligraphed and illuminated by Uthmn bin Hussein al-Warrq
al-Ghaznav, d. 1091) commission by Sultan Ibrahm Ghaznav (r. 1059-1099).
In an introduction to a recent print of the above-mentioned manuscript,
the editor, Muhammad Emd er describes the authors historical bearings, intellectual disposition and translation method. The calligrapher,
Uthmn al-Warrqs technique and artistic innovations in his manuscripts also
highly deserve mention. In the present article we first uncover newly found
details about the life and works of al-addd. We then examine a page from
an illuminated manuscript presumably scribed and decorated by Uthmn alWarrq.

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Agreement between a qualified noun and its adjective in both gender and
number, post-positioning of adjectives after possessive structures, insertion of
possessive (genitive) constructions between nouns and their corresponding
adjectives, proper qualification of possessive structures, functional equivalence
between comparative and superlative adjectives in classical Arabic, translating
certain plural possessive constructions as singulars for the sake of clarity,
agreement between subject and predicate in terms of number in Arabic, distinguishing between demonstrative adjectives and demonstrative pronouns,
taking due care in translation of relative pronouns, especially those used in
vocative expressions, special treatment of (genitive) prepositions in possessive
constructions and maintaining coherence and cohesion in translation are
among the most important linguistic considerations for a technically faithful
translation. In this article, we illustrate the above-mentioned principles
through a comparative survey of several Persian translations. We conclude by
visiting some miscellaneous yet important topics such as yt al-Akm (verses which define religious precepts).

Hussein Abdul-Raof

Qurn Translation: Discourse, Texture and Exegesis (Part 17)

Translated and edited by: Bah al-Dn Khorramshh

The current section (subsection 9) illustrates challenges of translating religious concepts through citing numerous sample renditions of culture-bound
Qurnic terms which appear as semantic voids to foreign readers. These concepts have been categorized and translation of each is demonstrated with multiple examples. The concepts of ajj and umrah, rather than being rendered as
the commonplace idea of pilgrimage, obviously require further qualification and
distinction. As was the case in previous sections, Muhammad Asad and Abdullah Yusuf Ali remain among those prominent English translators who consistently take the trouble to fill the semantic voids for their audience by supplying their own explicative footnotes. Additionally the religious concepts of
tayammum (partial symbolic ablution with earth), tahajjud (additional postmidnight prayer) and qar ul-asanah (Islamic loan) and their appropriate
treatment in translation are explained and exemplified in this section. Special
emphasis has been placed on translation of the concept of al-abd. It is suggested that the distinction between being a slave of God and being slave to another man should be illuminated through translators footnotes. The tenth
sub-section exemplifies translation of some scientific facts in the Qurn, including bringing out of (or creating from) water of every living organism, the
fertilizing winds and the development of human foetus in the three veils of
darkness. The eleventh sub-section concerns the so-called cryptic letters of the
Qurn. This is followed by a treatment of ambiguity and euphemism in subsections 12 and 13. The later concept is subtly employed by the Qurn, when

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thus the first Qurn was printed in Iran in 1827. It was printed during the
reign of the Qjr monarch, Fat-Ali Shh, using lead type-setting on 14-line
folio-sized pages. The same edition was later reprinted in Tehran in 1831
(1247 A.H.).
The long history of Qurn printing in Europe during this nearly 300-year
period, in which the Arabic text as well as its various Latin, French, German,
Italian Dutch, English and Hebrew renditions underwent publication at the
hands of Europeans, is one of constant flux with interesting dynamics, a general knowledge of which might seem necessary and of particular utility to students of historical Qurnic scholarship in particular and Islamic literary history in general.
The present historic collection features images and descriptive comments
about forty Qurn printed editions which were published until 1857 in Europe. Some versions only carry the Arabic text. Others are pure translations
(no Arabic text) into a European language, such as Latin, Dutch, German,
English, French and Italian. Still in other versions, the Arabic text is transcribed using an alternative script (alphabets) such as Hebrew. Also, a few editions feature select chapters from the Arabic Qurn along with translation or
commentary in a European language (usually Latin). A complete and original
version of the al-Baiws Anwr al-Tanzl commentary (containing the Arabic Qurn, without any translation) is also included among the forty catalogued printed works.
A great proportion of these printed Qurn editions are works of nonMuslim individuals. This stands in direct contrast to the corresponding situation in the Muslim world where publishing of the Christian Bible has often
been undertaken by Christian missionaries and individuals. The only time
throughout this nearly 350-year period when Muslims freely enjoyed the opportunity to produce their own printed editions of the Qurn, is in some
Russian cities such as Ghazan under Tsarist rule. Interestingly, a great majority of the translators (more than 90 percent) have been Christians, with
Protestants taking the lead. Compared to Catholic Christians, they have traditionally demonstrated a greater degree of tolerance with respect to publishing
of religious texts belonging to other faiths.

ossein Prn

A Comparative Survey of Translation of Certain Arabic Linguistic Features in

Persian Translations of the Qurn
Compiling a faithful and methodical Qurn translation obviously requires
the translators ability in realizing cross-lingual equivalence (while maintaining
the layered semantic structure of the source language) as well as an adequate
command of exegetical disciplines and sources. Additionally, a thorough
knowledge of certain linguistic features and functions of the Qurnic language
(classical Arabic) could potentially enhance accuracy of a given translation.

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Yaqb Jafar

Metaphorical Usage in the Qurn: (Part 8)

The predicative adjectives in the Qurn where certain anthropomorphic
terms such as face, hand, and eyes or expressions as
and have been ascribed to God are clear instances of use of metaphorical expressions in its discourse. An overwhelming majority of exegetes
require a metaphorical and figurative interpretation of such verses in order to
maintain incorporeality of Divine existence. A minority of Salafist and
Hashawiyyah scholars, however, have insisted on a literal interpretation of
such verses. They go so far as denying existence of figurative denotation in the
discourse of Qurn. In this article, we examine this particular usage in the
Qurn and proceed to state and criticize the literalist Salafi position in this
regard.

Hussein Abdul-Raof

Cultural Aspects in Qurn Translation1

Translated by: tefeh Ysof

This article evaluates the challenges in translating a culture-bound text

such as the Qurn into the language of a foreign culture such as English. It
seeks to qualify the limits of reconstructing these intricate meanings in the
minds of a foreign language audience through translation. Considering the
deep socio-contextual associations between words of a language and the culture of its speakers, an idealistic attempt at transferring every possible component of meaning across language-boundaries seems impractical. Here the author explores the many challenges for a successful translation and goes on to
demonstrate, through many examples, the significant cultural and linguistic
differences between English and Arabic. A closer examination of some Islamic
terms which lack adequate equivalents in English, highlights the need for a
translator to be mindful of the cross-cultural differences in addition to possessing the usual linguistic skills expected of a competent translator.

Morte z Karm-Ni
Printing History of the Qurn and Its Translations in Europe (1537-1857)

From the earliest known printing of the Qurn in 1537 in the Italian city
of Venice until the release of the first domestically-produced printed edition of
the Qurn in Iran (Tabriz) in 1827 (1243 A.H.) the domain of Qurn printing was an exclusively Western venture. At that time, Abbs Mirz (the Qjr
crown price) imported a printing press machine from Russia into Tabriz and
1

Hussein Abdul-Raof, Cultural aspects in Quran translation, in Translation and Religion, edited by Lynne Long, Multilingual Matters, 2005, 166.

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of the Qdin sect) and non-Muslims. Major world languages, including English, French, German, Urdu and Farsi have translators belonging to two or
more of the above categories. Unfortunately, Shiite Muslims have traditionally
played the least active role in efforts towards translation of the Qurn and
universal dissemination of its message.
A significant proportion of the world population (43.5 percent) have no access to any kind of Qurn translation (partial or complete) in their native language. Acknowledging the gravity of this situation and seeking to better fulfil
its sacred mission, the Centre for Translation of the Holy Qurn has called on
representatives from Ministry of Culture and Islamic Guidance, the Islamic
Culture and Relations Organization, the World Ahl al-Bayt Assembly, the
Ministry of Foreign Affairs, the Computer Research Centre of Islamic Sciences and the Al-Mustafa International University and the Islamic Seminary of
Qum to form a consultative and coordinating council in order to foster close
cooperation and facilitate better sharing and utilization of existing resources
and network of relations. God willing, the resulting joint effort will enable us
to serve the Holy Qurn in a more deserving and productive manner.

Zahr Qsemnezhd

On the Significance of Context in Qurn Translation

Contextual clues play a pivotal role in interpreting the Qurnic text and
have traditionally been instrumental to the processes of Qurnic exegesis.
Among the most significant functions of contextual clues are qualifying wordmeaning, expansion and contraction of semantic domains, determining grammatical irb (declension of word-form in Arabic grammar) of a particular linguistic item, validating occasion of revelation (of a Qurnic passage) and confirming a particular reading.
In the Qurn translation process, however, the deserved attention is yet to
be granted to context. Although used by translators to uncover meaning of
linguistic expressions and determine pronominal referents, these intra-textual
hints have yet to find widespread use in other aspects of contextual analysis
such as determining declensional mode (irb) or assignment of a particular
reading to a verse. This study emphasizes the determinant role of contextual
clues in defining interpretation of a text and thus indirectly influencing the
outcome of the translation process in the ways highlighted above.
The conclusions of our study confirm that Qurn translators have traditionally enjoyed relative success in accomplishing two of the above-mentioned
functional roles of contextual hints (semantic definition and establishing referential relationships in the text), but often fell short of employing their true
potential in determining declensional mode of textual elements and inferring
correct readings of Qurnic verses. This has often led to a lack of harmony
between such translations and the original context.

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al-lamiyyah), the World Ahl al-Bayt Assembly, the Computer Research

Centre of Islamic Sciences and the Qum Islamic seminary (awzah).
The past twenty years in Iran have seen a number of casual attempts at
translation of the Qurn into foreign languages (excluding Persian), either as
individual or collective efforts. Owing to their numerous limitations, these
translations have remained in relative obscurity. Often released by independent
publishers with the help of private donations or occasional official support,
these efforts have usually been restricted to copycat reprints of previous translations without any editorial supervision. Although relatively valuable in its
own right, this is not the kind of work expected from a respectable officiallycommissioned institution.
The previous discussion only serves to highlight the importance of a comprehensive, coordinated and methodical approach to Qurn translation and
the inescapable need for long-term planning in the field. Fulfilling the formidable mission ahead is only possible through the earnest endeavours of the
concerned officials and coordinated action of various government organizations.
A comparative statistical overview of existing Qurn and Bible translations
in world languages helps to put the situation into perspective and highlight
the enormity of the task at hand:
Statistical summary of world languages
According to the recent figures reported by the Ethnologue, a catalogue of
world languages, there are 6909 living languages currently spoken in nearly 230
counties.
Of all the books, religious or non-religious, published so far in the entire
human literary corpus, the Christian Bible has been translated more than any
other work.
According to the Ethnologue, of the total of 6909 languages in 2005, the
number of languages with a translation of at least one book from the Old and
New Testaments stood at 2415. As of 2012, the same figure has reached 2538.
A continent-wise breakdown of the above statistics is: 680 translations in
African languages, 590 in Asian languages, 420 in the languages of Latin
America and the Caribbean region, 210 in European languages, and 75 translations in the native languages of North America.
At present, 98 percent of world population has access to either a complete
or partial translation of the Christian Bible in their mother tongue. The United Bible Societies has announced plans for Bible translations into 600 new
languages.
Muslim contributions to Qurn translation
Based on the statistical records compiled at the Centre, there are less than
a hundred languages with at least one complete Qurn translation. If one includes languages with partial or selective translations the total count stands at
145.
Based on religious affiliation, the translators of Qurn may be classified into four broad categories: Sunni Muslims, Shiite Muslims, Amads (followers

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Lezgi, Swedish, Zulu and Dagbani) have been defined and their translation is
in progress.
In this era of revival of Islamic awakening and the renewed global interest
in spirituality, making the message of the Qurn accessible to a global audience dissatisfied with the prevalent Western materialism is a task of utmost
importance.
The root of the recent incidents involving desecration of the Holy Qurn
may well be attributed to an ignorance of its Divine message and a lack of the
slightest understanding of its contents.
The Western scholarship on the Qurn, however impartial, is eventually
incapable of penetrating its deeper meanings and fine subtleties. This is indeed
a job for those intimately and thoroughly versed in the culture of wahy (Revelation).
The Centre for Translation of the Holy Qurn has been officially and
uniquely tasked to serve this very purpose. Although an earlier officially commissioned entry into the field of Qurn translation would have been more
desirable, the progress has so far been steady. At the Centre, we extend an allinclusive hand to the broad set of existing expertise in the field and avoid restricting our cooperation to a particular subset of the society. Another important factor in our endeavours is allocation of due time to each and every
project, so that cultural undertakings are never accomplished in a hasty fashion.
In his 1995 visit to the pavilion of the Centre for Translation of the Holy
Qurn (at the International Qurn Exhibition), the leader of the Islamic Revolution, Ayatollah Ali Khamenei, wrote in the visitors journal: In this task,
owing to its importance, accuracy and strict observance of the guiding principles and standards is absolutely necessary and the slightest negligence is unacceptable. The Centre has adopted these outlined principles of accuracy and
faithfulness as its underlying roadmap and utilized all of its resources towards
fulfilment of these goals in a professional and non-sensational manner.
Fortunately, there are many existing institutions in Iran, either funded and
managed by motivated private individuals or sponsored by various government
agencies, who can contribute in various ways towards the fulfilment of our
mission. Obviously, expecting private sector entities to fully fund a demanding
and global undertaking such as Qurn translation in multiple languages is not
entirely reasonable. On the other hand, there are public organizations with
extensive resources at their disposal and a broad set of active relationships with
prominent cultural figures and organizations around the world. Their scholarly and meaningful cooperation is both necessary and expected if we are to effectively and collectively fulfil our higher goals. The following section briefly
introduces a number of such organizations and highlights some of the ways in
which they can make potentially significant contributions:
A list of these organizations include: the Ministry of Culture and Islamic
Guidance, the Islamic Culture and Relations Organization, the Ministry of
Foreign Affairs, the Al-Mustafa International University (Jmaat al-Mutaf

Qurn Translation and the Mission Ahead

The rise of the Islamic Revolution in Iran brought about a great increase
in public interest in the Holy Qurn and its teachings. Synchronous with the
socio-cultural developments in Iran, many outside organizations and religious
entities underwent a similar transformation. Global audience and curious
minds began to look for the source of such inspiration and, coupled with a
deep commitment among the leadership of the Islamic Revolution, the need
became obvious for establishment of an authority to promote the message of
the Qurn on an international scale. This, subsequently, led to the founding
of the independently-governed Centre for Translation of the Holy Qurn,
whose primary mission is to translate the Qurn into world languages.
Since its establishment in 1994, the Centre for Translation of the Holy
Qurn has planned and procured the necessary infrastructure and sought the
cooperation of the best experts of the field in Iran. To date it has tasked itself
with producing translations in 22 languages of which seven translations,
namely in English, French, Azeri, Turkish, Chinese, Spanish and Urdu have
been completed and brought to publication in Iran and abroad, including the
United States, Great Britain, Turkey, Azerbaijan, Spain, China, India and Pakistan. Translation drafts in six additional languages including Japanese, Bengali, Georgian, Kinyarwanda, Pashtu and Maranao are complete and currently
undergoing final revision in preparation of their publication. Translation projects in nine other languages (Balti, Russian, Luganda/Ganda, French, Italian,

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