International Journal of Education Humanities and Social Science

ISSN: 2582-0745
Vol. 3, No. 05; 2020

A COMPARATIVE STUDY OF QUR’AN ENGLISH TRANSLATION BY ABDULLAH

YUSUF ALI AND MUHAMMAD ASSAD WITH A FOCUS ON VOCABULARY

Shahin al-Hadi Ibrahim Mohammed

Assistant Professor, King Khalid, University, Kingdom of Saudi Arabia

ABSTRACT
Translating the meaning of the Noble Quran has become very important. The study aimed at
making a comparison between two books of translation of meaning of the Holy Quran conducted
by Abdullah Yusuf Ali (1938) entitled “The Holy Quran: Text, Translation and commentary'
'and the translation of Muhammad Assad (1980) entitled ''The Message of the Quran'' to detect
the similarities and differences. The study adopted the comparative method and content analysis.
The findings of the study are: Ali uses outdated speech and writing; he writes in the language
that Shakespeare and other old English poets have written. The two translations are completely
different Ali uses poetic old English whereas Mohammed Assad uses contemporary English for
translating the meaning of the Noble Qur'an corrects some of the problems which exist in
Abdullah Yusuf Ali’s translation. The two translators use literal translation, cultural voids and
transliteration. The two translators fail to render the exact meaning of the Noble Quran.
Translation is a challenge that poses various difficulties which face the translator of the Noble
Quran. The study provides a number of recommendations among which: Translators should
produce a translation with natural style which uses modern English vocabulary and free from
transliteration unless there is lack of equivalence at word levels or the absence of the equivalent
of some Islamic lexemes. The translators should simply avoid personality impact on their
translations. The translation of the Islamic texts should be viewed as a group of mission rather
than as an individual task. This task is supposed to be carried out by specialized institutions staff.
The translators of the meaning of the Holy Quran should be knowledgeable of Arabic, English,
exegesis, and Quranic sciences.

Keywords: old English, contemporary English, Poetic, Transliteration. Exegesis.

1. INTRODUCTION
The translations of the Noble Quran have been significant and positive contributions to
humanity. For many centuries, a great number of people from across the world have been
introduced to the message of the Quran through its translations. The English translations of
Noble Quran have exposed the message of the Noble Quran to many people among the English-
speaking population of the world in the few centuries. Although the initial English translations
were produced in more distorted forms between the 17th and 19th centuries, numerous and more
accurate translations were offered during the 20th century. English is the dominant language of
the world today and so many people of the message of the Quran, Muslims and non-Muslims, are
learning the message of the Quran through its English translations. Hence, there is a serious need

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to review and assess the current English translations and to identify the features and tradeoffs of
these translations, as well as to suggest ideas to contribute to the future translations of the Holy
Quran with better accuracy and quality.
Translation of the Noble Quran has always been a problematic and difficult issue .Many argues
that the qur’anic text cannot be reproduced in another language or form. Furthermore, an Arabic
word may have a range of meaning depending on the context making an accurate translation
even more difficult. Generally; no single translation suffices any great work. (Cohen1962).
“Every great book demands to be translated once in a century, to suit the change in standards and
taste of new generation, which will differ radically from those of the past”. Lefevere (1992)
reiterates the same point “different ages need different adjustments and translations''. The Noble
Quran has to be translated in one way or another as it is intended to be preached to the entire
world.
It is assumed that the translations of the Noble Quran encounter many linguistic problems and
constrains in translating this Noble Book. These constrains are embedded in the process of
translating the Quranic text to the extent that at some stage, translators conclude that it is
untranslatable i.e. it is unattainable to translate the word of Allah into another language since
ignore the overall potential meaning of the Holy script.These problems arise from different areas
such as:
1.Languages are never sufficiently similar to express the same realities.
2.The lack of equivalence at word levels or the absence of the equivalent of some Islamic
lexemes. The beautiful and eloquent style of the Holy Quran (in Arabic).

2. RATIONALE OF THE STUDY

The rationale behind the selection of these two translators is that:
1.They represent translations made by Muslims and non-native Arabic speakers.
2. Their translations represent two different eras: 1930s Yusuf Ali, 1980s Assad Muhammad.

3. SIGNIFICANCE OF THE STUDY

These two translations have been selected because of the following reasons:
1. They are considered to be among the most commonly used translations around the English
speaking world.
2.Each one of these translations is popular among certain groups of readers, and in total, they
cover a large set of readers of the Noble Quran translations in the English language. Abdullah
Yusuf Ali translation is considered to be one of the most widely used English translation, and is
generally popular among most of the people who read the Quran through the English translation.
Muhammad Assad's translation is more popular in academic circles and among certain groups of
people among certain groups of people who are looking for a rational and more liberal approach
towards theNoble Quran.
3.They all include some brief commentary. The commentary is often useful and essential to
further clarify the meaning. In order to form an understandable idea of what a certain passage of
the Holy Quran means, one needs to be aware of the usage of the terms and the language by the
Noble Quran itself, and the context of such passages as historical and theological environment.

4. METHODOLOGY

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A comparative, analytical, descriptive method will be adopted to conduct this Study between the
two translations. The data will be obtained by running a kind of comparison between the two
translations chosen for research using content analysis and focus on vocabulary. Through the
means of content analysis of text of surah As- Saff (The Ranks) and Al- Mursalat The
(Emissaries), (Wind sent Forth), data will be collected to inform the body of the research.

5. DISCUSSION

5.1 Introduction

For Muslims, since the Qur'an is the perfect Word of Allah in its original Arabic language, its
translation to any other language is always limited to the understanding of the human translators
of the meaning of the Noble Qur'an. The text of the Noble Qur'an has very unique characteristics
that its translation is bound to lose. The mode of expression of the Qur'an is very special and
unique. It has its own style and rhythm that is neither poetry nor prose. It has a rare beauty and
grandeur, and it is sublime. Further, the Arabic of the Noble Qur'an is a very rich language, and
many of its words have numerous shades of meaning that sometimes cannot be easily found in
other languages, including English. While Arabic is a living language, the classical Arabic of the
Noble Qur’an requires more study in order to fully appreciate and understand the depths of
meanings. In addition, the Qur'an as an inexhaustible source of meaning for all times continues
to reveal its meaning for the changing needs of humanity as knowledge of life advances.
Therefore, there is a continuous challenge to improve the quality of the translations of the Qur'an
in other languages. Further, it should be noted that the various translations that exist today,
however accurate they may be, cannot be designated as the Noble Quran since they can never
replace the perfection, diction, style, depth, and the sublimity of the original text of the Qur'an.

5.2 Overview of the selected translators.

This study has selected two translations, out of the many English translations of the Quran
available, for further analysis. Before turning to these, however, it is useful to understand the
background of the translators and their qualifications. The following two English translations of
the meaning of the Noble Qur'an are selected for a comparative review in this study:

5.2.1 Abdullah Y. Ali (1872-1953)

The Holy Quran: Text, Translation and commentary, New Edition with Revised Translation,
Commentary and Newly Compiled Comprehensive Index. 10th Edition. Amana Publications,
first published in 1934. The Holy Qur'an: Text, Translation and Commentary is an English
translation of the Qur'an. It has become among the most widely known English translations of
the Qur'an, due in part to its prodigious use of footnotesand its distribution and subsidization by
Saudi Arabian beneficiaries during the late 20th century.Al-Khatib’s (2010)He began studying
the Quran and the Arabic language at the age of five, and was later sent to the Bombay Anjuman
Islam School, one of the most prominent educational establishments in India, which was
distinguished by the fact that it was open to students from different Islamic sects. Ali studied
there for a short time before moving, in 1882, to the Welson English School, founded John

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Welson, a minister of the free Scottish church. Ali spent five years at the school before moving
to Welson College, part of the University of Bombay, where he graduated in classical literature
in 1891. He obtained a scholarship to pursue legal studies at St John’s College, Cambridge, and
graduated with a higher degree in 1895. His long and varied experience gave him a solid
background in research and an understanding of how to express himself in a style of English that
could be easily understood by Western non-Arabic speakers, which stood him in good stead
when he came to translate the Quran into English in 1934. Ali’s publication appeared under the
title The Holy Quran: An Interpretation in English and his translation of the Quran still remains
one of the most popular in the English-speaking world, and it has been reprinted numerous times
in many different countries, including India, the US, Britain, Saudi Arabia and Lebanon.

5.2.2 Ali’s translation approach.

Al-Khatib’s (2010) Ali’s translation of the Quran is focused on his adoption of semantic and
literal approaches. The semantic approach ignores the target reader, who needs a more
communicative translation to understand the message of the sacred text, Ali also adopts a literal
translation technique at times, using footnotes to clarify the original text and a translation style
that seems ‘overly poetic’ and ‘romantic’.

5.3.1 MUHAMMAD ASSAD (2 JULY 1900 - 23 FEBRUARY 1992),

Urdu born Leopold Weiss, was an AustrianJew who converted to Islam, and a 20th century
journalist, traveler, writer, social critic, linguist, thinker, reformer, diplomat, political theorist,
translator and scholar. Assad was one of the 20th century's most influential European Muslims.
Muhammad Assad is famously known for his two publications -The Road to Mecca, his
conversion to Islam from Judaism and his journey to Mecca, and his magnum opus, The
Message of the Qur'an, a translation and commentary of the sacred book of Islam, the Qur'an.
During his stay in Saudi Arabia, he spent time with Bedouins and enjoyed the close company of
the state's founder, Ibn Saud.

5.3.2 Assad' Translation approach.

As regards the style of my translation, I have consciously avoided using unnecessary archaisms,
which would only tend to obscure the meaning of the Qur'an to the contemporary reader. On the
other hand, I did not see any necessity of rendering the Qur'anic phrases into a deliberately
"modern" idiom, which would conflict with the spirit of the Arabic original and jar upon any ear
attuned to the solemnity inherent in the concept of revelation. With all this, however, I make no
claim to having reproduced anything of the indescribable rhythm and rhetoric of the Qur'an. No
one who has truly experienced its majestic beauty could ever be presumptuous enough to make
such a claim or even to embark upon such an attempt. And I am fully aware that my rendering
does not and could not really "do justice" to the Qur'an and the layers upon layers of its meaning:
for, if all the sea were ink for my Sustainer's words, the sea would indeed be exhausted ere my
Sustainer's words are exhausted. (Qur'an 18:109). The first noticeable thing that, Muhammad
Assad begins his book on the left with pages running from the left side to the right side of his
book whereas Abdullah Yusuf Ali begins his book from the right with pages running from the

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right side to the left side of his book. It is a known fact that any book written in Arabic, including
the Quran in its original text, has its pages running from the right to the left side of the book as
The Holy Quran -English language translation of the meaning of the Quran by Abdullah Yusuf
Ali.

5.3 The examples.

In this examples differences and similarities between the two translations under the stud, It will
be precise. The section will deal with the differences and similarities between the two
translations with respect to the language, vocabulary and style adopted in both translations with
special reference to the meaning of vocabulary. The researcher will compare the translation verse
by verse to detect the differences and similarities in meaning. In the following examples the
researcher will highlight the differences. The sixty-first surah, As-Saff and The seventy seven
surahAl- Mursalattranslated by Muhammad Assad and Abdullah Yusuf Ali was marked (A) by
MA and (B) by AYA respectively. Each verse from the Holy Quran, translated by Muhammad
Assad is put first, followed by the same verse translated by Abdullah Yusuf Ali.

Example (1)
‫الر ِحيم‬
َّ ‫من‬
ِ ْ‫الرح‬
َّ ِ‫بِس ِْم هللا‬

(A) By Muhammad Assad

In the name of God, the Most Gracious, and the Dispenser of Grasce:

(B)Abdullah Yusuf Ali

In the name of Allah, Most Gracious, Most Merciful.

In Abdullah Yusuf Ali's version, God is substituted with Allah. The word "God" used by
Muhammad Assad has been specifically put as "Allah" by Abdullah Yusuf Ali. "Allah" has been
used throughout Abdullah Yusuf Ali's book. It is a unanimous feeling that "Allah" should be
used in translated versions of the Quran in any language instead of "God". Muhammad Assad
uses "The Dispenser of Grace" whereas Abdullah Yusuf Ali uses "Most Merciful", one being a
paraphrase of the other. It is observed that "Most Merciful" is widely used and is more
acceptable.

Example (2)
‫سورة المرسالت‬/ ‫سورة الصف‬
(A) By Muhammad Assad
1. The Ranks 2. As- Saff (used meaning and transliteration ‫سورة الصف‬
2. Al- Mursalat (used transliteration) ‫سورة المرسالت‬

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By Abdullah Yusuf Ali

1. The Ranks. 2. Battle of Array (used meaning) ‫سورة الصف‬
2. The Emissaries, 2. Wind sent Forth ‫سورة المرسالت‬
The title of the sixty-first surah is As-Saff. However, Muhammad Assad translates the title of
this surah to be "The Ranks" and Abdullah Yusuf Ali translates the title of this surah to be
"Battle Array". Opinions differ as to which title is appropriate. "The Ranks" by Muhammad
Assad is said to be suitable since it describes layers, hierarchy or strata of people whereas "The
Ranks" is felt to be not suitable in that it is vague. It could describe academic rank, social rank
and so on. "Battle Array" by Abdullah Yusuf Ali is direct and to the point, it describes the
soldiers’ arrangement in warfare. In other words, Muhammad Assad translates the title literally
into English whereas Abdullah Yusuf Ali gives an interpretation of the title, taking into
consideration the context of the surah.

Surah is As-Saff ‫سورة الصف‬

Example (3)
(‫ّللاِ أَن تَقُولُوا َما ََل تَ ْف َعلُونَ ) سورة الصف‬
َّ َ‫} َكب َُر َم ْقتا ً ِعند‬2{ َ‫َيا أ َ ُّي َها الَّذِينَ آَ َمنُوا ِل َم تَقُولُونَ َما ََل ت َ ْف َعلُون‬

(A) By Muhammad Assad

(2) O YOU who have attained to faith! Why do you say one thing and do another? (3) Most
loathsome is it in the sight of God that you say what you do not do!
(B)Abdullah Yusuf Ali
2. O ye who believe!
Why say ye that
Which ye do not?
3. Grievously hateful is it
In the sight of Allah
That ye say that
Which ye do not.
Verse two begins a new section and the words "O YOU" are capitalized in Muhammad Assad's
version. Verses two and three appear in one paragraph in Muhammad Assad's version whereas
Abdullah Yusuf Ali puts the verses numbered one after another. Both translated versions address
the believers but in different ways - "O you who have attained to faith!" by Muhammad Assad
and " O ye who believe!" by Abdullah Yusuf Ali. "You" modern word and understandable by

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the readership is used to refer to the believers in Muhammad Assad's version and "ye" an old
English word it so difficult and understandable by the readership of today is used in Abdullah
Yusuf Ali's version. Verse three of both translated versions use different words "Most
loathsome" by Muhammad Assad and "Grievously hateful" by Abdullah Yusuf Ali.

Example (4)
4( ‫ص‬
ٌ ‫صو‬ ٌ ‫صفّا ً َكأَنَّ ُهم بُن َي‬
ُ ‫ان َّم ْر‬ َ ‫ّللاَ ي ُِحبُّ الَّذِينَ يُقَا ِتلُونَ ِفي‬
َ ‫س ِبي ِل ِه‬ َّ ‫))) ِإ َّن‬

(A) By Muhammad Assad

(4) Verily, God loves [only] those who fight in His cause in [solid] ranks, as though they were a
building firm and compact.
(B)Abdullah Yusuf Ali
4. Truly Allah loves those
Who fight in His Cause
In battle array, as if
They were a solid
Cemented structure.
The word "solid" is used in verse four of both translated versions but at different junctions
of the verse. Muhammad Assad uses "solid" and put it between square brackets[solid] to
describe ranks and Abdullah Yusuf Ali uses "solid" to describe "solid cemented structure". Both
translated version describe the arrangement of soldiers in fighting

Example (5)
( ‫ّللاُ ََل يَ ْهدِي ْالقَ ْو َم‬
َّ ‫ّللا ُ قُلُوبَ ُه ْم َو‬
َّ ‫غ‬َ ‫غوا أَزَ ا‬
ُ ‫ّللاِ إِلَ ْي ُك ْم فَلَ َّما زَ ا‬ ُ ‫سى ِلقَ ْو ِم ِه يَا قَ ْو ِم ِل َم تُؤْ ذُونَنِي َوقَد ت َّ ْعلَ ُمونَ أَنِّي َر‬
َّ ‫سو ُل‬ َ ‫َوإِذْ قَا َل ُمو‬
ْ
5( َ‫))الفَا ِسقِين‬
(A) By Muhammad Assad
Now when Moses spoke to his people, [it was this same truth that he had in mind:] "O my
people! Why do you cause me grief, the while you know that I am an apostle of God sent unto
you?"
And so, when they swerved from the right way, God let their hearts swerve from the truth: for
God does not bestow His guidance upon iniquitous folk.
(B)Abdullah Yusuf Ali
5. And remember, Moses said

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To his people: "O my people!

Why do ye vex and insult
Me, though ye know
That I am the Messenger
Of Allah (sent) to you?"
Then when they went wrong,
Allah let their hearts go wrong.
For Allah guides not those
Who are rebellious transgressors?
Different words are used - "cause me grief" by Muhammad Assad and “vex and insult me" by
Abdullah Yusuf Ali. "You" as current English word is used by Muhammad Assad's version
adhering to Modern English, and "ye" as an archaic word is used by Abdullah Yusuf Ali's
version, adhering to Classical English. Muhammad Assad continues with (God) and Abdullah
Yusuf Ali continues with (Allah).

Example (6)
ْ ‫} ي ُِريدُونَ ِلي‬7{ َ‫ظا ِل ِمين‬
َ ُ‫ُط ِفؤُوا ن‬
َّ ‫ور‬
( ِ‫ّللا‬ َّ ‫ّللاُ ََل َي ْهدِي ْالقَ ْو َم ال‬ ِ ْ ‫ِب َوه َُو يُدْ َعى ِإلَى‬
َّ ‫اْلس َْال ِم َو‬ َ ‫ّللاِ ْال َكذ‬ ْ َ ‫َو َم ْن أ‬
َّ ‫ظلَ ُم ِم َّم ِن ا ْفت ََرى َعلَى‬
ْ َ
8( َ‫ور ِه َول ْو ك َِرهَ الكَافِ ُرون‬ ِ ُ‫ّللاُ ُمتِ ُّم ن‬ ْ َ
َّ ‫)بِأف َوا ِه ِه ْم َو‬

(A) By Muhammad Assad

(7) And who could be more wicked than one who invents [such] a lie about [a message from]
God, seeing that he is [but] being called to self-surrender unto Him? But God does not bestow
His guidance upon evildoing folk.
(8) They aim to extinguish God's light with their utterances but God has willed to spread His
light in all its fullness, however hateful this may be to all who deny the truth.
(B)Abdullah Yusuf Ali
7. Who doth greater wrong
Than one who forges
Falsehood against Allah,
Ever as he is being invited
To Islam? And Allah

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Guides not those

Who do wrong?
8. Their intention is
To extinguish Allah's Light
[By blowing] with their Mouths:
But Allah will complete
His Light,
Even though the Unbelievers
May detest (it).
Verses seven and eight in Muhammad Assad's version are arranged in two paragraphs. Abdullah
Yusuf Ali's version has numbered them one after another.

Example (7)
(9( َ‫ِين ُك ِلّ ِه َولَ ْو ك َِرهَ ْال ُم ْش ِر ُكون‬ ْ ‫ق ِلي‬
ِ ّ‫ُظ ِه َرهُ َعلَى الد‬ ِ ّ ‫ِين ْال َح‬
ِ ‫سولَهُ ِب ْال ُهدَى َود‬ َ ‫)ه َُو الَّذِي أَ ْر‬
ُ ‫س َل َر‬
(A) By Muhammad Assad
(9)He it is who has sent forth His Apostle with [the task of] spreading guidance and the religion
of truth, to the end that He make it prevail over all [false] religion, however hateful this may be
to those who ascribe divinity to aught but God.
(B)Abdullah Yusuf Ali
9. It is He Who has sent
His Messenger with Guidance
And the Religion of Truth.
That He make it prevail
Over all religion,
Even though the Pagans
May detest (it).
Verse nine in Muhammad Assad's version begins with "He it is" and in Abdullah Yusuf Ali's
version with "It is He". This gives a more Classical English effect in Muhammad Assad’s
version with its deviation via inversion and more Modern English effect in Abdullah Yusuf Ali’s

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version its way that it normally appears. Muhammad Assad's version is more literal translation
while Abdullah Yusuf Ali's version giving the readers more of an interpretation.

Example (8)
(10( ‫ب أ َ ِلي ٍم‬
ٍ ‫نجي ُكم ِ ّم ْن َعذَا‬ َ ‫)) َيا أ َ ُّي َها الَّذِينَ آ َ َمنُوا ه َْل أَدُلُّ ُك ْم َعلَى ِت َج‬
ِ ُ ‫ار ٍة ت‬
(A) By Muhammad Assad
(10) O YOU who have attained to faith! Shall I point out to you a bargain that will save you
from grievous suffering [in this world and in the life to come]?"
(B)Abdullah Yusuf Ali
10. O ye who believe!
Shall I lead you?
To a bargain that will
Save you from
A grievous Chastisement?
Verse ten begins with "O YOU" capitalized in Muhammad Assad's version - “You" is used to
refer to the believers in Muhammad Assad's version and "ye" is used to refer to the believers in
Abdullah Yusuf Ali's version. The ‘ye’ gives the Classical English effect and the ‘you’ gives a
more Modern English effect. Muhammad Assad used grievous suffering and made explanation
between brackets [in this world and in the life to come]?" where as Abdullah Yusuf Ali used
different word A grievous Chastisement? Without explanations.

Example (9)
11( ) َ‫ّللاِ بِأ َ ْم َوا ِل ُك ْم َوأ َنفُ ِس ُك ْم ذَ ِل ُك ْم َخي ٌْر لَّ ُك ْم إِن ُكنت ُ ْم تَ ْعلَ ُمون‬ َ ‫سو ِل ِه َوت ُ َجا ِهد ُونَ فِي‬
َّ ‫سبِي ِل‬ َّ ِ‫))تُؤْ ِمنُونَ ب‬
ُ ‫اَّللِ َو َر‬
(A) By Muhammad Assad
(11)You are to believe in God and His Apostle, and to strive hard in God's cause with your
possessions and your lives! This is for your own good - if you but knew it!
(B)Abdullah Yusuf Ali
11. That ye believe in Allah
And His Messenger, and that
Ye strive (your utmost)
In the Cause of Allah,

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With your wealth

And your persons:
That will be best for you,
If ye but knew!
The two translators versions are quite similar except for a few different words used:
"possessions" in Muhammad Assad's version and "wealth" in Abdullah Yusuf Ali's version.
"Your lives" in Muhammad Assad's version and "your persons" in Abdullah Yusuf Ali's version.
These words basically mean one’s life as well as the lives of the people one is responsible for.
Both translators fail to render accurate and complete translation of these words.
Example (10)
(12( )‫ت َعد ٍْن ذَلِكَ ْالفَ ْو ُز ْالعَ ِظي ُم‬
ِ ‫طيِّبَةً فِي َجنَّا‬
َ َ‫سا ِكن‬ ٍ ‫)يَ ْغ ِف ْر لَ ُك ْم ذُنُوبَ ُك ْم َويُد ِْخ ْل ُك ْم َجنَّا‬
ُ ‫ت تَجْ ِري ِمن تَحْ تِ َها ْاْل َ ْن َه‬
َ ‫ار َو َم‬
(A) By Muhammad Assad
(12) [If you do so,] He will forgive you your sins, and [in the life to come] will admit you into
gardens through which running waters flow, and into goodly mansions in [those] gardens of
perpetual bliss: that [will be] the triumph supreme!
(B)Abdullah Yusuf Ali
12. He will forgive you
Your sins, and admit you
To Gardens beneath which
Rivers flow, and to beautiful
Mansions in Gardens
Of Eternity: that is indeed
The supreme Triumph.
Verse twelve has descriptions of Paradise. Both translated versions use basically similar words
of description - "running waters flow" in Muhammad Assad's version and "rivers flow" in
AbdullahYusuf Ali's version. "Gardens of perpetual bliss" in Muhammad Assad's version and
"Gardens of Eternity" in Abdullah Yusuf Ali's version. These gardens are a paraphrase of “the
supreme triumph”. Verse twelve of both versions do not differ much in meaning. They mention
"the supreme triumph" (paradise) as a promise of spiritual victory of the Quranic message. The
two translators can used the word Jannah instead of (Gardens) and instead of "the supreme

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triumph" because the word Jannah in Arabic is there is no equivalent, it better to use
transliteration approach.

Example (11)
َّ ‫ار‬
( ِ‫ّللا‬ َ ‫ّللاِ َقا َل ْال َح َو ِاريُّونَ نَحْ نُ أَن‬
ُ ‫ص‬ َّ ‫اري ِإ َلى‬ َ ‫سى ا ْبنُ َم ْر َي َم ِل ْل َح َو ِار ِّيينَ َم ْن أَن‬
ِ ‫ص‬ َ ‫ّللاِ َك َما َقا َل ِعي‬
َّ ‫ار‬ َ ‫َيا أ َ ُّي َها الَّذِينَ آ َ َمنُوا ُكونوا أَن‬
َ ‫ص‬
14( ) َ‫ظاه ِِرين‬ َ ‫صبَ ُحوا‬ ْ ‫طا ِئفَةٌ ِ ّمن بَنِي إِس َْرائِي َل َو َكفَ َرت طائِفَة فَأيَّدْنَا الذِينَ آ َمنُوا َعلَى َعد ّ ُِو ِه ْم فَأ‬
َ َ َّ َ ٌ َّ َّ ‫)فَآ َ َمنَت‬

(A) By Muhammad Assad

(14) O YOU who have attained to faith! Be helpers [in the cause of God - even as Jesus, the son
of Mary, said unto the white-garbed ones,] "Who will be my helpers in God's cause?"-
Whereupon the white-garbed [disciples] replied, "We shall be [thy] helpers [in the cause] of
God!"
And so [it happened that] some of the children of Israel came to believe [in the apostleship of
Jesus] whereas others denied the truth. But [now] we have given strength against their foes unto
those who have [truly] attained to faith: and they have become the ones that shall prevail.
(B)Abdullah Yusuf Ali
14. O ye who believe!
Be ye helpers of Allah:
As said Jesus the son of Mary
To the Disciples, "who will be?
My helpers to (the work Of) Allah?" Said the Disciples,
"We are Allah's helpers!"
Then a portion of the Children
Of Israel believed, and a portion disbelieved:
But we gave power
To those who believed
Against their enemies,
And they became
The ones that prevailed.

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Verse fourteen marks a new section, the words, "O YOU" are capitalized and verse fourteen
carries two paragraphs in Muhammad Assad's version. Abdullah Yusuf Ali's version has verse
fourteen numbered as the last verse.

‫سورة المرسالت‬
Surah Al-Mursalat
Example (1)
It is basically agreed upon that Muhammad Assad provides a clearer and more accurate
translation of the meaning of the Quran than Abdullah Yusuf Ali. The experts feel that
Muhammad Assad seems to go that extra mile for the sake of clarity and this is noticeable in
some instances. The words in [ ] make that difference in clarity whereas Abdullah Yusuf Ali
leaves it vague. The experts commented that although Abdullah Yusuf Ali aimed at a free
translation, they find his translation to be fairly literal and in some instances, shades of meaning
are missed. For example, in verses one to six in Surah Al-Mursalat:

( ‫عذْراً أَ ْو‬ ِ ‫} فَ ْال ُم ْل ِق َيا‬4{ً‫ت فَ ْرقا‬

ُ }5{ً‫ت ِذ ْكرا‬ ِ َ‫} فَ ْالف‬3{ً‫ت نَ ْشرا‬
ِ ‫ار َقا‬ ِ ‫} َوالنَّا ِش َرا‬2{ً‫صفا‬ ِ ‫} فَ ْال َع‬1{ً‫ت ع ُْرفا‬
ِ ‫اصفَا‬
ْ ‫ت َع‬ َ ‫َو ْال ُم ْر‬
ِ ‫س َال‬
ً ْ
‫( نُذرا)سورةالمرسالت‬A)
By Muhammad Assad
(1) CONSIDER these [messages] sent forth in waves
(2) And then storming on with a tempest's force!
(3)Consider these [messages] that spread [the truth] far and wide,
(4) Thus separating [right and wrong] with all clarity,
(5) And then giving forth a reminder,
(6) [Promising] freedom from blame or [offering] a warning!
(B)Abdullah Yusuf Ali
In the name of Allah, Most Gracious, Most Merciful.
1. By the (Winds) Sent Forth One after another (To man's profit);
2. Which then blow violentlyIn tempestuous Gusts;
3. And scatter (things) Far and wide;

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4. Then separate them, One from another;

5. Then spread abroad A Reminder;
6. Whether of Justification Or of Warning;

Example (2)
In verse (8) Muhammad Assad uses (effaced) is more forceful words than Abdullah Yusuf Ali
who uses " and "become dim" about the stars respectively. It is agreed that Muhammad Assad
uses a more accurate description of the stars than Abdullah Yusuf Ali. It is also mentioned that
the words to describe the stars should rightfully be forceful.
ْ ‫س‬
8(‫ت) سورة المرسالت‬ ُ ‫)فَإِذَا النُّ ُجو ُم‬
َ ‫ط ِم‬ )
(A) By Muhammad Assad
(8)Thus, [it will come to pass] when the stars are effaced,
(B)Abdullah Yusuf Ali
8. . Then when the stars become dim;

Example (3)

ْ َ‫) ِليَ ْو ِم ْالف‬

13( ‫ص ِل) سورة المرسالت‬ )
(A) By Muhammad Assad
(13) For the Day of Distinction [between the true and the false]!
(B)Abdullah Yusuf Ali
13. For the Day of Sorting out.
Muhammad Assad uses "the Day of Distinction" and Abdullah Yusuf Ali uses "the Day of
Sorting Out". Both translated versions mean "the Day of Judgment". Muhammad Assad goes on
to further explain this "Day of Distinction" with "[between the true and the false]!”, both
translators have translated the essence of the word. However, Muhammad Assad goes on to
attempt to clarify further by adding the words "[between the true and the false]". His addition
does make a difference in clarifying the verses and that Abdullah Yusuf Ali has left it vague.

Example (4)
18-16( ‫} َكذَلِكَ نَ ْف َع ُل ِب ْال ُمجْ ِر ِمينَ ) سورة المرسالت‬17{ َ‫} ث ُ َّم نُتْ ِبعُ ُه ُم ْاْل ِخ ِرين‬16{ َ‫) )أَلَ ْم نُ ْه ِل ِك ْاْل َ َّولِين‬
(A) By Muhammad Assad
(16) Did we not destroy [so many of] those [sinners] of olden days? (17) And We shall let them
be followed by those of later times: (18) [for] thus do We deal with such as are lost in sin.

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(B) By Abdullah Yusuf Ali

16. Did we not destroy?
The men of old.
(For their evil)?

17. So shall we make?

Later (generations)
Follow them.

18. Thus do we deal?

With men of sin.

Muhammad Assad provides a more narrative prosaic style and this is his approach to translating
Quran is quite unique, while Abdullah Yusuf Ali, a more poetic-like style so as to make it like
the target language . This can be discerned in the arrangement of verses by each translator. For
example, in verses sixteen to eighteen of Surah Al-Mursalat.

Example (5)

ِ ‫ظ ِلي ٍل َو ََل يُ ْغ ِني ِمنَ اللَّ َه‬

( ‫} إِنَّ َها ت َْر ِمي‬31{‫ب‬ َ ‫} ََل‬30{‫ب‬ ٍ َ‫شع‬ ُ ‫ث‬ َ ‫} ان‬29{ َ‫ط ِلقُوا إِلَى َما ُكنتُم بِ ِه ت ُ َك ِذّبُون‬
ِ ‫ط ِلقُوا إِلَى ِظ ٍّل ذِي ث َ َال‬ َ ‫ان‬
‫) سورة المرسالت‬33(‫ص ْف ٌر‬ ُ ٌ‫} َكأَنَّهُ ِج َمالَت‬32{‫ص ِر‬ ْ َ‫ِبش ََر ٍر ك َْالق‬
(A) By Muhammad Assad
(29) GO ON towards that [resurrection] which you were won’t to call a lie!

(B)Abdullah Yusuf Ali

29. (It will be said :)
"Depart ye to that
Which ye used to reject
As false!

(A) By Muhammad Assad

(30) Go on towards the threefold shadow (31) that will offer no [cooling] shade and will be of no
avail against the flame (32) which - behold! Will throw up sparks like [burning] logs, (33) like
giant fiery ropes!

(B)Abdullah Yusuf Ali

30. "Depart ye to a shadow
(Of smoke ascending)
In three columns,

31. "(Which yields) no shade

Of coolness, and is
Of no use against
The fierce Blaze.

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32. "Indeed it throws about

Sparks (huge) as Forts,

33. "As if there were

(A string of) yellow camels
(Marching swiftly)."

Both translated versions continue to describe the fire in Hell by using different metaphors - "like
giant fiery ropes" in Muhammad Assad's version and "As if there were (A string of) yellow
camels (Marching swiftly)." in Abdullah Yusuf Ali's version. Muhammad Assad has presented
more accurate descriptions than Yusuf Ali version.

Example (6)
(36( ‫) َو ََل يُؤْ ذَنُ لَ ُه ْم فَ َي ْعتَذ ُِرونَ ) سورة المرسالت‬
(A) By Muhammad Assad
(36) Nor be allowed to proffer excuses!

(B)Abdullah Yusuf Ali

36. Nor will it be
Open to them
To put forth pleas.

In verse thirty-six of Surah Al-Mursalat, Abdullah Yusuf Ali uses the word "pleas", making it
the language of the law in this instance. In verse forty-eight of Surah Al-Mursalat, Abdullah
Yusuf Ali uses the word "prostrate", making it the language of religion; consequently, the
language of instruction in religion in this instance.

Example (7)

ْ َ‫َهذَا يَ ْو ُم ْالف‬
ِ ‫} فَإِن َكانَ لَ ُك ْم َك ْيدٌ فَ ِكيد‬38{ َ‫ص ِل َج َم ْعنَا ُك ْم َو ْاْل َ َّولِين‬
(‫) سورة المرسالت‬39( )‫ُون‬
(A) Muhammad Assad
(38) That Day of Distinction [between the true and the false, when they will be told]: "We have
brought you together with those [sinners] of olden times; (39) and if you [think that you] have a
subterfuge left, try to outwit Me!"

(B)Abdullah Yusuf Ali

38. That will be a Day
Of Sorting Out! We shall
Gather you together
And those before (you)!
39. Now, if ye have
A trick (or plot),
Use it against Me!

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The Day of Judgment is described as "Day of Distinction" in Muhammad Assad's version and
"Day of Sorting out" in Abdullah Yusuf Ali's version. Although one is a paraphrase of the other,
in this instance, Abdullah Yusuf Ali's description of "Day of Sorting out" is a literal translation
and Muhammad Assad has provided a more of an interpretation. The translators use different
expressions to mean one's ancestors who have sinned before and who have been destroyed-
"those sinners of olden times" and "those before (you)". Muhammad Assad's expression provides
a clearer explanation. Muhammad Assad indicated the opening of a speech to be continued
throughout verse thirty-nine. Abdullah Yusuf Ali does not mark any speech form in verses
thirty-eight and thirty-nine. Verse thirty-eight and thirty-nine appear in speech form in
Muhammad Assad's version whereas in Abdullah Yusuf Ali's version the verses do not appear in
speech form. These two verses should appear in speech form and that Muhammad Asad gives
aaccurate and complete translation for these verses (thirty-eight and thirty-nine).

Example (8)

42-41( ‫) َوفَ َوا ِكهَ ِم َّما يَ ْشتَ ُهونَ ) سورة المرسالت‬41(‫ُون‬

ٍ ‫عي‬ُ ‫)إِ َّن ْال ُمتَّقِينَ فِي ِظ َال ٍل َو‬ )

(A) By Muhammad Assad

(41) [AS AGAINST this,] behold, the God-conscious shall dwell amidst [cooling] shades and
springs, (42) and [partake of] whatever fruit they may desire;
(B)Abdullah Yusuf Ali
41. As to the Righteous,
They shall be amidst
(Cool) shades and springs (Of water).
42. And (they shall have)
Fruits, - all they desire.
In two versions of translation of this two verses forty-one and forty-two, there is accessibility in
the language used to describe Paradise. For example, in verses forty-one and forty-two of the
seventy-seventh surah, Al-Mursalat. In both versions, the descriptive words -cool shades and
springs, fruits are familiar to all to help create a clear picture to describe Paradise.

Example (9)

(‫) سورة المرسال ت‬43( َ‫ُكلُوا َوا ْش َربُوا َهنِيئا ً ِب َما ُكنت ُ ْم ت َ ْع َملُون‬

A) By Muhammad Assad.

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(43) [and they will be told:] "Eat and drink in good cheer in return for what you did [in life]!"
(B)Abdullah Yusuf Ali
43. "Eat ye and drink ye
To your heart's content:
For that ye worked
(Righteousness).
Different vocabulary is used - "in good cheer" by Muhammad Assad and "to your heart's
content" by Abdullah Yusuf Ali; both translators try to capture the inner feelings by these words.
The experts agree that Abdullah Yusuf Ali's version should have marked the closing of the
speech at the end of verse forty-three. Verse forty-three of surah Al-Mursalat.

Example (10)

ْ ‫) َو ِإذَا قِي َل لَ ُه ُم‬

48( ‫ار َكعُوا ََل يَ ْر َكعُونَ ) سورة المرسالت‬ )
(A) By Muhammad Assad
(48) And when they are told, "Bow down [before God]", do not bow down:
(B)Abdullah Yusuf Ali
48. And when it is said
To them, "Prostrate yourselves!"
They do not so.
In verse forty-eight of Surah Al-Mursalat, the tenor becomes impolite, informal due to the
disobedience of the disbelievers. When they were told to bow down before God, they disobeyed.

6. CONCLUSION
The two versions of the English language translations of the meaning of the Noble Quran by
Muhammad Assad and Abdullah Yusuf Ali were compared. The sixty-first surah, As-Saff and
seventy seven Surah Al-Mursalat,translated by Muhammad Assad and Abdullah Yusuf Ali.
Similarities and differences were found. With regards to language and style variation, the
language of two surahs from The Message of the Quran - English language translation of the
meaning of the Quran by Muhammad Assad is generally found to be Modern English, adult,
religious - class, educated language. The language of the same surahs from The Holy Quran -
English language translation of the meaning of the Quran by Abdullah Yusuf Ali is generally
found to be Classical English, adult, religious- class, educated language. For example, in verse
seven of surah As-Saff, The translation of Yusuf Ali (Y A) has been recognized for its unique

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features, such as: use of chaste English, the translator's vast knowledge of traditional Qur'anic
sciences and the views of major commentators, and his broad knowledge of life and issues in the
Western world. Yusuf Ali (Y A) is distinguished with certain features such as: use of old English
language. The translation of Mohammad Assad (MA) is distinguished with certain features such
as: its academic style and approach, its use of idiomatic and formal English, a logical oriented
approach in explaining some difficult verses. The examples selected for analyzed bring out very
clearly The many difficulties scholars and translators face while translating the Noble Qur’an. It
usually happens while rendering some of the difficult words which have no equivalents or the
words which have a variety of meanings in the target language. Linguistic knowledge alone
insufficient to render accurate and complete translation of any text from one language into
another language. Religious scriptures cause the most difficult problems in translation because
of the richness of the texts, both form and meaning, their sensitivity, and their various possible
interpretations.

7. FINDINGS
1-Ali uses outdated speech and writing; he writes in the language that Shakespeare and other old
English poets have written.
2- The two translations are completely different Ali uses poetic old English whereas Mohammed
Assad uses contemporary English for translating the meaning of the noble Qur'an corrects some
of the problems which exist in Abdullah Yusuf Ali’s translation.
3-Both translators fail to render the exact meaning of the Holy Quran as a natural sounding text
in the target language.
4.Translation is a challenge that poses various difficulties which face the translator of the Noble
Quran.
5- Overusing transliteration as a technique to render the meaning is ineffective.
6-Literal translation is a very serious factor which affects the target text both in terms of meaning
and comprehensibility. Thus, literal translation must be avoided in all cases. The classical Arabic
of the Quran is very rich and its words have many shades of meaning. Arabic and English are in
many respects semantically incompatible languages.
6-Muhammad Assad provides a more narrative prosaic style while Abdullah Yusuf Ali, a more
poetic-like style. This can be discerned in the arrangement of verses by each translator.
7. The Qur’an as a central text poses various problems for translators.
8. Arab native translators are more successful in conveying the intended meaning of the Qur’anic
text and, on the other hand English native translators have produced more stylistically acceptable
sentences than the non-English translators.
8. RECOMMENDATIONS

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Based on findings the study provides the recommendations below.

1- Translators should adopt a method of translation that help them to render the exact meaning of
the Noble Quran.
2- The meaning of the Noble Quran should be transfer inup to date English style and vocabulary.
3- Transliteration can be used when there is no exact equivalent.
4- The translator should use modern English vocabulary which can be readable and understand
by all readership.
5- The translator is required to fully appreciate and understand the depth of the meaning of each
Quranic word in order to find an English equivalent which relays the same sense and meaning.
6-In translating the NobleQuran, the translator should transfer its theological messages without
misrepresenting or misinterpreting.
7-The translators should simply avoidpersonality impact on their translations.
8- In order to minimize any loss of meaning, translations of the Noble Qur'an should be done by
a group mission rather than as an individual task, this group consist of native English and native
Arab scholars and linguists, grammarians and rhetoricians of both Arabic and English.
9- The translators of the meaning of the Holy Quran should be knowledgeable of Arabic,
English, exegesis, and Quranic sciences.
10- Future translators must avoid pitfalls of later translators and benefit from their merits.

REFERENCES
Assad, M. (1980). The Message of the Qur’an. Gibraltar: Dar al Andalus.
Assad, M. (1996): The Message of the Quran. Lumpur: Islamic Book Trust.
Assad, M (1964): Can Qur'an be translated? Muslim World League, Geneva.
Ali, A. Y. (1934) The Holy Quran: Text, Translation and commentary, New Edition with.
Ali, A. Y. (2004): The Holy Quran: Text, Translation and commentary11th ed. Beltsville. MD:
Amana publication.
The Holy Quran. Brentwood, Maryland:Amana Corp., 1983.
(1993): The Holy Quran. Brentwood, Maryland: Amana Crop.
El-Khatib, A. (2010). Abdullah Yusuf Ali: A Study of His Life and Translation, Edinburgh
University Press, Journal of Quranic Studies, vol. 11(1): 198-169. Retrieved from
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etheses.bham.ac.uk.
islamicreligiousinformationcenter.blogspot.com.
J. M. Cohen (1962) English Translators and Translation, Longmans, Green. London.
Lefevere, Andre (1992), Translating Culture, Routledge, London and New Yourk.
Revised Translation, Commentary and Newly Compiled Comprehensive Index. 10th Edition.
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M. shahin(2019) A Comparative Review of Translation of Some Short Surah’s of the Holy
Quran With Special Reference to Vocabulary, International Journal of Language Academy
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