The Meaning of the Glorious Koran (1930)/Translator's Foreword
TRANSLATOR'S FOREWORD
The aim of this work is to present to English readers what Muslims the world over hold to be the meaning of the words of the Koran, and the nature of that Book, in not unworthy language and concisely, with a view to the requirements of English Muslims. It may be reasonably claimed that no Holy Scripture can fairly presented by one who disbelieves its inspiration and its message; and this is the first English translation of the Koran by an Englishman who is a Muslim. Some of the translations include commentation offensive to Muslims, and almost all employ a style of language which Muslims at once recognise as unworthy. The Koran cannot be translated. That is the belief of old-fashioned Sheykhs and the view of the present writer. The Book is here rendered almost literally and every effort has been made to choose befitting language. But the result is not the Glorious Koran, that inimitable symphony, the very sounds of which move men to tears and ecstasy. It is only an attempt to present the meaning of the Koran—and peradventure something of the charm—in English. It can never take the place of the Koran in Arabic, nor is it meant to do so.
Before publication the work has been scrutinised word by word and thoroughly revised in Egypt with the help of one whose mother-tongue is Arabic, who has studied the Koran and who knows English; and when difficulties were encountered the translator had recourse to perhaps the greatest living authority on the subject. Every care has thus been taken to avoid unwarrantable renderings. On the one or two occasions where there is departure from the traditional interpretation, the traditional rendering will be found in a footnote.
The translator's thanks are due to Lord Lloyd for an introduction of great use in Egypt; to Dr. F. Krenkow for supplying him with old meanings of Arabic words not to be found in dictionaries; to Muhammad Ahamad Al-Ghamrawi Bey of the Cairo College of Medicine for his invaluable and patient help with the revision of the maunscript, a work which occupied three months; the the Sheykh Mustafa Al-Marâghi, former Rector of Al-Azhar University, for his advice and guidance in the revision; and to His Excellency Fuad Bey Salîm Al-Higâzi, by whose efforts such revision was made possible.
The mușhaf (copy of the Koran) which has been used throughout is a lithography copy of that written by Al-Hajj Muhammad Shakarzâdeh at the command of Sultan Mahmûd of Turkey in 1246 A.H. In the Introduction and the notes to individual sûrahs, Ibn Hishâm (Bûlâq ed. 1295 A.H.) has been followed, with occasional reference to the much later, much abbreviated, but more critical Life of the Prophet by Ibn Khaldûn (published as an appendix to his Târîkh, Bûlâq ed.). Other Sîrahs, like that of Abû’l-Fidâ, late in date and uncritical, have been read but not followed. Of commentators Al-Beyḍawi and Zamakhshari must be mentioned, while for reference during the work of revision, the brief commentary of Al-Jalâleyn was kept at hand. Wâḥidi's Asbâu 'n-Nuzûl has been largely consulted, and for the authenticity of Traditions the translator has relied upon Bukhâri.