Zafarul-Islam Khan, The Glorious Qur’an: An Accurate Rendering of the Holy Text based on Earliest Authoritative Sources/ An English Translation with Annotations (New Delhi: Institute of Islamic and Arab Studies/ Pharos Media & Publishing Pvt. Ltd., 2023), ISBN: 9788172211349; Pages: 1234, Hardbound.
By Dr Tauseef Ahmad Parray
The translation of the Qur’an into European and Oriental languages, especially English, has a long, fascinating, and intriguing history. Though the first English translation was done by Alexander Ross in 1649, followed by the second one in 1734 by George Sale, this genre took off in the 20th century. Several studies that document the history of the Qur’an translation show that only a few complete English translations existed until the 1900s. However, Muslims made significant attempts in the early decades of the 20th century, and by the 1980s, there were 61 more translations in English. This evidence demonstrates that the field was dominated by the Orientalists, and Muslims ventured into it in the early 20th century and more so in the 1980s, publishing several translations. Thus, several English Translations of the Qur’an (hereinafter abbreviated as ETsQ) were published in the 20th century by Muslims and (mainly) non-Muslims. The trend has continued in the 21st century as well, and one observes that ETsQ among Muslims has proliferated and now flourishes worldwide. This phenomenon becomes evident from the plentiful renderings of the Qur’an that have appeared in the first quarter of the current century (2001-2025).
This demonstrates that in the early decades of the 20th century, Muslims produced comparatively few translations, with Muslims of the sub-continent accounting for a sizable portion of these. Notable and prominent translations and commentaries include those by Hafiz Ghulam Sarwar (1929), Muhammad Marmaduke Pickthall (1930), and Abdullah Yusuf Ali (1934). This tradition has continued uninterrupted since the 1950s, with important translations by Abdul Majid Daryabadi (1957), Muhammad Muhsin Khan and Taqi-ud-Din Hilali (1977), Muhammad Asad (1980), and others. This situation is quite strikingly depicted by Stefan Wild in the 2015 issue of Journal of Quranic Studies (JQS): “Until the 1940s, English translations of the Qur’an were (with a few notable exception[s] of translations by Indian Muslims early in the twentieth century) mostly undertaken by non-Muslims and viewed with some misgiving by most Muslim scholars. … More recently, English translations by Muslims have proliferated and now flourish worldwide” (Stefan Wild, “Muslim Translators and Translations of the Qur’an into English”, JQS, vol. 17, No. 3, 2015, p. 158).
However, more lucid and idiomatic English translations have appeared in the first quarter of the 21st century, with the Indo-Pak subcontinent playing a significant role in these ventures (in addition to the Urdu commentaries that have been rendered into English). The legacy of Pickthall, Yusuf Ali, Daryabadi, and the like-minded was carried forward, among others, by Prof. Abdur Raheem Kidwai (Aligarh Muslim University) and Dr. Zafarul-Islam Khan (b. 1948). Prof. Kidwai ventured to publish What is in the Quran? Message of the Quran in Simple English in 2013 (with a revised and updated edition published in 2019). This work, as its sub-title reveals clearly, “is not, strictly speaking, an English translation of the Quran. It attempts to present in simple, fluent English the paraphrase of the meaning and message of the Quran” (Kidwai, 2019, p. xi; italics in original). Dr. Khan published a comprehensive annotated English translation of the Qur’an in 2023, entitled The Glorious Qur’an. Below is presented a brief assessment of his translation, preceded by his brief academic profile.
Dr. Khan, an Indian scholar, journalist, and translator, studied at Madrasa-tul-Islah (Azamgarh) and Darul Uloom Nadwatul Ulama before continuing his higher studies at Al-Azhar and Cairo universities (1966-1973) and earning his PhD in Islamic Studies from the University of Manchester, UK (1987). Dr. Khan, a multi-lingual translator-author, has authored and translated over 50 books in Arabic, English, and Urdu as well as contributed eight articles (entries) to the 2nd edition of the Encyclopaedia of Islam (EI2; Brill) on Indo-Muslim topics.
Additionally, Dr. Khan has served as the President of All India Muslim Majlis-e Mushawarat thrice (2008-2009, 2012-2013, and 2014-2015) as well as Chairman of the Delhi Minorities Commission (2017-2020). Since September 2021, he has been rendering his services as Director (Nazim) of the Darul Musaniffin Shibli Academy (Azamgarh) and is editor of its monthly academic Urdu journal, Maarif. As a result of his positions and contributions vis-à-vis the Indian context, he has been labelled, and rightly so, as ‘an activist in the affairs of post-Independent Indian Muslims’ and has been named to the Muslim Mirror’s list of “The 100 Most Influential Indian Muslims of 2025”.
In 2023, he published The Glorious Qur’an: An Accurate Rendering of the Holy Text based on Earliest Authoritative Sources, a richly annotated English translation of the Qur’an. It is available in two editions: (i) one with parallel Arabic text and its translation, and (ii) the other with only the English translation (it is now also available online at https://thegloriousquran.net/). This translation seeks “to present the divine text as it was understood by Islam’s earliest generations”, without being affiliating with or influenced by “any ideological or philosophical interpretations of the divine text” (p. 18). That is, he has attempted to avoid any philosophical, jurisprudential (fiqhi), or linguistic discussions that may eventually result in differences, disputes, and dissension among Muslims.
On the reasons behind embarking on this venture, he states: “This translation started over a decade ago [January 2011] as a revision of Abdullah Yusuf Ali (AYA)’s English translation of the Glorious Qur’an. … Due to a thorough revision and insertion of new footnotes, this translation is now hardly a ‘revision’ of AYA’s original work … [and] may be treated as a new work” (pp. 15-16). He further states that among the over 150 ETsQ published so far, Yusuf Ali’s is most popular because “millions of copies of this translation” were distributed by Saudi Arabia, making it, “despite its shortcomings, the most accessible and popular translation of the Quran in English.” Though several attempts were made “to correct and streamline this translation but major problems still exist” that is why he further mentions “the current translation has been attempted”, describing it as “a new, perhaps most accurate, English translation of the divine text to date” (p. 42).
Dr. Khan is well-aware, and indeed, states it in clear terms, that the “majestic and direct style of the Qur’an is lost when it is translated into another language in simple prose of varying degrees of excellence according to the literary skills of the translator” (p. 25). In his consideration, “Literary Arabic is a very comprehensive and delicate language …. That is why translation of the Qur’an is a very difficult task unless one is well-versed in literary Arabic” (p. 42). For this reason, he has used both parentheses (as square brackets []) to show his filling up the gaps and copious footnotes to explain the complex elements and to deliver the intent of God’s Word clearly. For these footnotes, he has mostly relied on the “most authentic and trusted” classical Tafaseer, including those of al-Tabari, Ibn Kathir, al-Zamakhshari, al-Qurtubi and Al-Jassas, “to understand difficult passages”, and dictionaries like Asfahani’s Mufradat, Ibn Mazur’s Lisan al-‘Arab, and Lane’s Lexicon for “determining the meanings of difficult words and terms” (p. 17). With reference to the sources consulted, he states that “only the earliest and basic Arabic works of Tafsir (exegesis), Hadith and Sunnah have been consulted to understand the meanings of words [and] terms and the reasons for a particular revelation” in this translation (p. 18).
Besides the explanatory notes, Dr. Khan occasionally adds parentheses to fill up the gaps and to make clear the intended meaning of the verse. This becomes evident from the following examples: “They have [true] guidance from their Lord, and it is they who will succeed [in the Hereafter]” (Q. 2: 5); “[But] those who have faith [in Allah] and do righteous deeds…” (Q. 2: 82); “Say [O Prophet]: Travel through the earth and see what was the fate of those who disbelieved [Truth]” (Q. 6: 11); “[This Light illuminates] houses which Allah has permitted to be raised, where His name is celebrated…” (Q. 24: 36); “Verily, in this is a Message for any that has a heart [understanding] or who listens carefully and is a witness” (Q. 50: 37); “And [how He dealt] with the Thamud [people], who cut out [huge] rocks in the valley?” (Q. 89: 9); “By the [steeds] that charge, with panting [breath], and strike sparks of fire [with their horseshoes]” (Q. 100: 1-2); “See you one who disbelieves the [Day of] Judgement [to come]? … those who make a show [of their deeds], and refuse [to share even small] articles of need [with their neighbours]” (Q. 107: 1, 6-7).
With reference to the insertion of explanatory notes and the ‘paratext’ – in the form of introductory sections and appendices, which cover a range of topics on the Qur’an, the Prophet, and things Islamic (see Table-1 below) – Dr. Khan remarks: “Concise explanatory words have been inserted in the translated text within the printer’s [square] brackets while more extensive explanations have been placed in the footnotes, which do not contain academic or polemical discussions. They only aim to explain terms, difficult words and timings of a revelation where relevant, rules derived from an ayah, if any, and to give the reader context about events, historical personalities, places, ancient communities and prophets mentioned in the Qur’an” (p. 16).
Table 1: The paratexts and other supplementary features in Khan’s Translation
| Paratext/ Supplementary Feature | Pages |
| Translator’s Note | 13-20 |
| An Introduction to the Qur’an | 21-42 |
| References and Abbreviations | 973-975 |
| APPENDICES | 977-1230 |
| A: A Short biography of Prophet Muhammad (pbuh) | 977-1004 |
| B: Allah’s “Best Names” | 1005-1018 |
| C: The Prophets in the Qur’an | 1019-1020 |
| D: Islamic Terms [Glossary] | 1021-1072 |
| E: Subject Index to the Glorious Qur’an | 1073-1230 |
| Transliteration scheme | 1231-32 |
| Signs of Waqf/ Stoppage Signs in Qur’anic Recitation | 1234 |
Dr. Khan’s extensive use of notes has been praised by reviewers, such as Prof. Kidwai, who stated that his “frequent use of parenthetical explanatory statements in dealing with ellipsis and pronominal interplay goes a long way in facilitating a better understanding of the Quran” (see Kidwai’s reviews in the Muslim World Book Review [MWBR], vol. 44, no. 2, Winter 2024, p. 19 and Tahqeeqat-e-Islami [TeI], vol. 43, no. 2, April-June 2024, p. 30).
Notwithstanding some critical comments, Khan’s translation has been praised by scholars from Subcontinent and the Arab world (see, for example, the “Appreciation: Testimonials from Scholars and Media” section from the Translation’s website https://thegloriousquran.net/translator and the news report, “Dr. Zafarul-Islam Khan’s English Translation of the Quran Released in New Delhi”, Radiance, dated February 10, 2025).
In his extensive critical appraisal (written in both English and Urdu), Kidwai describes Dr. Khan’s translation as “accurate, conveying effectively the sense of the original” and “deserves credit for having opted for simple, easy-to-understand English, [which is] free from jargon or any embellishment”. He also praises its language, presentation, and frequent use of explanatory notes, claiming that the “beauty of its English language, authenticity of its translation and representing Tafsir bil-Mathur to a large extent” are the hallmarks of this translation (Kidwai, MWBR, 2024, pp. 19, 22; see also Kidwai, TeI, 2024, pp. 30, 42). Prof. Muhammad Qutbuddin (JNU), in a review published in daily Urdu Inquilab (12th January, 2025, p. 10), has acknowledged that Dr. Khan’s rendering is not only a presentation of the spirit of Qur’anic message in a standard English but is enriched with paratexts like Preface, introduction of the Qur’an, Prophet’s biography, copious valuable footnotes, appendices, index, and other features, which help in “conveying the message of the Qur’an to the English readers in a lucid and reader-friendly style”.
The ‘paratext’ (introductory sections or appendices), and Khan’s rich exegetical notes, which are well-documented and properly cited, make it clear that Khan’s scholarship is not only well-grounded, rich, diverse, and profound, but also aware of contemporary issues and challenges that Muslims face globally and that he “earnestly seeks to resolve, without resorting to unbridled liberalism or undermining the traditional understanding of the Qur’an” (Kidwai, MWBR, 2024, pp. 20-21; Kidwai, TeI, 2024, p. 31).
According to Dr. Khan, “he has not offered a ‘Sunni’ translation but one understood by the earliest generations of Islam [As-Salaf al-Salihun], who were neither ‘Sunni’ nor ‘Shia’ but were just Muslims. And this is how the translator [Dr. Khan] perceives himself – just Muslim” (for details see Dr. Khan’s Rejoinder to Prof. Kidwai’s review article in Tahqeeqat-e-Islami, 43, 3, July-Sep 2024, pp. 113-14, 128). This is also mentioned in the introduction of his Translation (p. 18): “This new translation and the explanations offered in the footnotes are an attempt to present the divine text as it was understood by Islam’s earliest generations. … This translation does not offer any ideological or philosophical interpretations of the divine text.” For a glimpse, see the following excerpts from some Surahs:
In the name of Allah, the Most-Gracious, the Most-Merciful. All praise be to Allah, the Lord-of-the-Worlds, The Most-Gracious, the Most-Merciful, The Master-of-the-Day-of-Judgment. You alone do we worship, and Your help alone do we seek. Lead us to the Straight path, the path of those on whom You have bestowed your Favour, those whose [portion] is not wrath, nor those who went astray. (Q. 1: 1-7)
Alif, Lam, Mim. This is the Book; in it is guidance sure, without doubt, for the [God-]fearing, who believe in the Unseen, are regular in prayer, and spend out of what We have provided for them; and who believe in the Revelation sent to you [O Prophet], and sent before your time, and who believe in the Hereafter. (Q. 2: 1-4)
Allah! There is no god but He, the Ever-Living, The Self-Subsisting. No slumber can seize Him nor sleep. To Him belong all things in the heavens and on earth. … His Throne does extend over the heavens and the earth, and He feels no burden in [guarding and] preserving them, for He is the Most-High, the Supreme [in Glory]. (Q. 2: 255)
Say: He is Allah, The One; Allah, The Lord; He begot none, nor is He begotten; and none ever was equal to Him. (Q. 114: 1-4).
Considering all these, it is fair to state that Dr. Khan’s The Glorious Qur’an is a significant contribution that offers the message of the Qur’an in lucid and easy-to-understand English, supplemented by copious notes and appendices for gaining a deeper understanding of the “twin beacons of Divine Guidance”: The Message and the Messenger.
[Dr Tauseef Ahmad Parray is an Associate Professor in the Department of Islamic Studies, Aligarh Muslim University, India. Email: tauseef.parray21@gmail.com]
