Download Quran App With English Translation For Pc

This project contributes to the research of theQuran by applying natural language computing technology to analyze theArabic text of each verse. The word by word grammar is very accurate,but ensuring complete accuracy is not possible without your help. Ifyou come across a word and you feel that a better analysis could beprovided, you can suggest a correctiononline by clicking on an Arabic word.

Select Quran text style and type. The Simple Script is in accordance with modern Arabic writing style. The Uthmani Script is similar to the style of the first standard Quran manuscript. Plain text is without special demonstration; minimal text is with a minimal number of diacritics and symbols; and clean text is without any diacritics or symbols.

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Translation of the Qur'an from Arabic into other languages has always been a difficult issue in Islamic theology. Because Muslims revere the Qur'an as miraculous and inimitable (i'jaz al-Qur'an), they argue that the Qur'anic text should not be isolated from its true language or written form, at least not without keeping the Arabic text with it.[1]

According to Islamic theology, the Qur'an is a revelation very specifically in Arabic, and so it should only be recited in Quranic Arabic. Translations into other languages are necessarily the work of humans and so, according to Muslims, no longer possess the uniquely sacred character of the Arabic original. Since these translations necessarily subtly change the meaning, they are often called "interpretations"[2] or "translation[s] of the meanings" (with "meanings" being ambiguous between the meanings of the various passages and the multiple possible meanings with which each word taken in isolation can be associated, and with the latter connotation amounting to an acknowledgement that the so-called translation is but one possible interpretation and is not claimed to be the full equivalent of the original). For instance, Pickthall called his translation The Meaning of the Glorious Koran rather than simply The Koran.

The task of translation of the Qur'an is not an easy one; some native Arab speakers will confirm that some Qur'anic passages are difficult to understand even in the original Arabic script. A part of this is the innate difficulty of any translation; in Arabic, as in other languages, a single word can have a variety of meanings.[2] There is always an element of human judgement involved in understanding and translating a text. This factor is made more complex by the fact that the usage of words has changed a great deal between classical and modern Arabic. As a result, even Qur'anic verses which seem perfectly clear to native Arab speakers accustomed to modern vocabulary and usage may have an original meaning that is not obvious.

The original meaning of a Qur'anic passage will also be dependent on the historical circumstances of the prophet Muhammad's life and the early community in which it originated. Investigating that context usually requires a detailed knowledge of hadith and sirah, which are themselves vast and complex texts. This introduces an additional element of uncertainty that cannot be eliminated by any linguistic rules of translation.

The first translation of the Qur'an was performed by Salman the Persian, who translated surah al-Fatiha into the Middle Persian in the early seventh century.[3] According to Islamic tradition contained in the hadith, the Negus of the Ethiopian Empire and the Byzantine Emperor Heraclius received letters from Muhammad containing verses from the Qur'an[citation needed]. However, during Muhammad's lifetime, no passage from the Qur'an was ever translated into these languages nor any other.[1]

The second known translation was into Greek and was used by Nicetas Byzantius, a scholar from Constantinople, in his 'Refutation of Qur'an' written between 855 and 870. However, we know nothing about who and for what purpose had made this translation. It is said that it was a complete translation.[4][5][6]

Robertus Ketenensis produced the first Latin translation of the Qur'an in 1143.[1] His version was entitled Lex Mahumet pseudoprophete ("The law of Mahomet the pseudo prophet" although a prophet of the Lord). The translation was made at the behest of Peter the Venerable, abbot of Cluny, and currently exists in the Bibliothque de l'Arsenal in Paris. Ketenensis' work was republished in 1543 in three editions by Theodore Bibliander at Basel. All editions contained a preface by Martin Luther. Many later European translations of the Qur'an merely translated Ketenensis' Latin version into their own language, as opposed to translating the Qur'an directly from Arabic.

In the early thirteenth century, Mark of Toledo made another, more literal, translation into Latin, which survives in several manuscripts. In the fifteenth century, Juan of Segovia produced another translation in collaboration with the Mudejar writer, Isa of Segovia. Only the prologue survives. In the sixteenth century, Juan Gabriel Terrolensis aided Cardenal Eguida da Viterbo in another translation into Latin. In the early seventeenth century, another translation was made, attributed to Cyril Lucaris.

Marracci's translation too became the source of other European translations (one in France by Savory, and one in German by Nerreter). These later translations were quite inauthentic, and one even claimed to be published in Mecca in 1165 AH.[1]

The first translation in a modern European language was in Castilian Spanish or Aragonese by the convert Juan Andrs (or so he claims in his Confusin o Confutacin de la secta mahomtica y del alcorn) but this translation is lost. A few dozen Qur'an verses into Castilian are found within the Confusin itself. There were lost translations in Catalan, one of them by Francesc Pons Saclota in 1382, the other appeared in Perpignan in 1384.[9] Another Romance translation was made into Italian, 1547 by Andrea Arrivabene, derived from Ketenensis'. The Italian translation was used to derive the first German translation Salomon Schweigger in 1616 in Nuremberg, which in turn was used to derive the first Dutch translation in 1641.[1]

The first French translation came out in 1647, and again in 1775, issued by Andr du Ryer. The Du Ryer translation also fathered many re-translations, most notably an English version by Alexander Ross in 1649. Ross' version was used to derive several others: a Dutch version by Glazemaker, a German version by Lange.[1]

In 1734, George Sale produced the first translation of the Qur'an direct from Arabic into English but relying heavily on O.M.D. Louis Maracci's Vatican Quran.[10] Since then, there have been English translations by the clergyman John Medows Rodwell in 1861, and Edward Henry Palmer in 1880, both showing in their works several mistakes of mistranslation and misinterpretation, which brings into question their primary aim. These were followed by Richard Bell in 1937 and Arthur John Arberry in the 1950s.

With the increasing population of English-speaking Muslims around the start of the 20th century, three Muslim translations of the Qur'an into English made their first appearance. The first was Muhammad Ali's 1917 translation, which is composed from an Ahmadiyya perspective, with some small parts being rejected as unorthodox by the vast majority of Muslims. This was followed in 1930 by the English convert to Islam Marmaduke Pickthall's more literalist translation.

The English translation of Kanzul Iman is called The Treasure of Faith, which is translated by Farid Ul Haq. It is in simple, easy-to-understand modern-day English. Explanations are given in brackets to avoid ambiguity, provide better understanding and references to similar verses elsewhere.

Syed Abdul Latif's translation published in 1967, is regarded highly by some. He was a professor of English at Osmania University, Hyderabad. It was nevertheless short-lived due to criticism of his foregoing accuracy for the price of fluency.

At the cusp of the 1980s, the 1973 oil crisis, the Iranian Revolution, the Nation of Islam and a new wave of cold-war-generated Muslim immigrants to Europe and North America brought Islam squarely into the public limelight for the first time in Western Europe and North America. This resulted in a wave of translations as Western publishers tried to capitalize on the new demand for English translations of the Qur'an. Oxford University Press and Penguin Books were all to release editions at this time, as did indeed the Saudi Government, which came out with its own re-tooled version of the original Yusuf Ali translation. Canadian Muslim Professor T. B. Irving's 'modern English' translation (1985) was a major Muslim effort during that time.[citation needed]

In 1996 the Saudi government financed a new translation "the Hilali-Khan Qur'an" which was distributed free worldwide by the Saudi government. It has been criticized for being in line with their particular interpretation.[19]

In 2000, The Majestic Qur'an: An English Rendition of Its Meanings was published by a committee of four Turkish Sunni scholars who have divided the work as follows: Nurettin Uzunolu translated Surahs (chapters) 1 to 8; Tevfik Rt Topuzolu: 9 to 20; Ali zek: 21 to 39; Mehmet Maksutolu: 40 to 114. The translation comes with an extensive commentary and annotations in modern standard English, makes it easier to understand than the older translations.

In 2003, the English translation of the 8-volume Ma'ariful Qur'an was completed and the translation of the Quran used for it was newly done by Muhammad Taqi Usmani in collaboration with his brother Wali Raazi Usmani and his teachers, Professors Hasan Askari and Muhammad Shameem.

In 2007, The Meanings of the Noble Qur'an with Explanatory Notes by Muhammad Taqi Usmani was published. It has been published in 2 volumes at first and later, in a single volume. He also translated the Qur'an in simple Urdu, making him a translator of the Qur'an in dual languages. e24fc04721