The Qur'an (Oxford World's Classics) Reissue Edition

I use this book in conjunction with others translations in order to get as much as insight knowledge on the wisdom within the Quran. I am compelled to write this when I saw a review which said that God promotes hate and violent to the non believers in Quran and that God in Islam is an unjust God.I don't think it is a hate or punishment from God, and He is doing so without reasons. Let's not be one sided as His scriptures ( e.g. Torah, Gospel, and Quran) also mention multitude of rewards for doing good. Therefore, God's punishment is a justification for the wrongdoers ( who are unjust to others) and to the non believers ( who do not believe in the (True) God), who neither ask for mercy nor mend their way while they are given the opportunity throughout their lifetime to do so. And for those who are steadfast, who are just (to others and to God, ie the faithfuls ) there are rewards for the goods that they do, and they need not to worry. And this is I believe the essence and the wisdom that are contained within the scriptures that there is a way for salvation, as also a way for damnation, but also mercy (for our wrongs) for those who seek His forgiveness.Scriptures admonish us about our dealings, for God has prepared hell for the sinners and heaven as mercy for the faithfuls. Hence it is the one who does bad (ie who unjusts to the others) who should take precaution ( as scriptures allow victim to seek justice against the perpetrator, and with the rest unchastised (offenses) to be brought to him on the day of judgment). And it is he the one who rejects God or worship false gods who should be aware ( as unless they correct their false belief, God Himself (not men) will take an account for his behavior). Thus you can not certainly find anywhere in all these scriptures which say that God punishes a person who is just and kind to another, and more importantly he who is obedient to God's commands, and that God has commanded the prophets and His faithfuls to raise arms and put an end ( e.g. by death) to those who ( while they disbelieve Him ) do not raise arms against the believers ( i.e. they live peacefully among us) - this is simply not the message that they carry. And certainly all the prophets of God were told to invite all onto God's way in the best manner possible, and to leave those who rejected His message - unless they created oppression (unjust) against the believers. So when unavoidable happened ( bloodshed ), those ( reprisals) were done not because of their disbelief to (True) God but because they wronged the believers ( by waging war, inflicting bodily harm, initiated oppression), hence at times broke their agreed peace treaty. And on another as an example, their punishment ( i.e. whether being banished or being executed (by using their own law; Deuteronomy 20:12-14 )) was as a consequence of transgression (treachery) at war against their own community who had protected and fight for them.Hence the assumption that scriptures incite oppression onto disbelievers who simply do not believe is simply baseless ( please look online for Constitution of Medina which guaranteed peace, freedom of religion, cooperation, equal right, cost sharing (at war), protectors of each others (at war) under one nation (among muslims, jews, and pagan tribes) in 6th century Medina, as well as sample verses from Quran I listed on the comment section). Although we all know, facts at times say otherwise, that religions ( e.g. Judaism, Christian, Islam, and between different fractions within themselves) have been used as a justification to oppress the others (i.e. oppression in the name of God). But yet the message stands, as the acts of misguided people, who use their religions to oppress the others, who use their covert as being pious (i.e. as if they follow the Word of God) hence they acted that way, should never be considered as a proof of what religion teaches, as the fruit of religion per se as nowhere in the scripture has stated them to do so. Hence these particular people, who so called themselves religious people, are indeed sinners and transgressors for going against God's command.The way the scriptures tell us to hate is to stay away, to restrain ourselves, to have compassion for it wrongs others (affect them negatively), to have fear for it punishable ( affect us negatively), to not fall into it ( in exchange for worldly gains), to feel ashamed from doing it (as it deems immoral). And hating the "actions" of the disbelievers is never to mean to convert them or they die on your hand, as to believe without believing does not benefit no one (i.e. defeating the purpose of believing). Hence belief and conviction can not be coerced, nor has God allowed even prophets to act as such. He certainly never ordered prophets as converters but as warners and messengers. He wants us to believe in Him and His commands willingly, to believe in sincerity using our reasoning and intellect (by observing all His signs around us). And indeed believing in God and doing good is, at the least, to the benefit of ourselves.And for those who determined to disobey God's command, (e.g. previous nations mentioned in the scriptures), who transgressed the limit set by Him ( those who had determined to never mend their way even after the His messenger came and warned them) , then it was God himself who ordered the Angels to wipe them off the earth.One of the name of God is Al-Hakam, the Judge, thus it is in God's right to judge mankind as we are His creations, hence by His Will giving reward as justification for what we do good ( here on earth and in Heaven) and giving punishment as justification for what we do wrong ( here on earth and Hell) . You certainly can not call a judge unfair for sending criminals to prison. And as a matter of fact there must be a reason why someone is sent to prison (i.e. for being unfair to another). But don't worry, another name of God is Al-Adl, The Just. So if you have done what God has commanded then why you worry,otherwise if you don't ask for forgiveness, keep sinning, and wrong others then there will be justification for it. Hence God's punishment is not at all an oppression to the unjust.God simply loves the the goods that we do and encourages us to do more as He's decreed Heaven as the wage for the faithfuls. He however frowns upon the the bad that we do and discourages us from doing it, as He's decreed Hell as a place for the unjust.In essence, to fulfill the objective of our lives God needs two things established, which is a good man to man relation and a good man to his Maker relation.God's scriptures also simply lay down the blue prints of our lives , of what He has decided (The Divine Decree and Will) for all of us (e.g. that insignificant part of our lives will be spent here on earth, and the rest ( much of it ) on the Hereafter). And it is by His Divine Decree and Will that He Himself will judge all that we do ( the good and the bad) where no one will be wronged even at the slightest, hence all will be justified. And this does not say that the wrongdoers will be freed of their chastisement in the hereafter, while here on earth never they asked for mercy nor correcting their misdeeds.His Will also decrees us rewards for good behaviors and punishment for bad behaviors. Certainly the good and bad are not the same. It is therefore unfair to reward good works with nothing or even with punishment, and so does leaving people who are perpetually wrong others without punishment.But the scriptures also say that if you were bad and felt you gained ( triumphant) by being so ( which was not a good sign), and then after you read God's scripture you contemplated, found wisdom in it, and thus changed. Now you indeed see yourself lose when you wrong (another and God) and you want to be the good guy. The next step would be to ask God for mercy for what you had done wrong and mend what you do, for there is forgiveness in it , as another God's name is Ar-Rahim, The Merciful. And as a matter of fact, correcting your action is indeed a sign of true repentance, for which God urges you to do for your own sake.Another lesson drawn from scriptures is not to let any condition (trial) in our life preventing us from doing good and fair, and most importantly preventing us from obeying God's command. And if we are indeed fall into transgressions then our redemption is by quickly turning for repentance and correcting our actions ( before the door of repentance is closed. i.e. at one's death ). For fact, it is also His Will that our life is not without a test (filled with struggles to do goods and to abstain from evils ).Quran mentions that all what we do here while living ( in open and in secret ) are recorded by God's scribes ( the Angels ). And there will be a promised day, the day of reckoning, where each of us will be shown our book of deed. So some who think that they have gotten away for being unjust here in this world, or others who keep sinning and thinking they won't have to pay for it because they never got caught will find just punishment on the day of judgment. And for Allah is Al-Basir, All-Seeing of what you do.Quran also mentions for those who think that once they die they will turn to dust , and that's it - will find it otherwise. They will wish they are turned back to dust (not wanting to be resurrected) to avoid the day of judgment. But none shall escape the day of reckoning where our full judgments await. And miserable would be those who are unjust and act foolishly in the world. As for the faithfuls, bountiful in goodness would be their recompense.Quran also says that men can not wish what they wish ( we can not refuse to be born, to die, refuse to be resurrected, refuse to be judged or refuse His judgment while God has said so). Our will is within ( by what is allowed by ) the Will of Creator. And certainly too it is God's Divine Decree and Will that every person's life has been prescribed to end with death; which then all of us together to be resurrected for the day of reckoning.Now, unless you think otherwise ( that you are the master of yourself, that it is what you will and not God's will, that no judgment shall be brought to you, or that your idol gods will save you), then you certainly are given free will to think that way. And it is by His mercy that even the non believers are allowed you to earn their decreed portions (life with its ups and downs) in this world but certainly not in the Hereafter (while the non believers do not have the belief in it). God in His scriptures has made you aware that Hell will be a place for disbelievers ( and wrongdoers ) where none of the them will be able to escape and refuse their chastisement.God certainly gives us free will, for you to believe in what you believe as I believe in what I believe. To each his own. Among men, we all should accept that we can indeed agree to disagree, and that we shall not be unfair to each other just because we believe differently. And God never asked the believers to act unjustly ( i.e. among ourselves and to the non believers).Quran reiterates in so many ways that God's Divine Decree and Will will always prevail, and that is the belief of the faithfuls. And that is the message in God's scriptures.---------------------------------------------------------------------------------------------For every revelation ( or group of revelations ) in Quran there was reason behind it, (ie full history of why it descended at that certain time to prophet Muhammad (pbuh)). So definitely find out about its background to give you more accurate perspective of its meaning and justification within ( i.e. who/ what was the verse in reference to, under what conditon was it sent, and if it is appliable to other cases ).I think what most commonly argued is about the so called sword verse where fighting (in defense) was allowed only toward the ones who raised arms against you, includes treason. And there is another about not taking the disbelievers (i.e. pagans) as your protecting friends when then enmity was high toward the believers. And another on the cutting off the hand of the thief which did not apply on petty thefts and stealing out of hunger for example, but on determined amount ( or more) on theft. And also an alternative to such punishment where it could be applied (detainment as mentioned in the story of prophet Joseph), and also forgiveness given by the victim ( with the return of stolen items, or anything agreeable) with which expiates his sin.In all examples given above, the believers need to be cautious in punishing another believers as the judgment needs to be just, for we will be asked of why we carried such judgment on another. It also worth mentioning that the muslims laws were only to judge the muslims although judgment could be given to others who asked.And it is important to question ourselves, Why did prophet Muhammad do such ( i.e. under what known reasons and facts, hence the judgment then)?Below (on the comment section) are some verses with their inline commentaries (within parentheses). From those verses I listed, I picked and chose among their translations, from different sources, which explained (clarify to me) the most. I also added them to each other, and added notes to make their insight contents easier (quicker) to absorb whenever I reread them. They are primarily for my own understanding, but I hope these will help clarify those who would like to read them as well.

This review will approach the work from three different perspectives. A scholarly review based on the translation. My own general reactions to the content of the Qur'an. And my analysis of the document as a Bible Believing Christian.SCHOLARLY REVIEWI very much appreciated the introduction. As a professor of biblical studies, I appreciated Haleem's discussion of issues relating to translation, interpretation in context, and exegesis. All of these things have parallels in my own field and were very helpful in understanding how different interpretations shape different Islamic perspectives. Haleel himself seems to embrace a more progressive form of Islam and uses context to challenge some more fundamentalist Muslim interpretations. I am sensitive to these kinds of concerns in my own faith, and I felt he made a good case for his views.While I cannot translate Arabic, I am very familiar with the challenges of translation due to my studies in Biblical Greek and Hebrew. I cannot speak to the accuracy of his translation, but I found the translation very readable. With his scholarly background, I suspect this is a very good translation from and linguistic perspective as well.GENERAL REACTIONSReading the Qur'an was a fascinating experience. Many non-Muslim westerners have the impression that it is all killing infidels and wife beating. This actually accounts for a very small portion of the text which many, like Haleem, would say need to be carefully contextualized. The document is primarily about devotion and submission to God. While I was not drawn into believing the Qur'an is of a divine inspiration, I can appreciate the zeal it represents.ANALYSIS AS A BIBLE BELIEVING CHRISTIANMuch could be said here, but I will limit my discussion to two issues. First, what was missing most. The Qur'an says much about obedience and devotion. And it briefly mentions the need for the believer to love God. But it says nothing about God loving the believer. Reading the Qur'an, I did not find a God who loves His creation. He has expectations, but no love. Not stated anyway. I find this tragic, and my prayer is that Muslims may find a God who loves them by reading the Bible - the True Scriptures.From an apologetic perspective, one point stands out that, to me, proves the Qur'an could not have come by divine inspiration. Any scholar knows how wrong it is to misrepresent an opposing argument by creating a straw man. When the Qur'an attempts to refute the Trinity, it never comes close to describing the real doctrine of the Trinity. It suggests that Mary is part of the Trinity, which no Christian teacher I know of has ever held. Considering that this was written centuries after the Council of Nicaea, not to mention the New Testament, such a misrepresentation is difficult to fathom. In addition, the Qur'an consistently describes Trinitarian belief as involving "partner gods." The Trinity teaches One God who eternally exists in three persons, it does not teach multiple gods of partner gods. To disagree is one thing, but If God truly wanted to correct the Trinity, He would certainly describe the real doctrine rather than refuting a fabrication.I am very grateful for this fine English Translation, and very glad to have read the Qur'an. Having read it, I am more convinced than ever that the true God is the Trinitarian God of love found in the Christian Scriptures.

This translation is the best for English that I’ve ever read.No other translation have I been able to effortlessly complete Surah Baqarah in one sitting.The flow and linguistics are immaculate and as described in the introduction.The often archaic wording of translations that feel confusing and convoluted is all but gone.This translation is a favor from Allah for the English reader. Alhamdulillah

Good product