Seyyed Hossein Nasr supervised the entire Study Quran, including selecting the Major funding for The Study Quran was provided by. PDF | On Mar 11, , Abdullah Drury and others published The Study Quran: A New Translation and Commentary. PDF | On Nov 10, , Caner K Dagli and others published The Study Quran: A New Translation with Notes and Commentary.
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The Study Quran A New Translation And Commentaryby Seyyed Hossein Nasr. 45'(5&&$6$%27, Contents vi The Quran: Translation and Commentary 1 The Opening, al-Fātiȵah 32 Prostration, al-Sajdah 2 The Cow. The Study Quran: A New Translation and Commentary Seyyed Hossein Nasr, Editor-in-Chief General Editors: Caner K. Dagli, Maria Massi Dakake, Joseph E. B.
Drawn from a wide range of traditional Islamic commentaries, including Sunni and Shia sources, and from legal, theological, and mystical texts, The Study Quran conveys the enduring spiritual power of the Quran and offers a thorough scholarly understanding of this holy text. Beautifully packaged with a rich, attractive two-color layout, this magnificent volume includes essays by 15 contributors, maps, useful notes and annotations in an easy-to-read two-column format, a timeline of historical events, and helpful indices. With The Study Quran, both scholars and lay readers can explore the deeper spiritual meaning of the Quran, examine the grammar of difficult sections, and explore legal and ritual teachings, ethics, theology, sacred history, and the importance of various passages in Muslim life. With an introduction by its general editor, Seyyed Hossein Nasr, here is a nearly 2,page, continuous discussion of the entire Quran that provides a comprehensive picture of how this sacred work has been read by Muslims for over 1, years.
For example, Other translations, such as those of Yusuf Ali and Muhammad Marmaduke Pickthall, num- ber verses somewhat differently in a few cases.
This difference exists because traditionally scholars, while agreeing on the text, have disagreed about where some verses end and others begin. Ac- cording to some scholars, its first verse is In the Name of God, the Compassionate, the Merciful, while others say it begins with Praise be to God, the Lord of the worlds.
Sayings of the Prophet are cited in the text using standard quotation marks. References to the Traditional Commentators on the Quran Throughout the commentary, capital letters in parentheses follow immediately after various opinions or interpretations.
For example, when one reads in the commentary on These citations are not meant to be exhaustive; very often a given opinion will be found in dozens of commentar- ies, though only one is cited.
We have generally preferred to mention those that are the most widely available and universally recognized. However, writing a commentary without any cita- tions, although it would have saved space and smoothed the style, would have severed a crucial and fruitful connection to the tradition and left our commentary unmoored and ambiguous in its sourcing.
Since the traditional commentaries are also histories of the intellectual activity of interpreting the Quran, and since they are arranged verse by verse in sequence like the present work, citing them in the commentary maintains transparency without weighing down the text with innumerable book titles and page numbers. All of the commentaries we cite exist in print and are also available from various dependable online resources, such as altafsir.
These citations serve several functions.
First, they make clear which elements in the commen- tary come directly from the traditional commentaries and which parts constitute analysis and contributions by the editors. Second, they provide a research tool for further scholarly investiga- tion.
Third, since the traditional commentaries are slowly becoming available in English, these citations will allow English readers easier access to the traditional scholarship on the Quran. Cross-References Cross-references in the commentary text use a lowercase c appended to a verse number to in- dicate a cross-reference to another portion of the commentary. It is thus recited for those who are close to death, those who have just died, and at the graves of loved ones.
Responses to various ob- jections common to the disbelievers and the consequences of them vv. In the Name of God, the Compassionate, the Merciful!
Accord- known only to God; see 2: Prophet Muhammad. For sometimes used in the Islamic world as the name straight path, see 1: God has certainly sent down unto you a enant with all the children of Adam see 7: The Word has indeed come due for most of them, for they do not believe.
And We placed a barrier before them and signs of God. The juxtaposition of Mighty and Quran itself, for it is thought that when one turns Merciful here and in other verses esp. They is thus taken by most to in- Regarding the absence of a previous Arabic revela- dicate the hands that are bound to their necks Q, tion, Although the Arabs had warning against miserliness.
They will be dragged, as Isaac was of the Jews , the pure monotheism with shackles and chains around their necks Q. In this in- state, Thy Lord never destroys towns until He sends terpretation their chins being forced up alludes to a messenger to their mother city to recite unto them their arrogance in the face of the truth Q.
Our signs Understood indeed proved true against most of them. Some say the barrier before of thy Lord come due for those who disbelieve, that them refers to their being deluded in the life of they are the inhabitants of the Fire. Th is is because this world and the barrier behind them refers to they do not believe in the warning referred to in their denying the life of the Hereafter Q.
Others v. But the Word from with a rock; as he moved his hand forward to cast Me comes due: Then another man The Word could also be a reference to the took the rock with the same purpose, but when he!
Or, at least, it is not always true, and it is not true in the ways that both violent Muslims and violent anti-Muslims assume when they start mining the Quran for reasons to fight. Into this rhetorical context comes the long-anticipated, ten-years-in-the-making, Harper Study Quran. Based on the wildly successful Harper Study Bible, and edited by practicing Muslims who are also trained and respected scholars, the Study Quran offers itself as an the first English translation to incorporate significant commentary designed to contextualize nearly every ayah verse in the sacred book.
As I read this new Quran and I read it straight through because I am weird like that , I found that I could not realistically read all of the commentary and still follow any kind of narrative flow. I read most of the text without the commentary, glancing down at the footnotes only when I felt that I needed more context to understand the basic meaning of a passage.
The Study Quran supports this kind of reading, but it is really designed for intensive study of a passage or a theme. The editorial apparatus makes this kind of reading very easy. To understand why this is important, consider how the Quran is structured. The context was a specific and extremely bloody attack upon the Muslim community in Madinah. After accepting a group of Bedouins into the community under the pretense of conversion, Mohammad allowed them to depart when they claimed that they were not comfortable with city life.
In context, then, the punishments in the passage were mandated against specific individuals who had acted with impunity to terrorize the Muslim community.
And, the editors explain, the verse has NOT normally been interpreted as a general process for dealing with apostates: Given that the perpetrators were also, among other things, apostates. It seems clear, however, that the severe punishments in this verse pertain specifically to those who commit various crimes brazenly and with exceptional brutality, violence and terrorization of innocent people.
But it does limit its application among those willing to consider things like why a passage was originally given and what it has meant to fourteen centuries of devout Muslim scholars.
And these are things that both Muslims and non-Muslims need to understand.
It does not make understanding Islam easy, but it makes it possible—if we are willing to invest the effort it takes to accept the gift and heft the treasure.