Tag Archives: Qur’an Translations


The late reciter, hadith teacher and tafsir master, Shaikh `Umar Abdur-Rahman

]حال طالب العلم وشهر رمضان [

The Condition of the Student of Knowledge while in the month of Ramadan

كان أئمة المسلمين إذا أقبل شهر رمضان يتركون مجالس التحديث والعلم ، ويتفرغون لقراءة القرآن والاجتهاد في العبادة .

The Imams of the Muslims, upon the onset of Ramadan, they used to leave the gatherings of hadith narration and knowledge and busy themselves with recitation of the Qur’an and exerting themselves in worship.

قال ابن عبد البر رحمه الله :   قال  يونس بن يزيد: “كان ابن شهاب إذا دخل رمضان فإنما هو تلاوة القرآن وإطعام الطعام، وكان ابن شهاب أكرم الناس وأخباره في الجود كثيرة جدا نذكر منها لمحة دالة” . ( 6 / 111).

Imam Ibn `Abdul Barr (d.463) stated, “Yunus ibn Yazid (d.159) stated that when the month of Ramadan entered, Ibn Shihab (d.124) would only be reciting the Qur’an and feeding the people. And Ibn Shihab (Az-Zuhri) was the most generous of people and the narratives about him in great generosity we could mention in abundance”. At-Tamhid, vol.6, p.111

قال ابن رجب رحمه الله

 “وكان الزهري إذا دخل رمضان قال: فإنما هو تلاوة القرآن وإطعام الطعام. قال ابن عبد الحكم: كان مالك إذا دخل رمضان يفر من قراءة الحديث ومجالسة أهل العلم وأقبل على تلاوة القرآن من المصحف .

Imam Ibn Rajab (d.795) stated, “(Ibn Shihab) Az-Zuhri at the time of Ramadan would state that it was only a time for recitation of the Qur’an and feeding people with food for sadaqah. Ibn `Abdul Hakam remarked that Imam Malik ibn Anas (d.179) in the month of Ramadan would leave from reading hadith and the gatherings of knowledge and focus himself on recitation of the Qur’an from the mushaf.

قال عبد الرزاق: كان سفيان الثوري: إذا دخل رمضان ترك جميع العبادة وأقبل على قراءة القرآن “. لطائف المعارف 171.

“Imam `Abdur-Razzaq As-Sana`ani (d.211) mentioned that Imam Sufyan Ath-Thawri (d.161) at the time of the entrance of the month of Ramadan would leave all other worship and focus on recitation of the Qur’an”. Lata’if ul-Ma`arif, p.171  

فجدوا واجتهدوا فإنها مواسم الخيرات .

So they became focused, exerted themselves in worship and these were only times for competing in good deeds.

فارس الخزرجي

As written by (Shaikh) Faaris ibn Faalih Al-Khazraji


The above text is a PDF in Arabic with English translation of a section of Al-Muntaha by Imam Al-Futuhi (d. 972) with Imam Al-Buhuti’s (d. 1051) on the topic of the mushaf and the respect due to it.

This was the text that I used when I taught the believers the opening tajwid and other rulings. We covered this and another text before I would let them touch the mushaf. This stands as a sober reminder to all regarding the sanctity of the Qur’an, the respect due to it, the holiness of Allah and His Righteousness.

I hope this is of benefit to all in question.

Until next time,

Al-Hajj Abu Ja`far Al-Hanbali

Book Review: PENGUIN CLASSICS: The Koran

Figure 1A: The 2014 edition of N.J. Dawood's translation: The Koran
Figure 1A: The 2014 edition of N.J. Dawood’s translation: The Koran

I first came across this translation in the year AD 1993 while I was in the University and friends kept asking me what would be a good translation for them to read if they were interested. One in particular, a Jewish friend named Mark Reed, asked if there was a place I could direct to to obtain a good Qur’an translation. In Oregon at the time, Bordens Books was the only option. Linda, the friendly barrista/bookselleress was happy to help and she said the book would be at the bookstore in one week.

Once I paid in advance and she gave a confident smile, I knew that it would be good. N.J. Dawood’s The Koran arrived and Mark was excited to pick it up. He read through it hungrily and questioned me about it to the same degree. The edition I had ordered was from AD 1993 and was still heavily reliant on the original AD 1956, which used the Arabic words for crucial Islamic theology rather than anglicising them.

I was recently shown a new edition, this time AD 2014. At the onset, I was unhappy, as it had been anglicised. No! But it was too late. In AD 1993, outside of N.J. Dawood, the only other translation I preferred and still prefer was the Muhammad Marmaduke Pickthall, but the revised translation was still new and not in wide enough circulation. I also did not want to offer a King James translation of the Qur’an with Elizabethan English as is present in `Abdullah Yusuf Ali and I was weary of the theological and historical errors in his translation as well.

Someone reading the Dawood translation will find the words readable, with few footnotes, a concise but adequate index and also an introduction that gives the reader a good window into the noted historical events relevant at the time of the revelation of the Qur’an.