Marmaduke Pickthall's Quran Translation

The Quran

The Quran is a provocative work because its author provokes the listener to enter into deep states of contemplation and reflection. It claims to open its guidance for those that are receptive and willing, and does not countenance the ones that do not care:

The Islamic tradition holds the Quran to be the most sacred scripture. It descended over a period of twenty three years in parts, at times entire chapters and at other times, a single verse. The Prophet (ﷺ) would then recite and convey what was inspired to him, which his disciples and household would internalize and record.

Early Translations

The first translation of the Quran to a Western European language was in 1143 to Latin by Robert of Ketton (d. 1160), and the first into English was Alexander Ross' The Alcoran of Mahomet in 1649, followed by George Sale's The Koran in 1734. There were also translations to languages including German, French, Dutch, etc.

Marmaduke Pickthall

Here, we will consider one translation in particular, namely The Meaning of the Glorious Koran (1930) by Marmaduke Pickthall. He was a British convert to Islam and is counted among the remarkable men of the 20th century that contributed to the propagation of the religion of Islam, as well as its philosophy.

He was born in 1875 and raised by religious Christian parents in London. His father was Reverend Charles Pickthall of the Anglican Church. During his youth, he traveled to Egypt, Palestine and Syria as a Christian missionary. He experienced the world by traveling far and wide, studying distinct cultures and religions with depth, and communicating with diverse people through their native languages.

It was after delivering a series of lectures in London on the subject of ‘Islam & Progress’ at the Muslim Literary Society in 1917 that he proclaimed his acceptance of Islam. In the audience were academics, philosophers and politicians of various leanings who heard his praise of Islam as “the only religion that is truly progressive.”

Pickthall’s Translation

Published in 1930, The Meaning of the Glorious Koran has transcended the limits of place and time and has introduced countless people to the religion. His ability to produce a compelling and poetic rendering into an entirely distinct language makes the translation spectacular for its novelty.

It was in the renowned city of Hyderabad, India that Pickthall worked as a school principal until 1928 when the Nizam of Hyderabad, Mir Osman Ali Khan (d. 1967) offered him leave for two years to translate the Quran. He accepted the generous offer and began.

Pickthall writes of himself in the Foreword that what follows is "the first English translation of the Koran by an Englishman who is a Muslim" (The Meaning of the Glorious Koran).

His appreciation for the miracle of the Quran is significant and is worthy of consideration. He appears to have fallen in love with the Quran in all of its parts as that which ascends from the present believers in a holy chain traced from Muhammad (ﷺ) to Gabriel to God.

He writes that the result of his methodology in translating is "...not the Glorious Koran, that inimitable symphony, the very sounds of which move men to tears and ecstasy." He believes that experience is only available through the original, and he makes "...only an attempt to present the meaning of the Koran- and peradventure something of the charm- in English."

He retired in 1935 and returned to England with his wife Muriel and passed away there a year later.

Subsequent Translations

Significant translations after Pickthall include Abdullah Yusuf Ali in 1934, Richard Bell in 1937, Maulana Muhammad Ali in 1951, AJ Arberry in 1955, NJ Dawood in 1956, Muhammad Asad in 1980, Muhsin Khan in 1985, Rashad Khalifa in 1989, Saheeh International in 1997, MAS Abdel Haleem in 2004, Ali Quli Qarai in 2005, and Nuh Keller in 2021.

These translators do not all belong to orthodox Islam, and do not have equal accuracy, but they represent a diverse sample with non Muslim, converts to Islam, liberal and conservative leanings, and Quranist, Shi’i, and Qadiyani doctrines, which may serve a use for those engaged in a comparative study of translation.

About the Author

Isa AR is a curious reader on all topics related to religion, philosophy and finance. He is a business student at the bachelor’s level and loves to research these topics further.