Hot Air contributor Robert Spencer is starting up a new project
So over the course of the next few months, I’m going to read it, and discuss it in a series of columns. All of it. Not “cherry-picked” or “out of context.” The whole thing, beginning to end. Some of you may be familiar with David Plotz’s series on Slate, “Blogging the Bible.” This series will be similar to that one, but rather than just write about what I think or feel about a certain passage, I will, unlike Plotz, refer to commentaries – all Muslim ones – on the Qur’an. I’ll try to explain how mainstream Muslims who study the Qur’an will understand any given passage, and what its import might be for non-Muslims.
You’ll need a Qur’an. Here is a good Arabic/English text. In traditional Islamic theology, the Qur’an is essentially and inherently an “Arabic Qur’an” (as the Qur’an describes itself repeatedly: see 12:2; 20:113; 39:28; 41:3; 41:44; 42:7; and 43:3). Its meaning can be rendered in other languages, but those translations are not the Qur’an, which when no longer in Arabic is no longer itself. Some Muslim scholars even claim that the Qur’an cannot be fully understood except in Arabic, but the blizzard of translations made by Muslims for Muslims who don’t speak Arabic (who are the great majority around the world today) as well as to proselytize among non-Muslims belies that claim. Here are two popular Muslim translations, those of Abdullah Yusuf Ali and Mohammed Marmaduke Pickthall, along with a third by M. H. Shakir. Here is another popular translation, that of Muhammad Asad. And here is an omnibus of ten Qur’an translations.