- The Qur'an: The First American Version (1985); By Dr. Thomas Ballantyne Irving / T.B Irving (Al Hajj Talim Ali Abu Nasser), Der Irving is a Canadian Muslim who is a writer, professor, translator (Arabic, Spanish) and activist.
- Masud, Khalid “Review on Irving’s Translation of the Quran” Muslim World Book Review 9:3 (Spring 1989), 59-60. “Review on Irving’s Translation of the Quran” J ournal of American Oriental Society 110 (1990), 166-167.
- Irving, an American convert to Islam, in the “Introduction” to his translation of the Quran in 1985 is uncharitably dismissive of Pickthall’s venture on this rather silly ground: “Marmaduke Pickthall accomplished his labor in the East, and therefore his translation is laid upon a superstructure of Eastern preoccupations”.
a) Biography
Thomas Ballantine Irving, a scholar and linguist, who embraced Islam and came to be known as al-Hajj Ta’lim Ali, was born at Princeton, Ontario, Canada of Scottish parents. He did his Ph.D. under the supervision of the famous Arabist, Professor P.K. Hitti. For years Irving taught Spanish at the University of California. He was the Dean of Arts at the American Islamic College and Professor Emeritus at the University of Tennessee, USA. He was awarded his Ph.D. from Princeton University and was held in esteem for his erudition and for his commitment to the cause of Islam. Before embarking on the translation of the Qur’an , together with Khurshid Ahmad and Manazir Ahsan of the Islamic Foundation, Leicester, UK, he brought out an intelligent and neatly arranged anthology, The Quran: Basic Teachings, which is read with great benefit by non-Muslims and Muslims alike. Muslim Spain was his other field of specialization.
Thomas Ballantyne Irving / T.B. The full text of Ross's Translation in pdf. Set library path. Some English Books on Shia Beliefs. The first book is of a Sunni brother who was exposed to the Shi'a for. The Quran T.B Irving ( Paperback large) 20.00. Irving later became one of these 'obdurate' people, choosing the name Al Hajj Ta'lim Ali Abu Nasr. Born in Preston, Ontario in 1914, this professor, writer, translator and activist is best known for his translation of the Quran entitled, The Quran: First American Version (1985).
b.) Publication History
The first edition of Irving’s translation of the Qur’an (1985) was not received well and was re-issued only twice before the appearance of its revised version in 1991. Regrettably, the nominal revision he made failed to live up to the expectations of Muslims scholars and the reading public. The revised edition of 1992 was sponsored by the Ministries of Religious Affairs, Jordan and Lebanon. Two of its editions have appeared from Iran and another four from India in the last five years.
c.) Features of the Translation
Its sub-title “the First American version” was widely criticized. For it readily brings to mind numerous “versions” of the Bible – Authorized Version (1611), Revised Version (1881), Revised Standard Version (1946-1952), and New International Version (1979), to name a few. That his sub-title is far from clear, comes out sharply in the following observation: “The emphasis which occurs throughout the introduction to this translation, on the work being an “American” version would suggest that the author conceives of a certain gulf existing between British English and its American counterpart. Just where that difference lies is never enunciated…” (See S. Parvez Manzoor’s Review)
What annoyed Muslim scholars most was Irving’s lack of familiarity with the Arabic idiom, as a result of which some mistakes have crept into the work, against which some reviewers have justifiably taken a strong stand. (see Khalid Masud’s Review) App to chime westerminster clock.
Irving goes too far in his zeal for the domestication of the Qur’anic message. For example, “Umrah”, a particular form of pilgrimage is translated simply as the “Experience”. So is the translation of Zakat as “welfare task” and infaq as “spending in taxes”. This prompted S. Parwez Manzoor to make the following cogent remark: “It [Irving’s translation] vindicates itself on the grounds of its ”use in divine worship”, and hence envisions itself as more than a translation, ‘a version’ really. On both these counts, thus, it exceeds the proper limits accepted for works of this kind.”
d.) Mindset
As a Muslim activist in touch with the community in the USA and Canada, Irving, no doubt, realized the need for a Quran translation which would cater for the requirements of indigenous readers. As a new Muslim, not fully conversant with the entire corpus of Islamic scholarship, especially the classical, he, however, disturbs balance by giving the pride of place to his readership. He is seen offering a too generalized interpretation of even specific liturgical Qur’anic terms and concepts. Like ventures of other new Muslims such as Asad and Bewleys, Irving’s foray did not yield the expected dividends.
e) Bibliography of Reviews
T.b. Irving Quran Translation Pdf
- Siddiqi, M. “Review on Irving’s Translation of the Quran” Hamdard Islamicus 9:1 (1986), 197-199.
- Albadawi, A. M. “A New Translation of the Quran”, Crescent International 15:4 (1-15 May 1986), 13.
T B Irving Quran Pdf
3. Dabashi, H. “Review on Irving’s Translation of the Quran”, Middle East Journal 41 (1987), 308-310. Denon rc 1075 manually.
- Manzoor, S. Parvez “Review on Irving’s Translation of the Quran”, Muslim World Book Review 7:4 (Summer 1987), 72-75.
- Rippin, A. “Review on the Quran; The First American Version”, Muslim World 77:2 (April 1987), 141-142.
- Boullata, I. J. “Review on Irving’s Translation of the Quran” Religious Studies Review 14 (1988), 266-267.
- Masud, Khalid “Review on Irving’s Translation of the Quran” Muslim World Book Review 9:3 (Spring 1989), 59-60.
- Poonawala, I.K. “Review on Irving’s Translation of the Quran” Journal of American Oriental Society 110 (1990), 166-167.
- Kidwai, A.R. “Review on Irving’s Translation of the Quran” Muslim World Book Review 13:2 (Winter 1993), 5-7.
The Quran is a living document and could be considered untranslatable because each time one returns to the Arabic text, one finds new meanings and fresh ways of interpreting it. The author?s aim has been to remain scrupulously faithful to the Arabic text and still create a version, which represents good American English prose and can be used confidently by English-speaking people. Here the author has attempted to study it from within and duplicate the terse yet vibrant quality of the original Quranic message, to take a fresh look at the original text and explore it for new content and present-day application. In this respect the present translation breaks new ground, making refreshing reading even after all the other translations have been read.