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Khazain ul Irfan by Naim-ud-Din Muradabadi; Tadabbur-i-Quran by Amin Ahsan Islahi; Ma’alimal-'Irfan Fi Durusi al-Qur’an by 'Abdul Hamid-Khan Sawati; Tafhim al-Quran by Abul A'la Maududi; Al Bayan by Javid Ahmad Ghamidi. Sirat ul-Jinan fi Tafsir il-Quran [25] (Way to heaven) by Qasim Al-Qadri [26] Bayan al-Qur'an by Israr Ahmad; Zikrul-Lil ...
1917, English, The English Translation of the Holy Qur'an with Commentary by Maulana Muhammad Ali. 1961 Urdu, Mafhoom-ul-Quran by Ghulam Ahmed Perwez. [21] 1930, English, The Meaning of the Glorious Koran, by Marmaduke Pickthall.(ISBN 1-879402-51-3) 1934, English, The Holy Qur'an: Text, Translation and Commentary, by Abdullah Yusuf Ali.
Syed Naeem-ud-Deen Muradabadi (1887–1948), also known as Sadr ul-Afazil, was an Indian jurist, scholar, mufti, Quranic exegete, and educator. He was a scholar of philosophy, geometry , logic and hadith and leader of All India Sunni Conference .
Makhzan al-Irfan fi Tafsir al-Quran is a 15 volume tafsir by the Twelver Shia Islamic scholar and the only mujtahida of 20th century Banu Amin. [ 1 ] Banu-ye mujtahedeh Sayyedeh Nusrat Begum Amin al-Tujjar Isfahani , known as Banu Amin, was born in 1886 AD in Isfahan and is said to be descended from Imam Ali ibn Abi Talib through both her parents.
Ala Hazrat Imam Ahmad Raza Khan adopted the Urdu translation originally done by Shah Abdul Qadir Dehlvi and wrote the translation in Urdu.It has been subsequently translated into other European and South Asian languages including English, Hindi, Bengali, Dutch, Turkish, Sindhi, Gujarati and Pashto.
The Majestic Qur'an: An English Rendition of Its Meanings is a 20th century English translation of the meanings of Qur'an authored by four Turkish Sunni scholars. The translation is written in modern English, and contains more than 800 explanatory notes, makes the Scripture easier to understand. Although this translation describes itself as a ...
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The Qur'an has been translated into most major African, Asian and European languages from Arabic. [1] Studies involving understanding, interpreting and translating the Quran can contain individual tendencies, reflections and even distortions [2] [3] caused by the region, sect, [4] education, religious ideology [5] and knowledge of the people who made them.