1. The message of Islam contained in the Qur'an is addressed to all mankind in all ages. The only way for a non-Arabic person like myself to understand it is to read it in translation. There are several translations of the Qur'an in my language but they differ a great deal. How would I know which meaning is the correct one?
2. Which translation of the Qur'an do you recommend?
This is not a problem of translation alone, and your problem is not merely one of accuracy of translation either. To start with, it is part of the unique nature of the Qur'an that many of its statements allow more than one interpretation. I think it was Ali, may Allah be pleased with him, who described the Qur'an as "allowing different versions."
When we read the Qur'an in Arabic, we are aware of at least some of these differences, and accept them all as being intended in the overall meaning of the Qur'an. Since we acknowledge that Qur'an is God's own word, we cannot say that a correct meaning of what He has revealed is not intended. However, study of the Qur'an itself and the Hadith will settle a great deal of what is meant by each Qur'anic statement.
Some people may suggest that they do not have time for such a study. The answer is that they need to ask those who devote much of their time and energy to the studying of the Qur'an, the Hadith, and Islamic studies generally. This is nothing new. Even in the very early days after the Prophet, peace be upon him, had passed away, some of the companions were known for their scholarly knowledge, and they were asked for rulings on different matters.
When it comes to translation, a translator has the not-so-easy task of producing in his language what someone else has expressed in a different language. There are methods of expression, shades of meaning, word and phrase connotations, and other subtleties which cannot be reproduced in another language. These have much to do with the culture of the two languages used. This applies to translation of any text written by human beings. The more literary the style, the more difficult it is to reproduce it in another language. The difficulty is even much greater with the Qur'an, the word of God. The Qur'anic style is so excellent that it surpasses any human style in any language. The challenge to the non-believers to produce anything similar to it has been stated at the time of its revelation, and it still stands today.
What do we expect, then, from the poor translator, competent as he may be? Muhammad Asad, who produced one of the best translations of the Qur'an in English, says these very words at the end of his work: "In all humility and true submission ends the attempt of a powerless servant of God in interpreting the immortal word of his Lord."
So we do not blame the translators as long as they make an honest attempt to produce a good translation. We take all meanings that are within a reasonable interpretation of the text. We study the Qur'an and Hadith to acquire a good insight into what God's message is.
If we cannot undertake such a study, we ask scholars to explain what we need to know. Then we turn to God in true submission and worship Him as best as we can. We cherish the hope that He will accept our humble endeavors, and reward us as He is the most generous, and will overlook our mistakes as He is the most merciful.
May God reward you for your honest desire to understand the Qur'an.
2. This is a very difficult question to answer. There are numerous translations of the Qur'an into English. None of them can be recommended without reservations. The one which has been widely used is that of Mr. Yousuf Ali. Its numerous footnotes are of help in understanding the meaning of the text. Dar El-Ifta has undertaken a project to publish it with some amendments and corrections. I am not sure whether this new version has been published yet. Its main drawback is that it is a little apologetic. The translation done by Mr. Pickthall is much too literal, which makes it a little difficult to read. On the other extreme, we find Mr. Dawood's very readable, but tends to give himself too much license and, at times, he changes the order of the text rather arbitrarily. He has also rearranged the surahs in a highly arbitrary manner. Mr. Asad's translation is rendered in a very good style, but he follows a strictly rational explanation of the text of the Qur'an, which leads him, at times, to make gross errors.
These are but a few examples which I have given to explain the difficulty I face in giving an answer to this question. If one has to use a single translation, perhaps Yousuf Ali's remains the safest. But the use of such translation should be only to have an initial idea of the meaning which should be supplemented by wider study.
• Qur'an: Transporting the Qur'an
I am leaving on vacation and I want to take a copy of the Qur'an with me. Is it appropriate to put it in my suitcase?
What we are required to do when we carry copies of the Qur'an with us, whether for a short distance or traveling by air, is to make sure that the Qur'an is not mishandled when it is carried. There is nothing wrong with putting a copy in your suitcase, in between your clothes, but away from your shoes. Maybe it is preferable to put it in your brief case, if you are carrying one. If you are not carrying anything heavy on the plane, you may put in your carrier bag, if your handbag is too small for it. What is important is to keep it always in a position where it cannot be mishandled.
• Qur'an: Worn in pendants for protection
In our country, some people have Qur'anic verses written on a clean, white paper which is then wrapped with the use of incense and bound by a black cloth. This is worn as a necklace which is supposed to protect the person wearing it and give him some social prestige. Is this practice acceptable?
This sort of thing is known as a charm. The Prophet has told us that wearing such a charm is very strictly forbidden, and he has made his statement in the most emphatic way. He prayed to Allah never to grant the person who wears such a charm the wishes for which he wears it. As you realize, every prayer or supplication made by the Prophet is answered by Allah. The Prophet was once impressed by a poet who wrote a beautiful poem praising Islam and glorifying Allah. When the poet finished reciting the poem, the Prophet said to him "May your mouth be protected," which was the type of thing Arabs used to say to anyone who speaks well. That poet lived until the age of 130 without losing a single tooth. Numerous are the examples of how Allah answered every single prayer the Prophet said. Therefore, when he prays Allah not to grant the wishes of someone who does a particular action, then we are sure that those wishes will never be granted.
Let us reflect on the action of wearing a charm. It suggests that a particular object has certain powers. It may be said that the power is that of Allah, since it is Qur'anic verses that are written in such a charm. This is absolute rubbish because Allah's will does not work through the writing of Qur'anic verses or hanging a pendant with a few words from the Qur'an. [Added: or hanging a plaque with Qur'anic verses with that thinking. However, if the idea is that others may read the plaque and thereby be blessed by Allah for reading that part of Qur'an, then that is acceptable.] If one wants to rid himself of the effects of evil schemes worked by evil persons, then all he has to do is to supplicate to Allah to protect him. The Prophet has taught us so many prayers to say at different parts of the day and night. If we do, then we have that protection. When you make such a prayer, you are conscious of what you are saying. You are addressing Allah, showing your submission to Him. When you do so, He responds to your prayer. But when you wear a charm or you put in your pocket or under your clothes a piece of paper with Qur'anic verses written on it, you are assuming that the writing itself has a power of its own. There is no action in which you are really and truly involved. You are not addressing Allah at all. This is an action similar to that of a person who keeps a copy of the Qur'an in his car, hoping that it will help him avoid accidents. Accidents are avoided by careful driving, not by putting a copy of the Qur'an in the car. But if you want Allah's help in avoiding accidents, you pray Allah when you are about to start your car to help you drive carefully and avoid any misjudgment on your part and on the part of other drivers. By so doing, you are asking Allah's help. He answers the prayer of anyone who turns to Him for help, acknowledging His Lordship.