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Abstract:
Compilation on Islam and the Qur'an, and parallel translation of The Qur'an as translated by George Sale (1877) and J. M. Rodwell (1876).
Notes:
George Sale's version of the Qur'án I typed from the original print versions (from the 1800's and early 1900's - different editions had different materials which I discovered at different stages, so I used several editions to include all of the items). Rodwell's version of the Qur'án was based on a Project Gutenberg online text to which I added a Suráh that had been missed (at the time) and some other corrections and notes. -B.Z.
Other online versions are at archive.org (PDF of 1877 edition) and gutenberg.org (html version no footnotes).
An experimental (currently Chrome only) offlineable web app integrating these contents is available through https://bahai-browser.org/#lang=en-US&work=quran Add or read quotations or links pertaining to this work here. See also The Meanings of the Holy Qur'an translation by Yusufali. |
Renderings into English by George Sale and J.M. Rodwell Also, you may wish to visit any of the following related pages: Another Qur'ánic references page, a Yusuf Ali rendering, and a Multilinear "Bahá'í" Bible
BROWSE/DOWNLOAD MULTILINEAR QUR’ÁN
0. ACKNOWLEDGEMENTS Many thanks to Jonah Winters for his tireless efforts for the Bahá’í Library website including the inclusion of this work. I would also like to thank Dr. Robert Stockman and the Research Department at the Bahá’í National Center for allowing me the use of their copies of George Sale’s translation of the Qur’án. And lastly, of course, thanks to my beloved family. Update: Many thanks also to Roy Fullmer for reporting several verse numbering corrections (which have now been fixed). This is dedicated to Orlando Nuñez, a steadfast Bahá'í who has passed on to the realm beyond.
II. INTRODUCTION TO GEORGE SALE'S TRANSLATION OF THE QUR'ÁN (AS RELATED TO THE BAHÁ'Í FAITH) A. DISCLAIMERS AND DISCUSSION 1. On Style of Translations Although Shoghi Effendi praised George Sale's translation for its accuracy, it is surely not as inspiring to read as is Rodwell's or other more recent versions. The importance of using a literary translation (such as Rodwell's) might be further underscored by this letter on behalf of the Universal House of Justice (at https://bahai-library.com/uhj/translation.subsisting.html): "just as there are millions of Christians who would not trade the King James Version of the Holy Bible, once one has caught the flavor of the English translations done by Shoghi Effendi -- or done in the style he developed -- the beauty and power of expression become appealing and inspiring. One comes to fall in love with that style." However, Sale's accuracy (and its notes) are enlightening for giving a more precise understanding of Islám than a literary-style translation might alone give. However, especially given the literary genius of the original Qur'án let alone its divine origin, something is clearly lost in the translation. Of course improvements may be made upon accuracy as well. The obvious bias of the translator (as can be seen in the introduction to the American version) is less pronounced in the notes, and Shoghi Effendi saw fit to recommend and even praise both the notes and the translation. However, again, this is not to say improvements could not be made. Shoghi Effendi's repeated recommendations of Bahá'u'lláh and the New Era did not preclude other books perhaps taking its place: "Shoghi Effendi surely hopes that before long the Cause may produce scholars that would write books which would be far deeper and more universal in scope, but for the present this [Bahá'u'lláh and the New Era] is the best we possess to give a general idea as to the history and teachings of the Faith to new seekers." (Messages of Shoghi Effendi to the Indian Subcontinent, p. 88) And despite this praise, the general principle remains (as affirmed here in the Writings) that a believer in Islám (perhaps especially one enlightened by the new guidance of this age) can, all else being equal, best render, however inadequately, the spirit of the original: "Even though we can refer to a non-Bahá'í when we have no one among the friends to undertake a proper work of translation, yet it is always preferable to have it accomplished by a person who is embued with the spirit and is already familiar with the different expressions of Bahá'í conceptions unfamiliar to a non-Bahá'í." (On behalf of Shoghi Effendi, Messages of Shoghi Effendi to the Indian Subcontinent, p. 83) Certainly it is preferable as a Bahá'í to read nonprejudicial notes as well, but I have included the notes as is, given that most are unbiased in tone and content. As to specific instances of this translation which have come under criticism for their perceived bias (e.g., "slay the victims" (Surá/Chapter 108)), much of this would seem to me, through reading of the rest of the translation and notes, to be not as much due to prejudice of the translator as due to the different use of language at the time (or at least the ideolect of this particular author). For example, his use of "victim" in other contexts seems merely to describe a person as an object of a killing, rather than necessarily including the connotation of the object being innocent, defenseless, etc. Likewise, the reference to "cohabitation" with wives is simply a description of this condition of living together and not a slight implying its other connotations of being an immoral condition. Even Sale's use of "pretend" might seem to me to be used in his writings in a sense more equivalent to a neutral term such as "claim" rather than being a necessary biased term implying the subject of the "pretending" is lying. Whether for the sake of following what some may perceive to be a timeless recommendation in the Writings, for having a common version to refer to among Bahá'ís (though this does not exist for Bibles (see https://bahai-library.com/uhj/king.james.bible.html), and Shoghi Effendi even recommended two different versions of the Qur'án), or simply for curiosity's sake as to which version of the Qur'án earlier Bahá'ís were exposed to (including Shoghi Effendi who himself was reported by James Heggie in Bahá'í References to Judaism, Christianity, and Islam, p. 247 to have used this translation for basing his own translations, at least before 1931), it is hoped that this translation of the Qur'án can be of use. In any case, I would imagine the notes could be informative, even if more recent scholarship has shed new light in expanding upon or correcting the information Sale had available. On a related note, readers might also be interested to read a discussion of Shoghi Effendi's praise of the King James version of the Bible. Also a letter at https://bahai-library.com/uhj/english.and.translation.html may be of some interest. 2. On Version of Translation Note that the translation part was based on the American edition (although the notes have been changed to reflect the British version). I did change several words such as "honor", "rigor", "color", etc. into "honour", etc, and also, "intitled" into "entitled", etc., but there seem to have been other differences in italics and possibly other areas between the two versions. I did not feel it was sufficiently important to proofread the text again to ensure it fully reflect the British version since it already matched the American version, and the main differences were corrected in the above manner. If someone wanted to proof my version with the British print copy to verify any other differences which may exist (most likely minor ones) and submit the corrections, they would be welcome to do so, although we would probably not update the multlinear version, since it would necessitate changing the whole file (unless the corrector actually told us exactly where the differences were if there were not too many to do). B. QUOTATIONS IN THE BAHÁ'Í WRITINGS REFERRING TO SALE'S TRANSLATION Letters on behalf of the Guardian commend Sale's translation as "admirable" and "almost classical". These letters also indicate that at least for the time they were written, Sale's translation was the "most accurate rendering available, and...the most widespread." However, it was contrasted with Rodwell's version by stating that Sale's was the "most scholarly we have, but Rodwell's version is more literary, and hence easier for reading". These letters also commend the commentaries and explanatory notes in Sale's Qur'án as being helpful. I have presumed that the Guardian was referring to the notes at the end of the book rather than the rather vituperative introduction in one of the editions (which I did not feel was worthwhile to type up). "As to the question raised by the Spiritual Assembly of Los Angeles concerning the best English translation of the Qur'an, the Guardian would recommend Sales' translation which is the most accurate rendering available, and is the most widespread." (Shoghi Effendi, Directives of the Guardian, p. 63) "It is certainly most difficult to thoroughly grasp all the Surihs of the Qur'án, as it requires a detailed knowledge of the social, religious and historical background of Arabia at the time of the appearance of the Prophet. The believers can not possibly hope, therefore, to understand the Surihs after the first or even second or third reading. They have to study them again and again, ponder over their meaning, with the help of certain commentaries and explanatory notes as found, for instance, in the admirable translation made by SALE, endeavor to acquire as clear and correct understanding of their meaning and import as possible. This is naturally a slow process, but future generations of believers will certainly come to grasp it. For the present, the Guardian agrees, that it would be easier and more helpful to study the Book according to subjects, and not verse by verse and also in the light of the Báb, Bahá'u'lláh and 'Abdu'l-Bahá's interpretation which throw such floods of light on the whole of the Qur'án." (On behalf of Shoghi Effendi, Directives of the Guardian, p. 64) “Shoghi Effendi wishes me also to express his deep-felt appreciation of your intention to study the Qur'án. The knowledge of this revealed holy Book is, indeed, indispensable to every Bahá'í who wishes to adequately understand the writings of Bahá'u'lláh. And in view of that the Guardian has been invariably encouraging the friends to make as thorough a study of this Book as possible, particularly in their Summer Schools. Sale's translation is the most scholarly we have, but Rodwell's version is more literary, and hence easier for reading.” (On behalf of Shoghi Effendi, The Importance of Deepening, p. 221) "Regarding your question about the meaning of the words on page 50 of the Seven and Four Valleys: This is a verse of the Qur'án which Bahá'u'lláh quotes; the word patron here means helper - in other words when God misleads a soul, he shall find no other helper. You would find Sale's translation and comments on the Qur'án helpful in getting at the story back of such verses as this one." (On behalf of Shoghi Effendi, quoted in Lights of Guidance, p. 485) Although this particular verse does not have any notes which illuminate the word patron, Sale's translation of the verse (on p. 53 of the present edition of the Seven Valleys and the Four Valleys) does do so: "Whomsoever GOD shall direct, he shall be rightly directed: and whomsoever he shall cause to err, thou shalt not find any to defend, or to direct.". The full context (and notes) for this verse can be found here. "There is a disagreement among Oriental scholars relative to the exact date of the birth of Muhammad. You should refer to authorities on the subject, such as Sale, whose translation of the Qur'án has become almost classical." (From a letter written on behalf of the Guardian to an individual believer, July 10, 1939, quoted in Lights of Guidance, p. 495) There is also the following pilgrim’s note from volume II of Mary Maxwell’s pilgrim’s notes (on-line at https://bahai-library.com/pilgrims/maxwell.notes2.html): Sales Qur’an is the most authoritative, Radwells [sic], the best. III. BAHÁ'Í REFERENCES TO RODWELL’S TRANSLATION The only quotation I could find in the Bahá’í Writings referring to Rodwell’s translation (or any other translation besides Sale’s) is the following: “Shoghi Effendi wishes me also to express his deep-felt appreciation of your intention to study the Qur'án. The knowledge of this revealed holy Book is, indeed, indispensable to every Bahá'í who wishes to adequately understand the writings of Bahá'u'lláh. And in view of that the Guardian has been invariably encouraging the friends to make as thorough a study of this Book as possible, particularly in their Summer Schools. Sale's translation is the most scholarly we have, but Rodwell's version is more literary, and hence easier for reading.” (On behalf of Shoghi Effendi, The Importance of Deepening, p. 221) There is, however, the following pilgrim’s note from volume II of Mary Maxwell’s pilgrim’s notes (on-line at https://bahai-library.com/pilgrims/maxwell.notes2.html): Sales Qur’an is the most authoritative, Radwells [sic], the best. IV. MINI-COMPILATION
AND DISCUSSION OF ISLÁM AS RELATED TO THE BAHÁ'Í
FAITH
A. TEACHING THE BAHÁ'Í
FAITH THROUGH ISLÁM TO CHRISTIANS, JEWS, AND WESTERNERS (AND THE
STUDY REQUIRED TO DO SO)
B. NEED FOR BAHÁ'ÍS TO STUDY THE QUR'ÁN AND ISLÁM The following quotations are included here to direct Bahá'ís to the degree of explicitness with which our Writings emphasize the need to study the Qur'án and Islám. It should be noted that the quotations below indicate that one should both study the Bahá’í Writings in order to better understand the Qur’án, the Bible, etc., and also that study of the Qur’án will help in understanding the Bahá’í Writings. 1. General Importance of Bahá'ís Studying the Proofs “It is very good to memorize the logical points and the proofs of the Holy Books. Those proofs and evidences which establish the fact that Bahá’u’lláh is the fulfillment of the Promises of the Holy Books.” (Utterances of ‘Abdu’l-Bahá, Pearls of Wisdom, 43) (Numerous other quotations also exist referring to the need for study classes to be held to study these proofs (a weekly basis is recommended). See the compilations, Bahá'í Meetings and The Importance of Deepening Our Knowledge and Understanding of the Faith for more of these such quotations.) 2. Importance of Reading the Holy Books of the Past “The first thing to do is to acquire a thirst for Spirituality, then Live the Life! Live the Life! Live the Life! The way to acquire this thirst is to meditate upon the future life. Study the Holy Words, read your Bible, read the Holy Books, especially study the Holy Utterances of Bahá’u’lláh; Prayer and Meditation, take much time for these two. Then will you know this Great Thirst, and then only can you begin to Live the Life!” (‘Abdu’l-Bahá, Star of the West, vol. 19, no. 3, p. 69 quoted in Pearls of Wisdom, pp. 44-45, underlining added) “The attainment of the most great guidance is dependent upon knowledge and wisdom, and on being informed as to the mysteries of the Holy Words. Wherefore must the loved ones of God, be they young or old, be they men or women, each one according to his capabilities, strive to acquire the various branches of knowledge, and to increase his understanding of the mysteries of the Holy Books, and his skill in marshaling the divine proofs and evidences.” (‘Abdu’l-Bahá, Tablets of the Divine Plan, 12:9, p. 88, underlining added) “If for example a spiritually learned Muslim is conducting a debate with a Christian and he knows nothing of the glorious melodies of the Gospel, he will, no matter how much he imparts of the Qur’án and its truths, be unable to convince the Christian, and his words will fall on deaf ears. Should, however, the Christian observe that the Muslim is better versed in the fundamentals of Christianity than the Christian priests themselves, and understands the purport of the Scriptures even better than they, he will gladly accept the Muslim’s arguments, and he would indeed have no other recourse.” “When the Chief of the Exile [The Resh Galuta, a prince or ruler of the exiles in Babylon, to whom Jews, wherever they were, paid tribute] came into the presence of that Luminary of divine wisdom, of salvation and certitude, the Imám Ridá [the 8th Imám]–had the Imám, that mine of knowledge, failed in the course of their interview to base his arguments on authority appropriate and familiar to the Exilarch [“one of a line of Jewish civil and judicial rulers of the exiles in Babylon from about the third to the tenth centuries A.D.” (Webster's Third New International Dictionary, p. 796)], the latter would never have acknowledged the greatness of His Holiness.” (‘Abdu’l-Bahá, The Secret of Divine Civilization, p. 36, underlining added) “I have been informed that the purpose of your class meeting is to study the significances and mysteries of the Holy Scriptures and understand the meaning of the divine Testaments. It is a cause of great happiness to me that you are turning unto the Kingdom of God, that you desire to approach the presence of God and to become informed of the realities and precepts of God. It is my hope that you may put forth your most earnest endeavor to accomplish this end, that you may investigate and study the Holy Scriptures word by word so that you may attain knowledge of the mysteries hidden therein. Be not satisfied with words, but seek to understand the spiritual meanings hidden in the heart of the words.” (Utterances of ‘Abdu’l-Bahá, Promulgation of Universal Peace, pp. 458-459, quoted in Pearls of Wisdom, pp. 40-41, underlining added) “The Sacred Books are full of allusions to this new dispensation. In the Book of Íqán, Bahá’u’lláh gives the key-note and explains some of the outstanding passages hoping that the friends will continue to study the Sacred Books by themselves and unfold the mysteries found therein. “The people, failing to comprehend the meaning of the symbols and the truth of the Sacred Verses, thought them to be myths and unrealizable dreams. It is the duty of the friends who have been endowed by Bahá’u’lláh with the power of discernment to study these Sacred Books, ponder upon their passages and teach the disheartened people of the earth the treasures of knowledge they enclose.” (On behalf of Shoghi Effendi, Pearls of Wisdom, 65-66, underlining added) "Shoghi Effendi hopes that you will exert all your efforts first in deepening your own knowledge of the teachings and then strive to attract other people. You should form study classes and read the important books that have been published, especially the Íqán which contains the basic tenets of the Faith. The one who ponders over that book and grasps its full significance will obtain a clear insight into the old scriptures and appreciate the true mission of the Báb and Bahá’u’lláh" (On behalf of Shoghi Effendi, Pearls of Wisdom, 69-70, underlining added) 3. Importance of Studying and Teaching the Qur'án “Shoghi Effendi wishes me also to express his deepfelt appreciation of your intention to study the Qur’án. The knowledge of this revealed holy Book is, indeed, indispensable to every Bahá’í who wishes to adequately understand the Writings of Bahá’u’lláh. And in view of that the Guardian has been invariably encouraging the friends to make as thorough a study of this Book as possible, particularly in their summer schools.” (On behalf of Shoghi Effendi, Pearls of Wisdom, 88-89, underlining added) "The truth is that Western historians have for many centuries distorted the facts to suit their religious and ancestral prejudices. The Bahá'ís should try to study history anew, and to base all their investigations first and foremost on the written Scriptures of Islám and Christianity." (On behalf of Shoghi Effendi, quoted in Lights of Guidance, p. 497, underlining added) "Although," 'Abdu'l-Bahá, in the Tablets of the Divine Plan,
has written, "in most of the states and cities of the United States,
praise be to God, His fragrances are diffused, and souls unnumbered are
turning their faces and advancing toward the Kingdom of God, yet in
some of the states the Standard of Unity is not yet upraised as it
should be, nor are the mysteries of the Holy Books, such as the
Bible, the Gospel, and the Qur'án, unraveled. Through the
concerted efforts of all the friends the Standard of Unity must needs
be unfurled in those states, and the Divine teachings promoted, so that
these states may also receive their portion of the heavenly bestowals
and a share of the Most Great Guidance." (Shoghi Effendi, The
Advent of Divine Justice, pp. 57-58, underlining added) (Quotations on the greatness of the Qur'án in the Writings of
the Báb, Bahá'u'lláh, 'Abdu'l-Bahá are too
numerous to cite here, though a search through these Writings for
references to it should be insightful.) V. THE KORAN (TRANSLATED BY GEORGE SALE) - Abridged American Version
VI. THE KORAN (TRANSLATED BY GEORGE SALE) - Full British Version Please note that numbering of verses has been added to a number of the versions below for ease of reference. The system chosen was J. M. Rodwell's, given the historical interest to Bahá'ís of these translations given the usage of Rodwell within Bahá'í works and given the mention by the Guardian of the Bahá'í Faith, Shoghi Effendi, of these translations. Please note that a few corrections have been made (Oct. 11, 2015) since the previous version, including the following changes which were apparent mistakes of the print editions of Rodwell on which the Sale translation was based (please note that the subsequent numbering was changed for the rest of the mentioned suráhs):
These changes were corroborated by the facts that:
The following link to the different portions of the full British version of Sale's translation.
VII. THE KORAN (TRANSLATED BY J. M. RODWELL)
(Note: For those interested in obtaining a print copy, Rodwell’s translation, unlike Sale’s translation which is long out of print, should be available for purchase at a bookstore (e.g., http://www.amazon.com ). It should be specifically available at the following Amazon site.) If you have used Rodwell’s translation from Project Gutenberg, the version they, as of the time of this writing, have yet to make the updated version available, so you may wish to download the version here to update your texts (some notes and a whole Suráh that were missing were added, some corrections made, and formatting added.) VIII. THE KORAN (MULTLINEAR VERSION)
A. Summary of Differences in Formatting Between the Multilinear Bible and Multilinear Qur’án The Bible currently only has one translation without notes, while the Qur’ánic version has two translations with corresponding notes for each. The Qur’án is not separated into different books and its chapters are called Suráhs, so these fields are different. The Qur’án currently does not have special fields for pilgrim’s notes (nor do I recall finding many (or any) specific interpretations listed in pilgrim’s notes anyhow) or Bahá’í scholars’ writings. In the Qur’án, writings by the Research Department are included in a separate special column along with semi-authenticated texts such as the Dawn-Breakers, considering that the former might not have the same binding weight as statements made by the Universal House of Justice itself. However, in the Bible, these were included within the Central Figures’ Writings column. In the Qu’ránic Bahá’í translation column, paraphrases were noted with “cf.” and in the Bible ones, they were noted with the word “paraphrasing”. In the Bible Bahá’í references columns, for some references, there is a summary of what the passage was about. The Qur’án currently does not have a column for Biblical references or even Qur’ánic cross-references, while the Bible has the corresponding columns (albeit without much data currently). B. NOTES ON USING THE MULTILINEAR QUR’ÁN 1. Translations B. NOTES ON USING THE MULTILINEAR QUR’ÁN This is a multilinear Qur’án, allowing you to view multiple translations, notes, further reference information, and commentary verse by verse. If you prefer to view the individual translations (with or without their notes) outside of a database format, go to section VI. Since in the process of transferring data to the database, some information was lost (e.g., italics, raised superscripts, and even perhaps some quotation marks), the individual copies may be preferable in some cases where accuracy is essential. The on-line copies have been proofread, but of course, there may even be an occasional error in the individual copies as well. Feel free to email me at if you spot any errors, particularly if you can verify that the errors do not exist in the print version as well (though it may be difficult to find an original printings), and we may be able to update the on-line copy. If you have already viewed the notes for using the Multilinear Bible, instead of viewing the following information, you may just wish to view the following: Summary of Differences Between the Multilinear Bible and Qur’án.Otherwise, feel free to proceed. 1. Translations This multilinear Qur’án uses the two translations of the Qur’án mentioned in the Bahá’í Writings (recommended as being the best at their time). These two versions are George Sale’s work and J.M. Rodwell’s. 2. Notes to Translations The notes for both of these versions are also included and they have been attached to their corresponding verses. 3. Suráh and Verse Numbering Verse numbers have of course been included, according to Rodwell’s verse parsing. Sale’s translation has been parsed here for ease of reference according to Rodwell’s versification particularly since Sale did not make his own verse numbering system. One also has the option to view the Suráhs either according to the sequence Rodwell devised in attempting to determine their sequential order of revelation, or one may view the verses according to the traditional ordering of the Suráhs. 4. Bahá’í References There are two columns for viewing references made in the Bahá’í Writings to the given verse or chapter. In either column one may click on the link to go to the referenced quotation. This will allow a viewing of the reference (or quotation) in a fuller context. In many cases, the reference in question is not really a full interpretation of the general meaning of the given verse, but may simply be one specific application of the verse (e.g., praise for a believer in embodying a standard set in the Qur’án). Nevertheless, it may be of interest to see the example context in which the verse was used. For either of these reference columns, I have not included verse numbers unless the reference involves multiple verses. In a few cases the reference may extend longer than the length covered by the corresponding translated verse(s) in which case the longer reference is given. I have noted subsequent continguous references as being continued (“cont.”). One of these columns is dedicated to references made by the Central Figures of the Bahá’í Faith, the Báb, Bahá’u’lláh, or ‘Abdu’l-Bahá, as well as to interpretations of Shoghi Effendi (note: this grouping is different from the multilinear Bible). Another column is dedicated to special sources of information which may provide a somewhat authoritative elucidation of the given verse. The latter category includes references from the Universal House of Justice Research Department, letters of Bahíyyih Khánum and references made in the Dawn-Breakers, a work which though written by Nabíl-i-Zarandí, was translated by Shoghi Effendi. A category could later be added to include pilgrim’s notes or published references which are from regular Bahá’í scholars. There should also be a column dedicated to Bulletin Board posts of individual Bahá’ís (also viewable separately by date and/or thread). It is hoped that with all of this information available, these multilinear texts will help the Bahá’í community to elucidate other references in the Bible or Qur’án to this dispensation, according to the following quotation of Shoghi Effendi: “The Sacred Books are full of allusions to this new dispensation. In the Book of Íqán, Bahá’u’lláh gives the key-note and explains some of the outstanding passages hoping that the friends will continue to study the Sacred Books by themselves and unfold the mysteries found therein. “The people, failing to comprehend the meaning of the symbols and the truth of the Sacred Verses, thought them to be myths and unrealizable dreams. It is the duty of the friends who have been endowed by Bahá’u’lláh with the power of discernment to study these Sacred Books, ponder upon their passages and teach the disheartened people of the earth the treasures of knowledge they enclose.” (On behalf of Shoghi Effendi, Pearls of Wisdom, p. 65) 5. Bahá’í Translations I have also created a column for viewing the translation made in the Bahá’í Writings of the given Qur’ánic verse. Unless there is a prefix indicating otherwise, the translation is by Shoghi Effendi. In some cases, the translation in the Bahá’í Writings is only a paraphrasing of the original quotation or is an adaptation of the quotation to fit a different context. I have tried to include either only the segment of the quotation which could be seen as a word-for-word translation, or a prefacing of a quotation with a “cf.” compare mark. The prefixes include BWC for Bahá’í World Centre (or a translation done with the assistence of a committee at the Bahá’í World Centre), MG for Marzieh Gail, EGB for E.G. Browne, and O for Other (the original translator may not be readily determined). I have listed some translations as being from the Bahá’í World Centre, even though Habib Taherzadeh is mentioned as the primary translator (the Bahá’í World Centre assisted him with a committee), since BWC conveys what I perceive to be a certain stamp of approval from the Universal House of Justice. Multiple translations of the same verse are ordered according to the order in which references are listed in the Bahá’í Central Figures column. References not made in this column state explicitly their source (usually at the top) (e.g., “Shoghi Effendi from the Dawn-Breakers:”), unless there are no references in the Bahá’í Central Figures column, in which case only the quote translation may be provided. 6. Biblical Cross-References and Cross-References within the Qur’án and Other Potential Future Columns If enough data is inputted by others, we could perhaps add a future column or columns at a later date which could refer specifically to such things as pilgrim's notes; Qur’ánic cross-references, Bible references/links, perhaps based on information already existing within Sale’s and Rodwell’s notes (with the multilinear on-line Bible perhaps itself linking back to the Qur'án); Arabic text; archaelogical historical, interpretative, and translation information from published or unpublished scholars, etc. (allowing links in all cases). C. MULTILINEAR QUR’ÁN (includes notes and Bahá’í References as well) Click here to view the multilinear content in a special beta stage database browser. Click to view in HTML with Frames, HTML without Frames, or download in Excel (.xls) or Filemaker Pro (or older: .fp5 or .fp7) or Comma Delimited (.csv). (This file is 3.6MB and may take a while to load. It is recommended you begin instead with the segmented versions below.) If you wish to view it instead in segments (since it should load faster and get you closer to where you want to be), select from the following:
(If you wish to view pages such as the introductory pages, the Table of Contents, the Preliminary Discourse, Chapter Outlines, the Index, etc., you need to go to section VI (or section V for the abridged Version). ) Regarding a few recent (Oct. 11, 2015) changes to the numbering of this edition, please see the section on Sale. |
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| VIEWS | 48911 views since posted 2003-10-20; last edit 2024-08-04 07:55 UTC; previous at archive.org.../quran_rodwell_sale_zamir; URLs changed in 2010, see archive.org.../bahai-library.org |
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| HISTORY | Typed 2003 by Brett Zamir; Formatted 2003-06-01 by Brett Zamir. |
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