When asking fellow Muslims about the first English Qur’an, the response is frequently a reference to the 1930 translation by Muhammad Marmaduke Pickthall. Less frequently an excited voice speaks of the George Sale Qur’an of 1734. However, British Islamic – and Qur’anic – history extends long beyond that, in a rich account of theological study, political negotiations and self-discovery.

The entrance of the complete Qur’an into the Western world is in fact traced back to the Middle Ages. The first translation into a European Western language, Latin, was completed by the English scholar Robertus Retenensis. It was entitled ‘Lex Mahumet Pseudoprophete’ (‘The Law of Mahomet the False Prophet’) and was completed in 1143. The translation enjoyed popularity and wide circulation, and was later to become the main basis for further contemporary translations into Italian, German and Dutch. ((Abdul-Raof, Qur’an Translation: Discourse, Texture and Exegesis [Routeledge, London, 2001], p. 19)) Between 1480 and 1481, not long after the fall of Constantinople to the Ottomans in 1453, the first bilingual translation into Latin with accompanying Arabic appeared, composed by the Jewish convert to Christianity, Flavius Mithridates. ((Ziad Elmarsafy, The Enlightenment Qur’an [Oneworld, Oxford, 2009], p. 3)) In 1647, Andrew Du Ryer produced the first French translation in Paris. The first direct translation from the Arabic text since the Middle Ages ((Elmarsafy, The Enlightenment Qur’an, p. xi)) , it was a marked improvement from those produced in the years since 1143.

Title page for the first English translation of the Qur’an (1649) by Alexander Ross

It was from Du Ryer’s translation that the first English translation was produced in 1649: ‘The Alcoran of Mahomet’ (( Alexander Ross, The Alcoran of Mahomet, Newly translated out of Arabique into French by the Sier Du Ryer, Lord of Malezair, and Resident for the King of France, at Alexandria. And Newly Englished for the satisfaction of all who wish to look into the Turkish Vanities [London, 1649] )) by Alexander Ross. It was rendered from the French rather than the Arabic, making it an indirect translation with all the associated problems of inaccuracy. Nonetheless, the Ross translation is important both as the first complete print of an English Qur’an and also for the significance of the time in which it was produced.

Alexander Ross (1591-1654), Clergyman and writer.
Engraving in 1653 by Pierre Lombart, (1612 or 1613-1682)

The early modern period endured a time of upheaval in Christian Europe in both religious and national identity. In addition to the tensions created by increasing sectarian conflicts among Christian sects, the expanding Ottoman Empire placed considerable pressure on Christendom. Islam was expanding both demographically and geographically ((Nabil Matar, Islam in Britain: 1558-1685 [CUP, Cambridge, 1998], p. 17)) , through the superior military might of the Muslim Ottomans and the conversions of European Christians to Islam. ((Matar, Islam in Britain, p. 19)) The faith simultaneously threatened and attracted Christian Europe as both conflict and conversion flourished. Richard Knolles, an early English historian who in 1603 wrote The Generall Historie of the Turkes, the first major text on the Ottoman Empire in the English language, commented in it on the impossibility to ‘set downe the bounds and limits’ upon the Ottomans who accept ‘no other limits than the uttermost bounds of the earth’. The Ottoman threat made the translation and dissemination of the Qur’an a matter of urgency to inform the public of the ‘true’ Qur’an (according to how the polemical translations would portray it), prevent further conversions, and educate people on how to draw Muslims to Christianity ((Elmarsafy, The Enlightenment Qur’an, p. 4)) . The threat was particularly real for Britons who suffered from conversions, piracy, and the general military might and economic superiority of the Islamic Empire.

Besides the external troubles from the Ottoman faith, Britain was also undergoing significant upheavals from within. The English Civil War between the Parliamentarians and Royalists was underway, with 1649 seeing the conclusion of the second war, the execution of King Charles I and the establishment of the short-lived English Republic. That this year produced the first English translation of the Qur’an, merely four months after the fall of the monarch, and by Ross, who was a known Royalist ((Nabil Matar, “Alexander Ross and the First English Translation of the Qur’an,” The Muslim World, Vol. 88 [1998], p. 84)) and beneficiary of Charles I ((Matar, Alexander Ross and the First English Translation of the Qur’an, p. 82)) , is no coincidence.

The publication of the Qur’an at this central moment in the re-defining of Britain’s identity and national dynamics is an historical event whose significance has been neglected. To argue that the Ross Qur’an was minor and coincidental would be a mistake. The translation enjoyed popularity during the seventeenth century, subsequently overriding the George Sale Qur’an of 1734 to become the first translation printed in the United States in 1806 ((Elmarsafy, The Enlightenment Qur’an,, p. 9)) .

Published four months after the regicide of Charles I and the establishment of the English Republic, under which there were serious upheavals in the Church of England, the translation was arguably a response to a government considered by Ross, a previous chaplain to the deceased King, as heretical and sinful for executing their divinely anointed monarch and restructuring the holy Church. Here, the translation of the Muslim holy book entailed an attack upon a despised government through comparison to a rejected faith: Islam. In the introduction and appendices, the authorities are accused of ‘instability in religion’ ((Ross, The Alcoran of Mahomet: A Needful Caveat)) and compared unfavourably to the heretical Muslim Turks. However, even as the authorities are faulted for being ‘too like Turks,’, soon after Ross admiringly describes the Muslims:

”… how zealous they are in the works of devotion, piety, and charity, how devout, cleanly, and reverend in their Mosques, how obedient to their Priests, that even the great Turk himself will attempt nothing without consulting his mufti…” ((Ross, The Alcoran of Mahomet: A Needful Caveat))

While the Turk may be heretical, the authorities were both heretical and immoral; in character the Muslims were deemed better. In one breath condemned for being Turk, in another condemned for not, the instability of British identity and the struggles to frame it in this difficult moment is evident. Through the internal conflict of civil war, wherein a sense of the English self was destabilised, the English Qur’an became a medium through which to turn to the stable Turk as a balancing figure in the process of self-negotiation; one to compare against and, in spite of the Christian reflex against an infidel, to emulate.

Significantly, this attitude to the Ottomans is also portrayed by the Parliamentarians. The 1649 Secretary for Foreign Tongues and famed poet, John Milton, praised the Muslims for their ability to ‘enlarge their empire as much by the study of liberal arts as by force of arms.’ ((John Milton, ‘Prolusion 7’ in Complete Prose Works of John Milton, 7 vols., gen. Ed. Don M. Wolfe [New Haven London: Yale University Press, 1953-1983], vol. 1, p. 299)) Like Ross, the authorities were torn between rejection and admiration of the Muslims, employing this heathen other as a balancing figure in understanding English identity and projecting aspirational paths of political advancement.

Ultimately, Ross’ translation became not only the first English Qur’an, but a text of the English Civil War and a crucial tool in its political struggle and negotiation of a national identity. Through the turbulence of conflict, the Islamic holy text found itself transported and adopted into a new realm, one that was experiencing the pangs of its rebirth, and impacting at the very roots of the conflict. The Qur’an became a symbol of the ideological struggles of the revolution, leaving its indelible mark on British identity and history.

Lubaaba Amatullah is joint Editor-in-Chief of The Platform (www.the-platform.org.uk). When not consuming tea or waxing lyrical on the glories of British chocolate, she pursues a PhD in English Literature exploring England’s early encounters with the Islamic world.

The Federation of Student Islamic Societies (FOSIS) has started a new campaign to aid our brothers and sisters in Syria: SOS Syria. The first project in this campaign is ‘Write a Revolution‘ – a writing competition, open worldwide, to raise money for Syria. ‘Write for Revolution’ aims to revive and reinvigorate the Muslim youth to cultivate the intellectual and moral clarity to stand up against oppression and injustice, and to unite for freedom, justice and hope.

Imagine this.

You’re sitting at home, watching your favorite TV show. Suddenly the power is cut off!  The electricity of the one square mile neighborhood is down. Even though you are tired, you decide to leave the house and go out with some friends. You get ready, and now as you are taking a shower, the water is cut off! The water in your private water storage tanks is completely empty. The public utility water supply is only available for three days each month, so you have to store water in your private tanks to be used for the rest of the month; however, this water will not be enough, which means you have to buy water from private companies at least twice a month.

Being unable to finish your shower, you manage to somehow get dressed and leave in your car. Since you are a big fan of safety, you click in the seatbelt. But as you are driving, a cop standing at a major intersection to organize the traffic waves at you to stop.  He ignores the traffic at the intersection that doesn’t have traffic lights, and walks up to you, asking, “Why are you wearing the seatbelt, are you gonna fly away or what?”  You realize he only stopped you for that reason, and wished that you didn’t click it!  He then asks you for your license and registration. After reading through them, he’s not satisfied because the registration is under your brother’s name. The cop then asks for a written authorization from your brother to drive the vehicle, which he knows you won’t have on you. You try to convince him that this isn’t a reasonable request and he just asks you straight up, “Fine, just give me some money and I will let you go.” Knowing that bribery is normal, you take out a few hundred Riyals, hand it to him, and continue driving.

After driving for sometime around the beautiful city of Taiz, your friend Mosleh calls you and asks you to come over to pick him up. Mosleh is at the city’s DMV getting his license. He tells you that he had to bribe a DMV worker 6,000 Riyals to complete all the necessary procedures for getting the license on time. You end up waiting a couple of hours with Mosleh until the worker comes out and hands him the license. You ask the worker how come there isn’t a driving test? The worker simply mocks, “You aren’t in Switzerland.” Mosleh then rides along with you to go for dinner. You arrive at a restaurant on a cliff overseeing downtown. What a beautiful view! But when you look over the cliff, beneath there is garbage everywhere. You have accepted that there isn’t an effective waste management department in the city.

Several hours later you arrive home and you see your niece studying hard for her high school final exams, which are unified state exams for the whole country. You encourage her to study hard to be ranked amongst the top ten students in the country.  But she laughs and tells you that no matter how hard she studies, she won’t be in the top ten. Then she goes on about how corrupt the education system has become and how the students are supplied with testing materials prior to the exam dates. She also mentions the big role that money plays in educational “success” and how often people of powerful position abuse the system to get ahead. You get shocked from what she says, and as you make your way towards your room, your brother enters the house and seems very upset. He then informs the family how he has been deprived from a government sponsored scholarship to the U.S.A. because he is not well connected. Even though he is known to be the most intelligent student at his university, since he doesn’t have any friends in high government positions or wealthy relatives, he can’t get a scholarship. On the other hand, those with very poor academic standings, but who have the necessary connections, manage to easily receive the best scholarships.

At the end of the day you feel that something is seriously wrong, and that something must change. You browse the Internet to understand historical events and what this country lacks. You find some statistics that show unbelievable numbers referring to inflation, poverty, literacy, and corruption. You try to reason that perhaps this country is just poor, but when you research, ask, and investigate, you find out that the country is actually wealthy. It is blessed by a strategic location, and it is the home of an ancient civilization. It also has sufficient fossil fuels and natural gas reserves for its own use and for exportation. On top of that, it has the soil needed for agricultural purposes, and to make it self sufficient with food crops. Its attributes are many, and its wealth is abundant, so where did all this go?

The scenario described above is only a glimpse of what the wise, hospitable, and kind people of Yemen may encounter in one day. This does not take into account the lands that more powerful people confiscate from civilians. It definitely does not include the large percentages imposed on investors, which they call “protection benefits” – a very ironic principle! They become business partners without any input whatsoever other than protecting the investors from other people of power. There are thousands of untold stories of oppression, corruption, and theft. Yemen has been on the decline for years. Yemen has been squeezed to the last drop. All it takes is a drive down the streets where government officials and people of power live. They don’t live in luxurious villas. They don’t live in spacious apartments.  They live in palaces; palaces with imported fixtures and furniture. While the gap between the poor and the rich continues to grow, the middle working class has nearly disappeared. Is there hope for Yemen to flourish?

Now, with the wind of change blowing over the Arab World and reaching Yemen, there is hope.  The Yemenis who have sincere intentions are optimistic. They are praying and hoping that change will take place soon. The people in Yemen have now broken their silence and gained courage to refuse their condition; the fear barrier has been demolished. It is now the point of no return. Change is imminent. Insha’Allah.

If I say to any Arab, “I am from Yemen,” I am confronted with a reply in Arabic “alyaman alsa’eed,” which means “The Happy Yemen.” The word “Yemen” has always been tied with the word “happy,” yet it hasn’t been happy for decades. It is time for Yemen to become happy again, only then I can say I am from alyaman alsa’eed.

Written by Hoda Emneina, Omar Kelani, Mohammed Kelani, Duaa Kelani

Tunisia, the spark. Egypt, the flame. The fire that has been spreading across North Africa and the Middle East has left leaders in the west in a state of shock and panic. Many Libyans living abroad have been desperately waiting for the trigger that would unleash the grievances of the Libyan people. We by no means want to steer the spotlight away from those struggling to fight injustice elsewhere in North Africa and the Middle East, but the limited international media access by the regime in Libya has left scarce legitimate and accurate coverage. As Libyan Americans yearning for our nation, we feel it is our responsibility to shed light on what major news outlets have neglected. This past week the strength and perseverance of the Libyan people must be noted and emphasized.

Keeping the timing of these demonstrations in mind, it is important to note the differences of the situation in Libya. Gaddafi is the longest standing dictator in the world, with a record forty-two years of power, in comparison to the thirty years of Hosni Mubarak and the twenty-three years of Ben Ali.

The average Libyan does not reap the benefits of the overwhelming wealth and potential of the country. With a tiny population of about 6.5 million, Libya is the fourth largest country in land size and has the largest oil reserves in Africa. A country with vast natural resources should not have an unemployment rate of 30%. The regime has squandered the wealth of this nation for over 4o years.

As Libyan Americans who have never stepped foot on Libyan soil, Libya has always seemed like a mysterious land. Yet our Parents have instilled the Libyan culture within us, building the longing and desire to one day see Libya reach its full potential. To most Libyans who reside abroad, saying we never thought to see such an uprising and movement in Libya would be an understatement.

When one hears of Libya, the most popular response is discussion of the eccentric and outlandish behavior of Muammer Al Gaddafi. What is hidden beneath the surface is a man whose regime single-handily massacred 1200 people in a matter of three hours, many of whom were political prisoners of Abu-Salim prison, protesting for basic necessities. Until this day, families of the victims do not know whether their loved ones are dead or alive. He is a man who has also systematically instilled a sense of fear within the people of Libya, by performing such acts as public hangings of those he considers “enemies of the revolution” within the city of Benghazi. The list goes on and on, making Qaddafi one of most brutal dictators in the world. Until recently, many inside and outside of Libya feared the ruthlessness of the regime; but the fear barrier is slowly falling.

As Libyans watched the Tunisians and Egyptians oust their leaders, their appetite for justice intensified. Largely organized through outlets such as Facebook and Twitter, youth, as well as exiles outside Libya, planned a protest for freedom on the 17th of February. They labeled the organization for the protest “Thawrat Mukhtar” named after Omar Mukhtar, the Libyan Muslim hero who led the Libyans to victory against the Italians. The demonstrations began ahead of schedule in the city of Benghazi, after the spokesperson for the families of Abu-Salim victims was arrested 2 days before the planned protests. The families subsequently took to the streets to demand his release. Demonstrations quickly rose with the support of people all over east Libya. However, Qaddafi immediately matched theses demonstrations with violence. What began as peaceful demonstrations have become a blood bath.

Within just three days, eyewitness reports emerging on Twitter, blogs, and Facebook on Saturday morning claimed the death toll has surpassed 200, making the events in Libya nothing less then a massacre. Qaddafi had sent a “revolutionary committee” to hose down protesters with high-pressure water cannons and eventually deploying live ammunition against the demonstrators. Those who have been shot have mostly been shot in the head and chests, meaning they are shooting to kill. There is no discrimination in who is being targeted – any peaceful protester is fair game in the eyes of the regime. While burying their dead from the day before, Libyan men carrying bodies were shot at; four were killed during a Janaza (funeral) prayer.

As a tactic of division and distraction in order to fight off protesters, African mercenaries have been flown into Benghazi (the eastern and second largest city of Libya) to combat protesters. Flying in foreign mercenaries is a clear reminder of Gaddafi’s lack of trust in his own Libyan police, knowing they will not turn on other Libyans. All the eastern cities and some of the Berber towns in the mountains have been resisting, and fighting mercenaries for the past three days. Additional protests and chaos have also been reported in Jdabia, Darna, and Tubrug. There have also been reports of police and soldiers joining forces to fight the mercenaries. State television is airing pro-Qaddafi parades in order to keep those in other cities unaware of the reality of what is really happening.

What stands out the most in all of this is the lack of fear in Allah (swt) by this deranged man, and the complete and full trust in Allah (swt) by the Libyan people standing up to injustice.  I was reminded of the story of the Battle of Badr where the Muslim army was unprepared and lacked in numbers against their enemy.  In the end the people who are on the side of Allah (swt) will, insha’Allah, prevail.

As Libyan Americans, we are deeply disturbed and disgusted by the ruthlessness and brutality of the Libyan regime, and the silence of those with the means to help. We pray the violence does not escalate. If you would like to see up to date information on the violence going on in Libya please visit: http://www.libyafeb17.com/

Since the events in Egypt unfolded, many of us have been waiting to hear what the scholars of Egypt think about the demonstrations. Alhamdulillah, today (after the internet was turned on in Egypt) some of the voices of the scholars have emerged.

Below I have translated the transcript of Shaykh Muhammad Abdul Maqsood, a famous scholar and da’ee (preacher) in Egypt, answering a number of questions presented to him regarding the current events.

Ibrahim Hindy
MA Candidate, Usul al-Fiqh
Al-Madinah International University

—

I have received a paper asking, in light of the recent situation in Egypt, a number of questions:

Question:

Is it permissible for us to participate with those who are demonstrating?

Answer:

Yes, it is permissible to participate with those who are demonstrating. This (action) does not fall under the category of Khurooj against the leader, which I have explained in great detail at a previous juncture, however I will explain it as well for your benefit.

In the Sharh of Sahih Muslim by Imam an-Nawawi, he commented upon the hadith which states:

‘Ubadah ibn al-Saamit narrated in the hadith of allegiance that: “We pledged allegiance to the Messenger of Allah to listen and obey…and that we would not fight the people of authority, unless we see clear and absolute disbelief, for which you have evidence from Allah.”

Imam an-Nawawi commented upon this by stating:

“This means, do not attempt to fight the people of authority and do not oppose them, unless you see from them clear evil which you know of from the principles of Islam. If you see this, then forbid them from it and speak the truth wherever you may be. As for Khurooj against them and fighting them, that is haram (forbidden) by consensus of the believers, even if they are corrupt and oppressive.”

The statement of Imam an-Nawawi clearly shows that he draws a distinction between forbidding evil with your tongue and speaking for truth, versus khurooj and fighting against the rulers.

So it is then permissible for you do aid those who have opposed this (clear) oppression and have attempted to remove it.

A person may ask “How can we help them when some of them (who are protesting) are not religious?”

The principles of this religion, particularly enjoining the good and forbidding the evil, proves that we should be in the aid of anyone who works towards establishing a good or eradicating an evil, even if they are corrupt themselves. This is because we all, collectively, are included in the statement of Allah: “And cooperate in righteousness and piety, but do not cooperate in sin and aggression.” (Qur’an, 5:2)

If the people you are cooperating with are corrupt, then their corruption is upon themselves. However, should they work towards establishing good or for the removal of evil then it is imperative upon us to help them even if they are corrupt.

Imam ash-Shawkani states in “Hada’iq al-Azhar:”

“It is compulsory to help (even) a sinful person in establishment of good or the eradication of evil, or in the limiting of a greater evil. Indeed, enjoining the good and forbidding evil has been established as one the most significant Islamic principles, and of the most important religious obligations. So whoever establishes (this principle) has indeed established truth. And whoever is in need of help (in enjoining the good), then it is obligatory to help them as it would be considered aiding (one another) for truth and justice and it would be considered a form of establishing the truth and not a form of establishing the sinful person (or his sins).”

And in this respect, (we should) help establish those of lesser evil and oppression over those of greater evil and oppression, and indeed this (practice) comes underneath the category of “enjoining good and forbidding evil.”

Therefore whenever we see a person working towards establishing good or eradicating evil, then it is imperative for us to work with them due to the statement of Allah:  “And cooperate in righteousness and piety, but do not cooperate in sin and aggression.” (Qur’an, 5:2) As well as what has been established in Sahih Muslim narrated by Abu Sa’id al-Khudri that:

“Whoever from amongst you sees an evil should change it by his hand, if he is unable to do so then he should change it by his tongue (by speaking against it), and if he is unable to do so then he should reject it in his heart – and this is the weakest of Iman.”

And I ask a question: Everyone who lived through the reign of (Anwar) Sadat and who has lived through this reign (i.e. that of Mubarak) – who would choose to live under the rule of Mubarak instead of Sadat? Without a doubt, everyone would choose the rule of Sadat.

In this time and reign (of Mubarak), not a single one of us has been ensured of our safety.

Question:

If we can’t be with them, in this situation, what should we demand?

Answer:

I advise you to demand what they are asking for. Demand what they are demanding.

A fiqh principle: harm increases. If it is not possible to completely eradicate it, then it is an obligation to lessen the harm, or oppression, as much as it can be suppressed. This is an obligation.

So demand what they are demanding, since the protesters are of different groups and the situation requires that all the people are united on a collective (or agreeable) call and demand.

Question:

If what the protesters are calling for is Islamically-legislated such as the end to brutality or (access to) food, but are not calling for the establishment of Islamic law, would it still be permissible to participate?

Answer:

Are these things they are demanding for from al-Ma’roof (the clearly good) or not? As long as it is for what is good, then help them with it, as we explained through the writings of Imam al-Shawkaani (rahimahullah).

Question:

What do you think of these events and what do you think of the future of Egypt?

Answer:

The future is in the knowledge of Allah (swt). However, it is important that we benefit from these events. And it’s important to remember the statement of the Prophet ﷺ as is recorded in Saheeh al-Bukhari:

“Allah gives respite to the oppressor, but when He takes him over, he never releases him.”

Indeed our existence on this earth is only for the sake of the establishment of the worship of Allah…so it is important to remember this goal of our existence, if you believe in Allah and in the Quran:

“And I did not create the jinn and mankind except to worship Me.” (Qur’an, 51:56)

So it is important for us to protect the Islamic principles and beliefs…and in this current time every aspect of our religion has been attacked.

There is also another point. Allah says:

“Indeed, Allah will not change the condition of a people until they change what is in themselves.” (Qur’an, 13:11).

The people were struck by cowardice. They were overpowered by False Gods (Taghut) and their soldiers and they governed every aspect of their life. Imagine that if a person wanted to be promoted in their job, they needed to ask National Security (Amn al-Dawla)! If a person wanted to be a professor, research, travel or even swim – they had to ask National Security or the Police first. Everything was put in the hands of security forces; extreme oppression befell people. And yet the people were quiet.

So when people became concerned with change, after 30 years they brought down oppression in 7 days. Just 7 days! And they did nothing but leave their homes and stand in the streets and proclaim that they were peaceful. And as for the destruction that occurred, it is well-known that it occurred primarily at the hands of Security Forces who disguised themselves as civilians in order to put the country in panic and fear and cause the demonstrators to withdraw from what they are in.

But they stood their ground, and the people collectively stood for the safety of their homes and families. They took off the clothing of cowardice and it unleashed an inner power!

“That is only Satan who frightens [you] of his supporters. So fear them not, but fear Me, if you are [indeed] believers.” (Qur’an, 3:175).

When the person removes the clothing of cowardice and puts their trust in Allah and understands that the Heavens and the Earth is under the control of their Creator, then they unleash inner power. In just seven days, they destroyed the established oppression that had governed us for years. And we ask Allah for the truthfulness of our trust in Allah and to have good thoughts of Him.

And I am not concerned with who our leader is – I do not care about the removal of Hosni. Indeed the greatest benefit of these events is that no matter who the leader is, we will not be enslaved by the police and security forces again. The police had been terrorizing the public and putting them in a state of fear.

These are some of the thoughts I wished to share. I do not know what will happen in the future, but I hope that the youth, after standing up to oppression, will also return to Allah. And I direct this advice to myself first, and then to every Muslim.