English Qur'an Translations: The Major Versions Compared

First PublishedSep 30, 2026Last UpdatedOct 9, 2026ByCallUponHim.com

If you read the Qur’an in English online, you’ve probably noticed that the same verse can read quite differently depending on the translation.

This guide introduces the most widely used English translations, explains how they differ, and shows one verse in six translations side by side so you can see the differences for yourself.

A Note on “Translation”

Muslims generally regard any translation as a rendering of the meanings of the Qur’an, not the Qur’an itself, which is the Arabic text. Every translation involves choices, and those choices are what this guide is about.

The Major English Translations

Marmaduke Pickthall – The Meaning of the Glorious Qur’an (1930)

• Translator: An English writer who converted to Islam.
• Acceptance: It was the earliest English translation to gain widespread and lasting acceptance among English-speaking Muslims (GetQuranic).
• Style: Very literal, in archaic “thee/thou” English. Scholars respect it for its accuracy, but modern readers find it hard to read (GetQuran).

Abdullah Yusuf Ali – The Holy Qur’an: Text, Translation and Commentary (1934)

• Influence: For decades it was the most familiar English Qur’an. Four Saudi religious committees once selected it as the best translation available for publication (Wikipedia).
• Style: Elevated, poetic English with thousands of explanatory footnotes. Some of those footnotes have attracted criticism (Eaalim).
• Today: It is widely valued as a classic and for its historical role (DeenUp).

Muhammad Asad – The Message of the Qur’an (1980)

• Translator: An Austrian-born convert from Judaism. He worked on the translation and commentary for seventeen years (Wikipedia).
• Approach: Its spirit is modernist, and Asad acknowledged a deep debt to the reformer Muhammad Abduh (Wikipedia).
• Reception: It is well received by academics but criticised by conservative Muslims for rationalist tendencies, and it was banned in Saudi Arabia (AJIS). It is valuable for its insightful notes, but it is generally not recommended as a first or only translation.

Muhammad Taqi-ud-Din al-Hilali & Muhammad Muhsin Khan – The Noble Qur’an (King Fahd Complex Edition, 1990s)

• Distribution: It is printed and distributed free by the King Fahd Complex in Madinah and is among the most widely read translations in the world (Wikipedia).
• Style: It incorporates commentary from the classical works of al-Tabari, Ibn Kathir and al-Qurtubi and from Sahih al-Bukhari, placing it in brackets inside the verses (Wikipedia).
• Criticism: Critics say this makes it hard to tell the Qur’an’s words apart from the translators’ interpretation. The director of the King Fahd International Centre for Translation also criticised its style and language as too poor and simplistic (Wikipedia).
• Reading tip: Remember that the bracketed parts are interpretation, not the Qur’anic text.

Sahih International (1997)

• Translators: A team of women converts based in Saudi Arabia (Wikipedia; Eaalim).
• Style: Clear, fairly literal modern English. One of its conventions is using “Allah” rather than “God” (Wikipedia).
• Use: It is the default on Quran.com and widely used in English-speaking mosques (GetQuran). Its main weakness is that it can feel flat in poetic passages.

M.A.S. Abdel Haleem – The Qur’an: A New Translation (Oxford University Press, 2004)

• Translator: A scholar trained at al-Azhar who teaches at SOAS, University of London (GetQuranic).
• Style: Fluent, natural modern English prose that is popular in academic settings. Some scholars feel it occasionally strays further from the literal Arabic than they are comfortable with (GetQuran).

Mustafa Khattab – The Clear Quran (2015)

• Translator: A Canadian-Egyptian scholar educated at al-Azhar (Wikipedia).
• Acceptance: Officially approved by Al-Azhar and endorsed by the Canadian Council of Imams and many other organizations (Wikipedia).
• Style: Very readable contemporary English with brief notes. The trade-off is that some nuance is simplified (GetQuran).

At a Glance

Translation	Year	Style	Commentary	Best for
Pickthall	1930	Literal, archaic	Minimal	Close reading, literary flavor
Yusuf Ali	1934	Poetic, archaic	Extensive footnotes	Historical/classic reference
Asad	1980	Explanatory	Extensive footnotes (modernist)	Supplementary study
Hilali & Khan	1990s ed.	Literal + inserted notes	Inside the verses (brackets)	Readers wanting classical tafsir inline
Sahih International	1997	Literal, modern	Minimal	General reading, study
Abdel Haleem	2004	Fluent modern prose	Brief notes	Readability, academic use
The Clear Quran	2015	Very readable modern	Brief notes	Beginners, daily reading

How They Differ

1. Literal vs. readable. Pickthall and Sahih International stay close to the Arabic structure. Abdel Haleem and The Clear Quran prioritize natural English.
2. How commentary is handled. There are three approaches:
   • Minimal notes: Sahih International, Pickthall, Abdel Haleem.
   • Extensive footnotes: Yusuf Ali, Asad.
   • Commentary inserted into the verse itself: Hilali & Khan.
3. Theological lens. Most of these reflect mainstream Sunni understanding. Hilali & Khan reflect a distinctly Salafi framing (Wikipedia), and Asad reflects a modernist one.
4. Era of English. The 1930s translations use King James–style “thee” and “thou,” while the rest use modern English.

Side by Side: Surah Ad-Duha, Verse 7 (93:7)

This short verse is a useful test case because one Arabic word forces every translator to make a choice.

Arabic: وَوَجَدَكَ ضَآلًّا فَهَدَىٰ (wa wajadaka ḍāllan fa-hadā)

Translation	Rendering
Pickthall (1930)	“Did He not find thee wandering and direct (thee)?”
Yusuf Ali (1934)	“And He found thee wandering, and He gave thee guidance.”
Hilali & Khan	“And He found you unaware (of the Qur’ân, its laws, and Prophethood) and guided you?”
Sahih International (1997)	“And He found you lost and guided [you],”
Abdel Haleem (2004)	“Did He not find you lost and guide you?”
The Clear Quran (2015)	“Did He not find you unguided then guided you?”

Translation texts from Quran.com and the Quran.com API.

What’s Going On

1. The key word: ḍāllan. The root of ḍāllan has several meanings in Arabic, including being astray, being unaware of the way, and being bewildered about which path to take. Commentators explain that the sense of being in error or idolatry does not apply here, because nothing in the Prophet’s life before prophethood indicates he took part in idolatry or the pagan practices of his people (Tafsir of 93:7 – SurahQuran).

Al-Qurtubi summarized the possible meanings, among them that the Prophet ﷺ was unaware of the prophethood intended for him, or perplexed in his search for the truth, and that Allah then guided him (IslamOnline).

So each translator has to decide how to carry this over:

• Literal: “lost” (Sahih International, Abdel Haleem). This keeps the Arabic word’s force and leaves the interpretation to the reader.
• Softened: “wandering” (Pickthall, Yusuf Ali). This suggests searching rather than error.
• Clarified: “unguided” (The Clear Quran). It conveys “not yet given guidance,” in line with the traditional understanding.
• Explained inside the verse: Hilali & Khan insert an interpretation in brackets, that he was unaware of the Qur’an, its laws, and Prophethood. It’s clear, but the bracketed words are commentary, not the Qur’an.

2. Statement or question. Verse 7 begins with “and” (wa), linking it to verse 6, which opens with the question “Did He not find you an orphan and shelter you?”

• Pickthall, Abdel Haleem and The Clear Quran carry the question forward (“Did He not find you…?”).
• Sahih International and Yusuf Ali render verse 7 as a statement (“And He found you…”).
• Hilali & Khan combine statement wording with a question mark.

3. Style and era.

• Pickthall and Yusuf Ali’s “thee” reflects 1930s English modeled on the King James Bible.
• Sahih International uses square brackets for words implied, but not stated, in the Arabic. Other modern translations blend those words in silently.

The Takeaway

• Sahih International and Abdel Haleem let you see the Arabic’s literal wording.
• The Clear Quran gives you the mainstream meaning smoothly.
• Hilali & Khan tell you how to read the verse.
• Pickthall and Yusuf Ali offer a softer, more literary tone.

No single translation captures everything.

Practical Tips for Readers

1. Use two translations. Many readers pair one literal translation (such as Sahih International) with one more fluent one (such as The Clear Quran or Abdel Haleem) (DeenUp).
2. Compare on Quran.com. You can display several translations under each verse.
3. When translations disagree, check a tafsir. A noticeable disagreement usually means the Arabic carries more than one meaning. Quran.com links to Tafsir Ibn Kathir (abridged) under each verse.
4. Notice brackets and footnotes. Know when you’re reading the translator’s explanation rather than the translation itself.

References

• GetQuranic – What Is the Best English Quran Translation?
• GetQuran – Best English Translation of the Quran — An Honest Comparison
• Eaalim – Best English Qur’an Translations: Top 10
• DeenUp – Recommended English Quran Translations and Best English Translation of the Quran
• Wikipedia – The Holy Qur’an: Text, Translation and Commentary, The Message of The Qur’an, Taqi al-Din al-Hilali, King Fahd Complex, Sahih International, Mustafa Khattab
• Australian Journal of Islamic Studies – The Qur’ānic Exegesis of Muhammad Asad
• Quran.com – Surah Ad-Duha 93:7; Quran.com API, 93:7 translations
• SurahQuran – Tafsir of 93:7
• IslamOnline – God’s Blessing of Guidance upon the Prophet ﷺ (Tafsir of 93:7)

This article is for general education. Verse translations are quoted briefly for comparison and remain the property of their respective translators and publishers.