View source for Reference Works on the Qur'an in English: A Survey

The title is an article surveying the reference works on the Qur’an by Abdur Raheem Kidwai<ref> Department of English, Aligarh  Muslim  University, India</ref> published in the Journal of Quranic Research and Studies, Volume 1, Issue 2, (2006). The following is the article.<ref>http://jqrs.qurancomplex.gov.sa/en/wp-content/uploads/2010/03/Reference-Works-on-the-Quran-in-English-A-Survey.pdf</ref>

=Introduction=
Reference  works are an indispensable  scholarly tool. They meet many needs:  providing   an  updated  view  of scholarship   on  an  academic discipline,  guiding  students  to  further  study  and  facilitating  readers quest in making an intelligent selection of reading material. In Western scholarship  reference  works  are found  aplenty  on every  conceivable subject or area of interest.
It goes without saying that the Qur 'an lies at the heart of Islamic faith and practices.  For  Muslims,  the  study  of the  Qur 'an  is not  a mere religious  duty;  they find its study morally and spiritually rejuvenating and intellectually  invigorating.  They tum  fervently  to the Qur' an for seeking guidance in all walks of life. Notwithstanding their unflinching commitment  to the Qur 'an,  there are millions of Muslims who do not possess knowledge ofArabic and study the Qur'an in translation. English speaking readers  of the Qur' an have registered  a dramatic  increase in Qur' an related reading material  in the twentieth  century as a result of closer  interaction  with the West, and more importantly, owing to the marked  presence  of millions-strong  Muslim  communities  in the UK, USA,  South Africa, Australia, Canada and other parts of the world.

As early as the 16" century, Westerners, including the English speaking countries, have been intrigued by the phenomenon  of the Qur' an. They have been attempting to fathom it, though often with polemical motives.

By all accounts,  their interest in the study of Qur 'an has also resulted in the production  of a plethora of works on the Qur 'an in English.  The first English  translation  appeared  in  1649.  Sale's  English  translation (1734) has been  reissued,  at least,  150  times.    Since early twentieth century,  Muslim  scholars  have  also been  contributing  to the Qur' an studies in English.  Many versions  of the meanings  of the Qur 'an by Muslim translators  in recent times are on record.  In sum,  the tradition of writing in English on the Qur 'an is a robust one. To guide readers to this rich scholarship many reference works have appeared,  of which a survey is attempted below. To the best of my knowledge, no evaluation of these reference works has been attempted so far. This survey seeks to introduce these works, which are produced over the period from the late 19 century up to 2005, in terms of their content and academic value, with occasional comments on the strengths and drawbacks of the more important titles.

=I.  Bibliographies=
1. W. Woolworth's "A Bibliography  of Koran Texts and Translations", published  in the Muslim  World  17:  3  (1927), pp. 279-289,  Colorado, USA, is one of the earliest Qur'an bibliographies. It contains publication details of around  I 00 Qur' an translations  in world languages,  mostly European, up to 1923.

2.  Books  in English on Islam,  Muhammad  and the Quran:  a selected and annotated bibliography  compiled by C.L.  Geddes was brought out in 1976 by the American Institute of Islamic Studies,  Denver,  USA.  It lists six translations of the Qur'an in English, four critical studies on the Qur' an and four books which deal with the supposed Judeo-Christian influence on the Qur' an. It is a woefully thin work in that all the above material relates to only fourteen titles.

3.  J.D.  Pearson's  "Bibliography   of translations   of the  Qur'an  into European  languages"  features in the volume, Arabic Literature to the End of the Umayyad  Period,  edited by A.F.L.  Beeston,  published  in 1983 by the Cambridge University Press, Cambridge, UK, pp. 502-520.

It is not a comprehensive  bibliography, as many English translations, especially by Muslims, do not find mention in it. Compared to it, OIC's bibliography  is much more accurate and all-embracing.  (Details of this bibliography will follow). 

4. Adil Usmani 's Islamic Studies: Literature on the Quran in the English Language  -  A  Bibliography came  out  in   1986  from  the  University of Karachi,  Pakistan.  Divided  into  six  sections:  Bibliographies  and Catalogues, Concordances, Indexes, Glossaries, Tafsir works, and Theses.  It lists bibliographic details of 524 works in English produced up to 1983. Both in its coverage and analysis this work is not greatly substantial. It does not present much new material, previously hard to track down.  Equally regrettable  is the exclusion of the rich material on the Qur'an in periodicals.  Moreover it does not contain annotations on the entries. Several important works on the Qur'an appear to have escaped Usmani's  attention.  Likewise,  many theses and dissertations on the Qur'an have gone unnoticed. As a result, both the scope and usefulness  of this  reference  work  are  limited.  Those  looking  for material on the Qur 'an will have to supplement their reading, even after consulting this Bibliography.

5.   An  unlikely   source  of reference  on  Qur'an   translations  is  an appendix in M. Hamidullah's French translation of the Qur'an, Le Saint Coran published in 1985  by Amana,  USA.  It contains a wide-ranging bibliography  of the  translations  of the  Qur'an,  both  complete  and partial, in 45 European languages. It represents an updating ofhis earlier bibliography of the translations of the Qur'an which he had compiled in  1947   in  Urdu  entitled  Alamgir   Tahrik-e   Quran.   Hamidullah's familiarity with relevant material is deep,  as he succeeds  in tracking down the translations of the Qur'an in almost every European language. His bibliography is, however, outdated, as it covers material only up to
1981.

6.  Munawar  A.  Anees's  "Islamic  Studies:  Publish  or Perish?  Book and Periodical  Citations on Tafasir al-Quran  in Western Languages" published  in 1985  in the Muslim  World Book Review,  Leicester,  UK,
5: 2 (1985), pp.  55-72 is a piece of sound, insightful scholarship. Apart from citing the material on the Qur'an, mainly in English, it provides helpful annotations, guiding readers to the contents and academic value of most of the works.

7. In contrast to Usmani 's limited scale bibliography, WorldBibliography                                                                                                                                                                       of Translations of the Meanings of the Holy Quran: Printed Translations 1515-1980  is an exhaustive  reference  work  brought  out by the  OIC 's Research   Centre   for  Islamic   History,  Art   and  Culture,   Istanbul   in 1986   under   the   supervision   of  Ekmeleddin Ihsanoglu.   Containing 2672  entries,  it places  at readers' disposal  definite  information about both  complete  and  incomplete  translations of the  Qur 'an  in 65 world languages  - Asian, African  and European.  Highly  useful  material  about publication details  and location  of the numerous  editions  of the Qur 'an translations has been  assiduously culled  from a variety  of sources.  The work  is meticulous in providing details  of the  sources  of information about  each  translation of the  Qur' an  and  its  availability  in  libraries around the world.

Ihsanoglu's historical   survey  of the  first translation in  each  language (pp. xxvii-xxxvi) stands  out as a piece  of sustained  scholarship. Notwithstanding the editor's best efforts,  the Bibliography suffers  from some gaps in its coverage  of translations, particularly  in English, Urdu and Persian. Some  editions  are not included  and publication details  in some instances  are not accurate  (pp. 73 and  142). These  lapses  do not, however, in any way, undermine the worthiness of this work, which is an eminently  sound contribution to assess the range of Qur' an translations in every  language  of the world.  It is indeed  an indispensable reference work,  rich  in  the  fruits of extensive   research.  Needless to  add,  this work  which  covers  the  Qur 'an  translations up to  1980  stands  in need of updating.  The publishers  have,  for some time,  been  working  on an updated  edition.

8. WorldBibliography ofTranslations of the Holy Qur 'an in Manuscript, Vol. I (2000),  published by OIC's Research  Centre  for Islamic  History, Art  and  Culture,  lists  bibliographic information of about  293  Qur'an translation manuscripts in 58 languages  and dialects  excluding  Turkish, Persian   and  Urdu,  which  are  planned   to  be  published  in  a  separate volume  owing  to  their  great  number.  Useful  information about  each manuscript by way  of identifying its author, features  and  location  are provided.

It  is  gratifying   to  note  that  Qur 'an  translations  in  manuscript  form exist  in almost  all world  languages,  especially European  ones  such  as Bohemian, Corse, Estonian, Gaelic, Icelandic,  Lapp, Latvian, Provincial and Welsh. The quality of notes about the manuscripts  is remarkable in that no effort has been spared in tracking down all there is to know about them. Equally valuable is Ihsanoglu's introduction to the work (pp. xiiixxxv), which delves deep into the evolution  of Qur'an translations  in manuscript form.

9. The Holy Koran in the Library ofCongress: A Bibliography compiled by Fawzi Mikhail Tadros, published in 1993 by the Library of Congress, Washington, USA, is another valuable  reference  guide.   Though  it is restricted  to the holdings  of a particular  library,  namely,  Library  of Congress, Washington, USA, it gives a fair idea of the material on  the Qur' an in the various world languages. It underscores also the richness of the Qur'an  collection  in this particular  library.  In all, it lists more than three thousand entries on the Qur' an in the form of Manuscripts, Translations, Microfilm, Sound Recordings, Books, Articles, and Doctoral Dissertations.

10. A.R. Kidwai's "Quranic Studies in English (1985-1992): An Annotated Bibliography"  published in 1993 in the Muslim  World Book Review, Leicester, UK, Vol. 13: 3  ( 1993), pp. 57-69 updates and enlarges Anees's  earlier  bibliography   published   in  the  same  journal.  Apart from critically  analyzing  around  150  books on the Qur'an  published in English  in the period  under  study, this bibliography  contains  also information on   reviews  on these books. This additional  information may be used with much profit by researchers.

=II.  Concordances=
1.  Originally  published  in German  in  1842, from Leipzig,  Germany, Gustav Flugel's  Concordance  of the Quran was reprinted by al-Biruni Publishing House, Lahore, Pakistan in 1978. This Concordance is introduced as "a carefully compiled, alphabetically arranged Conc• ordance and according to roots of words"  (Title page).  It merely lists Qur'anic words according to their root and identifies the  ayah or ayahs in which these occur. It makes no attempt to explain any word. Proper nouns are lumped together in this mass.

2. Miftah-ul-Quran: Concordance and Complete Glossary of the Quran compiled  by Rev.  Ahmad  Shah in two volumes  by the Book House, Lahore, Pakistan, in 1906, is produced  as

...  a ready  means of reference to the contents of the Quran.  It seeks to redress the two main shortcomings  in Flugel s earlier Concordance  (1842).   i) ...  the principle  on which it [Flugel's Concordance] is based restricts its use to those who can claim a minute knowledge  ofArabic.  ii) Flugel has adopted  an unusual surah and  ayah  number, which differs from the one commonly used by Muslims.  (Preface) Volume  2  of the  work  constitutes  a  glossary  of  the  Qur 'an  in  the alphabetical  order.  In compiling  the glossary, the author has drawn on the Orientalist  writings  of Sale, Palmer, Rodwell,  Lane some Muslim authorities.

3. A Concordance of the Quran compiled by Hanna E. Kassis, published in  1983  by  the  University  of California Press,  Berkley,  USA  is  an authoritative  work in the field. It is

...  meant primarilyfor those without any knowledge  ofArabic. The main distinction  of this Concordance  is that it utilizes the semantic structure of Arabic vocabulary  itself in revealing the meaning of the Quran. All the entries for these Arabic roots,  all the derivative forms are shown  ...  and the verses are listed in translation. (p.  ix)

Appended  to the work are helpful notes on the language of the Qur 'an (xxv-xxxiv). Another  valuable  element  of this reference  work  is the inclusion  of separate  sections  on  the  Divine  Names  and Attributes and proper nouns. The editorial  assiduity  and painstaking  attention  to detail are other prominent  features of this meticulous work, complete in academic apparatus.

4.  John Yahya Cason's An Extensive  Concordance  to the Meaning  of the Quran came out in 2000, published  by the Islamic  Education  and Community  Development Foundation  of Baltimore,  Maryland, USA. Let this be clarified at the outset, as is evident also from the subtitle of the work, that this Concordance is specifically "based on the translation of Abdullah  Yusuf Ali".  In other words,  only the Qur' anic terms and concepts  as featuring  in Abdullah  Yusuf Ali's English  translation  of the Qur' an find place in this work. Entries are arranged according to English  alphabets  and  encompass  all that  is discussed  by Abdullah Yusuf Ali in his translation.  In his zeal to list everything,  the compiler has gone too far. As a result, such inane and general expressions have found their way into this concordance  to the Qur'an:  "Into" (pp.  423- 424),  "Something"  (pp.  737-738),  "Therefore"  (p.  834), "When"  (pp.
974-979), and "Yet" (pp.  1069-1070).  This concordance is thus useful for only those who intend to study Yusuf Ali's work in depth.

=III  Subject/Contents Guides=
1. Altaf Ahmad Kheri's Index-cum-Concordance for the Holy  Quran, published first in 1974 by Adam Publishers, New Delhi, India, is another massive reference work. However, its presentation is not reader-friendly. Only under  twelve  generalized  chapters have all the Qur 'anic  ayahs been placed, without assigning to these any sub-headings. It does not follow the standard format of a concordance  in listing and explaining entries in an alphabetical order.

2.  A more ambitious and helpful reference work is, however, Afzalur Rahman's  Subject Index of Quran  brought  out  in  1983  by  Islamic Publications, Lahore, Pakistan. It provides  an alphabetically  arranged guide to the contents of the Qur'an.  Equally useful are its sub-sections within every major section/theme. For example, "al-Kitab" (the Book), which carries different shades of meaning, is categorized under various heads (pp.  5-12). This reference work succeeds in meeting the needs of the ordinary students and specialists alike.

3. Faruq Sherif's A Guide to the Contents of the Quran,  published  in
1985 by Ithaca Press, London, introduces itself as

... a compendium of the Quran arrangedsystematically in which all the themes appear  in a conciseform.  This bookprovides  such a guide by arranging the themes into 67 sections. Each section contains the sum of the relevant ayahs  concerned. In this all• inclusive recapitulation,  no subject has been left out so that the reader  can be sure  to find within  complete  knowledge  of the contents of the Quran,  albeit in a condensedform. (Flap jacket)

The work is divided into the following main chapters: The Creator and His Creatures; The Prophet and the Qur 'an; The Previous Bearers of the Divine Message; Some Historical Events; Faith and Religion; The Other World and Commandments. Under each Chapter several sub-themes, concepts and terms are mentioned. Equally helpful is the comprehensive index at the end of the work,  guiding readers to the specific Qur 'anic ayahs on a subject. However, at times, Sherif's comments on the import of the contents of the Qur'an  appear somewhat tendentious.  Take the following as examples:

The verses of the Quran containing  references  to wine do not appear  to be self-consistent. (p.112)

Nor is there any substance  in the argument  which is sometimes advanced to the effect that Jihad should be understoodprimarily in the sense ofmoral endeavour and self-discipline in the cause ofservice to Islam,  and only secondarily in that ofholy war.  The verses quoted below will show that the emphasis is distinctly  on warring  against  non-believers  with  the object  of propagating Islam,  this being,  by the express  injunction of the Quran,  one of the primary duties ofMoslems. (p.113)

On usury or interest his contention is:

It   cannot,   however,   be  inferred  that  the  Quran  condemns unconditionally  the  concept  of giving  in  the  expectation  of receiving  more  than  what  is given.  Indeed such  transaction, strongly forbidden  in the relations  between  man  and man,   is recommended,  or even commanded,  as between man and God. (p.119)

Such comments are more likely to confound readers, rather than help them gain a better understanding  of the meaning and message of the Qur' an.  There  is not  a single  authentic  Muslim  source  cited  in his bibliography (p.  148) which mentions only the Orientalists and sectarian writings on the Qur'an.

4.  M.M.  Qureshi's  Quranic  Ayat  Containing  Reference  to  Science and  Technology  produced  in  1987  by  Pakistan  Science Foundation, Islamabad, Pakistan,  stands out as a valuable selection of the Qur'anic ayahs  with bearings on aspects of science and technology. Needless to say, however, that one cannot just get too carried away by such theories and judgment  has to be applied when it comes to reading them in the Qur'an.

5.   Another work in the same vein is Muhammad  Sharif's A Code of Teachings  of al-Quran published  in  1988  by Fazal Haque and Sons, Lahore,  Pakistan.  It is a compilation of the Qur 'anic ayahs on a large variety of subjects. A valuable element of the work is that at places, Prophetic  Traditions,  which  amplify  some  of these  ayahs,  are  also included.

6.  K.A.  Majid's  Quranic Injunctions:  Dos and Do Nots published in  1989  by the author from Karachi,  Pakistan,  is a compendium  of the  Qur'anic  commands,  compiled  subject-wise.  It  initiates  readers into the  Qur 'anic  worldview,  though  not very  satisfactorily.  It  cites only few Qur' anic passages  on topics,  and that too without offering any explanation.  Moreover,  it passes  in silence over many  Qur'anic commands,  perhaps  because  of the constraints  of space.  The whole work consists of only 84 pages.

7. Chawdhary Nazr Mohammad's Commandments by God in the Quran published in 1991 by Message Publications, Jamaica, is an attempt to compile  the  Qur' anic  commandments  thematically  under  31   broad subject  headings.  All the citations are properly  documented  in terms of indicating the surah title and the ayah number or numbers.   It is an exhaustive work in its coverage.

8.  Muhammd Ferdouse Khan's  What is al-Quran:  An Exposition for
Non-Muslims   published  by Ahsania  Mission,  Dhaka,  Bangladesh  in
1992 is essentially an anthology of Qur' anic ayahs on moral and social issues and  Prophets.

9.  Abdul Hakeem  Malik's  Quranic Prism:  Trilingual  Subject  Index of Holy   Quran  which  came  out  in  1996  from Aamir  Publications, Muzzafargarh, Pakistan, seeks to avoid the shortcomings in earlier subject  guides.  One  of its  commendable  features  is  its  exhaustive alphabetical coverage of around six thousand subjects. It is by far the most comprehensive guide to the Quran with extensive information.

10. Fathi Osman's Concepts of the Quran: A Topical Reading published in  1997  by ABIM,  Kuala  Lumpur,  Malaysia  is a definitive  subject guide to the Qur'an.  Divided into 9 chapters, it provides a very helpful overview  of the  Qur 'anic  contents  which  are placed  in these  main categories:  articles of faith,  worship,  moral values and manners,  law and supplications. Osman's treatment is both detailed and lucid, giving readers a clear idea of the Qur' anic worldview.  Contained in the work are copious,  relevant quotations from the Qur 'an.  The inclusion of an elaborate index would have added to the value of this work.

11.  An Index to Quranic  Teachings by Abdur Rauf Khan, published from Pakistan,  is also conceived on a large scale by including most of the themes,  concepts and proper nouns in the Qur 'an.  The compiler, however,  makes  no  attempt  to  explicate  these.  Cross-references  to related items are, at times, too many and hence irksome.

=IV.  Catalogues=
l.  The Koran Illuminated contains a hand-list of the manuscripts of the Qur'an  in the Chester Beatty  Library,  Dublin,  Ireland.  Compiled by the renowned Orientalist, A.J. Arberry, it was published by the Chester Beatty Library in 1967. Since this European library has a rich Oriental collection, the catalogue enables readers to gain a fairly clear picture of the various stages of the art of illumination and calligraphy, as is evident from the manuscripts  of the Qur' an down the centuries,  discussed in this work.

2.  The Quran compiled by Martin Lings and Yasmin Hamid  Safadi, published by the British Library,  London and World of Islam Festival publishing  company  in  197 6 from London,  provides  a catalogue  of the exhibition of Qur 'an manuscripts displayed at the British Library, London,  between 3 April and 15  August 1976.  Apart from the British Library collections,  the exhibition  had contributions  from national  and private collections in Europe and the Middle East. The volume illustrates the main developments of the art of Qur 'an illumination  and calligraphy from the 8" to the 19" century. One of the striking features of this work is the authoritative  description  of major schools of calligraphy. There is also a useful note on the Qur' an bindings.

3. Qurans of the Mamluks    was brought  out by Thames  & Hudson, London,  UK  in  1988.  It  details  the  rich  collection of the  Qur'anic manuscripts   of the  Bahri  Mamluk   period   (648/1250-792/1390).  It also provides  notes  on the  calligraphy, major scribes  and  the  art of illumination  of that time.

4.  The Holy  Quran  in Manuscript,  collection  formation by Bernard Qurartich  Ltd.  of London. It was published  from Jeddah,  Saudi Arabia in  1991.  It  provides  a selection  of fine  and  rare  Qur'an leaves  and manuscripts   exhibited  by  the  National   Commercial   Bank  of Saudi Arabia. Also,  it contains  an account  of some international  exhibitions on the Qur'an.

5.  The Holy  Quran through the Centuries contains  a catalogue  of the manuscripts  and printed editions of the Qur'an preserved in the SS Cyril and Methodius  National  Library, Sofia, Bulgaria. It was brought out by al-Furqan  Islamic  Heritage  Foundation,  London  in 1995.  Included  in this catalogue  are specimen  pages  and accounts  of the manuscripts  of the Qur'an from  1271  to 1870.  The description  of each manuscript  is well-written, identifying  its calligrapher, patron and other bibliographic details.  The catalogue  describes  also some of the printed  copies of the Quran which had appeared between  1708 and 1905. The inclusion of a glossary (p. 63) has enhanced its academic value.

6. The Quran Manuscripts in the al-Haram al-SharifIslamic Museum, Jerusalem, compiled by Khader Salameh and brought outjointly in 2001 by  Gamet  Publishing, UK,  and UNESCO,  Paris,  France,  introduces well the precious  holdings  of the Islamic  Museum,  especially  Qur'an manuscripts. The work throws  ample light on the script, illumination, binding and other features of the collection.

=V.  Dictionaries and Glossaries=
1.  Arthur  Jeffery's  Foreign  Vocabulary  of the Quran,  published  by the Oriental Institute, Baroda, India, in 193 8, is true to the Orientalist tradition  as it identifies the  use  of some non-Arabic  words  in the Qur'an and claims on this flimsy basis that the Qur'an is composed of borrowed material.

2. William Montgomery  Watt's  Companion  to the Quran published first in 1967 by Edinburgh University Press, UK, seeks "to provide the English reader with the chief background material needed to facilitate the  understanding   and  appreciation  of the  Qur' an  in  translation" and hence addresses "questions  of translation and interpretation"  (p. 10). Unlike Penrice's glossary, Qur'anic terms and concepts are not arranged alphabetically. Rather, it takes up the key words and terms occurring in each surah.  For example,  in Surat al-Fatihah,  his focus is on "In the name of God",  "Lord of all being",  "the straight path" and "those against whom thou art wrathful". In his elucidation Watt often dismisses the traditional Muslim interpretation in preference to his own. For example, he insists that "Ummi  means non-Jewish, not "unlettered". His stance is:

Later Muslim apologetics,  to enhance the miraculous character of the  Quran,   insisted  that  Muhammad was  illiterate  and supported this by interpreting ummi as illiterate.  (p. 23)

Some ofhis comments are more outlandish. For example, his assertions that one cannot find any satisfactory  or exact explanation  for ayahs 3-4 of Surat al-Masad and ayah 4 of Surat al-Falaq (pp.  331  and 333) or that the Prophet "failed to notice when Satan introduced two (or three) further  verses permitting  intercession  at the shrines of al-Lat, al-Uzza and Manat  (p.  245).  In other words,  he is convinced of the authenticity of the alleged Satanic verses, as reflected in his comment on ayahs  19-20 of Surat al-Najm. At many places, he cites Biblical references,  leaving the odd impression of the alleged borrowings  in the  Quran.  Equally  unpardonable  is his  suggestion  that  the  Quran maintained  "confusion  and vagueness"  about certain things such  as "sakina" (p. 43) or Mary (p. 49).
 
Not surprisingly Watt's sources are Orientalists, namely, Richard Bell, Arthur Jeffrey, and Noldeke-Schwally.

3.  John Penrice's A Dictionary and Glossary of Koran was published from London in 1873.  Since then it has been reprinted several times. The author introduces his work as an

...  aid to Koranic  studies ...  compiled  with the intention  of its proving  ofservice to the beginner in mastering some inevitable difficulties, and also to the more advanced Arabist in resolving some problems.  Thus it provides a clue ofelucidation to the more intricate passages of the Koran.

Contained  in it are grammatical  references  and  explanations  of the Qur' anic text. Arranged  alphabetically,  it seeks to explain many key Qur'anic expressions, along with their textual references. For example, under the main entry "harama, its following derivatives as employed in the Qur' an are briefly elucidated: haram, hurum, haram, al-muhrramat, mahrum,  harrama,  tahrim and muharram (p.  33).  While dealing with the recurrent Qur'anic word "hamd and its variations, Penrice takes up "Ahmad". His comment is, however, patently polemical:

By  a perversion  of the Gospel,  the Mussulman  Doctors  teach that the comforter promised  under the name was the Renowned Muhammad.  (p.  38)

The author's  Christian credentials are betrayed also by his elucidation of the Qur'anic expression "shubbiha lahum  (ayah  156 of  Surat al• Nisa) thus:

. . .     it being believed by the Muhammedans   that Judas or some other person was substitutedfor our Blessed Lord, and crucified in his stead. (p. 75)

Proper names occurring in the Qur'an receive scant attention from him. He speaks of "various  readings of disputed  [Qur'anic] passages"  (p. viii), though he does not substantiate this sweeping statement. His main sources are De Sacy's  Grammaire Arabe  and George Sale's  English translation of the Qur'an. In sum, this out of date work with its marked Christian bias has little to recommend itself as a Qur 'anic aid.

4. A substantial work in the field is by Abdullah Abbas al-Nadwi entitled as Vocabulary of the Holy  Quran, published in 1983 by Dar al-Shuruq, Jeddah, Saudi Arabia. Arranged according to Arabic alphabetical order, it  brings  into  sharper  relief grammatical,  lexical  and  etymological features  of the  Qur'anic  expressions.  More  remarkably,  it  cites the Qur'anic ayahs illustrating their usage. For example, "umm" is defined with both its primary and secondary significances. "Umm  al-ura is elucidated thus:

Primarily and in thefirst instance "umm al-Qura"  is the mother of the towns, particularly Makkah;  because it is asserted to be the centre of the earth; or because it is  the Qiblah of all men; and thither they repair or because it is the greatest of towns in dignity.  (p. 46)

Other entries too,  are extensive in coverage,  authentic in details and well  documented.  For  example,  as many  as thirty  derivatives  of a certain root word   are discussed,  with apt illustrations (pp.  206-208). The Qur' anic allusions and proper nouns are explicated on the authority of standard tafsir works and represent the traditional Muslim stance. Take his explanation of "sidratul muntaha as an instance in point:

The late-tree at the boundary beyond which neither angels nor prophets  can pass,  and which is the ultimate point ofaccess for created beings.  (p. 263)

In the same vein, the Qur 'anic term "zihar,a pre- Islamic social custom, is adequately elucidated (p.  387).  The most remarkable feature of the work is the listing of all words in an easy-to-use table for the benefit of those not familiar with Arabic root words and etymology (pp. 755-845). His main sources are al-Tabari, Ibn Kathir, al-Qurtubi, Ibn Manzur and al-Raghib al-Isfahani.

5.  Dictionary  of Quranic  Terms and  Concepts  by  Mustansir  Mir, published in 1987 by Garland Publishing, New York, USA, is a comprehensive, well-arranged reference work for gaining a proper understanding of the Qur'an. Almost all the major Qur'anic terms and concepts are explained on the authority of leading Islamic scholars with a view to presenting before readers the Quranic worldview. Although the material  is arranged  in English alphabetical  order,  Arabic words are also explained with the help of cross-references.  Mir's elucidation enables readers to learn much of all what there is know. For example, his extensive description of the most recurrent Qur'anic term, "God" throws ample light on His Name, and Attributes, and His mercy and justice (pp. 9-13).  In a similar helpful  manner,  he brings out the concept,  nature and functions of angels as envisaged by Islam.  Reading this entry,  one realises also the significance of the belief in angels in Islam (pp.  14-15). At places, however, his elucidation is not so adequate,  as for example, his explication of the terms of abrogation (pp.  4-6), gratitude (pp.  85-
86) and justice  (p.  116).  His coverage  of the Qur'anic  term "ansar" (pp. 93-94) is only partial. Notwithstanding  some shortcomings, it is a major,  authoritative aid to the study of the Qur'an.  Mir's  sources are: al-Ghazal, Shah Waliullah, Saiyyid Mawdudi and Amin Ahsan Islahi, representing  an amalgam  of both  classical  and recent  works  on the Qur'an.

6. MuniruddinAhmad's Dictionary of the Holy Quran published in 1992 from London, claims to be "a specifically Qur 'anic Arabic dictionary to complement the English translations of the Qur 'an" (Preface). This slim, modest work is, however, confined to listing Qur 'anic expression in an alphabetical order,  with very brief,  often  unsatisfactory  explanations. For example "Musa"  is merely defined as "name of prophet Moses" (p. 157). Likewise "siyam  receives this cursory, insufficient attention: "fasting" (p.  107). The author makes no attempt to relate these Qur 'anic expressions  to the Islamic  scheme of things, nor does he make  any effort to shed light in any degree on the Qur' anic allusions and proper names.   This work is written out of the author's pious wish that it may contribute to a better understanding of the Qur' an.

7.  Abdul Mannan  Omar's  Dictionary  of the Holy  Quran   published by Noor Foundation, Hockessin, DE, USA, 2005 (3rd ed.), is a recent addition to the field. Contained in it are two sections     Section 1    lists alphabetically  arranged  Qur 'an  words,  with cross references  to their roots; Section 2 is on these words. Arabic alphabetical order is followed in both sections. Appended to the work are appendixes on some of the distinctive  features  of Arabic.  Among  Omar's  sources  are al-Raghib al-Isfahan~, Ibn Manzur  and other  classical  Arab  lexicographers  and grammanans.

It  is an extensive  work,  covering  almost  all of the  Qur'anic words. However, the work is vitiated by Omar's pseudo-rationalism. Without much  discernment  he  cites  classical  authorities,  often preferring  his whimsical  meaning  to  the  standard,  generally  accepted  one  of the Qur' anic terms.  So doing,  he seeks to impose his erroneous  views on the  Qur'an.  For  example, he presents  this  convoluted  view  on jinn: "Such things or beings that remain aloof from the people as if remaining concealed from eyes of the common folk, as kings and other potentates generally do. Thus by calling Jinn and Nas (human beings) as a single community clears that here Jinn and human beings are not two different kinds of beings" (p.  105). He denies the miracle that Allah had raised the mountain over the children of Israel in order to press home the solemn covenant which they had made with Allah (p. 552). Likewise, he rejects the existence ofmagic (p. 570). Zaqqm is explained by him in symbolic terms as a "bitter medicine to treat spiritual diseases" (p. 232). At places, he inserts irrelevant material, as for example, an extensive note on the medicinal properties and benefits of ginger (p. 236). The work is marred by numerous typographical  errors and incorrect transliteration.

=VI.  Encyclopedias=
1.	An  extensive  encyclopedia  of the  Qur'an is Encyclopedia of the Quran edited by Jane D. McAuliffe. It has been brought  out by Brill, Leiden,  Holland in 5  volumes.  This major  publication  in the field can be better  evaluated  in an independent, full-length  article.  It  must be nonetheless  pointed  out that  it retains, rather  resurrects  most  of the Orientalist  misperceptions  about the Qur' an.  Many contributors  to the volumes are found harping on the alleged borrowings in the Qur' an from the Bible and the political  and this-worldly  overtones  of the Madinan surahs. Take the following  as illustrative:

1. "The Meccan material identifies enemies in mythic terms, usually placing  the  word  within  a  context  that  finds  parallels  with  biblical narrative ....  In Madinan verses the term takes on a more direct political and worldly tone .... What is new in Madinan verses is that God is enemy to unbelievers" ("Enemies", 2, 24). 

2. "After the Muslim victory in the battle of Badr the Quran started to promote  the  idea  of religious  uniformity  in the Arabian  peninsula .... Despite the apparent meaning of 2:  256, Islamic law allowed coercion of certain groups into Islam" ("Tolerance and Coercion", 5, 292-3).

3.  Here is another charge against the Qur 'an: "Perhaps the most mysterious textual problem in the Quran is the name Isa ....  The fact that Isa has no satisfactory derivation and no pre-quranic history should have suggested to scholars that the word might be a mistake"  ("Textual Criticism",  5,
250).

4. Even the self-evident Quranic command for enjoining right and forbidding wrong is projected  as something confounding: "Just what is intended in the relevant Qur 'anic passages is somewhat unclear ...  we are not told to whom the commanding and forbidding are to be addressed and there is no further specification of the right and wrong to which they are to relate" ("Virtues and Vices", 5, 436-7).

5.  The Qur'anic prohibition of wine is made to appear as dubious: "... dissensions over what constitutes 'wine',  or whether the substance itself or only its effects  are prohibited,  can be detected  in legal discussions surrounding the beverage" ("Wine", 5, 482).

6.  The Islamic formula of testimony (kalima tayyaba)  is presented as a replica of a biblical source: "... this formula can be traced back indirectly via  a  supposed  Jewish-Arabic  version  of Aramaic  translations      to Deuteronomy  6:4      the  Jewish  creedal  prayer. .. "  ("Witnessing  and
Testifying", 5, 500).

Such pernicious observations about the Qur' an apart,  one is struck by the wide range of its coverage. For example, volume 5  includes such diverse topics as "Social Sciences and the Quran" (pp.  66- 7 6), "South Asian Literatures and the Quran" (pp. 94-98), "Sufism and the Quran" (pp.   137-159),  "Taxation"   (pp.   191-199),  "Teeth"   (pp.   231-232), "Turkish Literature and the Quran" (pp. 390-395), "Vehicles" (pp. 411- 412) and "Weather" (pp. 470-471).

2.  Encyclopedia  of the Quran,  edited by N.K.  Singh and A.R.  Agwan (Global Vision, New Delhi, 2002. 5 Volumes. Pp.  1679 + Index). This work  is fairly  good  in its presentation,   scholarly  tools  and  level  of English. However, its modernist agenda to "lift the veils" on the Qur 'anic thought is irksome. This apologetic stand is to the fore in its repudiation of the  "substitution  legend"  related  to  Prophet  Jesus's  crucifixion. Classical  Qur' anic scholars  are accused  of having  fabricated  this so• called  legend  (pp.  254-262). Too much  focus is placed  on Christian historyand symbols which strikes a jarring note in this reference work on the Qur' an. What is enlightening  about this is that many of the entries, particularly  those  with  a Christian  connection, have  been  written  by Orientalists like Basetti-Sana, Pederson, J. Burton, D.B. Macdonald, N. Robinson  and others.  Not only have key Islamic beliefs been refuted, but certain Qur' anic texts have been cited as proving the Christian stand on 1ssues.

The  gender  issue  is  also  given  a  markedly   modernist   slant  while discussing, for instance, "Adam's wife (Haww@)." Once again the blame oftaking no account from the Qur'an is laid at the doors oftraditionalist Qur'an scholars:" ... the exclusion ofwomen from public sphere thereby remains fully valid. Indeed, conservatives  and also fundamentalists both brand  as subversive  the demand  that the principle  of absolute  gender equality  be applied  in the  social,  political  and economic  areas"  (pp.
68-69).  Concerns  of the day,  with a contrived  effort  to relating  these to the Qur 'an, feature prominently  in this work. Little wonder that one notes  in it,  inter  alia,  such entries  on Biodiversity,  Ecological  Crisis and its Solution, Mathematics,  Industry, Numerological Findings, Psychotherapy and Spiritual Universe, etc. In sum, due to the usurpation of the work by the modernist  agenda  it does not advance much one's understanding of the Qur' an.

=Concluding  Remarks=
Notwithstanding the availability  of the above mentioned  works,  there is a pressing  need for more extensive,  well focussed and user friendly aids for promoting  a better understanding  of the meaning and message of the Qur' an. Along the lines of the World Bibliography of the Quran Translations   (Istanbul,   1986),  the  publication   of a  comprehensive, up-to-date  bibliography  with critical  notes  on the books,  articles  and dissertations  on the  Qur 'an  in English  will  be  of immense  help  for literature  review  for  researchers  and for  prompting  fresh  studies  on the  Qur'an.  Likewise,  The Holy  Koran  in the Library  of Congress (Washington,  1993 ), should be replicated by way of producing similar volumes on the relevant holdings ofmajor libraries in the world, guiding students to the location of the material.

Although the bibliographical quarterly journal, Index Islamicus (Cambridge,  UK) lists the latest material on the Qur'an,  it often tends to take no account of the material originating from the Muslim World. Only few entries on the Qur'an appear in this journal. In contrast, other sections, for example, the ones on area studies in the Muslim World are well represented. As a result, students fail to get a complete picture of scholarship on the Qur 'an.  The earlier this imbalance is set right,  the better it would be.

As to subject guides,  it would be a useful service to the cause of the Qur'anic   studies,   if  thematically   arranged   volumes   on  Qur'anic teachings are produced for readers. Such volumes prepare readers better for grasping the message of the Qur'an. This objective may be realized also, and more effectively,  by bringing  out a series of handbooks  on the  Qur 'anic   terms,   concepts,   allusions,   events,   personalities   and worldview.  These volumes should be designed for a variety of readers the young, the lay and the specialist.

In sum, much needs to be done in the field for a rewarding study of the Qur'an for the English speaking readers.


=List of Surveyed  Reference Works=

==I Bibliographies==
•  W. Woolworth's "A Bibliography of Koran Texts and Translations"

• C.L. Geddes's Books in English on Islam,  Muhammad and the Quran:
a selected and annotated bibliography

•  J.D.   Pearson's   "Bibliography  of translations  of the  Qur'an   into
European languages"

• Adil Usmani's Islamic Studies: Literature on the Quran in the English
Language - A Bibliography

•  M. Hamidullah's intodcution to his Le Saint Coran

• Munawar A.  Anees's  "Islamic  Studies:  Publish or Perish? Book and
Periodical Citations on Tafasir al-Quran in Western Languages"

•  OIC's Research Centre for Islamic History, Art and Culture's  World Bibliography  ofTranslations of the Meanings of the Holy Quran: Printed Translations 1515-1980

•  OIC's  Research Centre for Islamic History, Art and Culture's  World
Bibliography  of Translations of the Holy  Qur 'an in Manuscript

• Fawzi Mikhail Tadros's The Holy Koran in the Library ofCongress: A Bibliography

• A.R. Kidwai's "Quranic Studies in English ( 1985-1992): An Annotated
Bibliography"


==II Concordances==
• Gustav Flugel's Concordance of the Quran

•  Rev.  Ahmad  Shah's  Mifiah-ul-Quran:  Concordance  and  Complete
Glossary of the Quran

• Hanna E. Kassis's A Concordance of the Quran

• John Yahya Cason's An Extensive  Concordance to the Meaning of the
Quran


==III Subject/Contents Guides==

• Altaf Ahmad Kheri 's Index-cum-Concordancefor the Holy  Quran

• Afzalur Rahman's Subject Index of Quran

• Farug Sherif's A Guide to the Contents of the Quran

•  M.M.  Qureshi 's Quranic Ayat  Containing Reference  to Science and
Technology

• Muhammad  Sharif's A Code of Teachings of al-Quran

• K.A. Majid's Quranic Injunctions: Dos and Do Nots

•  Chawdhary   Nazr  Mohammad's   Commandments   by  God  in  the
Quran

•  Muhammd  Ferdouse  Khan's  What is  al-Quran:  An Exposition  for
Non-Muslims

• Abdul Hakeem  Malik's  Quranic Prism:  Trilingual Subject Index of
Holy  Quran

• Fathi Osman's Concepts of the Quran: A Topical Reading

• Abdur Rauf Khan's An Index to Quranic Teachings


==IV Catalogues==

• Chester Beatty Library's The Koran Illuminated

• Martin Lings and Yasmin Hamid Safadi's The Quran

• Thames & Hudson's Qurans of the Mamluks

• Bernard Qurartich Ltd's The Holy  Quran in Manuscript

• Sofia's  SS Cyril and Methodius  National  Library's  The Holy  Quran through the Centuries

• Khader Salameh's The Quran Manuscripts in the al-Haram al-Sharif
Islamic Museum, Jerusalem

==V Dictionaries and Glossaries==

• Arthur Jeffery's Foreign  Vocabulary of the Quran

• William Montgomery Watt's Companion to the Quran

• John Penrice's A Dictionary and Glossary of Koran

• Abdullah Abbas al-Nadwi's  Vocabulary of the Holy  Quran

• Mustansir Mir's Dictionary  of Quranic Terms and Concepts

• Muniruddin Ahmad's Dictionary of the Holy  Quran

• Abdul Mannan Omar's Dictionary of the Holy  Quran

==VI  Encyclopedias==

• Jane D. McAuliffe's Encyclopedia of the Quran

• N.K.  Singh and A.R. Agwan's Encyclopedia  of the Quran

=Notes=