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Commentary on Sūrat al-Mulk: The Study Quran

Seyyed Hossein Nasr supervised the entire Study Quran, including selecting the editorial board and essay authors; editing the translation, commentary, and essays; and overseeing the style and scope of the translation and commentary. Caner K. Dagli wrote the commentary for sūrahs 2–3, 8–9, and 21–28, was the primary translator for sūrahs 2–3, 8–9, and 22–28, and was an editor for the remainder of the translation and commentary; he also conceived and supervised the design of the book. Maria Massi Dakake wrote the commentary for sūrahs 4–7 and 16–19, was the primary translator or sūrahs 4–7, 10–12, and 14–21, and was an editor for the remainder of the translation and commentary. Joseph E. B. Lumbard wrote the commentary for sūrahs 1 and 29–114, was the primary translator for sūrahs 1, 13, and 29–114, and was an editor for the remainder of the translation and commentary. Mohammed Rustom wrote the commentary for sūrahs 10–15 and 20 and contributed to editing other parts of the ommentary and the translation

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Qur’anic terminology, translation, and the Islamic conception of religion – Maria M Dakake

Abstract:

“A key question in the field of religious studies is the extent to which ‘religion’ as a concept ‘translates’ in various cultural contexts, with some arguing that it is a purely Western and academic construct. In this article, I argue that the Islamic understanding of religion as a universal category of human experience with various, distinct manifestations is similar to the concept of religion widely operative in the academic discipline of comparative religion; for this reason, Islamic terms related to religion can easily be translated into terminology broadly found in the study of religion, including the term ‘religion’ itself. I argue, however, that the apparent ease with which one can translate Islamic religious terminology may obscure some important nuances in the Islamic conception of religion that make it both distinct and internally coherent with its broader view of human nature and of its own particular religious system relative to others. Attentiveness to the semantic range and usage of some key terms in Qur’anic and Islamic terminology regarding religion yields a distinctly Islamic conception of religion that is independent of Western, academic theories of religion”