The Qur'an - Best Translation by Abdel Haleem, Buy Now, Special Pre-Release Discount

[sfajmal2004]

Click here to Buy (Hardcover)
Click here to Buy (Paperback)

Abdel Haleem's translation has been the best so far. It reads very naturally and maintains an integrity to the message that would otherwise only be available to those reading the Qur’an in the original Arabic.

Hardcover - The brilliant bi-lingual edition (with parallel Arabic text) is going to be released on May 13, 2010, Oxford University Press. Special Pre-Release Discount available. Limited period offer

Paperback - This is translation with English text only. June 15, 2008, Oxford University Press.

I will be posting the review below...

[sfajmal2004]

Review by Naiyerah Kolkailah

Translation is no easy task, especially when dealing with the words of Allah, the All-Mighty. Many attempts have been made to translate the Qur’an’s meaning into English, starting with Alexander Ross and George Sale in the 16th and 17th centuries.[i] Some endeavors, especially 19th and 20th century ones (i.e. by Rodwell, Bell and Dawood) have done more harm than good by distorting the Qur’an’s meanings, or even the divine sequence of its chapters. Other attempts, such as Pickthall’s, Yusuf Ali’s and even Arthur Arberry’s, try sincerely to convey the intended meanings of the Qur’an. However, even the latter also fall short in some areas, such as the use of archaic language, overbearing commentary or lack of historical contextualization.

One of the more recent twenty-first century attempts to transcend past translations’ shortcomings in clarity, accuracy, and modernity of language comes from M.A.S Abdel Haleem. Abdel Haleem is a Muslim Professor of Islamic Studies at the School of Oriental and African Studies in London, England, and is also the editor of the Journal of Qur’anic Studies. He was born in Egypt, and is a hāfidh who memorized the Qur’an during his childhood. He received a B.A. in Arabic and Islamic Studies from Cairo University and his Ph.D. from the University of Cambridge in the United Kingdom.

Abdel Haleem’s seven-year translation project, The Qur’an, was first published in 2004 by Oxford University Press, with a new edition published in 2005. His introduction to the translation, as well as the translation itself, both reveal that his efforts are aimed at doing faithful justice to the original Arabic, while acknowledging the difficulties of translating the meanings of a sacred text revealed and preserved in the Arabic language. He identifies his goal as “mak[ing] the Qur’an accessible to everyone who speaks English, Muslims or otherwise, including the millions of people all over the world for whom the English language has become a lingua franca.”

Contents and Methodology

Prefacing the actual translation, Abdel Haleem includes an introduction that covers numerous topics, such as the life of Prophet Muhammad صلى الله عليه و سلم, the spread of Islam, as well as the revelation, compilation, structure and stylistic features of the Qur’an. In addition, he provides an overview of some significant English translations, followed by a brief explanation of his methodology and reasons for embarking on a new translation. He also includes a chronological list of major events in early Islamic history that are relevant to the contents of the Qur’an, the compilation of the Qur’an, and the release of significant translations spanning from Ross’s first translation (1649) to Muhammad Asad’s (1980). Although the introduction resembles an introductory text on Islam and the Qur’an, it helps provide a foundation for the reader to better appreciate the Qur’an’s structure, language and meanings.

One of the important issues Abdel Haleem addresses in the introduction is the order of the verses and topics within the chapters—which even many Muslims find difficult to understand. He states: “The reader should not expect the Qur’an to be arranged chronologically or by subject matter. The Qur’an may present, in the same sura, material about the unity and grace of God, regulations and laws, stories of earlier prophets and nations and the lessons that can be drawn from these, and the descriptions of rewards and punishments on the Day of Judgment.” Using examples such as how prayer reminders appear in the midst of divorce and settlements verses, and how ayat al-kursi (2:255) appears in the midst of charity verses, he notes: “This technique compresses many aspects of the Qur’anic message into any one sura, each forming self-contained lessons. This is particularly useful as it is rare for anyone to read the whole Qur’an at once…”

Clarifications such as these help dispel the suspicions and confusion readers may face when trying to make sense of the structure of the Qur’an. Although Abdel Haleem’s simple explanation does not delve into the thematic and structural coherence of the Qur’an’s verses and chapters (which many Muslim scholars and exegetes have detailed beautifully), it suffices for a novice reader of the Qur’an (Muslim or non-Muslim), or a beginner student learning about Islam and its sacred texts.

Language and References

The language used in this translation is probably one of Abdel Haleem’s greatest accomplishments. Other older translations have used Shakespearean language or direct and literal translations that trap the text in confusing and complicated diction, which hinders the readers from understanding and connecting with Allah’s words. Abdel Haleem, however, uses clear and simplified modern English that makes the text reader-friendly and very easy to follow. He states in his introduction: “The message of the Qur’an was, after all, directly addressed to all people without distinction as to class, gender, or age: it does not rely on archaisms or pompous language for effect. Although the language of the present translation is simple and straightforward, it is hoped that it does not descend to an inappropriate level.”[i]

Abdel Haleem also shies away from literal translations that make idioms and certain phrases sound awkward in English. His chosen methodology is to provide the rendered meaning in English, often with a footnote of the literal translation. An example is his translation of ‘umm al-qura’ (42:7) as ‘capital city,’ with a footnote stating: “Literally, ‘the mother of cities,’ Mecca.”

One notable, linguistic feature of Abdel Haleem’s translation is its consideration for shifts in pronouns that occur sometimes within one verse. These shifts do not translate into English, so his method for clarifying them is to insert bracketed notes of who is being addressed (i.e. the Prophet, all people, etc.). This can be seen in his translation of ayah 10:61: “In whatever matter you [Prophet] may be engaged and whatever part of the Qur’an you are reciting, whatever work you [people] are doing, We witness you when you are engaged in it.”

In addition to his use of modern language and attention to linguistic nuances, Abdel Haleem keeps his translation deeply rooted in the original Arabic meanings and classical exegesis. He cites well-known Arabic dictionaries and classical Arabic works to clarify meanings and explain linguistic differences and idioms. Some of the works and commentaries he relied on are Abu Hayyan’s al-Bahr al-Muhīt, al-Zamakshari’s al-Kashāf and Asās Al-Balāgha, al-Baydawi’s Anwār al-Tanzīl wa Asrār al-Ta’wīl, Qutb’s Fi Dhilāl al-Qur’ān, and one of his most frequently referenced sources, al-Razi’s al-Tafsīr al-Kabīr.

Structure and Punctuation

Abdel Haleem chose an unprecedented way to display his translation. He combines the verses into flowing script (versus placing each verse on a line), and breaks up the text into paragraphs based on shift in topic. His reason for doing so is to “clarify the meaning and structure of thoughts and to meet the expectation of modern readers.” He also numbers the verses using superscripts at the start of each verse and letters his footnotes (also in superscript). This overall format and superscripting provides easier flow in reading and also helps readers find or cite verses more easily. The translation occupies the majority of each page (except for smaller chapters) and footnotes rarely take up more than the lower sixth of the page, which keeps the readers focused on the main text rather than being distracted by detailed and overwhelming commentary.

Another feature of Abdel Haleem’s translation is the addition of punctuation. Although the Qur’an has its own system of marking pauses and continuation in recitation (`ilm al-waqf wa’l-ibtida’), the Qur’an does not have punctuation marks that delineate parenthetical statements, quotations, exclamatory remarks, etc.—which are unnecessary and implied by context (for the most part) for those well-versed in the Arabic language. As one of many efforts to provide clarity to the Qur’an’s meanings, Abdel Haleem has introduced punctuation marks, such as commas, semicolons, dashes, exclamation marks, quotation marks, etc. For example, ayahs 36-37 of Surat Aāli `Imrān read:

‘Imran’s wife said, ‘Lord, I have dedicated what is growing in my womb entirely to You; so accept this from me. You are the One who hears and knows all,’ but when she gave birth, she said, ‘My Lord! I have given birth to a girl’—God knew best what she had given birth to: the male is not like the female—‘I name her Mary and I commend her and her offspring to Your protection from the rejected Satan.’

This punctuation certainly helps readers differentiate between narrative and quotations; however, inserting punctuation without footnoting alternative readings (qirā’āt) or pauses may make the punctuation appear definitive, when in fact it is not. For example, the parenthetical statement above may not include “the male is not like the female,” which would make it a continuation of `Imran’s wife’s statement. Also, the Arabic phrase for ‘she gave birth’ (wada`at) can be read as ‘wada`tu’ (I gave birth) in a different reading. If this part of the verse is read using the second reading (“And Allah knows well what I gave birth to”), it would make this statement a continuation of `Imran’s wife’s statement as well.[i]

Despite his translation’s minor shortcomings, Abdel Haleem has produced what may be considered one of the most genuine and refreshing translations in contemporary times. His most notable success is merging authenticity with originality and transmitting Qur’anic meanings from classical Islamic works in an easily accessible language for both the Muslim and non-Muslim English-speaking populace. May Allah reward him and bless him for his efforts.

Note: this review is only an attempt to expose readers to a relatively new translation that may be unknown to some. Readers may prefer reading other translations that supersede this translation in both language and preservation of the original Qur’anic meanings.

[i] See Tafsir Al-Jalalayn. www.quran.com/3

[i] Some scholars find that the translation is too simplified in some areas, and includes imprecise translations of certain words and phrases. It also omits many Arabic conjunctions (i.e. “wa” [and], “fa” [then]), which detracts from nuanced meanings regarding chronology of events conveyed in the Qur’an.

[i] Abdel Haleem, M.A.S. The Qur’an: A New Translation. New York: Oxford University Press, 2005. p. xxvii.

[aboosait]

.....Abdel Haleem's translation .......... maintains an integrity to the message that would otherwise only be available to those reading the Qur’an in the original Arabic...........

Though translation is necessary as it is one of the ways in which those lacking knowledge of Arabic can share the message of the Qur'an, none of the translations, however accurate they may be, can ever hope to imitate the diction or the style of the Book of Allah.

[aboosait]

...... Other attempts, such as ........, Yusuf Ali’s ..........., try sincerely to convey the intended meanings of the Qur’an. However, even the latter also fall short in some areas, such as

1. the use of archaic language,
   
2. overbearing commentary or
   
3. lack of historical contextualization.

..........

Kindly cite examkples to prove your charges. Kindly make reference to Yusuf Ali’s translation which has been revised and edited by The Presidency of Islamic Researches, IFTA, Call and Guidance and is available free of cost.

[.: Anna :.]

This is a really good translation, very easy to read in English

[aboosait]

This is a really good translation, very easy to read in English

Thats your view point as a reder. But a scholarly comment making reference to Yusuf Ali’s translation (which has been revised and edited by The Presidency of Islamic Researches, IFTA, Call and Guidance and is available free of cost) that it lacks historical contextualization is a blatant lie. Either the person who has made that comment has not read that translation or is deliberately trying to commercialize the issue..

[.: Anna :.]

I duno about the historical context issue but the comments about this one being in a much more accessible language are very true
anyway people shouldn't be soo attached 2 one specific translation imo, but personally i like this prof abdelhaleem one if i was 2 use ne

[eternal journey]

Thats your view point as a reder. But a scholarly comment making reference to Yusuf Ali’s translation (which has been revised and edited by The Presidency of Islamic Researches, IFTA, Call and Guidance and is available free of cost) that it lacks historical contextualization is a blatant lie. Either the person who has made that comment has not read that translation or is deliberately trying to commercialize the issue..

Assalaamu alaikum,

I think your taking the comment a little out of context, Allahu alam.

[eternal journey]

This is a really good translation, very easy to read in English

For English I've loved Pickthall and always used it (I love the 'old' English style) but I will definately be buying this one too inshaAllah, as I've heard it's a good translation walhamdulillah.

Jazakallahu khayran OP!

[ahaneefah]

IA:

I have read the translation at great length. It is very good but he favors some unorthodox interpretations, in large part because he relies on the Tafsir of al-Razi, and because he has clear modernist tendencies.

From his translations of the verses to due with Ahl al-Kitab, it seems he does not consider them to be Kuffar. He also has issues with divorce being in the hands of the man.

[sfajmal2004]

As the publisher is Oxford University Press, so it is very difficult to breach copyright restrictions and create pdf version of it. But still, it is available for online reading:

Online Quran Project (OQP)

[Basil al-Mamluk]

Kindly cite examkples to prove your charges. Kindly make reference to Yusuf Ali’s translation which has been revised and edited by The Presidency of Islamic Researches, IFTA, Call and Guidance and is available free of cost.

I have major issues with a lot of the tafsir that Yusuf Ali used. When I read it, I was scratching my head in a lot of places. Lots of unorthodox stuff and relies heavily on Tamludic and Biblical Scholars.

[aboosait]

............. tafsir...... Yusuf Ali used. When I read it, ..........

Which edition? Please comment on the revised edition printed and distributed free.

[Mister Fundie]

this is my favorite translation. very easy to read and have a nice flow....like a story book.

[Joe563]

sallam

doesnt it say something in the Quran about selling the words of Allah for a miserable price?

walaykum sallam

[aboosait]

sallam

doesnt it say something in the Quran about selling the words of Allah for a miserable price?

walaykum sallam

Please quote the Verses you are talking about, or at least tell us the Verse number and Surah.

And by the way what does Qur'an say about raising finance for paper and printing machinery and the salaries of those who work there.

For revising printing and free distribution of Yusuf Ali's translation, the Saudi Government is spending I suppose. Oxford University Press is not going to do all that free of cost.

Praise be to Allaah.

Dealing in Mushafs is permissible because it is a kind of cooperating in good deeds, and it makes it easy for people to obtain Mushafs, to memorize or read Qur’aan, to convey the message and establish proof.

From Fataawaa al-Lajnah al-Daa’imah, 13/47

[lastsultan]

This is really my favorite translation of the Quran.

The clarity with which the message comes across is very articulate and precise.

[Joe563]

Surah 2, Verse 41

"You shall believe in what I have revealed herein, confirming what you have; do not be the first to reject it. Do not trade away My revelations for a cheap price, and observe Me"

[aboosait]

Surah 2, Verse 41

"You shall believe in what I have revealed herein, confirming what you have; do not be the first to reject it. Do not trade away My revelations for a cheap price, and observe Me"

A reference to the persistent Jewish belief that they alone among all nations have been graced by divine revelation. The "trifling gain" is their conviction that they are "God's chosen people" - a claim which the Qur'an consistently refutes.(Quran Ref: 2:41 Asad)

There are Qur'anic verses that, taken in isolation, can easily cause people to misunderstand the message of those verses. Please try to understand the verse with historical background.

[sfajmal2004]

Surah 2, Verse 41

"You shall believe in what I have revealed herein, confirming what you have; do not be the first to reject it. Do not trade away My revelations for a cheap price, and observe Me"

Joe563, you have misunderstood the verse. aboosait has understood it correctly. Here is the tafsir of the verse that you mentioned.

Tafsir al-Jalalayn
And believe in what I have revealed, of the Qur’ān, confirming that which is with you, of the Torah, by its agreement with it, in respect to [affirmation of] God’s Oneness and prophethood; and be not the first to disbelieve in it, from among the People of the Scripture, for those who will come after you will depend on you and so you will bear their sins. And do not sell, exchange, My signs, those that relate to the description of Muhammad (s) in your Book; for a small price, for a trivial and temporary affair of this world; that is to say, do not suppress this for fear of losing what you hope to earn from lowly individuals among you; and fear Me, and none other in this matter.

[hermann_oberth]

Is this Quran really good, not only in terms of translation but in commentary?

[aboosait]

........Is this Quran really good, ........?

There seems to be some misconception.

People here are not talking about another Qur'an. There is only one Qur'an and that is the Word of Allah in Arabic language.

What we are discussing is about the tranlation of its meanings into English language by different scholars.

[hermann_oberth]

There seems to be some misconception.

People here are not talking about another Qur'an. There is only one Qur'an and that is the Word of Allah in Arabic language.

What we are discussing is about the tranlation of its meanings into English language by different scholars.

Oh! Sorry for my mistake. What I meant to say was that is this translation good and I won't be criticized for reading this.

[aboosait]

..............I duno about the historical context issue ...........

I did not ask you about that? My comment was in reply to the Post by sfajmal2004 in which he quoted someone saying that Yusuf Ali’s translation lacks historical contextualization.

[hermann_oberth]

I did not ask you about that? My comment was in reply to the Post by sfajmal2004 in which he quoted someone saying that Yusuf Ali’s translation lacks historical contextualization.

yusuf ali's translation doesn't seem to lack historical contextualization.

[aboosait]

yusuf ali's translation doesn't seem to lack historical contextualization.

And in fact it contains lot of historical information releated to several verses. Alhamdulillah. This man has not replied to my posts which makes me wonder why he has made such false comments. If he is a Muslim he would either defend his statement with proof or make tawbah for having blindly copied the comments from a commercial site.

[aboosait]

Oh! Sorry for my mistake. What I meant to say was that is this translation good and I won't be criticized for reading this.

Please take my words as just a reminder. Forgive me if my words have in anyway hurt your feelings.

[al-ghazalli]

Yusuf Ali's translation does have a few problems with it.

1) Morphological and Grammatical structure.

The translation favours obsolete speech & writing. The grammatical errors are in the areas of tense choice and sequence in preposition usage in general. The author also uses archaic, obsolete and rarely used vocabulary.

2) They're also mistakes in the translation.

For example the word Fa`asbaha kha'ifan yataraqqabu (In the morning he was in the city fearful and vigilant 28:18)

Even though this would mean morning, its meaning can't be "In the morning". Rather it indicates a change from state to state (i.e. to become) therefore the proper meaning is "So he became fearful and vigilant in town".

This is just one error which I actually have saved on my hard drive, but I know that there was a paper published in an Islamic Journal at the university level discussing the problems with his translation.

And Allah Knows Best.

[aboosait]

2) They're also mistakes in the translation.

For example the word Fa`asbaha kha'ifan yataraqqabu (In the morning he was in the city fearful and vigilant 28:18)

Even though this would mean morning, its meaning can't be "In the morning". Rather it indicates a change from state to state (i.e. to become) therefore the proper meaning is "So he became fearful and vigilant in town".

This is just one error which I actually have saved on my hard drive, but I know that there was a paper published in an Islamic Journal at the university level discussing the problems with his translation.

And Allah Knows Best.

Here is a copy-paste from Yusuf Ali:

28:18 (Y. Ali) So he saw the morning in the city, looking about, in a state of fear, when behold, the man who had, the day before, sought his help called aloud for his help (again). Moses said to him: "Thou art truly, it is clear, a quarrelsome fellow!"

http://www.islamicity.com/quransearch/

It is a pity you are unable to understand the vocabulary. Please check up with the King Fahad Printing press to know how many copies are being read throughout the world.

And for your kind reading, here are some more English translations of the same Verse:

28:18 (Asad) And next morning he found himself in the city, looking fearfully about him, when lo! the one who had sought his help the day before [once again] cried out to him [for help [17] whereupon] Moses said unto him: “Behold, thou art indeed, most clearly, deeply in the wrong! [18]

Note 17 (Quran Ref: 28:18 )
Sc., "against another Egyptian".(Quran Ref: 28:18 )

Note 18 (Quran Ref: 28:18 )
Lit., "lost in grievous error" or "deviating from what is right".(Quran Ref: 28:18 )

28:18 (Picktall) And morning found him in the city, fearing, vigilant, when behold! he who had appealed to him the day before cried out to him for help. Moses said unto him: Lo! thou art indeed a mere hothead. -

(28: (Ibn Kathir) 18. So he became afraid, looking about in the city, when behold, the man who had sought his help the day before, called for his help (again). Musa said to him: "Verily, you are a plain misleader!'')

Please note that فَأَصْبَحَ has been left out. The Tafsir proceeds from فِى الْمَدِينَةِ خَآئِفاً and you have taken that so to be the meaning of فَأَصْبَحَ thus saying that Yusuf Ali is wrong what say you about the other two translations viz, Picktall and Asad? Please keep in mind while answering that you have already expressed your inability to understand their English vocabulary by calling it archaic, obsolete and rarely used.

[al-ghazalli]

Ali favours obsolete speech and writing; he writes in the language that Shakespeare, Milton and Ben Jonson used about 400 years ago. This is a very odd thing to do in the 21st century where the majority of English speaking folks do not understand classical English.

The work which I quoted comes from a review of the translation from King Saud University by Jassem Ali Jassem @ the Faculty of Education.

It looks even the author gets confused with the English for example he says in Surah 71:7

...Their fingers into their ears, Covered themselves up with Their garments, grown obstinate , and Given themselves up to arrogance.

The italicized verbs should be in the simple past tense, judging by what comes before and after them.

The words used should be in the past tense since all the the preceding and following verses are in the past tense (tense sequence)

Surah 74:50 he translates as ..As if they were affrighted asses

The word affrighted can't even be found in modern day dictionaries such as Oxford Advanced Learners Dictionary (1997) or Longman (1975 & 1995) using the word Frightened would have been much better.

recurrent expressions with varying degrees of meaning, some of which are often with a psychological and affective tone attached to them,which may indicate "doing favour, blaming, condemning, reproach" and so on. Such
words obviously call for a different and non-uniform translation, depending on their context. For example, the words linked to the root MNN" "favour" such as "manna, tamunnu. minnat, etc.", whose proper translation would be to look for the intended meaning and translate it accordingly. Here are a few such examples:

1. "watilka ni'matun tamunnuha alaiya an abbadta banee tsraeel.:" And this is the favour With which thou dost Reproach me,…(26; 22)

Here reproach is not the correct equivalent as the Arabic word refers to a favour one does to another but keeps mentioning that to him in a way that upgrades the giver and downgrades the taker. Thus the correct equivalent would be: " ... the favour you cease not to mention to ... / constantly remind me of… "

The fact is that there are flaws in many of the major translations and the job of literary critics is to point out these flaws so the next generation of translators can do a better job in translating the meaning of the Qur`an. The criticism does not take anything away from the author since his work still has many benefits to it, it is just used to caution the English speaking folks on the context of the translation.

The whole academic paper can be read here. The paper was published in Issues in Education in 2001 which is a peer reviewed journal.

[aboosait]

Ali favours obsolete speech and writing; he writes in the language that Shakespeare, Milton and Ben Jonson used about 400 years ago. This is a very odd thing to do in the 21st century where the majority of English speaking folks do not understand classical English.

The work which I quoted comes from a review of the translation from King Saud University by Jassem Ali Jassem @ the Faculty of Education.

It looks even the author gets confused with the English for example he says in Surah 71:7

...Their fingers into their ears, Covered themselves up with Their garments, grown obstinate , and Given themselves up to arrogance.

The italicized verbs should be in the simple past tense, judging by what comes before and after them.

The words used should be in the past tense since all the the preceding and following verses are in the past tense (tense sequence) .

Four translations and commentary by Ibn Kathir: Do they all seem to you of a language of 400 years ago?

71:7 (Asad) And behold, whenever I called unto them with a view to Thy granting them forgiveness, they put their fingers into their ears, and wrapped themselves up in their garments [of sin]; [3] and grew obstinate, and became [yet more] arrogant in their false pride. -

Note 3 (Quran Ref: 71:7 )
For the reason of the above interpolation - which endows the concept of "garments" with a metaphorical meaning - see note 2 on 74:4; cf. also the expression "garment of God-consciousness" (libas at-taqwa) in 7:26.(Quran Ref: 71:7 )

71:7 (Y. Ali) "And every time I have called to them, that Thou mightest forgive them, they have (only) thrust their fingers into their ears, covered themselves up with their garments, grown obstinate, and given themselves up to arrogance.

71:7 (Picktall) And lo! whenever I call unto them that Thou mayest pardon them they thrust their fingers in their ears and cover themselves with their garments and persist (in their refusal) and magnify themselves in pride. -

71:7. (Ibn Kathir) And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments, and persisted, and magnified themselves in pride

meaning, `they closed up their ears so that they could not hear what I was calling them to.'

Surah 74:50 he translates as ..As if they were affrighted asses

The word affrighted can't even be found in modern day dictionaries such as Oxford Advanced Learners Dictionary (1997) or Longman (1975 & 1995) using the word Frightened would have been much better..

74:50 (Asad) as though they were terrified asses

74:50 (Y. Ali) As if they were affrighted asses,

74:50 (Picktall) As they were frightened asses -

74:50. (Ibbn Kathir) As if they were wild donkeys

Thesaurus:

affright (Verb) = To fill with fear: alarm, frighten, panic, scare, scarify, startle, terrify, terrorize. Archaic fright.

affright (noun) = Great agitation and anxiety caused by the expectation or the realization of danger: alarm, apprehension, dread, fear, fearfulness, fright, funk, horror, panic, terror, trepidation. Slang cold feet. Idioms: fear and trembling

WordNet: affright (verb) = cause fear in

If you are still not satisfied, see dictionary meaning and pronunciation at http://www.answers.com/topic/affright

1. "watilka ni'matun tamunnuha alaiya an abbadta banee tsraeel.:" And this is the favour With which thou dost Reproach me,…(26; 22)

Here reproach is not the correct equivalent as the Arabic word refers to a favour one does to another but keeps mentioning that to him in a way that upgrades the giver and downgrades the taker. Thus the correct equivalent would be: " ... the favour you cease not to mention to ... / constantly remind me of… ".

Four Translations and commentries for your information. Also tafsir by Ibn Kathir.

26:22 (Asad) And [as for] that favour of which thou so tauntingly remindest me - [was it not] due to thy having enslaved the children of Israel?” -

26:22 (Y. Ali) "And this is the favour with which thou dost reproach me,- that thou hast enslaved the Children of Israel!"

26:22 (Picktall) And this is the past favor wherewith thou reproachest me: that thou hast enslaved the Children of Israel.

26:22. (Ibn Kathir) And this is the past favor with which you reproach me, -- that you have enslaved the Children of Israel.'

meaning, `whatever favors you did in bringing me up are offset by the evil you did by enslaving the Children of Israel and using them to do your hard labor. Is there any comparison between your favors to one man among them and the evil you have done to all of them What you have mentioned about me is nothing compared to what you have done to them.'

[Joe563]

A reference to the persistent Jewish belief that they alone among all nations have been graced by divine revelation. The "trifling gain" is their conviction that they are "God's chosen people" - a claim which the Qur'an consistently refutes.(Quran Ref: 2:41 Asad)

There are Qur'anic verses that, taken in isolation, can easily cause people to misunderstand the message of those verses. Please try to understand the verse with historical background.

Joe563, you have misunderstood the verse. aboosait has understood it correctly. Here is the tafsir of the verse that you mentioned.

Tafsir al-Jalalayn
And believe in what I have revealed, of the Qur’ān, confirming that which is with you, of the Torah, by its agreement with it, in respect to [affirmation of] God’s Oneness and prophethood; and be not the first to disbelieve in it, from among the People of the Scripture, for those who will come after you will depend on you and so you will bear their sins. And do not sell, exchange, My signs, those that relate to the description of Muhammad (s) in your Book; for a small price, for a trivial and temporary affair of this world; that is to say, do not suppress this for fear of losing what you hope to earn from lowly individuals among you; and fear Me, and none other in this matter.

oh my bad bros, i didnt know muslims can sell the words of Allah for a small price!

[aboosait]

oh my bad bros, i didnt know muslims can sell the words of Allah for a small price!

And perhaps you have not yet understood what is meant by the statement ".........Do not trade away My revelations for a trifling gain........."

[aboosait]

oh my bad bros, i didnt know muslims can sell the words of Allah for a small price!

Please read the following post:

Joe563, you have misunderstood the verse. aboosait has understood it correctly. Here is the tafsir of the verse that you mentioned.

Tafsir al-Jalalayn
And believe in what I have revealed, of the Qur’ān, confirming that which is with you, of the Torah, by its agreement with it, in respect to [affirmation of] God’s Oneness and prophethood; and be not the first to disbelieve in it, from among the People of the Scripture, for those who will come after you will depend on you and so you will bear their sins. And do not sell, exchange, My signs, those that relate to the description of Muhammad (s) in your Book; for a small price, for a trivial and temporary affair of this world; that is to say, do not suppress this for fear of losing what you hope to earn from lowly individuals among you; and fear Me, and none other in this matter.