document_title: List of translations of the Quran

question_text: who is the first translator of quran in english

question_tokens: who is the first translator of quran in english

text: List of translations of the Quran

text: Historical (up to the 21st century)[edit]

text: 7th–10th centuries[edit]

text:
Salman the Persian translated the first chapter of the Qur'an, Al-Fatiha, from Arabic to Persian.[1]
Greek: We know nothing about who made this translation, or for what purpose. It is however very probable that it was a complete translation. We know of it (and substantial fragments are preserved) because it was used by Nicetas Byzantius, a scholar from Constantinople, in his 'Refutatio' written between 855 and 870.[2]
Although not existing today, a Sindhi translation was completed in 884 in Alwar (present-day Sindh, Pakistan), which had been commissioned by Abdullah bin Umar bin Abdul Aziz.[3]

text: This is inferred from two references: "… an anonymous early 9th century Kashmiri Hindu king ..." wrote a letter to Amir Abdullah bin Umar bin Abdul Aziz of Mansura, requesting him to dispatch a scholar to his court who could explain the tenets of the Islamic shariah in the language "al-Hindia".[4] The 9th century Persian traveller Buzurg bin Shahryar mentions in his travelogue, Ajaib-ul Hind [The Wonders of India], that the Hindu king of Mehroke in Kashmir had commissioned the preparation of a Kashmiri translation of the Holy Quran.[5]

text: An incomplete Berber translation may have been promulgated by the Barghawata King Salih ibn Tarif in the 8th century, radically expanded with original, non-Quranic material which he claimed had been revealed to him.

text: 10th century[edit]

text: Tafsir-e Tabari: The first complete translation of the Quran in Persian, along with its tafsir, which has survived till today. The book is a translation of Tafsir al-Tabari in Arabic.

text: 11th century[edit]

text:
Persian translation which is called "Qur'an Quds" which was translated by an unknown translator.[6]
Kashf al-Israr wa 'Eddat al-Abrar: Complete translation and tafsir of Quran in Persian by one of the students of Abu Mansur Abdullah al-Ansari. The book is available and has been published.

text: 12th century[edit]

text:
1143, Latin, Lex Mahumet pseudoprophete, by a group led by Robert of Ketton, under direction of Peter the Venerable
Tafsir Nasafi: Complete Persian translation, along with the Quran exegesis, by Najm al-Din Abu Hafs al-Nasafi. The work has recently been published.

text: 13th century[edit]

text: 1193–1216, Latin, an improved Latin translation from Arabic by Mark of Toledo (fl. 1193–1216)

text: 16th century[edit]

text:
1543 reprint Latin text of Lex Mahumet pseudoprophete (1143), edited by Theodor Bibliander.[7]
1547 enigmatical Italian edition, printed at Venice
Belarusian Tatars` manuscripts (kitabs)[8]

text: 17th century[edit]

text:
17th century Malay, Tafsir Tarjuman al-Mustafid by Shaikh Abdur Ra'uf al-Fansuri from Aceh Sultanate. This is the first translation in Malay language. The translation is in classical Malay language (not to be confused with Malaysian language) before it evolved into Indonesian language and Malaysian language in modern time. This translation was written with Jawi script.[9][10]
1616, German, Alcoranus Mahometicus from Italian by Salomon Schweigger, Nuremberg.
1632, Latin, Turcarum Alcoranus from Arabic by Johann Zechendorff (1580-1662), unpublished manuscript[11]
1647, French, L'Alcoran de Mahomet from Arabic by Andre du Ryer, the third from the original Arabic directly into a European language, the first two being to Latin (12th century, 13th century).
1649, English, Alcoran of Mahomet from the French by Alexander Ross.
1657, Dutch, Mahomets Alkoran translated from the French by Jan Hendriksz Glazemaker.
1698, Latin, a third Latin translation from Arabic, extensively annotated, sometimes from a Christian perspective, preceded by a biography of the Prophet and a discussion of Islamic doctrines, by Father Louis Maracci, Padua.[12]

text: 18th century[edit]

text:
1716, Russian, «Алкоран о Магомете, или Закон турецкий» (Al-Koran of Mahomet, or the Turkish Law) by P. V. Postnikov.[13]
1734, English, The Koran by George Sale, Translated into English immediately from the original Arabic with explanatory notes and commentaries and evidently making use of the Latin translation of Maracci (1698).[14]
1749, Sindh, "Tafsir-e-Hashmi" by Makhdoom Muhammad Hashim Thattvi. First commentary of the Holy Quran in Sindhi and the most ancient translation of Quran in Sindhi that could be found. Popularly called as the first Sindhi translation that got to be known also.
1790, Russian, "Книга Аль-Коран аравлянина Магомета …" by M. I. Veryovkin.
1792, Russian, "Ал-Коран Магомедов …" by A. V. Kolmakov.

text: 19th century[edit]

text:
1834, Gustav Leberecht Flügel's text formed the foundation of modern Qur'an research and the basis for several new translations into European languages.[15]
1858, Polish, Quran (al Quran) by Jan Murza Tarak Buczacki.
1861, English, The Koran by John Medows Rodwell.[12]
1864, Russian, "Коран Магомеда" by K. Nikolayev.
1871 (issued 1995), Russian, "Коран Магомеда" by D. N. Boguslavsky.
1878 (reissued a lot of times), Russian, "Коран, законодательная книга мохаммеданского вероучения" by G. S. Sablukov.
1880, English, The Koran, by Edward Henry Palmer.
1886, Bengali, by Girish Chandra Sen

text: 20th century[edit]

text: 1912, Urdu, Kanzul Iman by Imam Ahmed Raza Qadri Barkaati, Muhaddith Bareilly, Bareilly, U.P, India.

text: later translated into various other languages including English.

text:
1902, Urdu, Tarjamul Quran by Maulana Aashiq Ilahi Meeruti.
1905, Urdu, Bayanul Quran by Maulana Ashraf Ali Thanvi.
1915–19, Urdu, Tarjama Shaikhul Hind by Shaikhul Hind Maulana Deobandi.
1930, English, The Meaning of the Glorious Koran, by Marmaduke Pickthall.(ISBN 1-879402-51-3)
1934, English, The Holy Qur'an: Text, Translation and Commentary, by Abdullah Yusuf Ali.(ISBN 0-915957-76-0)
1936, Bosnian, Kur'an by Hafiz Muhamed Pandža and Džemaludin Čaušević
1936, Hebrew, AlQur'an, by Josef Rivlin.
1955, English, The Koran Interpreted: A Translation, by Arthur John Arberry.(ISBN 0-684-82507-4)
1963 (reissued a lot of times), Russian, "Коран" by I. Yu. Krachkovsky.
1971, English, The Quran, by Muhammad Zafrulla Khan.
1971, Hebrew, HaQur'an, by Aharon Ben Shemesh.
1974, English, The Message of the Qur'an : Presented in Perspective by Dr. Hashim Amir Ali (Hyderabad, Deccan, India). He translated the Qur'an into English and arranged it according to chronological order.
1978, Kannada language, Divya Qur'an, Qur'an Majid, (An effort of six scholars: Mawlana Shah Abd al-Qadir, Mawlana Sayyid, Abu Raihan Ahmed Noori, Abd Allah Sahib, I’jaz al-Din and Abd al-Ghaffar), 2 volumes, Bangalore.
1980, English, The Message of The Qur'an by Muhammad Asad (born as Leopold Weiss a Polish Jew, converted to Islam in 1926).
1981, English, Al Qur'aan, by As Sayyid Imam Isa Al Haadi Al Mahdi, founder of the Ansaaru Allah Community of the West.
1985, English, Noble Qur'an, by Muhammad Muhsin Khan.
1985, English, The Qur'an: First American Version, by T. B. Irving.
1986, Polish Koran by Józef Bielawski.
1987, Hungarian Korán by Róbert Simon.
1989-05, English, The Qur'an, by Muhammad Habib Shakir.
1990s, Khowar language also known as Chitrali Language, spoken in the North West of Pakistan bordering Afghanistan, by Qari Syed Bazurg Shah Al-Azhari (Sitara Imtiaz).
1990, Belarusian language, Свяшчэнны Каран. Анталогія, by Tomasz Tamaszewicz, Hrodna, Belarus
1991, English, The Clarion Call of the Eternal Qur-aan, by Muhammad Khalilur Rahman from Dhaka, Bangladesh.
1991, Hindi, Quran Sharif: Anuwad awr Vyakhya by Jamiat Ulama Hind, New Delhi, India.
1993, Sindhi language, Kanzul-i-iman by Mufti Muhammad Raheem Sikandri Pir jo Goth Dargah Shareef Pir Pagara.
1993, English, A Simple Translation of The Holy Qur'an (with notes on Topics of Science), by Dr. Mir Aneesuddin.[16]
1995, Russian, «Коран» by T. A. Shumovsky.
1995, Russian, «Коран» by M.-N. O. Osmanov.
1996, English, El's Holy Qur'an, by Malachi Z. York for the Holy Tabernacle Ministries.
1997, Russian, "Коран" by V. M. Porokhova.
1998, Swedish language, Koranens budskap, by Mohammed Knut Bernström
1998, Urdu Language, English Language Bayan-ul-Quran by Israr Ahmed

text: 21st century[edit]

text:
2002, Russian, "Коран" by E. R. Kuliyev.
2010, Telugu Language, Divya Quran Sandesham by Dr. Abdul-Raheem Mohammed Moulana
2014, URDU Language, "MUTALAEH QURAN مطالعہ قرآن" by ABDULLAH can be downloaded in pdf from: https://sites.google.com/site/myquranpak
2014, URDU Language "Mukammal Tafseerul Quran" by Mufti shaukat Ali Fehmi, Published by Din Dunia Publishing Co. jama masjid Delhi
2016, English," Selected collections of Holy Quran in English: A companion for Young Muslims to understand the Divine Messages of Prophet Mohammad" by Syed N Asad, MD ISBN 978-1523877645
2016, English, "The Quran: A Complete Revelation" by Sam Gerrans.
2016, English, The Quran: God's Message to Mankind New Millennium Exposition by Paigham Mustafa, Published by Xeitre-Signat London (ISBN 978-0-9955098-4-9)

text: Holy Quran in Excel Format[edit]

text: This section contains content that is written like an advertisement. Please help improve it by removing promotional content and inappropriate external links, and by adding encyclopedic content written from a neutral point of view. (February 2017) (Learn how and when to remove this template message)

text: In 2013, Holy Quran translation in different languages, Word-by-Word and learning with Grammar {All in Excel (.xlsx) Format}. Roots, words or topic search by links are very nice and user friendly, prepared by Muhammad Arshad Naseem, can be downloaded at https://quranexcel.com

text: By writer and language[edit]

text: Acehnese[edit]

text: Translation in Acehnese poem,[17] by Teungku Mahyiddin Yusuf in 1995.[18] The manuscript is written in Jawi script but later converted into Latin script in printed version.[19] (see pdf)

text: Afrikaans[edit]

text:
Die Heilige Qur'ān, by Imam Muhammad A Baker. First edition 1961. The style of Afrikaans dates from the 1940s–1960s. The author deliberately used spelling which mimicks Arabic pronunciation even if those words have been taken up into mainstream Afrikaans with a different spelling or pronunciation. It is a literal translation, but the text reads like normal, idiomatic Afrikaans, with a few errors. The word "surah" was translated "hoofstuk" (meaning "chapter"). The book does not contain the Arabic text.
A newer Afrikaans translation of the Qur'an was made using the principles of dynamic equivalence, but that version is not popular among Afrikaans Muslims.

text: Albanian[edit]

text:
Ilo Mitke Qafëzezi, 1921.
Feti Mehdiu, 1985.
Hasan Efendi Nahi, 1988.
H. Sherif Ahmeti, 1988.
Kurani Kerim, by Muhammad Zakria Khan. First published in UK in 1990. Second revised edition in 2003. Islam International Publications.[20] (ISBN 978-1-85372-324-7).

text: Assamese[edit]

text: Zohurul Hoque. Second revised edition published in 2007 by Bina Library. The book has parallel transliteration of Arabic text into Assamese language.

text: Azerbaijani[edit]

text:
Mir Məhəmməd Kərim ağa (1906)[21]
Mahammad Hasan Movlazadeh Shakavi (1908)[21]
Vasim Mammadaliyev (1971)[21]
Ziya Bunyadov

text: Balochi[edit]

text:
by Moulana Huzoor Bakhsh
جمال القرآن by Hazrat Mawlana Khair Mohammad Nadwi
by Shaikh Abdul Gaffar Zamurani
Hazrat Allama Qazi Abdul Samad Sarbazi and Hazrat Mawlana Khair Mohammad Nadwi

text: Belarusian[edit]

text:
Kitabs written in Belarusian Arabic alphabet during 15th — 19th centuries.
Tomasz Tamaszewicz[22]

text: Bengali[edit]

text:
Maulana Muhiuddin Khan.[23]
Abbas Ali (West Bengal).
Mustafizur Rahman.
Nurur Rahman, 1984, (Bengali translation of the work by Ashraf Ali Thanvi).
Rafiqur Rahman Chowdhury, 2011, (Bengali translation of the English translation of Quran by Abdullah Yusuf Ali).[24]
Justice Habibur Rahman[citation needed]
Zohurul Hoque[citation needed]
Tafsirul Quran by Muhammad Asadullah Al-Ghalib, from Rajshahi, Bangladesh;[citation needed]
Muhammad Mujibur Rahman. Published bt Darus Salam.[citation needed]

text: Bosnian[edit]

text:
Džemaludin Čaušević and Muhamed Pandža: Kur'an. Translated from Turkish (Ömer Rıza Doğrul). Sarajevo, 1937, Zagreb (editors: Omer Mušić and Alija Nametak), 1969, 1972, 1978, 1984, 1985, 1989, 1990, Dubai, 1993, Sarajevo, 2011, 2012, 2014.
Ali Riza Karabeg: Kur'an. A compilation of the Serbian translation (Mićo Ljubibratić). Mostar, 1937, Sarajevo, 1942, Zagreb, 1991.
Besim Korkut: Kur'an. Sarajevo, 1977, 1984, 1987, 1989, 1991, 2000, 2001, 2005, 2007, 2012, 2017, Medina, 1991, Tuzla, 1993, Novi Pazar, 2011.
Mustafa Mlivo: Kur'an. Bugojno, 1994, 1995, 2004.
Enes Karić: Kur'an. Sarajevo, 1995, Bihać, 2006, 2008, 2013.
Esad Duraković: Kur'an. Sarajevo, 2004.
Ramo Atajić: Kur'an. Translated from German. München, 2001.
Hilmo Ćerimović: Kur'an. Translated from English (Muhammad Asad). Sarajevo, 2004.
Fahrija Avdić and Wasim Ahmad: Kur'an. Translated from English (Maulvi Sher Ali Ranjha). Frankfurt am Main, 2007.[25]

text: Brushaski[edit]

text:
Alwaiz Ghulam-ud-Din Ghulam Hunzai
In 2002
The scholar is amongst the founding fathers of Brushaski. He has the credit of being the first scholar to give script to the Brushaski and writing around twenty books in the same language.
Burushaski is a linguistic isolate (i.e., it is unrelated to or unlike any known language of the world), spoken in the Hunza, Nagar and Yasin valleys in the Gilgit-Baltistan region of Pakistan, and (by a small number of people) in Srinagar, the summer capital of the Indian administered state of Jammu & Kashmir.

text: Buginese[edit]

text: 1994: Tafsir by K.H. Abdul Muin Yusuf et al. in Lontara script.[26]

text: Bulgarian[edit]

text: Tzvetan Teophanov: 1997, 1999, 2006. (ISBN 954-9571-01-7).

text: Catalan[edit]

text: Mikel de Epalza: 2001. (ISBN 978-8-48256-958-1).

text: Chinese[edit]

text:
The Holy Quran with Chinese translation and Commentary. Printed by Bestprint Printing Company, Singapore. Published by Islam International Publications 1990.[27] (ISBN 978-1-85372-278-3).
Yusuf Ma Dexin, 宝命真经直解 (True Revealed Scripture)[28]
Muhammad Ma Jian

text: Czech[edit]

text:
some excerpts are translated in polemic treatise Antialkorán (Counter-Quaran) by Václav Budovec z Budova, 1614.
Korán, translated by Ignác Veselý, 1912.
Korán, translated by Alois Richard Nykl, 1938.
Korán, translated by Ivan Hrbek, 1972 (probably the most widely used translation today).

text: Danish[edit]

text:
Ellen Wulff (translated in 2006)
Koranen med dansk oversaettelse og noter (Qur'an with Danish translation and notes) by Abdul Salam Madsen. Published by Islam International Publications Limited.[29] (ISBN 978-1-85372-034-5).

text: Dutch[edit]

text: (in chronological order of publication)[30]

text:
Barent Adriaensz Berentsma, 1641, De Arabische Alkoran, Door de Zarazijnsche en de Turcksche Prophete Mahometh, In drie onderscheyden deelen begrepen, Hamburg [= Amsterdam], Barent Adriaensz Berentsma. Based on the German translation (1616) by Salomon Schweigger.
Jan Hendriksz Glazemaker, 1657, Mahomets Alkoran, Door de Heer Du Ryer uit d'Arabische in de Fransche taal gestelt, Amsterdam, Jan Rieuwertsz. Based on the French translation (1647) by André du Ryer; reprinted in 1658, 1696, 1698, 1707, 1721 and 1743.
Ludovicus Jacobus Antonius Tollens, 1859, Mahomed's Koran, gevolgd naar de Fransche vertaling van Kasimirski, de Engelsche van Sale, de Hoogduitsche van Ullmann en de Latijnsche van Maracci, Batavia, Lange en Co.
Salomon Keyzer, 1860, De Koran, voorafgegaan door het leven van Mahomet, eene inleiding omtrent de godsdienstgebruiken der Mahomedanen, enz., Haarlem, J.J. van Brederode. Reprinted in 1879, 1905, 1916 and 1925.
Sudewo Partokusomo Kertohadinegoro, 1934, De Heilige Qoer-an, vervattende den Arabischen tekst met ophelderende aanteekeningen en voorrede, Batavia, Drukkerij Visser & Co. Based on the English translation (1917) by Muhammad Ali. Also includes the Arabic text; reprinted in 1968, 1981 and 1996.
Nasirah B. Zimmermann, 1953, De Heilige Qor'aan, met Nederlandse vertaling, Rabwah/[The Hague]: "The Oriental & Religious Publishing Corporation"/Zuid-Hollandse Uitgevers Maatschappij. Also includes the Arabic text; reprinted in 1969, 1983 and 1991.
Johannes Hendrik Kramers, 1956, De Koran uit het Arabisch vertaald, Amsterdam/Brussels, Elzevier. Many reprints.
Fred Leemhuis, 1989, De Koran: Een weergave van de betekenis van de Arabische tekst, Houten, Het Wereldvenster. Also includes the Arabic text; many reprints.
Sofjan S. Siregar, 1996, De Edele Koran, en een vertaling van betekenissen ervan in de Nederlandse taal, The Hague, Islamitische Cultureel Centrum Nederland. Also includes the Arabic text; reprinted in 1998, 2000 and 2001.
Jeroen Rietberg, 2004, De Heilige Korān, Nieuwe Nederlandse Vertaling: Arabische Tekst met Nederlandse Vertaling en Commentaar, Ohio: Ahmadiyya Anjuman Isha‘at Islam Lahore Inc. U.S.A., 2004. Based on the English translation (1951) by Muhammad Ali. Also includes the Arabic text.
Kader Abdolah, 2008, De Koran: Een vertaling, Breda, De Geus. Reprinted in 2010.
Rafiq Ahmed Fris, Mehmet Fatih Özberk & Mohammed Aarab, 2013, De Glorieuze Qorʼān En De Nederlandse Vertaling Ervan, Istanbul, Hayrât Neşriyat. Also includes the Arabic text.
Özcan Hıdır & Fatih Okumuş, 2013, De Levende Koran: Een Nederlandse vertaalversie met weergave van de Arabische tekst en met commentaar, Rotterdam, IUR Press/Stichting Lezen & Leven. Also includes the Arabic text.
Aboe Ismail [= Jamal Ahajjaj] & Studenten, 2013, De interpretatie van de betekenissen van de Koran, The Hague, Stichting as-Soennah. Also includes the Arabic text; reprinted in 2014.
Stichting OntdekIslam, 2013, Interpretatie van de betekenis van de Heilige Koran, Rotterdam/Alexandria, Stichting OntdekIslam/Conveying Islamic Message Society.
Ali Soleimani, 2014, De Koran: Een woordelijke vertaling uit het Arabisch, Drachten, Het Talenhuis.
Eduard Verhoef, 2015, De Koran, heilig boek van de Islam, Maartensdijk, Uitgeverij Verhoef.

text: English[edit]

text: (In chronological order of publication)

text:
Alexander Ross, 1649, The Alcoran of Mahomet: Translated out of Arabique into French by the Sieur Du Ryer.
George Sale, 1734, Koran, Commonly called The Alcoran of Mohammed, Translated into English immediately from the Original Arabic; with Explanatory Notes, taken from the most approved Commentators. To which is prefixed a Preliminary Discourse.
John Meadows Rodwell, 1861, The Koran. (ISBN 0-8041-1125-1).
E.H. Palmer, 1880, The Qur'an: The Sacred Books of the East Part Nine. (ISBN 1-4179-3010-1).
Mohammad Abdul Hakim Khan, 1905, The Holy Qur'an, Patiala.[31]
Hairat Dehlawi, 1912, The Koran Prepared, Delhi.
Mirza Abul Fazl, 1911, The Qur'an, Arabic Text and English Translation Arranged Chronologically with an Abstract, Allahabad.
Maulana Muhammad Ali, 1917 The Holy Qur'an: Text.[32] (ISBN 0-913321-11-7).
Al-Hajj Hafiz Ghulam Sarwar, 1929, Translation of the Holy Qur'an, Singapore and Woking, England.
Marmaduke Pickthall, 1930, The Meaning of the Glorious Qu'ran. (ISBN 1-879402-51-3).
Abdullah Yusuf Ali, 1934, The Meaning of the Holy Qur'an, Lahore. (ISBN 0-915957-76-0).
Maulvi Sher Ali, 1936, The Holy Quran with English translation.[33] (ISBN 1-85372-314-2).
Richard Bell, 1937–39, The Qur'an. Translated, with a critical re-arrangement of the Surahs.
Abdul Majid Daryabadi, 1941, The Holy Qur'an, English Translation, Lahore.
Arthur John Arberry, 1955, The Koran Interpreted: A Translation. (ISBN 0-684-82507-4).
N. J. Dawood, 1956, "The Koran". (ISBN 0-14-044558-7)
Khadim Rahmani Nuri, 1964. "The Running Commentary of the Holy Qur-an". Shillong
Muhammad Zafrulla Khan, 1970, "The Qur'an: The Eternal Revelation vouchsafed to Muhammad the Seal of the Prophets".(ISBN 1-56656-255-4)
Muhammad Asad, 1980, The Message of The Qur'an.(ISBN 1-904510-00-0).
M. H. Shakir, 1981, The Quran, Arabic and English. (ISBN 0-940368-16-1). (Controversial, see English translation controversy)
T. B. Irving, 1985, The Qur'an: First American Version. (ISBN 0-911119-33-7).
Zafar Ishaq Ansari, 1988 Towards Understanding the Qur'an, translated from Abul Ala Maududi's Urdu translation Tafhim al Qur'an.
Dr. Rashad Khalifa, (died on 31 January 1990), Quran: The Final Testament, Universal Unity, (ISBN 0-9623622-2-0).
Allamah Nooruddin, Amatul Rahman Omar and Abdul Mannan Omar, 1990, The Holy Qur'an - Arabic Text and English Translation[34][35] (ISBN 0976697238).
T. B. Irving, 1991 Noble Qur'an: Arabic Text & English Translation (ISBN 0-915597-51-9)
AbdalHaqq and Aisha Bewley, 1999&2005 The Noble Qur'an: A New Rendering of its Meaning in English, Bookwork. (ISBN 0-9538639-3-X).
Dr. Muhammad Muhsin Khan and Dr. M. Taqi-ud-Din Al-Hilali, 1999. The Noble Quran (ISBN 1-59144-000-9)
Dr. Zohurul Hoque, 2000, Translation and Commentary on The Holy Quran, Holy Qur'An Pub. Project. (ISBN 0-9678304-0-0).
Dr. S.M. Afzal-ur-Rahman, 2001, The Holy Quran.
Ahmed Ali, 2001, Al-Qur'an, a Contemporary Translation.(ISBN 0-691-07499-2) (ISBN 978-0-691-07499-3).
Muhammad Taqiuddin Sarwar, 2001, The Holy Qur'an, Islamic Seminary Inc. (ISBN 0-941724-00-X).
Shabbir Ahmed, 2003, Galaxy.
The Message: God's Revelation to Humanity, 2003, by ProgressiveMuslims.Org, iUniverse, Inc.[36](ISBN 0-595-29035-3)(ISBN 978-0-595-29035-2)
Kanzul Iman by Professor Shah faridul Haque, 1990, The Qur'an "Kanzul Iman" With a Phrase-by-Phrase English Translation, from Pakistan.
Ali Quli Qara'i, 2005, The Qur'an With a Phrase-by-Phrase English Translation, ICAS Press. (ISBN 1-904063-20-9).
Muhammad Abdel-Haleem, 2004, The Qur'an (Oxford World Classics). (ISBN 0-19-283193-3).
Thomas Cleary, 2004, The Qur'an: A New Translation.(ISBN 1-929694-44-X)
Ali Ünal, 2006 The Qur'an with Annotated Interpretation in Modern English. (ISBN 978-1-59784-000-2).
Alan Jones, 2007, The Qur'an Translated into English, Oxford, Gibb Memorial Trust. (ISBN 978-0-906094-63-1).
Edip Yüksel, Layth al-Shaiban, Martha Schulte-Nafeh, 2007 Quran: a Reformist Translation (Non-sexist, non-sectarian translation). (ISBN 0-9796715-0-7).
Laleh Bakhtiar, 2007 The Sublime Quran.
Syed Vickar Ahamed, 2007, The Glorious Qur'an (Interpretation of the Meaning of).[37](ISBN 978-1-879402-68-3)
Tahereh Saffarzadeh, translated Qur'an in Persian and English (bilingual).
Justice Mufti Taqi Usmani, 2008, Translation of Quran, (ISBN 978-969-564-000-5).
Usama Dakdok, 2009, The Generous Qur'an, Usama Dakdok Publishing. (ISBN 0-9824137-0-X).
Tarif Khalidi, 2009, The Qur'an: A new Translation, Penguin Classics. (ISBN 978-0-14-310588-6).
P. JainulAbideen, 2010, Al-Quran, (Beta Translation).[38]
Tahir-ul-Qadri, 2011, The Glorious Qur'an, Minhaj-ul-Qur'an publications. (ISBN 978-1-908229-00-7).
Mufti Afzal Hoosen Elias, 2007, Quran Made Easy.

text:
Talal Itani, 2012, Quran in Modern English: Clear and Easy to Read, ClearQuran Publishing. (ISBN 1467948748).
Syed Vickar Ahamed, March 2015, The Glorious Qur'an (Interpretation of the Meaning of)Arabic and English, side by side, 673 pages, Library of Congress Control Number 2004096319, ISBN 978-1-87940-296-6.
The Study Quran Translation, Seyyed Hossein Nasr (editor-in-chief), Translation by Maria Dakake, Caner K. Dagli and Joseph E. B. Lumbard (HarperOne: New York and San Francisco, 2015) (ISBN 978-0061125867).
The Clear Quran: A Thematic English Translation by Dr. Mustafa Khattab (Al-Azhar University), 2015. Pleasant to read, easy to understand. Published by SirajPublications.com (ISBN 978-0-9948895-0-8)
Paigham Mustafa, 2016, The Quran: God's Message to Mankind New Millennium Exposition, Published by Xeitre-Signat London (ISBN 978-0-9955098-4-9)
Sam Gerrans, 2016, The Quran: A Complete Revelation. (ISBN 978-0995492004).

text: Esperanto[edit]

text:
Italo Chiussi, La Nobla Korano.
Muztar Abbasi, La traduko de la Sankta Kuraano.

text: Estonian[edit]

text: Haljand Udam, Koraan. (ISBN 978-9985-2-1314-8).

text: Finnish[edit]

text:
Georg Pimenoff, Koraani Ahsen Böre,1943
Jussi Aro, Armas Salonen ja Knut Tallqvist. Koraani WSOY, 1957
Jaakko Hämeen-Anttila, Koraani Basam Books, 1995 (re published in 2005). (ISBN 952-9842-05-8).

text: French[edit]

text:
L'Alcoran de Mahomet / translaté d'arabe françois par le Sieur Du Ryer, Sieur de la Garde Malezair., 1647, 1649, 1672, 1683, 1719, 1734, 1770, 1775, André Du Ryer, Paris.
Le Coran / traduit de l'arabe, accompagné de notes et précédé d'un abrégé de la vie de Mahomet, tiré des écrivains orientaux les plus estimés, M. Savary, 1787, 1821, 1826, Paris.
Le Koran: traduction nouvelle faite sur le texte arabe / par M. Kasimirski interprète de la legation Française en Perse; revue et précédée d'une introduction par G. Pauthier., 1840, 1841, 1844 Biberstein-Kasimirski, Paris, 1970 Garnier Flamarion. Nouvelle édition. Le Coran, traduction de Kasimirski, suivie du Petit dictionnaire de l'islam par Thomas Decker, Maxi-livres, 2002.
Le Coran, translated by Régis Blachère, Maisonneuve et Larose, 1950 reedited en 2005, (ISBN 2-7068-1861-1).
Le Coran, translated by Muhammad Hamidullah and Michel Leturmy, 1959, first French translation from the Arab text made by a Muslim (ISBN 2-84161-085-3).
Le Coran, translation and notes by Denise Masson, Gallimard, 1967, (ISBN 2-07-010009-X).
Le Saint Coran, Arabic text with French translation. First Edition published in 1985 by the London Mosque, second and present edition published by Islam International Publications Limited (1998), 'Islamabad', Sheephatch Lane, Tilford, Surrey.[39] (ISBN 978-1-85372-635-4).
Le Coran, l'appel, translation by André Chouraqui, Robert Laffont, 1990, (ISBN 2-221-06964-1).
Le Coran, trial at translation by Jacques Berque, Albin Michel, 1995, (ISBN 2-226-07739-1).
Le Coran, translation by Hamza Boubakeur, Maisonneuve et Larose, 1995, 2 volumes (ISBN 2-7068-1134-X).
Le Coran, translation by Malek Chebel, Payot, 2001, 2 volumes (ISBN 2-228-89480-X).
Le Coran : Nouvelle traduction française du sens de ses versets, translation by Mohamed Chiadmi, prefaced by par Tariq Ramadan, Shaykh Zakaria, Shaykh Yusuf Ibram, 2005, (ISBN 2-84862-085-4).

text: German[edit]

text:
Alcoranus Mahometicus: das ist, der Türcken Alcoran, Religion und Aberglauben: auss welchem zu vernemen wann unnd woher ihr falscher Prophet Machomet seinen Ursprung oder Anfang genommen, mit was Gelegenheit derselb diss sein Fabelwerck, lächerliche und närrische Lehr gedichtet und erfunden ... / erstlich auss der arabischen in die italianische, jetzt aber inn die teutsche Sprach gebracht durch, 1616, S. Schweigger, Nuremberg.
Die türkische Bibel, oder der Koran. Megerlin, 1772.
Der Koran, oder Das Gesetz für die Muselmänner, durch Muhammed den Sohn Abdall. Nebst einigen feyerlichen koranischen Gebeten unmittelbar aus dem Arabischen übersetzt. Friedrich Eberhard Boysen, 1773.
Der Koran, oder Das Gesetz für die Moslemer, durch Muhammed den Sohn Abdall … übersetzt. Friedrich Eberhard Boysen, 1775.
Henning, Max. Der Koran. Übers. Leipzig, Reclam, (1901) 1968.
Theodor Friedrich Grigull, Der Koran, Otto Hendel, Halle 1901.
Sadr ud-Din (Übers. + Hrsg.): Der Koran. Arabisch-Deutsch; Übersetzung, Einleitung und Erklärung von Maulana Sadr ud-Din; Verlag der Moslemischen Revue (Selbstdruck); Berlin 1939; 2. unveränderte Auflage 1964;
Der Koran, Kommentar und Konkordanz vor Rudi Paret, Kohlhammerverlag, Stuttgart Berlin Köln, 1971.
Der Koran, Übersetzung von Rudi Paret, Kohlhammerverlag, Stuttgart Berlin Köln, 1979.
Khoury, Adel Theodor. Der Koran. Übersetzung von Adel Theodor Khoury. Unter Mitwirkung von Muhammad Salim Abdullah. Mit einem Geleitwort von Inamullah Khan. Gütersloher Verlagshaus G. Mohn: Gütersloh, 1987
Die Bedeutung des Korans. 5 Bände. München: SKD Bavaria. 1996 und 1997
Rassoul, Abu-r-Rida' Muhammad Ibn Ahmad. Die ungefähre Bedeutung des Al-Qur'an al-Karim in deutscher Sprache. Hrsg. von der Muslim-Studenten-Vereinigung in Deutschland e.V. 9. Aufl. Marburg, 1997
Al-Muntakhab : Auswahl aus den Interpretationen des Heiligen Koran ; arabisch-deutsch / Arabische Republik Ägypten, Al-Azhar, Ministerium für Awqâf, Oberster Rat für Islamische Angelegenheiten. [Übersetzt von Moustafa Maher]. – Kairo : Ministerium für Awqâf / Oberster Rat für Islamische Angelegenheiten, 1999. – [46], [2104] S.
Ömer Öngüt, Der Quran, Hakikat, Istanbul 1999
Amir M.A. Zaidan. At-Tafsir. Eine philologisch, islamologisch fundierte Erläuterung des Quran-Textes. ADIB Verlag Offenbach 2000
Ahmad von Denffer. Der Koran. Die Heilige Schrift des Islam in deutscher Übertragung mit Erläuterungen nach den Kommentaren von Dschalalain, Tabari und anderen hervorragen-den klassischen Koranauslegern. 8. verbesserte Auflage. München: Islam. Zentrum, 2001
Max Henning (Übers.), Murad Wilfried Hofmann (Überarb. & Komm.): Der Koran. Diederichs, München 2001
Nadeem Ata Elyas und Scheich Abdullah as-Samit Frank Bubenheim. Der edle Qur'an und die Übersetzung seiner Bedeutungen in die deutsche Sprache. Medina, 1422/1423 A.H. (2002)
Mirza Tahir Ahmad (Hrsg.): Koran. Der Heilige Qur-ân. Arabisch und Deutsch.; Verlag Der Islam; Frankfurt 1954, letzte überarbeitete Auflage 1996, unv. nachgedruckt 2003
Maulana Muhammad Ali, Der Heilige Koran, aus dem Englischen übersetzt v. Dr. Petewr Willmer, Ahmadiyya Anjuman Isha'at Islam Lahore Inc. Dublin OH/USA; 2006
Ali Ünal: Der Koran und seine Übersetzung mit Kommentar und Anmerkungen. Englische Originalausgabe: The Qur´an with Annotated Interpretation in Modern English (2006). Übersetzung ins Deutsche: Fatima Grimm / Wilhelm Willecke. Lektorat: Muhammed Mertek / Wilhelm Willeke. Offenbach: Fontäne 2009,
Der Koran : das heilige Buch des Islam / [nach der Übertragung von Ludwig Ullmann neu bearbeitet und erläutert von L. W.-Winter]. – 1. Auflage. – München : Goldmann, 2007. – 506 S.
Der Koran / vollständig und neu übersetzt von Ahmad Milad Karimi. Mit einer Einführung herausgegeben von Bernhard Uhde. – Freiburg, Breisgau [u.a.] : Herder, 2009. – 575 S.
Die Botschaft des Koran : Übersetzung und Kommentar / Muhammad Asad. Übersetzt von Ahmad von Denffer ; Yusuf Kuhn. – Düsseldorf : Patmos, 2009. – 1262 S.
Der Koran / aus dem Arabischen neu übertragen von Hartmut Bobzin unter Mitarbeit von Katharina *Bobzin. [121 Kalligraphen von Shahid Alam]. – München : Beck, 2010. – 821 S. (Neue orientalische Bibliothek)
Der Koran / übersetzt und eingeleitet von Hans Zirker. – 4., überarbeitete Auflage. -[Darmstadt] : Lambertus-Schneider-Verlag, 2014. – 387 S.

text: Georgian[edit]

text:
Giorgi Lobzhanidze, Tbilisi, 2013.[40]
ٍEmamqoli Batvani, 2016.(fa:امامقلی باتوانی) [41]

text: Gorontalo[edit]

text: Translation by team in 2007.[42]

text: Greek[edit]

text: Το Ιερό Κοράνιο (Greek). Islam International Publications Limited (1989).[43] (ISBN 978-1-85372-322-3).

text: Gujarati[edit]

text:
Kanz-ul-Imaan wa Khazain-ul Irfan *Quran-e-Karim Saral Gujarati Tarjuma-Tafseer : This Gujrati translation is based on Urdu Translation by Fazil-e-Barelvi Imam Ahmed Raza Khan. This was translated by Maulana Hasan Aadam Kolvanvi, (Fazil-e-Dar-ul-Uloom Sha-e-Aalam) and published by Darul Uloom Moinul Uloom, Raza Nagar, At & post: Tham, Dist: Bharuch, Gujarat, INDIA.
Kanz-ul-Imaan: Based on Urdu Translation by Fazil-e-Barelvi Imam Ahmed Raza Khan Gujarati Translation by Ghulam Razique Shaikh published From Himmatnagar, Gujarat, INDIA.
Quran Majeed Gujarati Tarjuma Sathe"* (Means The holy Quran with Gujarati Translation) Ahmedbhai Sulaiman Jumani had translated the holy Quran. Its first edition was published from Karachi, Pakistan, in 1930.
Divya Quran: This is a Gujarati translation of Maulana Abul Aala Maudoodi's Urdu Translation. Its eight editions published by Islami Sahitya Prakashan, Kalupur, Ahmedabad-380 001. Gujarat, INDIA.[44]

text: Hindi[edit]

text:
Kanzul Iman by Ahmad Raza Khan[45] translated in the early 1910
Quran Sharif: Anuwad awr Vyakhya by Arshad Madani & Pro Sulaiman., 1991 H. Jamiat Ulama Hind, New Delhi, India.
Hindi Translitration of "Quran Shareef" By Allama, Dr. Syed Ali Imam Zaidi (Gauhar lucknavi)"Great Grand Son Mir Baber Ali Anees" Published by:- Nizami press, Victoria Street Lucknow-226003.
Irfan-ul-Quran Urdu Translation by Tahir-ul-Qadri, Anuwad and Hindi Translation by Ghulam Razique Shaikh published on 18 February 2011 From Minhaj-ul-Quran International India, Umaj Road, At & Post Karjan, Dist: Vadodara, Gujarat, INDIA.

text: Hebrew[edit]

text:
Der Koran / aus dem Arabischen ins Hebräische übersetzt und erläutert von Herrmann Reckendorf., 1857 H. Reckendorf, Leipzig.
Josef Rivlin.
Aharon Ben Shemesh.
Uri Rubin, HaQur'an, 2005.
Subhi 'Ali 'Adwi, HaQur'an BeLashon Akher, 2015.

text: Hungarian[edit]

text:
Kassai Korán, 19th century.
A Korán szemelvényekben by Hollósi Somogyi József, Officina, 1947.
Korán translated by Róbert Simon. Budapest: Helikon, 1987.
Kurán – The Holy Quran by Mihálffy Balázs, Edhi International Foundation Inc., Karachi, Pakistan.

text: Icelandic[edit]

text: Helgi Hálfdanarson, (1993 and revised 10 years later), publisher: Mál og menning, Reykjavík (ISBN 9979-3-2408-2).

text: Malay/Indonesian[edit]

text:
Tafsir Tarjuman al-Mustafid by Shaikh Abdur Ra'uf al-Fansuri in the 17th century from Aceh Sultanate. This is the first translation in Malay language. The translation is in classical Malay language (not to be confused with Malaysian language) before it evolved into Indonesian language and Malaysian language in modern time. This translation was written with Jawi script.[9][10]
Translation by A. Hasyim in 1936, but not complete.[46]
Tafsir al-Nur by Prof. T. M. Hasbi Ash-Shiddiqi in 1956.[46][47]
Tafsir al-Azhar by Hamka.[48]
Tafsir Al-Mishbah by Quraish Shihab.[49]

text: Italian[edit]

text:
Ventura, Alberto, Milano, 2010. p. LXXII+900 (traduzione di Ida Zilio-Grandi).
Bausani, Alessandro, Firenze 1955, p.lxxix+779, Firenze 1978, p. lxxix+771.
Bonelli, Luigi, new ed. Milano 1929, p. 31+524, reprint 2nd rev. ed., Milano: Ulrico Hoepli 1972, p. 614. (4)
Branchi, Eugenio Camillo, Roma 1913, p. 437.
Calza, Caval. Vincenzo, Bastia 1847, p. xiv+330.[50]
Aquilio, Milano 1914, p.lxx+[6]+340+359.
Moreno, Martino Mario, Torino 1967, p. viii+605, Torino 1969, p. viii+605\ 2nd ed. [n.p.] 1971, p. vii+608.
Violante, Alfredo, Rome: Casa Ed. Latina 1912.
Il Corano, Milano 1882/ Milano 1913.[51]
L'Alcorano di Macometto: nel qual si contiene la dottrina, la vita, i costumi, et le leggi sue / tradotto nuovamente dall' Arabo in lingua Italiana., 1547, Venise.

text: Japanese[edit]

text: There are at least seven complete translations of Qur'an:

text:
Sakamoto, Ken-ichi, 1920, Kōran Kyō (コーラン經), in Sekai Seiten Zenshū 14–15 (Sacred Writings of the World), Tokyo: Sekai Seiten Zenshū Kankoukai. (translated from Rodwell's English version)
Takahashi, Goro, et al. 1938, Sei Kōran Kyō (聖香蘭經), Tokyo: Sei Kōran Kyō Kankoukai.
Okawa, Shumei, 1950, Kōran (古蘭), Tokyo: Iwasaki Shoten.
Izutsu, Toshihiko, 1957, rev. 1964, Kōran (コーラン), 3 vol. Tokyo: Iwanami Shoten. (translated from Arabic)
Fujimoto, Katsuji, et al. 1970, Kōran (コーラン), in Sekai no Meicho 15 (Masterpieces of the World), Tokyo: Chuokoron-Shinsha. (republished in 2002, in Chūkō Classics E6-7, 2 vol.)
Mita, Ryoichi, 1972, Sei Kurān (聖クラーン), Tokyo: Japan Muslim Association; 2nd. ed. 1983, Sei Kuruān (聖クルアーン) (bilingual in Arabic and Japanese)
Holy Quran with Japanese translation. Islam International Publications Limited.[52]

text: Kashmiri[edit]

text:
Kashmiri translation published in Saudi Arabia
A translation in Kashmiri is also available by Mirwaiz Mohammad Yousuf Shah.[53]

text: Kannada[edit]

text: There are at least three complete translations of Qur'an:

text:
Divya Qur'an, Qur'an Majid, (An effort of six scholars: Mawlana Shah Abd al-Qadir, Mawlana Sayyid, Abu Raihan Ahmed Noori, Abd Allah Sahib, I'jaz al-Din and Shaikh Abdul Gaffar Sullia), 2 vol. Bangalore 1978, p. 1400.
Pavitra Qur'an by Shaikh Abdul Gaffar Sullia.(online version available[54])
Qur'an Vyakhyana by Shaikh Abdul Gaffar Sullia
Kannada Meaning of Holy Qur'an, Part 30 (Juz 'Amma) by Iqbal Soofi. (online version[55] and [56])
Kannada translation of Qur'an: Surah Al Fatihah, Al-Baqarah, Ali Imran and An-Nisaa by Iqbal Soofi. The web version also contains all the 37 Surahs of last/30th part of Qur'an. Translation of Al Baqarah, Ali Imran and An-Nisaa is also published to the web. (ongoing project, online edition [57])
Holy Qur'an is a free Kannada Quran applet for Android smartphones / tablets. The original Arab pages are derived from http://tanzil.net and translated into Kannada transliteration by Muhammed Hamza Puttur, Umar Ibn Ahmed Madini, Ahmad SM and Abu Bakr Nazir Salafi reviewed 'PAVETHRA QURAN' Complete Kannada Meaning' (publisher: Salafi Publishing House Mangalore ).
"Pavithra Quran" Kannada translation quran: all quran (translator and publisher South karnataka salafi movement ® ( SKSM) Mangalore 2016) [58]

text: Khowar/Chitrali[edit]

text: Qari Syed Bazurg Shah Al-Azhari (Sitara Imtiaz) in the early 1990s.

text: Latin[edit]

text:
First translation (1141–1143) under the auspices of Peter the Venerable, made by a group led by Robert of Ketton (or Roberto Ketenese, or Robertus Retenensis), known as the Lex Mahumet pseudoprophete; much later much criticized.
Second translation (c. 1193–1216) by Mark of Toledo, regarded as a noticeable improvement.
First printing ( Bibliander ) of the Lex Mahumet pseudoprophete made in Bâle (1543), during the Protestant Reformation. Machumetis Saracenorum Principis, eiusque successorum vitae, ac doctrina, ipseqve Alcoran: quo uelut authentico legum diuinarum codice Agareni & Turcae, alijq[ue] Christo aduersantes populi regu[n]tur, quae ante annos CCCC ... D. Petrus Abbas Cluniacensis per uiros eruditos ... ex Arabica lingua in Latinam transferri curauit: his adiunctae sunt confutationes multorum, & quidem probatissimorum authorum, Arabum, Graecorum, & Latinorum, unà cum ... Philippi Melanchthonis praemonitione ... : adiunctae sunt etiam, Turcaru[m] ... res gestae maximè memorabiles, à DCCCC annis ad nostra usuq[ue] tempora: haec omnia in unum uolumen redacta sunt, 1543, I. Oporinus, Basileae.[59]
Third translation from Arabic 1691–1698, by Ludovico Marracci (Padua).[60]

text: Macedonian[edit]

text:
Hasan Džilo, 1997, Курʼан со превод ("the Qurʼan with a Translation"), King Fahd Complex for the Printing of the Holy Quran (Medina, Saudi Arabia).
Elena Trenčevska–Čekoviḱ, Mersiha Smailoviḱ, Jasmin Redžepi, 2011, Превод на значењето на Благородниот Куран ("Translation of the meaning of the Noble Qurʼan"), ArtBooks (Skopje, Republic of Macedonia) (ISBN 978-9989-190-49-0).

text: Madura[edit]

text: Translation by Jamaah Pengajian Surabaya (JPS) led by K.H. Sattar.[61]

text: Maldivian[edit]

text: Quran Tharujamaa by Shaikh Abu Bakr Ibrahim Ali. This is the first translation in Maldivian language.[62]

text: Malayalam[edit]

text:
Muhammad Amani Maulavi Translation and Commantry.
Cheriyamundam Abdul Hameed Madani and Kunhi Mohammed Parappoor with online links.[63][64][65]
'Albayan Fee Ma’anil Quran' by Sayyid Ahmed Shihabuddeen Imbichikkoya Thangal, former Chief Qazi of Kozhikode.[66]
'Fathahu-rahman Fee Thafseeril Quran’ by KV Muhammed Musliyar Koottanad, former Joint Secretary of Samastha Kerala Jamiyyathul Ulama[66]
Translation by C.N Ahmed Moulavi.
Tafheem ul Quran by Abul Aála Maudoodi with online links.[67][68][69]
Quran Lalitha Saram Translation By Sheik Muhammed Karakunnu and Vanidas Elayavur.[70]
Quran Bodhanam By TK Ubaid.
Translation by Muttanisseri Koyakutty Maulavi.
Translation by K. Abdul Rahiman and P.A. Karim and K.A. Raoof (D.C. Books).
Translation by Adonne Publishing Group, Thiruvananthapuram.
Translation by Current Books Kottayam.
Translation by Dr. Bahauddeen Muhammed Nadwi, published by Darul Huda Islamic University in January 1, 2015.
Translation by Rahmathullah Qasimi

text: Mandar[edit]

text: Translation by Muh. Idham Kholid Budi in 2005[71] available online.[72]

text: Mande[edit]

text:
Souleymane Kante
Moulana Abul A'la Moudoodhi[citation needed]

text: Manipuri[edit]

text: The Holy Quran, Arabic text with Manipuri translation. Translated into Manipuri from English translation by Ahmad Hasan (Manipuri) under the auspices of Mirza Tahir Ahmad.[73] (ISBN 978-1-85372-436-7).

text: Norwegian[edit]

text: Einar Berg, Universitetsforlaget, 1980. (ISBN 82-00-05371-7).

text: Pashto[edit]

text: There are numerous translations of the Qur'an in Pashto. Some of the most famous are listed below:

text:
Muhammad Fathullah Khan Kandahari's translation: Printed in the 18th century, Bhopal, India, Translates the holy Quran in Pashto. It was translated from Shah Abdul Qadar Dehlavi's Urdu translation of the holy Qur'an. The hand-written versions of this translation are saved in Raza library of Rampur and Idara-e-Adabyat-e-Urdu library of Deccan, Hyderabad, India.
Tafseer Yaseer by Mulavi Murad Ali Khan Sahibzada, it was the first Tafseer and second translation in the Pashto language. The first volume of this Tafseer was completed in 1912 and the second in 1917 It was the most famous Tafseer of its time. Murad Ali Sahebzada was born in 1223 H.q. He studied the traditional subjects of that time like Sarf, Nahwa, Hekmat, Fiqh & Meerath, Tafseer, Hadith, Uruz and Literature and he was also the Hafiz of Holy Quran. He was a very good writer, author, teacher, and Poet of his time. His son Mohammad Sahebzada writes about him "He has written unlimited number of poems in Pashto, Dari, Arabic and Hindi. Writing poem was such easy for him, that he won't feel any difference between poem and prose. He has written a lot of Ghazals on Monotheism and Wisdom. His handwriting was very good and quick." <Akser Al Qoloub></Mohammad Sahibzadah.

text: Read more: http://www.answers.com/topic/mulavi-murad-ali-khan-sahibzada#ixzz3TFisLHFH

text:
Fakhr-ut-Tafaaseer by Mawlana Muhammad Ilyas Akhunzada Peshawari Kohiani is considered one of the famous Tafseers of the holy Quran in Pashto.
Mawlana Abdullah and Mawlana Abdul Aziz: It is a translation of the Tafseer of Mawlana Abdul Haq Darbangawi and Mawlana Wa'iz Kashifi. Translated by Mawlana Abdullah and Mawlana Abdul Aziz, it was printed in 1930 in Mumbai, India.
Dr. Din Muhammad Khan: It is a word by word translation of the holy Qur'an printed in early years.
Mawlana Janbaz Sarfaraz Khan: It is printed in early years and is considered of the famous translation.
Aziz-ut-Tafaaseer by Mulavi Sultan Aziz Khan.
Mulavi Farooq Khan Ghalzi: It is a Pashto translation of the holy Qur'an printed in early years.[citation needed]
Mawlana Muhammad Ilyas (Akhunzada): The most first translation of Holy Quran as well as Fakhr-ut-Tafseer was written by him in the 18th century in Afghanistan (original versions are placed in Kandahar), He then came to Peshawar (warsak road mathra kochian) & wrote many more Islamic books as well as search prescription of different kind of deceases, he was a Mowlana as well as a complete doctor & chemist.[citation needed]

text: Persian[edit]

text: There are more than 60 complete translations of Qur'an in Persian and many partial translations. In the past some Tafsirs which had included Qur'an were translated like translation of Tafsir al-Tabari in 10 CE.[74]

text:
Salman the Persian (7th century) (partial translation)
Qur'an Quds, translator unknown – (before the 10th century)
A translation in 556 AH
Saiyad Makhdoom Ashraf Jahangir Simnani (1308–1405 CE) Original Manuscript at Mukhtar Ashraf Library in Kichoucha Shareef (U.P.)
Shah Waliullah (1703–1762)
Mahdi Elahi-Ghomshei, (مهدی الهی‌قمشه‌ای).
Mahdi Fouladvand (مهدی فولادوند) available online.[75]
Naser Makarem Shirazi (ناصر مكارم‌شيرازی), translation includes his inline tafsir within parenthesis.[76]
Malik Fahd Council, Sunni branch.
Ghodratollah Bakhtiarinejad (قدرت الله بختياری نژاد) available online.[77]
Tahere Saffarzadeh, translated Qur'an in Persian and English (Bilingual) in 2001.

text: Polish[edit]

text:
Jan Murza Tarak Buczacki.
Józef Bielawski.

text: Portuguese[edit]

text:
Helmi Nasr, Tradução do Sentido do Nobre Alcorão. Medina (Arábia Saudita), Complexo de Impressão do Rei Fahd, 2005 (1426 A.H.), edição bilíngüe (árabe/português).
Samir El Hayek, O Significado dos Versículos do Alcorão Sagrado. São Paulo, Ed. Marsam, 1994. [1ª ed. 1974].
Mansour Challita, O Alcorão – Livro Sagrado do Islã. Rio de Janeiro, Ed. Record, 2013.
José Pedro Machado, Alcorão. Lisboa, Junta de Investigações Científicas do Ultramar 1979.
Américo de Carvalho, Alcorão. Mem Martins, Publicações Europa-América, 1978.
M. Yiossuf Mohamed Adamgy, Alcorão Sagrado. Loures, Al Furqán, 1991, edição bilíngüe (árabe/português).
Bento de Castro, Alcorão / Muhamad. Lourenço Marques (Moçambique), Oficinas Gráficas de J. A. Carvalho, 1964.

text: Kazakh[edit]

text:
by Musa Bigiev, 1912, unpublised
by Aqıt Ulimjiulı, lost
by Sadwaqas Ghylmani, 1970s
by Ğazez Aqıtulı & Maqaş Aqıtulı, 1990, Arabic script
by Halife Altay, 1991
by Ratbek Nysanbayev, 1991
by Nuralı Öserulı, 1991

text: Romani[edit]

text: Muharem Serbezovski is known as singer in the Macedonia and Bosnia and Herzegovina where he issued his translation.[78]

text: Russian[edit]

text:
P. V. Postnikov.[13]
M. I. Veryovkin.
A. V. Kolmakov.
K. Nikolayev.
D. N. Boguslavsky.
G. S. Sablukov.
I. Yu. Krachkovsky.
T. A. Shumovsky.
M.-N. O. Osmanov.
V. M. Porokhova.
E. R. Kuliev.

text: Serbian[edit]

text: Mićo Ljubibratić: Koran. Translated from Russian or French. Beograd, 1895, Sarajevo, 1990 (reprint), 2016.

text: Saraiki[edit]

text: There are more than twenty translations of Quran in Saraiki.[citation needed]

text:
Hafizur Rahman, in the 1930s[79]:391
Dr. Meher Abdul Haq.
Prof. Dilshad Klanchvi.
Riaz Shahid.
Dr. Sadeeque Shakir.
G. R. Sevra.
Dr. Tahir Khakwani, complete video translation in Saraiki.

text: Sindhi[edit]

text:
According to Sindhi tradition the first translation was made by in 270/883 by an Arab scholar. This one might be the same as the one mentioned above. The first extant Sindhi translation was done by Akhund Azaz Allah Muttalawi (1160-124011747-1824) and first published in Gujarat in 1870. The first to appear in print was by Muhammad Siddiq (Lahore 1867).[80]
First ever translation of Quran to any other language was in Sindhi language by Imam Abul Hassan bin Mohammad Sadiq Al-Sindhi Al-Madni.
Maulana Abdul Waheed Jan Sirhindi, a contemporary scholar and writer of Sunni Islam.[81]
Allama Ali Khan Abro, wrote Sindhi translation of Quran and intended to give the Qur'an a practical contemporary interpretation also wrote separate translation for non-Muslims from the request of Sindh's great freedom fighter Maulana Taj Mohammad Amrothi.
Allama Makhdoom Muhammad Hashim Thattvi
Badi' ud-Din Shah al-Rashidi
Maulana Ghullam Mustafa Qasmi's Sindhi Translation of Holy Quran.
Maulvi Ahmad Mallah's poetic Sindhi Translation of Holy Quran.
Maulana Abdul Karim Qureshi of Bair Shareef District Kambar Shahdadkot- Sindhi Translation of Holy Quran.
Maulana Taj Mohammad Amroti's Sindhi Translation of Holy Quran.
Amir Bakhsh Channa's Sindhi Translation of Holy Quran.

text: Spanish[edit]

text:
Anonymous morisco's translation, made in 1606,[82] published in 2001 by Reial Acadèmia de Bones Lletres de Barcelona.
Julio Cortes translation El Coran is widely available in North America, being published by New York-based Tahrike Tarsile Qur'an publishing house.
Ahmed Abboud and Rafael Castellanos, two converts to Islam of Argentine origin, published El Sagrado Coran (El Nilo, Buenos Aires, Argentina, 1953).
Kamal Mustafa Hallak fine deluxe Hardback print El Coran Sagrado is printed by Maryland-based Amana Publications.
Abdel Ghani Melara Navio a Spaniard who converted to Islam in 1979, his Traduccion-Comentario Del Noble Coran was originally published by Darussalam Publications, Riyadh, in December 1997. The King Fahd Printing Complex has their own version of this translation, with editing by Omar Kaddoura and Isa Amer Quevedo.
"El Sagrado Corán", translated by Antonio Carrillo Robles and published in 1988 by the Ahmadiyya Muslim Community (considered heretic by orthodox Muslims) in Córdoba, Spain.

text: Sundanese[edit]

text:
Tafsir Al-Foerqan Basa Sunda by A. Hassan, 1937.
Nurul-Bajan: Tafsir Qur’an Basa Sunda by H. Mhd. Romli and H.N.S. Midjaja, 1960.
Al-Amin: Al-Qur’an Tarjamah Sunda by K.H. Qamaruddin Shaleh, H.A.A. Dahlan, and Yus Rusamsi, 1971.
Translation and commentary by K.H. Anwar Musaddad, K.H. Mhd. Romli, K.H. Hambali Ahmad, K.H.I. Zainuddin, K. Moh. Salmon et al., 1978.
Tafsir Ayat Suci Lenyepaneun by Moh. E. Hasim, 1984.
Nur Hidayah: Saritilawah Basa Sunda in Sundanese poem by H.R. Hidayat Surayalaga, 1994.
Al-Munir: Al-Qur’an Tarjamah Basa Sunda by H.M. Djawad Dahlan, 2005.[83]

text: Swedish[edit]

text:
Carl Johan Tornberg, 1875.[84]
Karl Vilhelm Zetterstéen, 1917.[85]
Mohammed Knut Bernström

text: Swahili[edit]

text: At least 7 complete translations in Swahili have appeared and dozens of partial translations.[86]

text:
Tafsiri ya Kurani ya Kiarabu kwa lugha ya Kiswahili pamoja na Dibaji na maelezo Machache by Godfrey Dale, 1923
Kurani Tukufu by Mubarak Ahmad Ahmadi, 1953
Qur' ani Takatifu by Abdallah Saleh al-Farsy, 1969
Tarjama ya al-muntakhab katika tafsiri ya Qur' ani tukufu by Ali Muhsin Al-Barwani, 1995
Kitabu kinachobainisha by Ali Juma Mayunga, 2003
Asili ya Uongofu by Said Moosa al-Kindy, 1992–2013 (final volume expected 2014)
Al-Kashif by Muhammad Jawad Mughniyya translated in Swahili by Hasan Mwalupa[87]

text: Tamil[edit]

text:
Iqbal Madani
A.K. Abdhul Hameed Bakavi, 1929, Madras
Hazrath K.A. Nizamudeen Manbavee
Moulavi P. Jainulabdeen Ulavi
MOHAMED RIFASH.O

text: Tatar[edit]

text: Musa Bigiev

text: Telugu[edit]

text: Divya Quran Sandesham by Dr. Abdul-Raheem Mohammed Moulana

text: Turkish[edit]

text: Over fifty translations of the Koran have appeared in Turkish.[88] Although it has been claimed that the Koran was first translated into Turkish on the instructions of Kemal Atatürk,[89] other sources claim that Turkish translations have existed since the beginning of the Muslim era[90]

text:
Sheikh Al-Fadl Mohamed Ben Idriss.
Tafsir al-Tibyiin, 1842, Cairo.
Ahmad b. 'Abd Allah, 1875, Tafsir-e zubdat al-athar, 2 vol. Istanbul 1292-1294/1875-77, p. 448+464.
Ibrahim Hilmi, 1913 Terjumat el Koran, Istanbul
Elmalılı Muhammed Hamdi Yazır, 1935, Hakk Dīni Kur'an Dili yeni mealli Türkçe tafsir, 9 vol. Istanbul 1935–1938\ 9 vol. 2nd ed. Istanbul 1960–1962, p. 6632+229\ 9 vol. 3rd ed. Istanbul 1970, p. 6432+229.
Syed Mahmood Tarazi Al Madani Bin Syed Nazir Trazi (D:1991) translated Qur'an in Turkistani (Chag'atay Uzbek ) in 1956, (First Published: 1956 Bombay )
Abdülbâki Gölpınarlı, 1955, Istanbul 1968, p. 688\ 2 vol. Istanbul 1955, p. (38l)+(381 +Cxxxviii)
Huseyin Atay and Yasar Kutluay, 1961, 3 vol. Ankara 1961, p. 32+814+7\ 1 vol. 5th ed. Ankara: Diyanet isleri Baskanligi (The Turkish Presidency of Religious Affairs), 1980, p. 34+604
Süleyman Ateş, 1975, 1st ed. Istanbul 1975. p. 592\ Ankara: KilicKitabevi 1977, p. 2+604+3+xxx
Ali Bulaç, 1985, Istanbul: Birim 1985, p. xxxviii+605.
Yaşar Nuri Öztürk, 1993.
Edip Yüksel, 2000, Mesaj Kuran Çevirisi, (ISBN 975-7891-31-2).
Ahmed Hulusi, 2009, Allâh İlminden Yansımalarla KUR'ÂN-I KERÎM ÇÖZÜMÜ (The Key to the Quran)

text: Ukrainian[edit]

text: Mykhaylo Yakubovych, "Preslavnyj Koran: pereklad smysliv Ukrajns'koju movoju", 2012.

text: Urdu[edit]

text:
Maulana Ahmad Raza Khan Barelvi, Kanzul Iman.[45][91]
Hafiz Maulana Syed Farman Ali Saheb Qibla Published by Nizami Prees, Chandanpatti, Darbhanga, Bihar.India
Allama Syed Ahmed Saeed Kazmi, Al-Bayan.[92]
Sayyid Abul Ala Maududi, Tafheem-ul-Quran (6 Vols) .
Israr Ahmed. Bayan-ul-Quran
Ghulam Ahmed Pervez, Mafhoom-ul-Quran (3 Vols).
Ameen Ahsan Islahi, Tadabbur-i-Qur'an (9 Vols), 1961.
Maulana Ashraf Ali Thanvi, "Bayanul Quran".
Hafiz Muhammad, "Ahsan ul Bayan"
Maulana Fateh Muhammad Jalandhry.
Mufti Dr. Taqi Usmani Tozeeh al-Quraan (3 Vols)..
Dr. S.M. Afzal Rahman, "Taleem-ul-Quran", 2001.[93]
Maulana Abul Kalam Azad, Tarjuman-Al-Quran (Four Volumes).[94]
Maulana Shabbir Ahmad Usmani"Tafsir E Usmani"
Maulana Yusuf Motala "Idhwaa-ul-Bayaan"
Ameer Maulana Muhammad Akram Awan, Akram ut Tarajim, published by Qudratullah company, 2011.
"Mutalaeh Quran مطالعہ قرآن" by ABDULLAH, 2014, can be downloaded in pdf form from: https://sites.google.com/site/myquranpak [95]

text: Following translations are known to exist, but need more information, such as publisher, title, year of publication etc.

text:
Maulana Aashiq Ilahi Meeruti, Tarjama Quran.
Translation By Majils-e-Fikr o Nazar-Matalib-ul-Quraan.
Mualana Hakeem Yaseen Shah.
Mufti Imdadullah Anwar.
Dr. Muhammad Din Peshaweri Taleem ul Quran a word to word and idiomatic rendering of the Holy Quran. 2000.
Maulana Mahmood Hassan.
Dr. Abdur-Raoof, Ferozsons Publishers.
Maulana Abdul Bari, Hederabadi Daccni, India.
Maulana Sufi Abdul Hameed Sawati.
Maulana Ishaaq Kashmeri (Dubai) Zubdatul-Quraan.
Maulana Abdul Majjid Daryabadi, India.
Maulana Aashiq Illahi Merathi, India.
Maulana Ahmad Ali Lahori.
Dr. Hamid Hasan Bilgarami, Fayuz ul Quraan 2 Vols.
Maulana Abdul Kareem Pareekh, India.
Maulana Aashiq Illahi Bulandshaheri.
Maulana Abu Haq Haqani Dehlvi.
Shah Rafi al-Din.
Shah 'Abd al-Qadir.
Fatheh Mohammad Khan.
Maulana Muhammad Ali (India).
Maulana Maqbool Ahmed Dhelwi (Known as Maqbool).
Allama Azad Subhani (1897–1964) wrote Tafsir e Rabbani Mukaddama
Tahir ul Qadri,[96] Irfan-ul-Quran.[97]

text: Yiddish[edit]

text: Selected parts translated in 1987[98][99][100]


document_title: Progressive education

question_text: who is considered the leader of progressive education

root

text: Progressive education

text: Educational theory[edit]

text: Progressive education can be traced back to the works of John Locke and Jean-Jacques Rousseau, both of whom are known as forerunners of ideas that would be developed by theorists such as Dewey. Locke believed that "truth and knowledge… arise out of observation and experience rather than manipulation of accepted or given ideas".[1]:2 He further discussed the need for children to have concrete experiences in order to learn. Rousseau deepened this line of thinking in Emile, or On Education, where he argued that subordination of students to teachers and memorization of facts would not lead to an education.

tag: p

text: Johann Bernhard Basedow[edit]

text: In Germany, Johann Bernhard Basedow (1724–1790) established the Philanthropinum at Dessau in 1774. He developed new teaching methods based on conversation and play with the child, and a program of physical development. Such was his success that he wrote a treatise on his methods, "On the best and hitherto unknown method of teaching children of noblemen".

text: Christian Gotthilf Salzmann[edit]

text: Christian Gotthilf Salzmann (1744–1811) was the founder of the Schnepfenthal institution, a school dedicated to new modes of education (derived heavily from the ideas of Jean-Jacques Rousseau). He wrote Elements of Morality, for the Use of Children, one of the first books translated into English by Mary Wollstonecraft.

text: Johann Heinrich Pestalozzi[edit]

text: Johann Heinrich Pestalozzi (1746–1827) was a Swiss pedagogue and educational reformer who exemplified Romanticism in his approach. He founded several educational institutions both in German- and French-speaking regions of Switzerland and wrote many works explaining his revolutionary modern principles of education. His motto was "Learning by head, hand and heart". His research and theories closely resemble those outlined by Rousseau in Emile. He is further considered by many to be the "father of modern educational science"[1] His psychological theories pertain to education as they focus on the development of object teaching, that is, he felt that individuals best learned through experiences and through a direct manipulation and experience of objects. He further speculated that children learn through their own internal motivation rather than through compulsion. (See Intrinsic vs. Extrinsic motivation). A teacher's task will be to help guide their students as individuals through their learning and allow it to unfold naturally.[2]

text: Friedrich Fröbel[edit]

text: Friedrich Wilhelm August Fröbel (1782–1852) was a student of Pestalozzi who laid the foundation for modern education based on the recognition that children have unique needs and capabilities. He believed in "self-activity" and play as essential factors in child education. The teacher's role was not to indoctrinate but to encourage self-expression through play, both individually and in group activities. He created the concept of kindergarten.

text: Johann Friedrich Herbart[edit]

text: Johann Friedrich Herbart (1776–1841) emphasized the connection between individual development and the resulting societal contribution. The five key ideas which composed his concept of individual maturation were Inner Freedom, Perfection, Benevolence, Justice, and Equity or Recompense.[3] According to Herbart, abilities were not innate but could be instilled, so a thorough education could provide the framework for moral and intellectual development. In order to develop a child to lead to a consciousness of social responsibility, Herbart advocated that teachers utilize a methodology with five formal steps: "Using this structure a teacher prepared a topic of interest to the children, presented that topic, and questioned them inductively, so that they reached new knowledge based on what they had already known, looked back, and deductively summed up the lesson's achievements, then related them to moral precepts for daily living".[4]

text: John Melchior Bosco[edit]

text: John Melchior Bosco (1815–1888) was concerned about the education of street children who had left their villages to find work in the rapidly industrialized city of Turin, Italy. Exploited as cheap labor or imprisoned for unruly behavior, Bosco saw the need of creating a space where they would feel at home. He called it an 'Oratory' where they could play, learn, share friendships, express themselves, develop their creative talents and pick up skills for gainful self-employment. With those who had found work, he set up a mutual-fund society (an early version of the Grameen Bank) to teach them the benefits of saving and self-reliance. The principles underlying his educational method that won over the hearts and minds of thousands of youth who flocked to his oratory were: 'be reasonable', 'be kind', 'believe' and 'be generous in service'. Today his method of education is practiced in nearly 3000 institutions set up around the world by the members of the Salesian Society he founded in 1873.

text: Cecil Reddie[edit]

text: While studying for his doctorate in Göttingen in 1882–1883, Cecil Reddie was greatly impressed by the progressive educational theories being applied there. Reddie founded Abbotsholme School in Derbyshire, England in 1889. Its curriculum enacted the ideas of progressive education. Reddie rejected rote learning, classical languages and corporal punishment. He combined studies in modern languages and the sciences and arts with a program of physical exercise, manual labour, recreation, crafts and arts. Abbotsholme was imitated throughout Europe and was particularly influential in Germany.[5] He often engaged foreign teachers, who learned its practices, before returning home to start their own schools. Hermann Lietz an Abbotsholme teacher founded five schools (Landerziehungsheime für Jungen) on Abbotsholme's principles.[6] Other people he influenced included Kurt Hahn, Adolphe Ferrière and Edmond Demolins. His ideas also reached Japan, where it turned into "Taisho-era Free Education Movement" (Taisho Jiyu Kyoiku Undo)

text: John Dewey[edit]

text: In the United States the "Progressive Education Movement", starting in the 1880s and lasting for sixty years, helped boost American public schools from a budding idea to the regular norm. John Dewey, a principal figure in this movement from the 1880s to 1904, set the tone for educational philosophy as well as concrete school reforms. His thinking had been influenced by the ideas of Fröbel and Herbart.[7][8] His reactions to the prevailing theories and practices in education, corrections made to these philosophies, and recommendations to teachers and administrators to embrace "the new education", provide a vital account of the history of the development of educational thinking in the late nineteenth and early twentieth centuries. Dewey placed so-called pragmatism above moral absolutes and helped give rise to situational ethics.[1][9] Beginning in 1897 John Dewey published a summary of his theory on progressive education in School Journal. His theoretical standpoints are divided into five sections outlined below.

text: What education is[edit]

text: Education according to Dewey is the "participation of the individual in the social consciousness of the race" (Dewey, 1897, para. 1). As such, education should take into account that the student is a social being. The process begins at birth with the child unconsciously gaining knowledge and gradually developing their knowledge to share and partake in society.

text: The educational process has two sides, the psychological and the sociological, with the psychological forming the basis. (Dewey, 1897). A child's own instincts will help develop the material that is presented to them. These instincts also form the basis of their knowledge with everything building upon it. This forms the basis of Dewey's assumption that one cannot learn without motivation.

text: Instruction must focus on the child as a whole for you can never be sure as to where society may end or where that student will be needed or will take them.

text: What the school is[edit]

text: "Education fails because it neglects this fundamental principle of the school as a form of community life. It conceives the school as a place where certain information is to be given, where certain lessons are to be learned, or where certain habits are to be formed" (Dewey, 1897, para. 17) Dewey felt that as education is a social construct, it is, therefore, a part of society and should reflect the community.

text: "Education is the process of living and is not meant to be the preparation of future living", (Dewey, 1897), so the school must represent the present life. As such, parts of the student's home life (such as moral and ethical education) should take part in the schooling process. The teacher is a part of this, not as an authoritative figure, but as a member of the community who is there to assist the student.

text: The subject matter of education[edit]

text: According to Dewey, the curriculum in the schools should reflect that of society. The center of the school curriculum should reflect the development of humans in society. The study of the core subjects (language, science, history) should be coupled with the study of cooking, sewing, and manual training. Furthermore, he feels that "progress is not in the succession of studies but in the development of new attitudes towards, and new interests in, experience" (Dewey, 1897, para. 38)

text: The nature of method[edit]

text: The method is focused on the child's powers and interests. If the child is thrown into a passive role as a student, absorbing information, the result is a waste of the child's education. (Dewey, 1897). Information presented to the student will be transformed into new forms, images, and symbols by the student so that they fit with their development and interests. The development of this is natural. To repress this process and attempt to "substitute the adult for the child" (Dewey, 1897, para. 52) would weaken the intellectual curiosity of the child.

text: The school and social progress[edit]

text: For Dewey, education, which regulates "the process of coming to share in the social consciousness," is the "only sure" method of ensuring social progress and reform (Dewey, 1897, para. 60). In this respect, Dewey foreshadows Social Reconstructionism, whereby schools are a means to reconstruct society. As schools become a means for social reconstruction, they must be given the proper equipment to perform this task and guide their students.[10]

text: Helen Parkhurst[edit]

text: The American teacher Helen Parkhurst (1886–1973) developed the Dalton Plan at the beginning of the twentieth century with the goal of reforming the then current pedagogy and classroom management. She wanted to break the teacher-centered lockstep teaching. During her first experiment, which she implemented in a small elementary school as a young teacher in 1904, she noticed that when students are given freedom for self-direction and self-pacing and to help one another, their motivation increases considerably and they learn more. In a later experiment in 1911 and 1912, Parkhurst re-organized the education in a large school for nine- to fourteen-year-olds. Instead of each grade, each subject was appointed its own teacher and its own classroom. The subject teachers made assignments: they converted the subject matter for each grade into learning assignments. In this way, learning became the students’ own work; they could carry out their work independently, work at their own pace and plan their work themselves. The classroom turned into a laboratory, a place where students are working, furnished and equipped as work spaces, tailored to meet the requirements of specific subjects. Useful and attractive learning materials, instruments and reference books were put within the students’ reach. The benches were replaced by large tables to facilitate co-operation and group instruction. This second experiment formed the basis for the next experiments, those in Dalton and New York, from 1919 onwards. The only addition was the use of graphs, charts enabling students to keep track of their own progress in each subject.[11]

text: In the nineteen-twenties and nineteen-thirties, Dalton education spread throughout the world. There is no certainty regarding the exact numbers of Dalton schools, but there was Dalton education in America, Australia, England, Germany, the Netherlands, the Soviet Union, India, China and Japan.[citation needed] Particularly in the Netherlands, China and Japan, Dalton education has remained in existence. In recent years there has been a revival of international interest, particularly in England, Germany, the Czech Republic and Slovakia.[citation needed]

text: Rudolf Steiner[edit]

text: Rudolf Steiner (1869–1925) first described the principles of what was to become Waldorf education in 1907. He established a series of schools based on these principles beginning in 1919. The focus of the education is on creating a developmentally appropriate curriculum that holistically integrates practical, artistic, social, and academic experiences.[12][13] There are more than a thousand schools and many more early childhood centers worldwide; it has also become a popular form of homeschooling.[14][15]

text: Maria Montessori[edit]

text: Maria Montessori (1870–1952) began to develop her philosophy and methods in 1897. She based her work on her observations of children and experimentation with the environment, materials, and lessons available to them. She frequently referred to her work as "scientific pedagogy", arguing for the need to go beyond observation and measurement of students, to developing new methods to transform them. Although Montessori education spread to the United States in 1911 there were conflicts with the American educational establishment and was opposed by William Heard Kilpatrick. However Montessori education returned to the United States in 1960 and has since spread to thousands of schools there.

text: Robert Baden-Powell[edit]

text: In July 1906, Ernest Thompson Seton sent Robert Baden-Powell a copy of his book The Birchbark Roll of the Woodcraft Indians. Seton was a British-born Canadian-American living in the United States. They shared ideas about youth training programs.[16][17] In 1907 Baden-Powell wrote a draft called Boy Patrols. In the same year, to test his ideas, he gathered 21 boys of mixed social backgrounds and held a week-long camp in August on Brownsea Island in England.[18] His organizational method, now known as the Patrol System and a key part of Scouting training, allowed the boys to organize themselves into small groups with an elected patrol leader.[19] Baden Powell then wrote Scouting for Boys (London, 1908). The Brownsea camp and the publication of Scouting for Boys are generally regarded as the start of the Scout movement which spread throughout the world. Baden-Powell and his sister Agnes Baden-Powell introduced the Girl Guides in 1910.

text: Comparison with traditional education[edit]

text: Traditional education uses extrinsic motivation, such as grades and prizes. Progressive education is more likely to use intrinsic motivation, basing activities on the interests of the child. Praise may be discouraged as a motivator.[20][21]

text: 21st century skills[edit]

text: 21st century skills are a series of higher-order skills, abilities, and learning dispositions that have been identified as being required for success in the rapidly changing, digital society and workplaces. Many of these skills are also defining qualities of progressive education as well as being associated with deeper learning, which is based on mastering skills such as analytic reasoning, complex problem solving, and teamwork. These skills differ from traditional academic skills in that they are not primarily content knowledge-based.[22][23][24]

text: In the West[edit]

text: France[edit]

text: Edmond Demolins was inspired by Abbotsholme and Bedales to found the École des Roches in Verneuil-sur-Avre in 1899. Paul Robin implemented progressive principles at the orphanage at Cempuis from 1880 to 1894. This was the first French mixed school, and a scandal at that time. Sebastien Faure in 1904 created a libertarian school 'La Ruche' (the Hive).

text: Germany[edit]

text: Hermann Lietz founded three Landerziehungsheime (country boarding schools) in 1904 based on Reddie's model for boys of different ages. Lietz eventually succeeded in establishing five more Landerziehungsheime.[25] Edith and Paul Geheeb founded Odenwaldschule in Heppenheim in the Odenwald in 1910 using their concept of progressive education, which integrated the work of the head and hand.[26]

text: Poland[edit]

text: Janusz Korczak was one notable follower and developer of Pestalozzi's ideas. He wrote The names of Pestalozzi, Froebel and Spencer shine with no less brilliance than the names of the greatest inventors of the twentieth century. For they discovered more than the unknown forces of nature; they discovered the unknown half of humanity: children.[27] His Orphan's Home in Warsaw became a model institution and exerted influence on the educational process in other orphanages of the same type.[28]

text: Spain[edit]

text: In Spain, the Escuela Moderna was founded in 1901 by Francisco Ferrer, a Catalan educator and anarchist. He had been influenced by Cecil Reddie. The Modern Schools, also called 'Ferrer Schools', that were founded in the United States, were based on Escuela Moderna. As in Spain the schools were intended to educate the working-classes from a secular, class-conscious perspective. The Modern Schools imparted day-time academic classes for children, and night-time continuing-education lectures for adults.

text: Sweden[edit]

text: In Sweden, an early proponent of progressive education was Alva Myrdal, who with her husband Gunnar co-wrote Kris i befolkningsfrågan (1934), a most influential program for the social-democratic hegemony (1932–1976) popularly known as "Folkhemmet". School reforms went through government reports in the 1940s and trials in the 1950s, resulting in the introduction in 1962 of public comprehensive schools ("grundskola") instead of the previously separated parallel schools for theoretical and non-theoretical education.[29]

text: United Kingdom[edit]

text: The ideas from Reddie's Abbotsholme spread to schools such as Bedales School (1893), King Alfred School, London (1898) and St Christopher School, Letchworth (1915), as well as all the Friends' schools, Steiner Waldorf schools and those belonging to the Round Square Conference. The King Alfred School was radical for its time in that it provided a secular education and that boys and girls were educated together.[30] Alexander Sutherland Neill believed children should achieve self-determination and should be encouraged to think critically rather than blindly obeying. He implemented his ideas with the founding of Summerhill School in 1921. Neill believed that children learn better when they are not compelled to attend lessons. The school was also managed democratically, with regular meetings to determine school rules. Pupils had equal voting rights with school staff.

text: United States[edit]

text: Early practitioners[edit]

text: Fröbel's student Margarethe Schurz founded the first kindergarten in the United States at Watertown, Wisconsin in 1856, and she also inspired Elizabeth Peabody, who went on to found the first English-speaking kindergarten in the United States – the language at Schurz's kindergarten had been German, to serve an immigrant community – in Boston in 1860. This paved the way for the concept's spread in the USA. The German émigré Adolph Douai had also founded a kindergarten in Boston in 1859, but was obliged to close it after only a year. By 1866, however, he was founding others in New York City.

text: William Heard Kilpatrick (1871–1965) was a pupil of Dewey and one of the most effective practitioners of the concept as well as the more adept at proliferating the progressive education movement and spreading word of the works of Dewey. He is especially well known for his "project method of teaching".[1] This developed the progressive education notion that students were to be engaged and taught so that their knowledge may be directed to society for a socially useful need. Like Dewey he also felt that students should be actively engaged in their learning rather than actively disengaged with the simple reading and regurgitation of material.[1]

text: The most famous early practitioner of progressive education was Francis Parker; its best-known spokesperson was the philosopher John Dewey. In 1875 Francis Parker became superintendent of schools in Quincy, Massachusetts after spending two years in Germany studying emerging educational trends on the continent. Parker was opposed to rote learning, believing that there was no value in knowledge without understanding. He argued instead schools should encourage and respect the child's creativity. Parker's Quincy System called for child-centered and experience-based learning. He replaced the traditional curriculum with integrated learning units based on core themes related to the knowledge of different disciplines. He replaced traditional readers, spellers and grammar books with children's own writing, literature, and teacher prepared materials. In 1883 Parker left Massachusetts to become Principal of the Cook County Normal School in Chicago, a school that also served to train teachers in Parker's methods. In 1894 Parker's Talks on Pedagogics, which drew heavily on the thinking of Fröbel, Pestalozzi and Herbart, became one of the first American writings on education to gain international fame.

text: That same year, philosopher John Dewey moved from the University of Michigan to the newly established University of Chicago where he became chair of the department of philosophy, psychology and education. He and his wife enrolled their children in Parker's school before founding their own school two years later.

text: Whereas Parker started with practice and then moved to theory, Dewey began with hypotheses and then devised methods and curricula to test them. By the time Dewey moved to Chicago at the age of thirty-five, he had already published two books on psychology and applied psychology. He had become dissatisfied with philosophy as pure speculation and was seeking ways to make philosophy directly relevant to practical issues. Moving away from an early interest in Hegel, Dewey proceeded to reject all forms of dualism and dichotomy in favor of a philosophy of experience as a series of unified wholes in which everything can be ultimately related.

text: In 1896, John Dewey opened what he called the laboratory school to test his theories and their sociological implications. With Dewey as the director and his wife as principal, the University of Chicago Laboratory school, was dedicated "to discover in administration, selection of subject-matter, methods of learning, teaching, and discipline, how a school could become a cooperative community while developing in individuals their own capacities and satisfy their own needs." (Cremin, 136) For Dewey the two key goals of developing a cooperative community and developing individuals' own capacities were not at odds; they were necessary to each other. This unity of purpose lies at the heart of the progressive education philosophy. In 1912, Dewey sent out students of his philosophy to found The Park School of Buffalo and The Park School of Baltimore to put it into practice. These schools operate to this day within a similar progressive approach.

text: At Columbia, Dewey worked with other educators such as Charles Eliot and Abraham Flexner to help bring progressivism into the mainstream of American education. In 1917 Columbia established the Lincoln School of Teachers College "as a laboratory for the working out of an elementary and secondary curriculum which shall eliminate obsolete material and endeavor to work up in usable form material adapted to the needs of modern living." (Cremin, 282) Based on Flexner's demand that the modern curriculum "include nothing for which an affirmative case can not be made out" (Cremin, 281) the new school organized its activities around four fundamental fields: science, industry, aesthetics and civics. The Lincoln School built its curriculum around "units of work" that reorganized traditional subject matter into forms embracing the development of children and the changing needs of adult life. The first and second grades carried on a study of community life in which they actually built a city. A third grade project growing out of the day-to-day life of the nearby Hudson River became one of the most celebrated units of the school, a unit on boats, which under the guidance of its legendary teacher Miss Curtis, became an entrée into history, geography, reading, writing, arithmetic, science, art and literature. Each of the units was broadly enough conceived so that different children could concentrate on different aspects depending on their own interests and needs. Each of the units called for widely diverse student activities, and each sought to deal in depth with some critical aspect of contemporary civilization. Finally each unit engaged children working together cooperatively and also provided opportunities for individual research and exploration.

text: In 1924, Agnes de Lima, the lead writer on education for The New Republic and The Nation, published a collection of her articles on progressive education as a book, titled Our Enemy the Child.[31]

text: In 1918 The National Education Association, representing superintendents and administrators in smaller districts across the country, issued its report "Cardinal Principles of Secondary Education." It emphasized the education of students in terms of health, a command of fundamental processes, worthy home membership, vocation, citizenship, worthy use of leisure, and ethical character. They Emphasized life adjustment and reflected the social efficiency model of progressive education.[32]

text: From 1919 to 1955 the Progressive Education Association founded by Stanwood Cobb and others worked to promote a more student-centered approach to education. During the Great Depression the organization conducted the Eight-Year Study, evaluating the effects of progressive programs. More than 1500 students over four years were compared to an equal number of carefully matched students at conventional schools. When they reached college, the experimental students were found to equal or surpass traditionally educated students on all outcomes: grades, extracurricular participation, dropout rates, intellectual curiosity, and resourcefulness. Moreover, the study found that the more the school departed from the traditional college preparatory program, the better was the record of the graduates. (Kohn, Schools, 232)

text: By mid-century many public school programs had also adopted elements of progressive curriculum. At mid-century Dewey believed that progressive education had "not really penetrated and permeated the foundations of the educational institution."(Kohn, Schools, 6,7) As the influence of progressive pedagogy grew broader and more diffuse, practitioners began to vary their application of progressive principles. As varying interpretations and practices made evaluation of progressive reforms more difficult to assess, critics began to propose alternative approaches.

text: The seeds of the debate over progressive education can be seen in the differences of Parker and Dewey. These have to do with how much and by whom curriculum should be worked out from grade to grade, how much the child's emerging interests should determine classroom activities, the importance of child-centered vs. societal–centered learning, the relationship of community building to individual growth, and especially the relationship between emotion, thought and experience.

text: In 1955 the publication of Rudolf Flesch's Why Johnny Can't Read leveled criticism of reading programs at the progressive emphasis on reading in context. The conservative McCarthy era raised questions about the liberal ideas at the roots of the progressive reforms. The launching of Sputnik in 1957 at the height of the cold war gave rise to a number of intellectually competitive approaches to disciplinary knowledge, such as BSCS biology PSSC physics, led by university professors such as Jerome Bruner and Jerrold Zacharias.

text: Interestingly, some of the cold war reforms incorporated elements of progressivism. For example, the work of Zacharias and Bruner was based in the developmental psychology of Jean Piaget and incorporated many of Dewey's ideas of experiential education. Bruner's analysis of developmental psychology became the core of a pedagogical movement known as constructivism, which argues that the child is an active participant in making meaning and must be engaged in the progress of education for learning to be effective. This psychological approach has deep connections to the work of both Parker and Dewey and led to a resurgence of their ideas in second half of the century.

text: In 1965, President Johnson inaugurated the Great Society and the Elementary and Secondary Education Act suffused public school programs with funds for sweeping education reforms. At the same time the influx of federal funding also gave rise to demands for accountability and the behavioral objectives approach of Robert F. Mager and others foreshadowed the No Child Left Behind Act passed in 2002. Against these critics eloquent spokespersons stepped forward in defense of the progressive tradition. The Open Classroom movement, led by Herb Kohl and George Dennison, recalled many of Parker's child centered reforms.[33][34][35][36][37]

text: The late 1960s and early 1970s saw a rise and decline in the number of progressive schools.[38] There were several reasons for the decline:[39]

text:
Demographics: As the baby boom passed, traditional classrooms were no longer as over-enrolled, reducing demand for alternatives.
The economy: The oil crisis and recession made shoestring schools less viable.
Times changed: With the ending of the Vietnam War, social activism waned.
Co-optation: Many schools were co-opted by people who didn't believe in the original mission.
Centralization: The ongoing centralization of school districts
Non-implementation: Schools failed to implement a model of shared governance
Interpersonal dynamics: Disagreement over school goals, poor group process skills, lack of critical dialogue, and fear of assertive leadership

tag: ul

text: Progressive education has been viewed as an alternative to the test-oriented instruction legislated by the No Child Left Behind educational funding act.[40] Alfie Kohn has been an outspoken critic of the No Child Left Behind Act and a passionate defender of the progressive tradition.

text: Taxpayer revolts, leading to cuts in funding for public education in many states, have led to the founding of an unprecedented number of independent schools, many of which have progressive philosophies. The charter school movement has also spawned an increase in progressive programs. Most recently, public outcry against No Child Left Behind testing and teaching to the test has brought progressive education again into the limelight. Despite the variations that still exist among the progressive programs throughout the country, most progressive schools today are vitalized by these common practices:

text:
The curriculum is more flexible and is influenced by student interest
Teachers are facilitators of learning who encourage students to use a wide variety of activities to learn
Progressive teachers use a wider variety of materials allowing for individual and group research.
Progressive teachers encourage students to learn by discovery
Progressive education programs often include the use of community resources and encourage service-learning projects.

text: In the East[edit]

text: India[edit]

text: Rabindranath Tagore (1861–1941) was one of the most effective practitioners of the concept of progressive education. He expanded Santiniketan, which is a small town near Bolpur in the Birbhum district of West Bengal, India, approximately 160 km north of Kolkata. He de-emphasized textbook learning in favor of varied learning resources from nature. The emphasis here was on self-motivation rather than on discipline, and on fostering intellectual curiosity rather than competitive excellence. There were courses on a great variety of cultures, and study programs devoted to China, Japan, and the Middle East.[41] He was of the view that education should be a "joyous exercise of our inventive and constructive energies that help us to build up character."[42]

text: Japan[edit]

text: Seikatsu tsuzurikata is a grassroots movement in Japan that has many parallels to the progressive education movement, but it developed completely independently, beginning in the late 1920s. The Japanese progressive educational movement was one of the stepping stones to the modernization of Japan and it has resonated down to the present.[43]