Muhammad Marmaduke Pickthall-born William Pickthall on 7 April 1875 in Suffolk, England-was an English intellectual and writer widely regarded as one of the most influential translators of the Qur'an into English. He was raised in an Anglican Christian family. After the death of his father, a clergyman, Pickthall moved to London with his family. He attended Harrow School, but failed the Foreign Office exam, and then embarked on an intellectual and spiritual odyssey that took him to the Middle East [29].

His travels to Egypt, Palestine, and Syria at a young age gave him a deep understanding of Muslim culture and society. He showed a strong interest in the Islamic world, even before he formally converted to Islam. These travels inspired his literary works, including Oriental Encounters (1918), which chronicles his experiences in the Arab world [30], [31].

Pickthall began his career as a novelist with such well-known works as Said the Fisherman (1903), which received high praise, including from H.G. Wells. In addition to his fiction, he was also active as a journalist and advocate for Muslim issues, especially during the Balkan Wars and the fall of the Ottoman Empire [32]. His commitment to the Islamic world grew stronger when he publicly declared his conversion to Islam on 29 November 1917 at an event at the Woking Muslim Mission, England [30], [31].

After converting to Islam, Pickthall was active in various Islamic activities, including being a Friday preacher and a regular writer for various Islamic journals. He was later invited to India by the leaders of the Khilafat Movement and served as editor of the Bombay Chronicle newspaper, and developed close relationships with figures such as Mahatma Gandhi. In the 1920s, he was appointed editor of the journal Islamic Culture in Hyderabad, where he completed his landmark work, The Meaning of the Glorious Qur'an (1930), an English translation of the Qur'an that used a classical style and a literal approach [30], [31].

After retiring from public activity in 1935, Pickthall returned to England and died the following year, 1936. He was buried in Brookwood Muslim Cemetery, Surrey [33]. To this day, Pickthall is remembered as an important figure in the spread of Islam in the Western world and a pioneer in translating the Koran faithfully to the original text.

Marmaduke Pickthall's writings on the East written before he embraced Islam are of equal significance to those he produced after he became a Muslim. His interest in the Islamic world had been aroused long before his formal conversion. This is evident from his two-year experience in Syria, which is told in the story of his near conversion to Islam in Damascus [33]. Based on historical traces such as the publication of his famous novel Said the Fisherman (1903), his work in journalism defending Turkish interests, and his monumental work The Meaning of the Glorious Qur'an (1930), it can be said that Pickthall's entire adult life was illuminated by the light of Islam, both spiritually and intellectually [34].

There are varying opinions about the exact date and process of Pickthall's conversion. Peter Clark, citing a report in the Islamic Review, states that Pickthall publicly declared his conversion to Islam on 29 November 1917. Anne Fremantle, on the other hand, suggests an earlier date of December 1914. Jamie Gilham even suggests that his conversion was gradual; although Pickthall had been sympathetic to Islam since the beginning of World War I, he did not publicly declare it until three years later. Given the lack of personal documentation, the reasons behind this delay in public declaration are likely to remain a mystery [33].

The profound question that often arises is: what drove a man from an upper-middle-class English background, with Anglican affiliations and close ties to the English elite, to embrace Islam and then dedicate his life to the Eastern world? One explanation put forward by Fremantle is that his disappointment with the support of English Christians for the Balkan states fighting the Ottoman Caliphate contributed to his conversion [33].

Like many travellers to the East in the 19th century, Pickthall's interest in Islam can also be understood as a search for meaning in life beyond the social and spiritual confines of his native culture. His introverted and sensitive personality, which did not fit into the social norms of his class, led him to find comfort in Eastern culture. Although not from a wealthy family, Pickthall had the confidence and a wide social network, including important figures such as Lord Cromer and Aubrey Herbert [33].

His love of Oriental society is reflected in his travel notes from the time he first set foot in Egypt in 1894. In his work Oriental Encounters (1918), as well as in other novels and short stories, he demonstrated his ability to depict the Eastern world from an internal point of view, an approach appreciated by E. M. Forster [31].

Thus, there is no doubt that Pickthall's initial interest in Islam was strongly influenced by his encounter with Muslim societies which he found to be more authentic and fulfilling than European societies. The spirituality and intellectualism of Islam, which he had direct access to through his Arabic language skills, played a major role in his conversion process. It also enabled him to serve as an imam at the Notting Hill Mosque and to become an editor of Muslim journals. This spiritual and intellectual journey laid a strong foundation for his involvement in the spread of Islam in the Western world [30], [31].

Marmaduke Pickthall's translation of the Qur'an was published in 1930, as a result of a major project sponsored by the Nizam of Hyderabad, the ruler of one of the states of British India. The idea for the translation had been with Pickthall since his conversion to Islam in 1917, although his interest and involvement with Islam were evident earlier. The origins of this effort can be traced to his article entitled "The Qur'an" published in The Islamic Review in 1919 [35]. In this article, in addition to presenting a strong argument for the divine origin of the Qur'an, Pickthall also included his translation of several verses, which were later developed into a better and more elegant version in his complete translation in 1930, entitled The Meaning of the Glorious Koran.

No less important is Pickthall's criticism of orientalism and the poor quality of translations of the Koran into English at that time. He wrote: “The translations of the Sacred Book are prosaic, discursive, and confused, whereas the Quran in Arabic is concise, exalted, and poetic. Some translations are so bad, and many notes so silly, that they seem to obfuscate the text.” [35]

This statement shows Pickthall's early awareness of the urgent need for a high-quality translation of the Qur'an, capable of conveying both the beauty and spiritual power of the original text in English.

Before the translation of the Qur'an by Marmaduke Pickthall (1930), there were three main categories of translations of the Qur'an in English [30]:

First, translations by Western orientalists, which were generally made from an academic perspective and often contained a theological bias against Islam. Important figures in this category include: (1). Alexander Ross (1649), translating from the French version by André du Ryer, not directly from the Arabic; (2). George Sale (1734), produced a highly influential and widely used translation into the 20th century, accompanied by a Preliminary Discourse full of orientalism; (3). J.M. Rodwell (1861), arranged the suras in chronological order according to personal hypotheses; (4). E.H. Palmer (1880), translated the first two juz and several short suras for the Sacred Books of the East, a major project under the guidance of Max Müller [36][37].

Second, translations from Ahmadiyah circles, which reflect typical Ahmadiyah interpretations and deviate from the orthodox understanding of Muslims. The main figures in this category are: (1). Muhammad Abdul Hakim Khan (1905), an early translator from India; (2). Muhammad Ali (1917) of the Lahore Ahmadiyya Movement, who combined translation and apologetic exegesis; (3). Ghulam Sarwar (1920), which also presents an Ahmadiyya interpretation [38].

Third, translations by well-intentioned Muslim individuals who lack adequate linguistic and methodological competence, so that the translation results are less academically accountable. For example: (1). Abul Fadl (1911); (2). Hairat Dihlawi (1916) [36]

Pickthall's criticism of the translation of the Qur'an into English is not out of place or excessive. Unfortunately, this seemingly neutral and academic field has become a fierce ideological battleground-rife with emotional polemics, sectarian conflicts, and ideological prejudices, including the infiltration of missionary agendas. The historical schism between Christianity and Islam-deepened by the Crusades, exacerbated by colonialism, and perpetuated by modern waves of Islamophobia-has further tarnished the Orientalist discourse on Islam and the Qur'an. The tragedy of September 11 and the subsequent acts of violence claimed in the name of Islam have exacerbated this perception, coloring academic discourse with a shadow of suspicion and geopolitical tensions [30].

The aim of this work is to convey to English-speaking readers the meanings that Muslims around the world hold of the words of the Qur'an, with a view to meeting the needs of British Muslims. The term 'English-speaking readers' necessarily includes non-Muslim readers, who generally have different backgrounds, mindsets, belief systems and responses to the Qur'an than British Muslims [30].

Marmaduke Pickthall applied a rather unique method and approach in translating the Qur'an into English. He tended to use a literal approach, trying to maintain fidelity to the original text of the Qur'an in Arabic, and minimizing the addition of personal interpretations. Pickthall named his work The Meaning of the Glorious Qur'an, to emphasize that the translation was only intended as an attempt to convey the meaning of the Qur'an, not as a substitute for the original text. He consciously avoided an overly free translation style, in order to maintain the nuance of the majesty and sanctity of the Qur'anic text [30].

Pickthall utilized his scientific background as a scholar who mastered Arabic well. He studied the lexical and contextual meaning of Arabic vocabulary carefully, and consulted with the community to ensure the accuracy of the translation within the framework of a valid understanding. In translating, Pickthall chose to use an archaic English style influenced by the King James Bible. This choice is intended to convey a sense of majesty and sacredness comparable to sacred texts in the Christian tradition, so that it feels more familiar and evocative for Western readers. This approach makes Pickthall's translation one of the most respected English translations of the Qur'an, primarily because of its commitment to fidelity to the original text and understanding of the Qur'an's spiritual dimensions. In several passages, he consciously uses classical vocabulary such as 'Thou' and 'Thy' to highlight the beauty, solemnity and majesty of the language of the Qur'an [30].

Pickthall shows serious attention to the historical and cultural context in the process of translating verses of the Koran. He attempts to explain verses that are related to Arabic tradition and history in order to facilitate understanding for non-Muslim readers, without sacrificing the integrity of the meaning contained therein. However, he consistently avoids subjective interpretations, and places greater emphasis on generally accepted meanings within the framework of Islamic thought. As a convert to Islam, Pickthall has a strong commitment to translating the Koran from a Muslim perspective, with the aim of ensuring that the translations he produces reflect authentic Islamic teachings. This approach shows that for Pickthall, translating the Qur'an is not just a linguistic endeavor, but is also a religious mandate that requires fidelity to the original text and deep spiritual understanding [39].

Pickthall's approach to translating the Qur'an has contributed significantly to the wide acceptance of his work among Muslim communities around the world. His commitment to fidelity to the source texts has led to his translation being seen as an authentic representation of the meaning of the Qur'an, while still recognizing that it is not a substitute for the original text. Pickthall explicitly stated that his translation was intended only as a guide to aid understanding, not as a substitute for the Qur'an in Arabic. This assertion reflects his deep awareness of the limitations of translated language in conveying the complexity of the meaning, beauty, and spiritual depth of the Qur'an. In the introduction to his work, he states that the Qur'an can only be fully understood in its original language, Arabic, and that any translation is merely a provisional and limited interpretation of its meaning. This statement demonstrates the basic principle that underlies his methodology of translation: that the authenticity of the sacred text must be preserved, and that any attempt at translation must be based on respect for the sacred status of the revealed text. [30].

The characteristics of Marmaduke Pickthall's translation of the Qur'an are as follows:

First, the preparation of a foreword in which Pickthall comments on the meaning of the Qur'an, its uniqueness, and the difficulties it faces. In this context, Pickthall composed a foreword that described his admiration for the greatness of the Al-Qur'an and emphasized that what he presented was the "meaning" of the Al-Qur'an, not the Al-Qur'an itself. [40].

Second, only include brief footnotes and parallel format. Pickthall uses a parallel layout between the Arabic text and the English translation. He added footnotes only to certain verses to explain the meaning of the words or context briefly, not to interpret them in depth [4].

Third, in translating the Qur'an, Pickthall used classical English in the Biblical style. That is, Pickthall chose the old English style (Elizabethan English), as used in the King James Bible, to convey the sacred and formal sense of the Qur'anic text [38].

Those image is taken directly from Muhammad Marmaduke Pickthall's translation of the Koran. The translation consists of Latin spellings, verses from the Koran, and translations in English. He translated literally without much interpretation or personal opinion put into his translation. he also embedded a transliteration on the first page to help readers understand the Latin spelling.

Marmaduke Pickthall's translation of The Meaning of the Glorious Qur'an has had a significant influence on Islamic studies in the Western world. As one of the first translations of the Qur'an by a native Western Muslim, it opened the door to understanding Islam among non-Muslim readers. Before Pickthall, translations of the Qur'an into English were mostly done by non-Muslims, which were sometimes biased or inaccurate. Pickthall's translation presents an authentic Muslim perspective, providing a more objective and closer understanding of the essence of Islamic teachings [39]. The translation has made a major contribution to Islamic studies in the West. There have been 80 editions in the last 20 years. Many scholars have been helped by the translation [39].

In general, the translation of the Al-Qur'an carried out by Marmaduke Pickthall received a positive response from Muslims, especially because it was considered to reflect honesty, sincerity and accuracy in conveying the messages of the Al-Qur'an. Despite criticism of his language style and literal approach, his work remains recognized as one of the most respected and influential English translations of the Qur'an to date [36]. Pickthall's translation has become a benchmark for translations of the Qur'an in the Western world and has had a significant influence on subsequent translations [41]. Not only did this translation have an impact on the perception of Islam among Westerners, it also contributed to the development of Islamic studies globally. Pickthall's honesty in maintaining the integrity of the Qur'anic text, coupled with his background as a Muslim from the West, provides a unique perspective and helps build a bridge of understanding between different cultures and religions [42].

Marmaduke Pickthall's translation of the Qur'an is appreciated for its honest approach and commitment to maintaining fidelity to the original text of the Qur'an without introducing excessive interpretive bias. The use of a classical English style resembling the King James Bible not only provides a nuance of literary beauty, but also creates a sense of familiarity for readers of his time, thus facilitating the understanding and acceptance of the holy text [1]. This translation then became an important reference for non-Muslim readers who were looking for a neutral and free depiction of the Qur'an from an orientalist perspective, thus playing a significant role in Islamic studies in the West and becoming the main source for Muslims and non-Muslims in understanding the text of the Qur'an authentically [41].

Apart from the various appreciations received, Pickthall's translation also received criticism. The main criticism of Pickthall's translation is its overly literal approach. Some readers and scholars feel that this literal approach sacrifices the contextual meaning and deep message of the verses of the Qur'an. For example, key terms such as taqwa or fitrah are translated literally without additional explanation, so their philosophical meaning may be difficult for ordinary readers to understand. Pickthall chose not to include footnotes or commentary explaining the context of the verse. This makes readers less likely to understand the historical or social background of certain verses. In some cases, this approach makes the translation seem dry to readers who need more in-depth guidance [43].

Despite the beauty of the classical language, many modern readers find it difficult to access. The use of words such as thee, thou, and thy is considered outdated, especially for the younger generation.