As an example of how Asad's interpretation ennobles and broadens the Quranic terminology consider his tranformation of 'fear of God', one of the most frequently recurring phrarses of the Quran, into 'consciousness of God.' Thus a muslim is one who is not just a 'God fearing' individual, but a 'God conscious' individual. But then this is just one instance of how Asad's interpretaion scores against mere translations.
I have left out one star because although Asad's interpretation of the Quran is worthy of praise I still think that it falls far short of the real reform that must eventually take place in the Islamic community which would require enlightened Muslims to challenge core beliefs of prevailing Islamic thought such as the acceptance of Islam as a perfect religion, and of Muhammad being the last prophet etc. It is only then that the world will be graced with an interpretation of the Quran which is truly universal and all-embracing in its nature. A second objection that I have is with two assertions of Asad that I find hard to agree with. The first is his claim that the Quran is based on reason. To substantiate this claim Asad cites the absence of the 'supernatural' or the 'miraculous' in either the content or the context of the Quran. But just because a religious text lacks such conent does not mean that it appeals to reason. The Quran is based on faith and there is nothing rational or logical or scientific about its message. Its aim is to increase, bolster and make firm mans faith in God, not to prove logically something that is in its very nature beyond the ken of reason, logic and scientific thought.
The other postion of Asad that I disagree with is his objection to Asceticism. Asad, like many other Muslims, seems to harbor the attitude that the Quran and Islam are somehow oppsed to the concept of Asceticism. Having studied various spiritual traditions in the world I cannot accept that a universal, humanistic and non-sectarian Quran can oppose the worldwide phenomenon (so strongly evident in the Christian and the Hindu traditions) of certain exceptional individuals willing to caste aside the world for the sake of their sincere love for the Divine. Certainly the Quran does not enjoin external asceticism, but at the same time there is no doubt in my mind that the Quran's central message is one of inner asceticism, the surrender of all one is and all one has (or thinks she/he has) to the Supreme Lord. To assert that the Holy Text of Islam is somehow antagonstic towards asceticism not only distorts the truth but also creates a climate in which genuine mystics and ascetics may be persecuted in the name of God and religion.
But on the whole this is an interpretation of the Quran that I would heartily recommend to Muslims and non-Muslims alike.
It is said that there are seven layers of meaning to every verse of the Quran. Asad is seeking this depth in his translation.
The extensive commentaries are remarkable and the insight he provides as a scholar on some of the verses do differ quite a bit from the more 'common' understandings but I firmly believe they are more in the 'spirit' of Islam and less influenced from the outside than many translations and subsequent commentaries such as Ali's.
While Pickthall and Ali are quite literal in their interpretation, by remaining so close to the text, something is often missed. And unless one knows Arabic and is familiar with how the various verses, as a whole, are understood in the light of the Sunnah of the Prophet, the Quran, in English, can be a challenging text, especially from a Western point of view.
Asad's translation bridges this gap quite well and continued to leave me baffled as the Islam I thought I had come to know appeared much brighter in his translation.