After Islam prevailed in non-Arab countries and the need for translating Quran arised, translatabity of Quran and the correctness of such an act became a debate for exegetes and theologians. Most scholars considering the necessity and possibility of it, have made a serious and sincere effort to achieve a straightforward and fluent translation. While others especially some of the contemporaries, believe in untranslatability of Quran supposing that literal translation of Quran is not possible while its free translation is affected by the translators understanding. They also insisted on the for bidence of translation due to some uncorrect ones. Rashid Reza and Ghazi Inaya are among those. In this article we have studied this view and criticized it, believing that literal translation of Qur’an difficult or in some cases impossible, its free translation is both possible and essential for conveying the meaning of the verses at most and also Allah’s intention. In addition, there is no doubt that the translated Quran is not subject to the same legal rules of the original text and the translators’ errors and blunders cannot be a good reason for forbidding it. It is also essential to provide the original text of Quran besides its translation, while the translators should try to provide a correct methodological and false less translation especially concening theological verses Giving extra explanations in footnotes is also sometimes crucial.