Is the authenticity of the translations of the Qur'an available worldwide established?

Answer 1

Most Muslims believe that the Qur'an was dictated by the angel Gabriel to the founding prophet of Islam, Muhammad, based on an existing copy in heaven. The Quranic revelations followed each other at brief intervals and were at first committed to memory by professional remembrancers.

It is believed that, in Muhammad's lifetime verses began to be written on palm leaves, stones and any material that came to hand. Their collection was completed during the caliphate of 'Umar, the second caliph, and an authorised version was established during the caliphate of 'Uthman, his successor (644-656). To this day this version is regarded by believers as the authoritative word of God. But, owing to the fact that the kufic script in which the Qur'an was originally written contained no indication of vowels or diacritical points, variant readings are recognised by Muslims as of equal authority.

The chapters of the Qur'an were arranged generally in order of length, the longest coming first and the shortest last, so it is not always easy to say which preceded which. This is important, because tradition holds that where there is a conflict, the later revelation is seen to abrogate the earlier one. To some scholars it is a matter of concern that God could have given Muhammad a holy book in which there is ever any conflict between one chapter and another, suggesting that, while Muhammad may have been inspired, he did not actually receive the book by revelation.

Because it was dictated in Arabic, the Qur'an is considered fully authentic only in Arabic. Translations into other languages are helpful, but are not truly authentic.

William Tisdall (Original Sources of Islam) suggests a contrary view that the Qur'an is an eighth or ninth century fabrication, although based on loose traditions from the earliest times of Islam.

Answer 2

General Consensus
The phrasing of the question is difficult to follow. There is no worldwide Islamic organization that certifies Arabic-to-English translations of holy documents since the "true meaning" can only exist in the Arabic original and proper exegesis can only be based on the Arabic wordings. However, there are some translations of the Qur'an that Muslims argue are more reliable than other translations. The most acceptable Qur'an translations are those by Yusuf Ali, Marmaduke Pickthall, Muhsin Khan, and Sahih International. All of these should give you a very good idea of the original content.

The comment often made by Islamic Apologists that you can only criticize the Qur'an if you understand Qur'anic Arabic is both (1) nonsense since the general arguments made in critique of the Qur'an do not turn on the shades of meaning of the Arabic language, and (2) only argued when the criticism is negative; Islamic Apologists never argue that praise of the Qur'an requires you to understand Qur'anic Arabic, making it a disingenuous standard. In debate, settle on a particular translation for the wording from these four respected translations to avoid this issue of imperfect translation.

Personal Use
I tend to use Sahih International because it is translated in a more modern version of English and is more easily understood at a guttural level. If I am analyzing a particular word or phrasing, aside from referencing the Arabic, I will compare the wording in all four of these respected translations to come up with the clearest idea of what the line.