Department of Islamic Studies University of the Punjab, Lahore

ENGLISH COMMENTARIES OF THE HOLY QUR‟ :

A CRITICAL STUDY AND COMPARATIVE ANALYSIS

Ph.D. Thesis (Islamic Studies)

2015 AD / 1436 AH

Submitted by Ashfaq Ahmed Roll # HEC-01/5

Supervisor:

Prof. Dr. Samar Fatima Department of Islamic Studies

Department of Islamic Studies

University of the Punjab, Lahore

DEDICATION

Dedicated to my Beloved Father

Who dreamt to see me as an Islamic Scholar

SPECIAL THANKS

TO

HIGHER EDUCATION COMMISSION

FOR

INDEGINOUS SCHOLARSHIP PROGRAMME

Abstract i

ABSTRACT

The purpose of the study is to critically analyse and compare English commentaries of the

‘ :

(i) T ‘ s well as

Non-Muslim scholars and

(ii) T - ‘

The study is deli ‘

the study is inductive. First of all, a brief survey of the works of select scholars is given, and

then their major works are critically analysed. The selected commentaries have been

reviewed, and then there is a comprehensive analysis of certain important –

iracles and stories (Qiṣ ṣ). In the review

main features, strengths and weaknesses, of each work are also identified. Major conclusions

of the study are: Muslim Commentators mainly focus on the traditions and classical literature.

They address Muslim readers as well as Non-Muslim readers while providing explanatory

notes. On the contrary, Non-Muslim commentators deal with the commentary as external

commentators, and address general readers, considering them Non-Muslims only, as we shall

find the approach of George Sale through this study. The recommendations are to conduct a

follow-up study to compare most modern English ‘

respect to the currently relevant topics of faith, place of women, Muslim and Non-Muslim

relations, etc.

Acknowledgement ii

ACKNOWLEDGEMENT

All praises be to Allah Almighty Who blessed man with thought and wisdom. His countless

blessings be forever showered upon His beloved Prophet Hazrat Muhammad SAW.

In the conduct and presentation of this study I am grateful to my learned supervisor Prof. Dr.

Samar Fatima, whose inspiring guidance and encouragement made this onerous task easy for

me. I am also deeply thankful to Dean of the faculty of Islamic Studies for the guidance I

received from him. Special thanks are also due to Prof. Dr. Shabbir Ahmad Mansoori, Prof.

Dr. Hafiz Mahmood Akhtar, Prof. Dr. Saad Siddique and Prof. Dr. Abdullah Saleh for their

advice during my studies.

I also owe a lot to Dr. A R Kidwai (India) and Dr. Muhammad Sultan Shah (GCU) for their

support during my research work.

I am thankful to all my professors who taught me and guided me during Ph. D studies.

I gratefully acknowledge the help of administrative staff, librarian and supportive staff.

I am thankful to my course mates and friends, without whose help completion of coursework

and thesis would not have been easy for me.

My respectable colleague Mr. Habib-ur-Rehman deserves special thanks for his intellectual

approach to improve the quality of this dissertation.

I wish to express my gratitude to my brother and sister for their sincere best wishes and help.

Finally I must thank my wife whose contribution and services in this regard were really

helpful. She was the source of peace and contentment that a work of this nature requires. Nice

of her to sustain the pinches in domestic matters while I was busy writing my thesis.

H. A. A.

Preface iii

PREFACE

Islam being the religion of approximately one-fifth of mankind, the message of the Holy

Quran assumes universal importance. Given the vast diversity of social and cultural outlook

among the followers of Islam, English translations and commentaries of the Holy Quran play

a fundamental role in decoding the ‘ message to the non-Arab reader.

Arabic, the language of the Holy Quran, known as one of the most eloquent languages, has a

singular advantage over other languages in explaining the spirit of the H ‘

‘

The non-Arabs who embraced Islam on motivation by the companions of the Prophet (SAW)

understood that Islam has its special language, which had to be common amongst its

followers to understand its Book.

This contributed to the spread of the Arabic language across the countries which the

companions of the Prophet (SAW) subsequently conquered. This was the case in the East and

the West during Umayyad rule, and the beginning of the Abbasid period, as Arabic became

the language of millions of Europeans, Berbers, Romans (Byzantines), Persians and others

living in the kingdom that extended from the Atlantic to India.

However, when the Muslims power declined, and most of the Muslim world, came under

colonial rule the imperialists sought to perpetuate their supremacy by depriving the Muslims

of their legacy. This ‘

powers. In an attempt to thwart these conspiracies and to convey the true message of Islam to

the English speaking people, the Muslim scholars of the time came up with their own English

Preface iv

‘ S

‘ have appeared in print.

However, unlike, major Muslim languages such as Persian, Turkish and Urdu, which have

thoroughly exhausted indigenous linguistic and literary resources to meet the scholarly and

emotional demands of the task, the prolific resources of the universal medium of English

‘

Scripture is yet to find a dignified and faithful expression in the English language that

matches the majesty and grandeur of the original.

This study is meant to spotlight the strengths and weaknesses of these works and thereby help

the masses to select one with a comparative advantage.

The study is based on thematic analysis and comparison. The selection of samples has been

made according to the resources and demands, as the list of the works is too long to allow a

review of all in a single-volume study. After stating the methodology, objectives and

‘ I

the following two chapters a brief review of the selected samples has been given with an

introduction to their authors. The fifth chapter offers a critical comparison of the selected

commentaries based on selected samples. Conclusions, findings and recommendations wind

up the dissertation.

This study is made within the limitations of time and approach to the sources, so it is

obviously not perfect and the need for a more comprehensive study is still there. Finally, I

humbly own the deficiencies and faults in this research work while the merit of the work is

G ‘ Grace.

Transliteration Table v

TRANSLITERATION TABLE

Letter in

Arabic

Equivalent

in English

Letter in

Arabic

Equivalent

in English

Letter in

Arabic

Equivalent

in English

k ک Z ز ء

l ل S س ا

n ن Sh ش b ب

m م ṣ ص t ت

و Dh ض th ث

ي ṭ ط j ج

آ ẓ ظ ḥ ĥ ح

h , t ة،ہ ` ع kh خ

y ی Gh غ d د

لا F ف ḍ ذ

al ال q ق r ر

This scheme of transliteration has been observed throughout the study except the titles of

the Books. Titles and Names are used as they were in the original printed works.

V ‘ P

presented according to the above mentioned scheme. The Sayings of the Holy Prophet

(PBUH), when given in Arabic have not been transliterated so that a difference between

‘ V S

TABLE OF CONTENTS

vii

TABLE OF CONTENTS

Abstract i

Acknowledgement ii

Preface iii

Transliteration Table v

CHAPTER 1

1. Introduction 1

1.1 Statement of The problem 3

1.2 Rationale 5

1.3 Delimitations of the Study 5

1.3.1 Commentaries by Muslim Scholars 6

1.3.2 Commentaries by Non-Muslim Scholars 7

1.4 Significance of the Study 7

1.5 Objectives of the Study 8

1.6 Relevant Studies 9

1.7 Methodology 14

1.8 Framework for the Study 14

CHAPTER 2

2. The Qur‟ānic Sciences 16

2.1. ‘ 17

2.1.1. Name 17

2.1.2. Etymology and meaning 17

2.1.3. ‘ 20

viii

2.2. - 21

2.2.1. - 21

2.2.2. Functions of - 21

2.2.3. - 22

2.3. - - 23

2.3.1. Meaning and Definition 23

2.3.2. ‘ 23

2.3.3. I - - 24

2.3.4. - - 24

2.3.5. ‘ 25

2.3.6. Number of the Abrogated Verses 25

2.3.7. - - 26

2.4. ‘ 27

2.5. S ‘ 28

2.6. ‘ I 29

2.6.1. ī 29

2.6.2. ī ī 29

2.6.3. ī 32

2.6.3.1. ī 32

2.6.3.2. ī 32

2.6.3.3. ī I 33

2.7. ī 34

2.7.1. ī 35

2.7.1.1. I ‘ ‘ 37

ix

2.7.1.2. I ‘ ī 37

2.7.1.3. I ‘ History 38

2.7.1.4. Theologist Approach 38

2.7.1.5. Philosophic Approach 38

2.7.1.6. Scientific Approach 38

2.7.1.7. Sufistic Approach 38

2.7.2. S ī 39

2.7.2.1. The Makkan Group 39

2.7.2.2. The Madinan Group 39

2.7.2.3. The Iraq Group 40

2.7.3. S ī 40

2.7.3.1. ‘ 40

2.7.3.2. Ḥ ī 40

2.7.3.3. Ṣ ḥ 40

2.7.3.4. 40

2.7.3.5. Arabic Language 41

2.7.3.6. Deliberation and Deduction 41

2.8. ‘ 41

2.8.1. Correct Belief 41

2.8.2. Impartiality 42

2.8.3. Correct Methodology 42

2.8.4. Correct Knowledge 43

2.9. ‘ I 44

2.9.1. I ‗ 44 (رضی الله عنه

x

2.9.1.1. ī I ‗‗ 44 (رضي الله عنه

2.9.2. I ī - ī 45

2.9.2.1. ī I ī - ī ‘ - ī -

‘

45

2.9.3. I ī 46

2.9.3.1. ī I ī ī - ‘ - ī 46

2.10. Translatability ‘ ‖ 47

2.10.1. Opinions S ‘ 47

2.10.2. S P ‘ 51

2.10.3. Conclusion 54

2.10.4. ‘ 55

2.11. ‘ 66

2.12.

‘

68

2.12.1. List Of English ‘ In The

Chronological Order

69

CHAPTER 3

3. Selected English Commentaries by Muslim Scholars 90

3.1 ‘

91

3.1.1 About the Author 91

3.1.1.1 Birth 91

3.1.1.2 Family 91

3.1.1.3 Education 92

3.1.1.4 Employment 92

3.1.1.5 Works 92

xi

3.1.1.6 Death 94

3.1.2 Features and Reviews 94

3.2 ‘ 100


3.2.1.1 Birth 101

3.2.1.2 Family 101


3.2.1.4 Employment 101

3.2.1.5 Works 102

3.2.1.6 Death 103


3.3 ‘ I

‘ -Din al-

Hilali and Muhammad Khan

109

3.3.1 About the Authors 109

3.3.1.1 Background 109

3.3.1.2 Translation Work 110


3.4 ī ‘ 114


3.4.1.1 Family Background 115

3.4.1.2 Birth and Early Education 116

3.4.1.3 116

3.4.1.4 116


CHAPTER 4

4. Selected English Commentaries by Non-Muslim Scholars 124

4.1 The Koran; Commonly Called the Alcoran of Mohammed by

George Sale

125


4.1.1.1 Birth 125

xii


4.1.1.3 Works 125


4.2 The Koran Interpreted by A. J. Arberry 129


4.2.1.1 Birth 129


4.2.1.3 Employments 129

4.2.1.4 Works 129


4.3 ‘

131


4.3.1.1 Birth 132

4.3.1.2 Family 132

4.3.1.3 Education and Services 132

4.3.1.4 Works 132


4.4 Methods and Techniques of the Non-Muslims 137

4.4.1 Methodology of George Sale 137

4.4.2 Methodology of Arthur John Arberry 139

4.4.3 140

CHAPTER 5

5. Comparative Analysis 143

5.1. ‘ 144

5.2. S S 145

5.2.1. S - ĥ 145

5.2.1.1. Comparative Analysis 147

5.2.1.2. General Review 156

5.2.2. S h Al-`Ā 157


xiii


5.2.3. S h At- 166



5.3. Review of Commentary of some I 175

5.3.1. S I ‘ 176

5.3.2. Unique Features of Verses of Injunctions 178

5.3.3. 180

5.3.3.1. Comparative review 182

5.3.4. Injunction of Friday prayers 188

5.3.4.1. Comparative Review 189

5.3.5. (Interest on Loan) 194


5.3.6. Eating with the People of the Book and Marriage with Their Woman 197


5.3.7. Punishment of the Adultery 200


5.3.8. The Religion is Only Islam 205



5.4. Review of some Parables mt l 209

5.4.1. S P ‘ 210

5.4.2. Parable of the light of Allah 216


5.4.3. Parable of a Good Word and a Bad Word 228


5.4.4. Parable of the Spider's Web 234



5.5. Miracles 240

5.5.1. The Ascension of the Holy Prophet (صلى الله عليه وسلم) [al-‘I ‘ - ‗ ] 240


xiv

5.5.2. S ---- ) 243


5.6. Review of 246

5.6.1. S S ‘ 247

5.6.2. S I 254


5.6.3. S I ī I ‘ ) 265


5.7. Process of Human Creation 274

5.7.1. Comparative Review 275

5.8. The Finality P - - ] 278

5.8.1. Comparative Review 278

Findings, Conclusions And Recommendations 281

Findings 281

Conclusions 284

Conclusions from the Commentaries of Muslim Scholars 285

Conclusions from the Commentaries of Non-Muslim Scholars 286

Recommendations 287

6. Index 290

7. Bibliography 300

CHAPTER 1

INTRODUCTION

Introduction 2

The translations and Exegesis (T s r ‘

and positive contributions to spiritual knowledge

‘

through its translations and Tafas r. The message of the Ho ‘

exposed to English-speaking people of the world through its English Translations

over the past few centuries. Although the initial English translations were produced in

somewhat distorted forms between the 17th

and 19th

centuries, numerous lucid and

more accurate translations with exegesis were offered during the 20th century.

Today English is the most widely current language of the world and many people of

the world, Muslims and non-Muslims, are

‘ commentaries. Hence, there is a

serious need to review and assess the current English translations and Commentaries

to identify the features and significance of these

‘

accuracy and quality.

This study is an effort in that direction, and it will focus on the most widely used

English commentaries of the Holy ‘ I

used to review and compare these commentaries. At first each translation is assessed

and compared with the other translations by taking samples from the following four

areas of the ‘ themes: Injunctions (Aḥ Stories Parables

mt l and Short Chapters S r s 1.

1. Due to the more common usage of S

" "

S S

Introduction 3

‘ analysed

as samples for this research. Then commentaries of certain parts will be analysed and

compared.

1.1 Statement of The problem

‘ the Muslims, in its original Arabic

language. Its translation into any other language is always limited by

‘

‘ It has its own style and

rhythm that is neither poetry nor prose. It

‘

words have numerous shades of meanings that cannot be easily found in other

languages, in

‘

I ‘

meaning for all times continues to reveal its meaning for the changing needs of

humanity as knowledge of life advances.

‘

‘

‘ , since they can never replace the

perfection, diction, style, depth, and the sublimity of the origina

‘ ‘

Introduction 4

‘

‘ n, it is necessary to learn Arabic language.

‘

‘

لا بلسان قومه لیبین لهم و ما ارسلنا من سول ا ١2ر I

“We sent not messenger except to te c in t e

language of his (own) people, In order to make (things)

cle r to t em”

And since translation is the only way to help non-Arabic populations to understand

the ‘ and benefit from it, the availability of any faithful

translation would be the next best thing and a valuable resource for millions of

interested readers. As such, t ‘

contribution to spiritual learning. Yet, the need for elaboration is always there,

‘ od without the knowledge of certain

things about the revelation, its time, purpose and application to practical life.

‘

four centuries. While there were a few translations carried out between the 17th

and

19th

centuries by non-Muslims, during the 20th century alone about thirty translations

were published by Muslims. Beyond that, in the last few years of the beginning of 21st

century, about 10 additional translations have been published by Muslims. When this

many translations of the same book are available, one would naturally think them

more than enough, -

‘ commentaries is not

2 ‘ I ī

Introduction 5

numerous enough and likewise still a lot is needed in this regard. This study was an

effort to analyse and compare some of these commentaries.

1.2 Rationale

This study is meant

‘

‘

after the incident of 9/11 has prompted the author to question the nature of the

differences and to review English ‘

in a more serious and systematic manner through an academic study programme. This

topic was chosen for the following reasons:

1.

‘

comparative manner.

2. Realizing the need to study, identify, and highlight the unique features and

shortcomings of these commentaries.

3.

‘

4.

‘

‘ English-speaking population.

5.

-

‘ mentaries, any

contribution in this field can prove useful to all these people and facilitate

‘

1.3 Delimitation of the Study

‘

comparative review in this study:

Introduction 6

1.3.1 Commentaries by Muslim Scholars

1. ‘ ‘ S

Muhammad Ashraf & Sons, Lahore, 1934, New Edition with Revised

Translation, Commentary and Newly Compiled Comprehensive Index, 10th

Edition Amana Publications, (reprinted in 2003). The work is selected as

representative of Modern Educated Rational Muslim Scholars.

2. Muhammad Asad: T e Mess ge o T e Qur‟ n, Translated and Explained, Dar

al-Andalus, 1980.

Muhammad Asad is Austrian Jew convert to Islam with Mutazalite learning.

His work is selected to be examined as a representative of Convert Muslims.

3. T s r ul Qur‟ n, Darul-Ishaat, Karachi, Pakistan,

1991.

This work is selected as a representative of Hanfi (Ahl al Sunnah wa- ‘t)

school of Muslim thought.

4. - - -

Interpret tion o t e Me nings o T e No le Qur‟ n in t e nglis L ngu ge,

17th

revised edition. Darussalam, Riyadh, 1997.

This work is selected as the representative of Salfi / Ahl al-Hadith Muslims.

S ‘ S ― ‘

S V

‖ but this is not included for the following reasons:

The list of representative commentaries regarding the era has already

become lengthy

This commentary is used by a limited group of people

I ‗ al- ‘

the first edition could not be made available.

Introduction 7

1.3.2 Commentaries by Non-Muslim Scholars:

1. George Sale: Alcoran of Mohammed, William Tegg & Co. London 1877.

This is the very first complete English Commentary by a Non-Muslim Scholar (18th

century missionary)

- ‘

2. A.J. Arberry: The Koran Interpreted, Oxford University Press, 1998.

This is in fact not a commentary but an interp ‘

manner. This is selected just to compare the translation of Arabic text.

3. : T e Holy Qur‟ n r ic Text nglis Tr nsl tion

and Commentary I ‘ I P an,

1973.

This is the commentary by a Non-Muslim (Qadiyani Scholar). Qadiyanies are to some

extent, followers of the Islamic traditions and base their faith upon basic resources of

Islam deviating from the concept of Prophethood especially about the ‗Finality of

Prophethood‘. So it was necessary to analyse this work as other Non-Muslims may

wrongly regard it as a Muslim interpretation.

1.4 Significance of the Study

‘

especially for those who are seriously seeking knowledge, by helping them to put the

differences in the translations and meaning in proper perspective. It was to clarify the

reasons for difference, save readers from confusion and frustration, and help them in

developing better appreciation of the works produced by various people. This research

Introduction 8

is also expected to benefit the translators, circles of academia, and general readers. It

was intended that such an approach should

‘

language. This review should make a valuable addition to the existing repertoire of

knowledge about English ‘ I

further possibilities for more extensive research on this subject.

Further, it is to address som

‘

advances in scientific research and in development of faster means of

communications have caused a drastic change

‘

conveyed and understood by much of the world population, especially in the western

world. One of the ways to address and resolve thi

‘

1.5 Objectives of the Study

I

‘ d out to provide a comparative study

thereof and to highlight the major features and characteristics of each. This research

was an attempt to meet the following objectives:

1. To introduce English ‘

2. To present and discuss -

‘

3. To analyse the works of Muslim and Non-Muslim scholars.

Introduction 9

4. To review and compare the work of Muslim and Non-Muslim scholars.

5. To suggest future studies on the work of Muslim and Non-Muslim scholars.

1.6 Relevant Studies

-

‘

existing English translations ‘

The following provides the literature and core sources that will often be consulted in

this research. For each of these sources, some brief comments are given as to how

they were valuable for this study.

1. Hussein Abdul-Raof,3 Qur‟ n Tr nsl tion iscourse Texture n xegesis.

UK: Curzon Press, Surrey, 2001.

‘

special about the ‘ discourse and how it differs from other types of

discourses ‘

problems and their linguistic features are presented with scholarly discussions,

in a stimulating manner. The discussions describe the sophisticated nature of

the ‘ discourse as a special and sensitive genre and its prototypical

linguistic and rhetorical characteristics. This book was used as one of the main

references in explaining the problems and in analysis of the differences

between various translations of particular verses.

2. S.A.R. Fatihi, Aejaz Sheikh4 and M. Salman al-Azami: Communicative

Dimension of ‘ Translations, Adam Publishers and Distributors, New

3. Hussein Abdul-Raof is a Saudi Nationale and a Professor at NIHR, Leeds.

4. Aejaz Sheikh is Assistant Professor, Department of Linguistics, University of Kashmir, Srinagar.

Introduction 10

Delhi, 2003.

This book provides an interdisciplinary study between ‘ translation

and linguistics. Some linguistic models are used to demonstrate the linguistic

realities of the ‘ translations by experimental studies. This source was

used for the analysis of the linguistic aspects and how they impact the

translation in this study.

3. Mofakhkhar Hussain Khan5: Eng ‘

Bibliographic Study, Toppan Company, Singapore, 1997.

This is a bio-bibliographic study of English ‘

that were published between1649 to 1995. It is an extensive and useful survey.

It presents the background of each translator along with his translation. It

highlights the features and issues of each translation, provides views of others

who have reviewed each translation, and argues certain objections in an

academic manner. The data of this book is extensively used to present the

overview of the selected translations in this study as well as to discuss the

features of other English translations. However, this study provided a theme-

based and comparative review that this bibliographic study and other previous

reviews (mentioned below) had not provided.

4. S

‘ S P .

This is a useful survey of English ‘

It provides a brief description of some of the features and shortcomings of the

earlier translations. This reference was used to discuss some of the earlier

translations. Its approach has been helpful in evaluating other translations.

5 ‘ S

Introduction 11

5. - ī ī - ‘ -Karim Wa Tatawure

Fahmihi Indal Gharb, Islamic World League, Riyadh, 1996.

This book reviews some of English translations of the Holy Qu ‘ I

‘

discuss the overview of the selected translations and commentaries in this

study.

6. I ī - ī - ī

ī - ‘ - ī

It is a record of the proceedings of a conference held in Ben Ghazi, Libya in

2001. A

‘ came up at this conference. For

example, a paper by Khalid Yahya Blankinship discusses the criteria of

evaluating a translation, a paper by Zafar Ishaq Ansari on the inter-relationship

of translation and T s r, as well as several other useful papers on the subj

‘

7. S ‘ http://clay

smith.name/English_Translations.htm. (retrieved on 20 January, 2014)

This review provides a survey of English ‘

Smith provides a paragraph description about the highlights of each

translation. It is similar to Kidwai's work, and was used to compare it with

Kidwai and other reviews. Also, it was used to locate electronic copies of

some of the translations.

8. I

‘ P -1980, Istanbul, 1986.

This bibliography, edited and prefaced by Ekmeleddin Ihsanoglu, provides

Introduction 12

information about 2,672 works that are

‘

translations from the advent of Islam to our time. This report was helpful to

gain an understanding of the history of the subject of this thesis.

9. m 6 I S ‘ -

P

T ‘

including translations and T s r ‘ I

‘

demonstrate some of I

‘

some of the examples in this study.

10. - - ī- - ‘

1990.

‘

I

‘ ‘ ere used in this

thesis.

11. I- ī -S ī -I - ‘ -Ma'rifah, Beirut,

1973.

12. ī I- ī - -I ī - ‘ ,

Darul Fikr, Cairo.

These two books offer some main and comprehensive resources in the

6. Abu Ammaar Yasir Qadhi al-Amreeki, also known as Yasir Kazi, is an American Muslim writer and

Islamic instructor for the Al-Maghrib Institute.

Introduction 13

sciences of ‘

aspects of the ‘ subjects in this study.

13. - l-Qur‟ n I -'Arabi, Beirut,

1985.

14. I - l-Qur‟ n -Ma'rifah, Beirut, 1982.

15. -S ī T s r y tul- k m I -'Arabi, Beirut,

2004.

The above three books are some of the primary resources in the T s r

‘ the three of them were used in the review

of verses with injunctions in this thesis.

16. Michael Sells7, Approaching the Qur‟ n: The Early Revelations. White Cloud

Press, Oregon. 2005.

This book focuses on the translation of the last 34 S r s ‘

into English. It discusses the special structure and contents of these S r s and

the difficulty of their translations. This was a helpful reference in the review of

Short S r s

17. Mahmoud M. Ayoub8 ‘ I V S

University of New York Press, Albany, NY 1984.

‘

It presents the main principles and development of the science of T s r along

with its different branches, early masters, and various schools. It also provides

the T s r S ĥ S T s r books.

This book was used in this thesis as a reference for some interpretation-based

7. Michael Anthony Sells is the John Henry Barrows Professor of Islamic History and Literature at the

Divinity School of the University of Chicago.

8. Mahmoud Mustafa Ayoub, a Professor and director of Islamic Studies in the Department of

Religion, Temple University, Philadelphia, an Adjunct Professor at the Duncan Black Macdonald

Center.

Introduction 14

transl S ĥ S

18. I- Mu r t l z- l-Qur‟ n -Qalam, Beirut, 2002.

19. ī - ī l-Q m s l-M t I -'Arabi,

Beirut, 2003.

20. I - ī Muk t r l-Si , al-Maktaba al-Asryya, Beirut,

1997.

21. I Lis nul r S - -Nashr, Beirut, 1955.

‘

‘

in the verses quoted in this study.

1.7 Methodology

Review method is proposed for this study. The selected commentaries will be

‘

S S

V I

P

Miracles

Stories (Qiṣaṣ)

These are some of the key themes where the Qur'an translations, especially ones with

commentary, usually differ from each other and where they can be assessed

objectively.

The review methodology is further explained in Section 5.1

1.8 Framework for the Study

The following outline provided the framework for this study:

Chapter 1: Introductory items that establish methodological issues. It offers an overall

Introduction 15

introduction to this study and addresses the following aspects of this thesis: rationale,

the problem, objective, methodology, significance of this study, and literature review.

‘ tion of ‘ I

‘

being untranslatable is also discussed

Chapter 3: Selected English Commentaries of Muslim scholars.

Chapter 4: Selected English Commentaries of Non-Muslim scholars, their techniques

and methodology

Chapter 5: Comparative Analysis of the commentaries discussed in chapter 3 & 4

Then there are Conclusions, suggestions and recommendations

Throughout this study the quoted Arabic Text is followed by the trans

.

CHAPTER 2

THE QUR‟ IC SCIENCES

The ic Sciences 17

2.1. The oly Qur‟ān e nin n e inition

The Muslim scripture t ‘ , is known as the last divine book revealed to the last

Prophet صلى الله عليه وسلم. A brief introduction is given below:

2.1.1. Name

‖ ― al-Qur‟ n القرآى ‘

‘ - ‘

Islam.1 ‘

mankind, and consider the original Arabic text to be the final revelation of God.2

2.1.2. Etymology and meaning

The word Qur‟ n (قرآى ‘ , assuming various

meanings. It is a verbal noun (MASDAR) of Arabic verb qara`a (Arabic: قرأ ―

‖ ― ‖ Syrian ―

‖ ― ‖ the word to be derived from

Syrian, the majority of Muslim authorities hold the origin ` 3 In any

case, it had become an Arabic term by Muhammad's صلى الله عليه وسلم

‘ ― ‖ ‘ passage:

ا ان ه ع ل ين مع ن ه و ج 4 قرا

('Inn ` l yn J m` u W Qur' n u)

1. Lane, Edward W., Arabic English Lexicon, V. 2,The Islamic Texts Society, 1984, p. 2500

2. Watton, Victor, A student's approach to world religions: Islam, Hodder & Stoughton, UK, 1993, p. 1

3. Arabic English Lexicon, V. 2, p. 2502.

4 - ‘ -

The ic Sciences 18

―Ours is it to put it toget er n [Ours is] its qur` n”

I ― صلى الله عليه وسلم]‖ I

majority of contexts, usually with a definite article (al-), the word is referred to as the

.t nz l) at intervals ‖ ― وحی ‖ ―

نزلنا علیك 5 ۲ن لتشق ىالقرا ما ا

(M ' nz ln ` l yk l-Qur‟ n Litashqá)

“We ve not sent own t e Qur' n to T ee to e n occ sion

for thy distress ”

Its literary context is seen in a number of passages, for example:

ن فاستمعوا له و انصتوا 6 ۲۰۴ترحمون لعلكم و اذا قرئ القرا (Wa 'I Quri' l-Qur' nu F st mi` L u W ' nşit

L ` ll kum Turĥ m n )

"So, when the Quran is recited, listen to it, and be silent that

you may receive mercy."

The word may also assume the meaning of a codified scripture when mentioned with other

scriptures such as the Torah and Gospel.

ا فی الت ورىة و ق لانجیل و عدا ع ل یه ح 7 ١و القران ا

(W ` n ` l y i Ĥ qq n F t-T wr ti W l-'Inj li W

Al-Qur' ni)

“It is promise in trut w ic is in ing on Him in t e T ur t

Tor n t e Injeel Gospel n t e Qur n”

‘

Each of the synonyms possesses its own distinct meaning, but their use may converge with

5 - ‘ ‘ 20:2

6 - ‘ - ‘ 7:204

7 - ‘ - 9:111

The ic Sciences 19

that of qur` n in certain contexts. Such terms include kit ― ‖ y ― ‖

s r ― ‖

are: dhikr ‘

warning; and hikmah, (wisdom) sometimes referring to the revelation or part of it.8

‘ al-furqan

9الفرقان ― ‖ ― ‖ al-huda 10الهدی

―" ‖ dhikrذکر ―

‖ 11

, al-hikmah الحکمہ ― ‖ kalamallahکلام اللہ ―

G ‖ al-kit 12 ‖ ― الکتاب, though it is also used in Arabic

language for other scriptures, such as the Torah and the Gospels. The term mus'haf ("written

work") is often used to refer to particular ‘

‘ 13

Hence ‘

‘ itself, the word refers to the revelation

from Allah in the broad sense14

and is not always restricted to the written form in the shape of

a book, as we have it before us today. However, it means revelation to Muhammad صلى الله عليه وسلم

only15

. In Arabic language sometimes (MASDAR

P P ‘

read).16

S ‘

―Arabic speech of Allah that was revealed to the Prophet صلى الله عليه وسلم both in words and in meanings,

it is collected between the two covers of the ‘ , was

8. Encyclopedia of Islam, Brill, 153 Milk street, Boston, USA, 1997, p. 158

9 - ‘ -

10. Ibid

11 - ‘ - ī

12. Ibid

13 S " ‘ "

http://www.britannica.com/eb/article-68890/Quran. Retrieved on -04-11-2008

14 - ‘ -I ‘

15 V - ‘ I S ‘ I

Foundation, UK, 2009. p.5

16 -S ī I- ī -I - ‘ V -Ma'rifah, Beirut, 1973, p. 52

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chains of narrations.‖17

2.1.3. The Revel tion o the oly Qur‟ān

‘ Divine Word. It is, therefore, secure in the Preserved Tablet.

Allah says:

ن مجید 18 ۱ۼمحفوظ لوح فى ۱ۻبل هو قرا

(B l Huw Qur' nun M j un F L wĥin M ĥ žin

“N y t is is glorious Qur' n inscri e In T let

Preserve !”

Then, from the Preserved Tablet, its descent took place twice. Once, the whole of it had been

sent to al-Bayt al-'lzzah, the most exalted House on the firmament of the world. The most

exalted House (also known as al-Bayt al-Ma'mur) is a House facing Ka'bah that exists in the

firmament as the place of worship for angels. This descent took place on the Night of Qadr

(rendered as the Night of Power in English)19

. The second time it used to be revealed to the

Holy Prophet صلى الله عليه وسلم gradually as needed, having reached its completion in twenty three years.

These two modalities of the ‘

‘ I al-Nasa'i, al-Baihaqi, al-Hakim and others have reported

from S yyi n ' ull i n ' bas

‘

Prophet صلى الله عليه وسلم was blessed with the second descent gradually.20

Shaykh al-zurqani comments

that this two-timed descent also aimed at stressing that this Book is beyond all doubts, and it

stands preserved at two more places other than the blessed heart of the Holy Prophet صلى الله عليه وسلم, that

is, in the Preserved Tablet, and in the Exalted House.21

17. Al- ‘ V ‘

18 - ‘ - 85:21-22

19 ī ī T s r I ī V - -‗I ī

20 -I V

21 - -Irfan, V. 1, Dar Al Kitab Al 'Arabiyyah, 1995 p. 39

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2.2. -

The verses of ‘ I

Allah Almighty revealed on His own will. Their revelation was not caused by some particular

event or a question asked by someone. In the second place, there are those verses which were

revealed in answer to some question or with reference to some event. This could be termed as

the background of these verses. This background is known, in the terminology of the

commentators, as the 'sabab' of nuz l ('cause' of revelation) or the 'sha'n' of nuz l (the

'background' of revelation).22

2.2.1. Meaning of -

s is the plural of Arabic word sabab, which means 'cause', 'reason', or 'occasion', and

nuz l is the verbal noun of the verb root nzl, literally meaning to descend or to send down,

and thus (metaphorically) to reveal, referring Allah sending down a revelation to his

prophets.23

s l-nuz l اسباب النزول, an Arabic term meaning "occasions/circumstances of

" t s r) directed at establishing the

24

2.2.2. Functions of -

According to scholars knowledge about the s l-nuz l helps one to understand:

The direct and immediate meaning and implication of a verse (an aya), as it can be

seen within its original context

The imminent reason underlying a legal ruling

22 S ī - ‘ V

23. Al-Mawrid (Arabic-English Dictionary), p. 1168

24 . -I V

The ic Sciences 22

The original intent of a verse (an aya)

Whether the meaning of a verse (an aya) is specific or of general application, and if

so, under which circumstances it is to be applied

The historical situation at the time of the Prophet صلى الله عليه وسلم and the development of the early

Muslim community25

The well-known s l-nuz l have been related to us by the reliable Companions of the

Prophet Muhammad صلى الله عليه وسلم. Only reports which are authentic (s ) can be considered fully

reliable, as is the case in the science of H t generally. A particular condition here is also

that the person who relates it should have been present at the time and occasion of the event

(the revelation).26

2.2.3. Literature related to -

Some of the books regarding s l Nuz l are:

Kit s l-nuz l by Al- ī ī

Guezzou), Royal Aal al-Bayt Institute for Islamic Thought, Amman, Jordan, 1379.

This is the first instance of the s genre and still among the most popular.

s l-nuz l w Qis s l- urq n y by Muhammad ibn As'ad al- I ī

This book contains sabab reports mixed with Qis s l- n iy (stories of the Prophets)

material.

Lu l-nuq l q s l-nuz l by al-S ī

25 - - - ‘ V

26. Al- ī ī al- G -

Bayt Institute for Islamic Thought, Amman, Jordan, 1379, p. 38

The ic Sciences 23

t-Ti y n ee Nuz l l-Qur‟ n y I ī

s-S ee l-Musn min s n-Nuz l by Muqbil ibn Haadee al- ‗

2.3. - -

2.3.1. Meaning and Definition

Naskh (نسخ) is an Arabic word usually translated as "abrogation"; it shares the same root as the

words appearing in the phrase al-N sik wal-m ns k (الناسخ والمنسوخ, "the abrogating and

abrogated").

Arabic words 'N sik ' n 'M ns k ' are both derived from the same root word 'nasakha'

which carries meanings such as: to abolish, to replace, to withdraw, to abrogate'.

(passive)

means 'the abrogated'.27

In technical language these terms refer to certain parts of the

‘ revelation, which have been 'abrogated' by others. Naturally the abrogated passage

is the one called 'M ns k ' while the abrogating one is called 'N sik '.28

2.3.2. The oly Qur‟ān on skh

The principle of Naskh ‘

historical development:

یة او ننسها نات بخیر منها او مثلها عل ى کل ١ما ننسخ من ا لم تعلم ان الل ا

۱۰۶29یر شىء قد

27. Baalbaki, Dr. Roohi, Al-Mawrid, Arabic English Dictionary, Dar el-ilm lilmalayin, Beruit, 1190, pp.

1121&1151

28. Denffer, Ahm V - ‘ I S ‘ I

Foundation, UK, 2009. p.26

29 - ‘ -Baqarah 2:106

The ic Sciences 24

(M N ns k Min ' y tin ' w Nunsi N 'ti Bik yrin Min

' w Mit li ' l m T `l m ' nn ll ` lá Kulli S y'in

Q run)

“None of Our revelations do We abrogate or cause it to be

forgotten, but We substitute something better or similar:

knowest thou that God has power over all things‖

Some however say that this refers to the revelations before ‘

‘ 30

2.3.3. Importance of - -

Knowledge of al-N sik w l-M ns k is important because it concerns the correct and

exact application of the laws of Allah. It is specifically concerned with legal revelations:

It is one of the important pre-conditions for explanation (t s r ‘

It is one of the important pre-conditions for understanding and application of the

Islamic law (Hukm-e-S ‘ ).

It sheds light on the historical development of the Islamic legal code.

It helps to understand the immediate meaning of the concerned.

T s r ‘

does not have the knowledge of al-N sik w l-M ns k .31

2.3.4. Reco nition o l- āsikh W l- ns kh

As in the field of s l-nuz l, the information about al-N sik w l-M ns k cannot be

accepted upon mere personal opinion, guesswork or hearsay, but must be based on reliable

reports, according to the Ul m l-H t , and should go back to the Prophet and his

Companions. The report must also clearly state which part of the revelation is N sik and

30 ī S ‘ V I I 1967,

p. 102

31. Denffer, Ahmad Von, p. 47

The ic Sciences 25

which M ns k is.

Some scholars say that there are three ways of knowing about al- - :

Report from the Prophet or Companions.

Ijma' (consensus of the Ummah ).

Knowledge a ‘

of revelation.32

2.3.5. Kinds of Naskh in the oly Qur‟ān

The scholars have divided abrogation into three kinds:

Abrogation of the recited (verse) together with the legal ruling.

Abrogation of the legal ruling without the recited (verse).

Abrogation of the recited (verse) without the legal ruling.33

2.3.6. Number of the Abrogated Verses

There are according to Ibn Salama, a well-known author on the subject:

nor .

.

.34

According to Suy ti's Itq n ‘

been abrogated by another. He also indicates that there is a difference of opinion about some

of these: e.g. 4: 8, 24: 58, etc.35

32 - - ī- - ‘

33 I S - - - - -Ma'arif, Cairo, 1966, p.5.

34. Ibn Salama, p. 6-8.

35 -I -3

The ic Sciences 26

S ‘

further, by explaining the relationships between the verses in some special ways, e.g. by

pointing out that no legal abrogation is involved, or that for certain reasons the N

S I

S

30:

36

2.3.7. Literature related to - -

"al- ī" Naskh al-Qur‟ n

- S Kit l-n sik w l-m ns k Book o t e

Abrogating and Abrogated [Verses])

Al- 949), Kit l-n sik w l-m ns k

S Kit l-n sik w l-m ns k

Al- ī al-N sik w l-m ns k

ī - ī al-Ī li-n sik l-Qur' n w -m ns k i i

Ibn al- ī al-N sik wal-m ns k

Ibn Kuzayma al- ī Kit l-muj z 'l-n sik w 'l-m ns k

Ibn Al- ī N w sik l-Qur‟ n

-ud- ī -S ţ Al-Itq n i Ul m al-Qur‟ n

Modern examples include:

36. Dehlvi, Ahmad Shah Waliullah, Al-Fawz al- ī ş - ī S

The ic Sciences 27

Ahmad Shah Waliullah Dehlvi, Al-Fawz al-K r i Uş l l-T s r

Zayd, l-N sk il-Qur' n l-K r m, -Fikr al- ī, Cairo, 1963

Ali Hasan Al- īď F tħ l-M nn n i n sk l-Qur‟ n

Abd al- -Jabri, Al-N sik w l-M ns k yn l-It t w l-Nafy, Cairo:

Wahba Bookstore, 1987

I ī -Zalmi, Al-Ti y n lir ` G um ď l-Naskh fi al-Qur‟ n, ī

National Library, Iraq, 2000

I Istiħ l t Wuj l-Naskh fi al-Qur‟ n, Al-

Cairo, 2005

2.4. rr n ement n r er o the oly Qur‟ān

‘

S r . Chapters are classed as Makkan or Madinan, depending on where the verses were

revealed. Chapter titles are derived from a name or quality discussed in the text, or from the

first letters or words of the S r . The Holy Prophet, صلى الله عليه وسلم on God's command, gave the

chapters their names.37 G ‘

shorter ones appear later. The chapter arrangement is thus not connected to the sequence of

revelation. Each S r except the ninth commences with the بسم الله الرحمن الرحؼم,

transliterated as: bismi-ll i r-r ḥm ni r-r ḥ mi ―I

of Allah G ‖ however, still 114 occurrences of the

S r Al-Naml as the opening ‘ بسم الله الرحمن الرحؼم

of Hazrat Suleman's (A.H) letter to the Queen of Sheba.38

37. Encyclopedia Britannica, p. 6889

38 - ‘ -Naml, 27:30

The ic Sciences 28

Each S r is formed from several y t (verses), which originally means a sign sent by God.

The number of y t differs from S r to S r . An individual y may be just a few letters

or several lines. The y t are unlike the highly refined poetry of the pre-Islamic Arabs in

their content and distinctive rhymes and rhythms, being more akin to the prophetic utterances

marked by inspired discontinuities found in the sacred scriptures of Judaism and Christianity.

The actual number of y t has been a controversial issue among scholars since, some

recognizing 6,000, so

‘

school tradition, contains 6,236 y t.39

2.5. iter ry Structure o the oly Qur‟ān

There is a crosscutting division into 30 parts, jz ‘

seven stations (m n zil). The ‘ text seems to have no beginning, middle, or end, its

nonlinear structure being akin to a web or net. The textual arrangement is sometimes

considered to have lack of continuity, absence of any chronological or thematic order, and

― ‘

I ‖ "Muq tt ' t", such as الم A.L.M. of 2:1) and prefix 29 s r s

‘

‘

devices. In the original Arabic, the chapters and v

‘

literature should be measured. In this regard it is stated in Encyclopaedia o t e Holy Qur‟ n

39. Encyclopedia Britannica, p. 6889

The ic Sciences 29

― ‘ ‘ content and

‖40

Michael Sells, citing the work of the critic Norman O. Brown, acknowledges Brown's

observation that the seeming "disorganization" of ‘ literary expression — its

"scattered or fragmented mode of composition," in S ‘ phrase — is in fact a literary device

capable of delivering "profound effects — as if the intensity of the prophetic message were

‖41

S

- " " ‘ too, as a literary device.42

2.6. Tr ition o Comment ry o the oly Qur‟ān & Its Types

2.6.1. e nin o the wor T sīr

T s r (Arabic: تفسیر , T s r ― ") is an

‘ T s r is a mufassir (Arabic: 'مفسر , mu ss r, plural:

Arabic: مفسرون , mu ss r n).43

It does not include esoteric or mystical interpretations, which

are covered by the related word T 'w l.

2.6.2. Difference between and

The words t s r and t w l were considered synonyms by the early generations of Muslims;

however, in the centuries following the era of the t i„oon and their students (9th and 10th

centuries CE/3rd and 4th centuries AH), the term t w l took on a new meaning with new and

implications. Consequently, it is necessary for us to look at these terms in their original

40. Boullata, Issa J., "Lite S ‘ " ‘ V P

2001-2006, p. 192

41 S ‘ P S P

42. Ibid, P. 39

43. Al-Mawrid (Arabic-English Dictionary), pp. 348 & 1083

The ic Sciences 30

context, as well as their later usage. The word t s r, which comes from the verb fassara,

literally means an explanation or an exposition, as in the verse,

ك بالحق و و لا ی لا جػن تونك بمثل ا ۳۳44تفسیرا احسن ا

W L q ' t yn M sá l-Kit W J ` ln M ` u

' k u H r n W z r n

“For ny p r le t ey ring I will ring you t e trut n

better explanation (tafseeran ”

However, in ‘

‘

derived.45

On the other hand, the word t w l which comes from the verb awwala, literally

means interpretation.46

When the word t w l is used in the context of a command, it means its

execution or implementation, as in the H t ‗ ‘

‘ used to implement (y t ‟ ww l) the Ho صلى الله عليه وسلم ‘ ―

ruk „(bowing) and suj (prostration) [during S l ],

“Glory be to You, O Allah, our Lord, and Praised are You. O

Allah, forgive me” 47

S P ‘ صلى الله عليه وسلم ‘

نه ١فسبح بحمد ربك و استغفره با کان ا ا ۳48تو

F s iĥ Biĥ m i R ik W st g ir u 'Inn u K n

T ww n

“Glori y Your Lor n sk His forgiveness, for verily, He is

Oft-Forgiving ”

44 - ‘ -

45 -I V


47 S ī - ī V

Publishers, Riyadh, 1997, p. 434, no. 781

48 - ‘ - ‘

The ic Sciences 31

When t w l is used in reference to news or information, it refers to its occurrence, as in the

verse,

ه عل ى علم هدى و رحمة لقوم یؤمنون لن ب فص هم بكت هل ۵۲و لقد جػن

یله لا تاو ١49ینظرون ا

W L q Ji'n um Bikit in F şş ln u ` lá `Ilmin Hu á n

W R ĥm t n Liq wmin Yu'umin n H l Y nžur n 'Ill

T 'w l u

“Verily I ve roug t t em ook o knowle ge—and

explained it in detail—a guide and a mercy for the Believers.

Are they only waiting for the occurrence (t w l u) (of what is

in t e Book ?”

That is, Allah ridicules those who do not accept revelation by asking them if they are

foolishly awaiting the occurrence of the final hour and its signs, the Judgment, Paradise, and

the Hellfire, when it will be too late. However, when the word t w l is used in reference to

recorded speech, it refers to its explanation or interpretation, as in the verse:

ب ت محكم ت هن ام الكت ی ب منه ا نزل علیك الكت و اخر هو الذی ا

ت به تشابه منه ابتغاء الفؾنة و مافاما الذین فى قلوبهم زیغ فیؾبعون ١متش

یله ١50ابتغاء تاو

(Huwa Al-L ' nz l ` l yk l-Kit Min u ' y tun

Muĥk m tun Hunn 'Ummu l-Kit i W 'Ukharu

Mut s i tun F ' mm l-L n F Qul i im Z yg un

F y tt i` n M T s Min u tig ' l-Fitnati Wa

tig ' T 'w li i

“It is He w o reve le t e Book to you In it re cle r verses

which are the essence of the Book and others which are 49 - ‘ - ‘ -53

50 - ‘ -‗I

The ic Sciences 32

obscure. As for those whose hearts are twisted, they follow

what is obscure seeking to sow discord and searching for its

interpretation (t w l u ”

Hence, the early scholars of t s r used the words t s r and ī

I ī - ī t s r, commonly introduced each section with the phrase,

― ī ‖51

In later

centuries, when deviant and heretical explanations abounded, the term ī was used by the

scholars of that time to justify them and give them an air of legitimacy. They defined ī as

the shifting of an expression from its obvious meaning to one of its likely meanings due to its

context; that i ―

‖ 52

2.6.3. Kinds of

According to the scholars following are the basic kinds of T s r:

2.6.3.1.

The first and the highest source of t s r is T s r i-l-riwâya (by transmission), also known

as t s r i-l-ma'thûr. By this is meant all explanations of the ‘ , which can be traced

back through a chain of transmission to a sound source, i.e.: The ‘ itself, Sayings of the

Prophet صلى الله عليه وسلم and Sayings of the Companions of the Prophet 53.صلى الله عليه وسلم

2.6.3.2.

The second kind of t s r, after T s r bi'l-riwaya, is T s r i'l-ra'y (T s r by sound opinion;

also known as t s r i-l-dirâya, by knowledge). It is not based directly on transmission of

T s r i‟l-ra'y does not

51 I -4

52 ī ī ‗ - ‘

53 -I V

The ic Sciences 33

mean 'interpretation by mere opinion' I

sources. W ī

recommendable, when used in its proper place as sound Ijti , and was also approved by the

Prophet صلى الله عليه وسلم ‘ 54

2.6.3.3.

The third kind of T s r ‗T s r i‟l-ishâra‘ (T s r by indication or from signs). Opinions

based on a careful study of the first four steps can be considered valid as long as they do not

contradict any of those steps. Likewise, the application of o

‘

also allowed, as long as such interpretations do not clash with authentic classical

explanations. But, free interpretation based on philosophical, scientific, or sectarian ideas is

totally forbidden. The Prophet صلى الله عليه وسلم was reported to have said,

راء آن في الن فر القر ثلاث (كر ت را عر فنا ) م تر لروا منه ف عن وما فا لتر وه منه جه د ى ف ل إ عالنه

“Opinion- se rgument out t e Holy Qur‟ n is kufr ” He

repeated it three times, then said, “W t you know o it ct

upon; and what you are ignorant of, refer it to one who

knows ”55

We can see from the above-mentioned H t that the Prophet صلى الله عليه وسلم

‘

‘

foundation of I and, as such, it had to remain pure and un-tampered with. If free rein was

given to any and every one ‘

54. Siddiqui, Abdul Hameed, Mishkat al-Masabih (English Translation), V. 2, Kitab Bhavan, New Delhi, 1990,

p. 794

55 I ī V -8.

The ic Sciences 34

totally destroyed, and I itself would be undermined from its base. Thus, the only

acceptable t s r is that which adheres to the following sequence: t s r ‘

‘ Sunnah, then by the sayings of the Ṣ ḥ , then by

language, and finally by opinion, as long as it is based on the preceding four methods and

does not contradict any of them.

There are other types of t s r are also mentioned by the scholars i.e.

t s r of the Jurists (فقہی تفاسیر)

Scientific t s r (سائنسی تفاسیر)

t s r by Hidden meanings (صوفیانہ تفاسیر)

But such types of t s r are not accepted by the scholars as Az- ―

t s r is not considered t s r.56

2.7. Needs of a Commentary ( ), its Methods and

Techniques

T s r ‘

concerning the Islamic way of life are connected to it in one sense or another since the right

application of Islam is based on proper understanding of the guidance from Allah. Without

t s r ‘ P

at the need of T s r Ahmad Von Denffer says,

― t s r is of great importance, but the basic reason is the

fo ‘

is to worship Allah, i.e. to seek His pleasure by living the way of life Allah has invited him to

adopt. He can do so within the framework of the guidance that Allah has revealed concerning

‖57

56. Al-Zarkashi, V. 2, p. 170

57. Denffer, Ahmad Von, p. 55

The ic Sciences 35

2.7.1. The Approaches of

Following are different approaches of T s r:

T s r ‘ ‘

T s r ‘ Sunnah

T s r ‘ t r

T s r ‘

T s r ‘

The standard approach taken by any major T s r - I ī

conservative for the following reasons:

‘

54:32, 54:40 and in many other places) so no one is allowed to divert it's literal meaning.

The Holy Prophet صلى الله عليه وسلم said:

ى )صل الله سول ر (وقال وسله عليه القآن:الله ي ف قال ن م د فق فأصاب برأيه

يأخطأ أخطأ عين أ لك قيلهذ إنوافق فيهبرأيهو بقيله فعله ي ب ف لصوا ا58

The one who interprets Quran from his own point of view and he was right then he erred. Err

here refers to the act of trying to interpret Quran the wrong way, which means no guessing

should be made, trying to know the meaning should only be based on authentic sources and

certain reasoning.

Hazrat Abu Bakr (رضي الله ع) (the companion of Prophet صلى الله عليه وسلم) said:

رضي ( الصديق بكر بو أ قال لله آن:(عنها الق في لت ق إذا لني تظ سناء وأي لني تق أرض وأي

أعله لا !ما59

58 -I V

59 I S ī I

S V I I ‘ī T s r - ‘ -

- ‗ I ī V

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“W ic l n s ll ol me n w ic sky s ll I be beneath (I

can't imagine myself in a position) If I say about Quran what I

on't know ”

The standard approach of T s r depends on interpreting the ‘ ‘

what is made brief in a place, it's detailed in another. It is mentioned in Quran

ب ١الر لت من لدن حكؼم خبیر احكمت كت ته ثم فص ی ۱60ا

('Alif-L m-R Kit un 'Uĥkim t ' y tu u T umm Fuşşil t

Min L un Ĥ k min K rin)

“ LR T is is Book wit verses sic or un ment l o

established meaning), further explained in detail,- from One

Who is Wise and Well- cqu inte wit ll t ings ”

The Sunnah (traditions of prophet صلى الله عليه وسلم) is another source as it is mentioned in Quran:

بر ن ت و الز نزلنا و ١بالبؼ هم ا ل الیهم و لعل كر لتبین للناس ما نز الیك الذ

رون ۳61۾یتفكBil-B yyin ti W z-Zu uri W ' nz ln 'Il yk -Dhikra

Litu yyin Lilnn si M Nuzzil 'Il y imW L ` ll um

Y t kk r n

“And We have also sent down unto you [O Muhammad صلى الله عليه وسلم]

the reminder and the advice (the Quran), that you may explain

clearly to men what is sent down to them, and that they may

give t oug t ”

And

لا لتبین لهم الذی اختلفوا فیه و ب ا و هدى و رحمة ١ما انزلنا علیك الكت

۶۴62لقوم یؤمنون

60 - ‘

61 - - 16:44

62 - -

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(W M ' nz ln ` l yk l-Kit 'Ill Litu yyin L umu

Al-L k t l F i W Hu á n W R ĥm t n Liq wmin

Yu'umin n )

“ n We sent own t e Book to t ee or t e express purpose

that thou shouldst make clear to them those things in which

they differ, and that it should be a guide and a mercy to those

w o elieve ”

Quran is sent down in the clear language (Arabic) which has a systematic way of shaping

words one can know the meaning by knowing the root and the form the word was coined

from. It's mentioned in Quran:

63 ۱۹۵مبین عربى بلسان

Bilis nin ` ī ī

“In t e perspicuous r ic tongue”

‘

2.7.1.1. Interpret tion o the oly Qur‟ān y the oly Qur‟ān

‘

‘ ‘

‘ T s r al-Mīzan is an

example of this kind.

2.7.1.2. Interpret tion o the oly Qur‟ān y the īth

In

‘ ī —

I ī — ī Qudsi — are

thought to reflect non canonical words spoken by God to Muhammad صلى الله عليه وسلم

‘

63 - -S ‘

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2.7.1.3. Interpret tion o the oly Qur‟ān y the istory

‘ -- when and under which circumstances. Much commentary, or

t s r, was dedicated to history. The early t s rs are considered to be some of

I - I ī

2.7.1.4. Theologist Approach

Theologists are divided into myriad of sects; and each group clung to the verse that seems to

support its belief and try to explain away what was apparently against it.

2.7.1.5. Philosophic Approach

The philosophers try to fit the verses on the principles of Greek philosophy (that was divided

into four branches: Mathematics, natural science, divinity and practical subjects including

civics). If a verse was clearly against those principles it was explained away.

2.7.1.6. Scientific Approach

Some people who are deeply influenced by the natural and social sciences followed the

materialists of Europe or the pragmatists. Under the influence of those secular theories, they

declared that the religion's realities cannot go against scientific knowledge. They believe one

cannot have confidence in the traditions, because many are spurious; only those traditions

may be relied upon which are in conformity with the Book. As for the Book itself, one should

not explain it in the light of the old philosophy and theories, because they were not based on

observations and tests, they were just a sort of mental exercise which has been totally

discredited now by the modern science.

2.7.1.7. Sufistic Approach

I ‘

I

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‘ t s r

‘ ī صلى الله عليه وسلم

‘ as an inner meaning, and that this inner meaning conceals

a yet deeper inner meaning, and so on (up to seven levels of meaning), has sometimes been

used in support of this view.64

Islamic opinion imposes strict limitations on esoteric

interpretations especially when interior meaning is against exterior one.65

2.7.2. Schools of

Of the ī (commentators) from among the ‘ Abu Ameena Bilal Philips

distinguishes three groups, according to their origin and area of activity, those from Makkah,

those from Madinah and those from Iraq.66

2.7.2.1. The Makkan Group

Many scholars are of the view that this group of ī from among the ‘ is the

most knowledgeable in t s r, because they learnt about it from ' ull ibn 'Abbas. They

'Ata' (d.114/732) and 'Ikrima (d.107H).67

2.7.2.2. The Madinan Group

The ī among the ‘ from Madinah had many Companions as their teachers,

among the best known being 'Ubay b. Ka'b -

‘ -Qarzi (d.117/735), u-l ' lliy l-

64 S ‘ I I I I

Muslims, Zahra Publications Blanco, TX, USA 2003. p. 49

65. Opcit, p. 30

66. Philips, Abu Ameena Bilal, Usool at-Tafseer : The Methodology of Qur'aanic Interpretations, International

Islamic Publishing House, Riyadh, 2005, p. 4

67 -I V

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Riy i (d.90/ 708) and Zaid b. Aslam (d.130/747).68

2.7.2.3. The Iraq Group

There were also many mu ss r n among the T i‟ n in Iraq. Their principal teacher was I n

M s' . Their main centres were Basra and Kufa. The best known among them are: Al-Hasan

al-Basri (d.121/738), Masruq b. al-'Ajda' (d.63/682) and I r m l-Nakha'i (d.95/713).69

2.7.3. The Sources of Taf

‘

2.7.3.1. The oly Qur‟ān

The highest form of T s r ‘ 70

2.7.3.2. The Ḥ īth

The second highest grade of T s r is where the Prophet صلى الله عليه وسلم

‘

Ḥ ī ī .71

2.7.3.3. The Reports o the Ṣ ḥā h

Ṣ ḥ companions of Muhammadصلى الله عليه وسلم ‘

I ‘ Ḥ ī , the commentator has recourse to what

the Ṣ ḥ reported about various verses.72

2.7.3.4. The Reports o the Tā i' n

(The Next Generation Who Learned From the Ṣ ḥ )

68. Al-Zahbi, Tadhkirah Al-Hufaz, V. 1, p. 135

69. Al-Zahbi, Tadhkirah Al-Hufaz, V. 1, p. 59

70. Mukhtar, Muhammad Amin Bin Muhammad, Adhwa al-Bayan fi idhah al- ‘ ‘ V

71. See Collection of Bukhari and Muslim

72 -I V

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These people grew up with people who had enjoyed everyday interaction with the Prophet

Muhammad صلى الله عليه وسلم, and had often asked about the meanings of verses or circumstances of their

revelation.73

2.7.3.5. Arabic Language

Since the noble ‘

‘ 74

2.7.3.6. Deliberation and Deduction

The last source of t s r consists of deliberation and deduction. The subtl

‘

has been blessed with insight into the Islamic sciences by Allah Almighty, deliberates in it,

the more he discovers ever-new mysteries and subtleties.75

2.8. ecess ry e tures or Comment tor o the oly Qur‟ān

Muslim scholars have laid down certain basic conditions for sound T s r. Any T s r, which

disregards these principles, must be viewed with great caution, if not rejected altogether. The

following conditions could be considered as necessary for the achievement of an authentic

t s r ‘

‘ n:

2.8.1. Correct Belief

The commentator (mufassir) must possess a true belief in Islam for his t s r to be pure and

free from heresy or gross errors. Sincerely believing in Islam does not automatically mean

73. Al-Burhan, V. 2, P. 172

74. Ibid, p. 160

75. Usmany, Muhammad Taqi, Ulum Al- ‘ Dar al-Uloom, Karachi, p. 343

The ic Sciences 42

that one who does so has true belief in Islam. A true ‘

conception of Islam coincides with that of the Prophet صلى الله عليه وسلم and his companions. Ignorance of

what constitutes correct belief in Islam will almost certainly lead the commentator (mufassir)

into incorrect explanations.

2.8.2. Impartiality

The commentator (mufassir) must be impartial and free from all the sectarian prejudices. As

it is clarified in M it „Ul m l-Qur‟ n ― -sectarian. Such a

belief frees the commentator (mufassir) from the damaging influence of philosophies, schools

of thought (madhabs ‖76

The commentator (mufassir)

‘

‘ S n approach invariably leads to misinterpretations and

sectarian explanations.

2.8.3. Correct Methodology

All honest attempts at t s r must begin with the t s r ‘ ‘

What remains unexplained must then be sought in the Sunnah. If the t s r still cannot be

found, the explanations of the Ṣ ḥ

‘ S

approach to t s r takes into account Al ‘

P ‘ صلى الله عليه وسلم ‘

Ṣ ḥ ‘ ‘ P ‘ صلى الله عليه وسلم

interpretation and application of it, and the role of classical Arabic as the vehicle in which the

revelation and its explanation were transmitted.

76 ī - -30

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2.8.4. Correct Knowledge


‘ t s r

‘ be liable to distortion. As Muj i , the student of I n „ s (رضي الله عنه) ―I

‘ f

he is not knowledgeable in ‖77


I

‘ H t and Fiqh. He should be familiar with the science of H t in order to

make sure that explanations attributed to the Prophet صلى الله عليه وسلم or his companions that he uses in his

t s r are authentic. He should also know the fundamental principles of Fiqh us l l-fiqh) in

order to accurately extract or deduce Islamic law from its passages. Without a correct

understanding of these two sciences, the commentator (mufassir) could not possibly escape

including in his t s r a wealth of misinformation, since the body of weak and fabricated

narrations is quite vast and the schools of fiqh (Islamic law) and their methods are many and

varied.

In short the commentator (mufassir) must be sound in belief ('aqida), well-grounded in the

knowledge of Arabic and its rules as a language, well-grounded in other sciences that are

connected with the st ‘ 'ilm al-riw y ), have the ability for precise

comprehension, abstain from the use of mere opinion, begin the T s r ‘

‘ P صلى الله عليه وسلم,

refer to the reports from the Ṣ ḥ , consider the reports from the T i‟ n and also consult

the opinions of other eminent scholars. (these necessary features have been summarized from

77 ī -

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Ul m l Qur‟ n y Mu mm T qi Usm ny

2.9. Early Commentators of the Holy Qur‟ān n Intro uction

2.9.1. I n „ ās رضی الله عنه)

Widely popular personality regarding T s r among noble companions is Hazrat ull

I n „ s (رضي الله ع). ull I n ' s is considered to be the most knowledgeable of

the Companions in t s r. He reported that once the Prophet صلى الله عليه وسلم hugged him and prayed

for him as follows,

هه ل ه ال ه نه الدين في فق ل ع ويل و أ ت 78. ال

“O ll give im eep un erst n ing o t e religion n

m ke im skille in interpret tion ”

He has been called 'T rjum n lQur‟ n' ‘ 79

Apart from his

detailed knowledge of everything concerning t s r, he is also given the credit for having

emphasized one of the basic principles of 'ilm al-t s r which has remained important to

‘

ought to be traced back to their usage in the language of pre-Islamic poetry.80

2.9.1.1. T I n „„ ās رضي الله ع)

A t s r (T nweer l-Miq s i T s r I n „„ s (رضي الله ع)) was compiled by Muhammad

i n Y q l-F r z S ‗

famous Arabic dictionary, l-Q m s l-Mu t The vast majority of this t s r consists of

explanatory I ‗‗ s (رضي الله ع). The author mentions the

chains of narrators for each section of t s r. Hence, this t s r is considered as being among

78 S ī -Bukhari, The Translation of the Meanings, V. 1, p. 106

79 -I

80. Ibid, p. 120

The ic Sciences 45

the t s r birriwaayah. I ‗‗ (رضي الله ع)

‗ S - ī s

I I hasan (authentic);

I ‗ ‗ -Rahmaan as-Suddee l-K r and „ ul M lik i n

Jurayj are doubtful. Those from ad- ḥ k i n M z im l-Hil lee, „ t y al-„ w ee,

Muq til ibn Sulaymaan al-Azdee, and Muhammad ibn as-S ‟i l-Kalabee, who was

accused of fabricating H t s, are all „ (unacceptable). Nearly all of the (so-called)

―T s r of I n „„ s (رضي الله ع)‖ narrated in chains containing

Muhammad ibn as-S ‘ -Kalabee.81

Hence, this t s r is considered unreliable for the

most part; and, despite its popularity among the masses, it is totally rejected by Muslim

scholars.82

2.9.2. Ibn rīr t- rī

Muhammad Ibn J r r t- r (839-923 CE/225-310 AH) was from Tabrez, in what is now

western Iran, and was a well-known legalist, H t scholar, and historian. Although

S ‗ Ijti and became independent of the

school.83

2.9.2.1. T I n rīr t- rī mi‟ l- y ān ee T l-Qur‟ān

This t s r is the oldest t s r to reach us intact. It contains narrations which are analysed in

most cases. He mentioned the various recitations and their implications and he included many

Biblical tales which were discussed, and the positions of unorthodox schools, such as that of

‗ t s r have depended on this t s r in

81. Al-Firuzabadi, Ibn Ya'qub, ī - ī I ‗ -Bayt

Institute for Islamic Thought, Fons Vitae, 2008, p. 1

82 ī - ‘ - - ī - ī V

h, Cairo, 1985, pp. 81-3

83 - ī - ī V -34

The ic Sciences 46

one way or another.84

One of the more useful of the many printed editions of this massive

work is the one containing the comments of Ahmad Sh kir on the isnaads of the many

narrations cited by the author. Unfortunately, the authentication effort was cut short by

S ‘ S r M ‟i

2.9.3. Ibn thīr

- ‘ I ‗ī ī - - S ‗ī fiqh

I ī ‗ - I - ī I ī

ī - ī - ‘ Busra, Syria (hence Al-Busrawi). He

was taught by Ibn ī S - Al-Mizzi, (d.

1373), Fiqh wi I ī ‗I - - I

-S I - ī -

S S - ī -Qasim bin Muzaffar bin

‗ I -S I - - ī

ī S In later life, he became blind.

He attributes his blindness to working late at night on the Musnad of Ahmad Ibn Hanbal

I ī

Damascus.85

He was an eminent H t scholar and a historian. His historical work, al-

Bi y w n-Ni y is considered the most authentic Islamic history book. T s r i n

K t r is also considered the most authentic book of t s r, and is second only to T s r t-

r in popularity among scholars.

2.9.3.1. I n thīr T l-Qur‟ān l- īm

The book contains an extensive preface covering the methodology of t s r

‘ ‘ I ī

84 - ī - ī V -234.

85. Ibid, pp. 252-257

The ic Sciences 47

critically analyses all of his narrations and evaluates the conflicting statements of the s

and the t i„ n He also warns against the dangers of Isr ‟ l y t and other false information

commonly found in T s r. Legal issues are discussed, and differences of opinion are

evaluated.86

An abridged version of this t s r, from which the inauthentic narrations has been

removed, was published in four volumes in the 1980s.87

‘ T s r. Later scholars

followed the examples set by that Classical ī . In the fol

‘

these works may become clear.

2.10. Translatability o the oly Qur‟ān”

‘ foreign languages)

arose when Muslims came in close contact with non-Arabs. The first appearance of the

issue in classical books of fiqh

‘ 88

. However, in the 1920s a

‘

significant role in this debate, namely the translations made for nationalistic and sectarian

purposes89

as well as those made by Orientalists and missionaries for polemical purposes.

Thus the different opinions of this period should be discussed in light of these factors.

2.10.1. Opinions o the Schol rs pposin the Tr nsl tion o the Qur‟ān

‘ n as a classical issue yet in

20th -

86 - ī -Mufassiroon, V. 1, pp. 252-257

87 I ī I ‘ī ī - ‘ -A - ‗ I ī

Cairo.1980.

88 ‘

Inquiry, V. 3, No. 5 (Ramadan 1406/May 1986), pp. 349

89. Referring to the translations done by Qadiyanies

The ic Sciences 48

‘ ―I ‘ P

Indian, a Chinese, etc., then differences will arise between these translations, such as those

‖90

Rida mentions that translation may deprive the reader of the supreme qualities of the

‘ ―This ‘ ]

depend merely on the translation are deprived of the quality that Allah identified in the believers

―S ‗ I —with a certain knowledge I

G ! I !‗‖ ]

also explained] in other similar verses which make it a virtue of a Muslim to make use of his

‖91

He does not allow the application of Ijti from the words of translator: And just as it

necessitates their deprivation of these supreme qualities, it also necessitates that the application of

Ijti to and deduction from the words of the translator be not allowed, for no Muslim deems

this permissible.92

‘ -Arab Muslims.

There were other scholars who adopted more or less the same opinion because of the early

twentieth century conditions, which incited this approach.

In 1925 Sheikh Muhammad Shakir, former Wakil of al-Jami′ al-Azhar,93

wrote a long article

published in four parts respectively in Al-Muqattam daily newspaper.94

This article was

published later in the same year as a book entitled l-Q wl l-F sl i T rj m t l-Qur‟ n l-

90. Rida, Muhammad Rashid, Tafsir al-Manar, 4th ed., Maktabat al-Qahira, 1379/1960, V. 3, pp. 214-224.

91 S S

‘ S ‗ S V

92. Ibid

93. Al-Zirikli, Khayr al-Din, Al- ‗ -‗I V -57

94 S ― ‖ ‗

‘ XVI -62.

The ic Sciences 49

Karim ila al-Lughat al- „j miyy .95

He explaining what is meant by translation defined it as

― ‖

know the meaning of each individual word, the idea that each one is intended to convey,

either literally or metaphorically, and the special rules of composition whereby these

‘

language, he continued, must be equal to his knowledge of the language from which he

translates — not merely as to the meaning of individual words and their literal and

metaphorical use, but also the syntactical modes of expression — otherwise the translation

will fail to convey the sense of the original or will differ from it.96

He compared the translation from one language to another to substituting one expression for

another in the same language, in the sense that a balance of meaning must be preserved

between the original and the translation, and between one phr

‘

replacement of one expression of the sacred text for another, no matter how much we strive

to preserve this balance of meaning. In answer, he

P

‘ ough the two words may be exactly synonymous.97

He gave an

example with the word walad in surat ‘ ‗I ghulam in surat Maryam (19:

20) stating that all Muslims agree that we are not at liberty to read in both s r ,

either walad or ghulam, nor put one of these words in place of the other in either of the

two s r

‘

95 I ―I

p. 22.

96. Shakir, Muhammad, On the Translation of the Koran into Foreign Languages, pp. 161-62.

97. Ibid

The ic Sciences 50

implied by the transference of all the words in the sacred text from Arabic language into any

foreign language is much more strictly forbidden.98

‘

character that accompanies its arrangement in Arabic. As to the Tawrah and the Injil, he

continued, each one of them is a sacred book but through a sacred meaning quite apart from

sacred words. ……… -ground for the

Islamic commun ‘ English

‘ I

S ‘

I ī 99

I ‘

the replacement of any single one of its sacred words

‘ I

what the Book brought and spread among the peoples and nations, in spite of the diversity of

their languages, for it does not depend upon translations.100

In the very year (1925) Sheikh Hasanayn Makhluf, former Mufti of Egypt, published a

dissertation entitled Risala fi Hukm Tarjamat l-Qur‟ n l-Karim wa-Qir ‟ ti i w -

Kitabatihi bi-ghayr al-Lughati al-„ r iyy .101

First, he distinguished between three kinds of

translation:

1. Equal literal translation,

2. Unequal literal translation, and

98. Shakir, Muhammad, On the Translation of the Koran into Foreign Languages, p. 163

99. Ibid pp. 164-65

100. Ibid

101. Makhluf, Muhammad Hasanayn, Risala fi Hukm Tarjamat al- ‘ -Karim wa- ‘ -Kitabatihi

bi-ghayr al-Lughati al-‗ ‗

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3. Interpretative translation,

He stated that the first, i.e. the word for word translation which is identical to the original is

out of discussion for there is consensus among scholars that it is unimaginable and impossible

to achieve.102

He also stated that the interpretative translation is not a t

‘ S

translation is unanimously permissible only if it is based on the sound Prophetic traditions, a

knowledge of the sciences of Arabic language, and of other ‘

‘ 103

He referred to the opinions of the jurists of the four schools of jurisprudence s

‘

reported to have permitted it in any age except for what was reported about the Hanafis that

they permitted the recitation of the translation of th ‘

prayer on the basis of a certain proof.104

He concluded that the unequal literal translation is unlawful; the interpretative translation is

‘

I ‘

translation of the principles of Islam, which is fard kifaya (collective duty).105

2.10.2. Opinion of the Scholars Permitting the Tr nsl tion o the Qur‟ān

‘

only by non-Muslims but by Muslim scholars also. Now we shall briefly describe views of

two scholars Sheikh Muhammad Mustafa al-Maraghi and Sheikh Mahmud Shaltut, regarding

permission of translating the holy ‘ .

102. Risala fi Hukm Tarjamat al- ‘ -Karim wa- ‘ -9

103. Ibid, p.10

104. Ibid, p.25

105. Ibid, pp. 28-29

The ic Sciences 52

Sheikh Muhammad Mustafa al-Maraghi G S -

‘ I

paper first published in 1932. In 1936 he added to it some other quotations of classical works

supporting his viewpoint. This treatise was republished in Nur al-Islam under the title ―Baht

i T rj m t l-Qur‟ n l-Karim wa-‟ hk mu ” He used some quotations of al-Shatibi,

Ibn Hajar, and al-Zamakhshari as the basis of his arguments.106

He started by quoting a

passage of al-S ―

may be considered from two aspects: either they convey absolute meanings (m „ nin

mutlaqa) or auxiliary meanings (m „ nin k im ). The first is common to all languages, so

that it is possible to express in foreign languages what is expressed in Arabic and vice versa.

The second, derived from highly developed rhetoric, is I

‘ …

thing to do conclusivel … ‖107

Al-Maraghi then stressed al-Shati i‟s

‘

common agreement of all Muslims it is permissible to comment on it, and this agreement on

its T s r was an argument for the legitimacy of its translation.108

-

‘

commentator uses Arabic while the translator uses a non-Arabic language.

Al-Maraghi also quoted al-Z m k s ri‟s commentary on verse 14:4 (mentioned above) in

―I

but to al …

106. Al-Maraghi, Muhammad Mustafa, Bahth fi Tarjamat al- ‘ -Karim wa-‘ ‗ al-

‘ -4

107. Shatibi, al-Muwafaqat, Dar al- ‗ V II -68

108. Maraghi, opcit, p. 5

The ic Sciences 53

I ‘

either in all numerous languages, or only in one language. If the revelation were

-

‘ …‖109

- ‘ P

[instruction] through the meanings it comprised such as tawhid (the unity of Allah), the code

of Divine laws dealing with all spheres of life, the code of ethics and manners, etc., and

second, a proof for the veracity of Muh ‘ P i„j z

‘ 110

Al-Maraghi concluded that it is not permissible to change the words of Arabic text or alter

‘

not be described as such; they are no more than the meanings of the Qu ‘

‘

majority of its verses. He admitted that the interpretative translation may change the meaning

intended by Allah for it is dependent on the understanding and interpretation [of the

translator] but he stated that the H n s permitted this kind of translation and that al-Shatibi

also permitted it comparing it to commentary.111

‘ t be hidden from Christian

communities but they should be properly transferred to them so that their scholars could

study its social institutions, codes of ethics, etc.112

Sheikh Mahmud Shaltut, former Grand Sheikh of al-Azhar, expressing his attitude regar

109. Zamakhshari, Al- ‗ -Baabi al-Halabi wa-Awladuh, Cairo, V. 2, pp. 366-67

110 ― -Fa ‖ Islamic Quarterly, V. 40, 1996, p. 70

111. Maraghi, opcit, p. 9

112. Ibid, pp. 31-32

The ic Sciences 54

‘ ―T rj m t l-Qur‟ n w -

Nususal-„Ul m ‟ i ‖ Majallat al-Azhar.113

He adopted the same opinion as Sheikh al-

Maraghi. He then referred to the three kinds of translation previously identified by Sheikh

Shakir and stated that the equal literal translation which is intended to preserve the

inimitability and excellence of the literary composition of the original was out of discussion

for it is impossible and beyond human ability.114

Like Sheikh al-Maraghi, He also quoted the passages of al-Shatibi, al-Zamakhshari, and

Ibn Hajar in support of his views like Sheikh al-Maraghi. He stated that both Sheikh

Bakhit (former Mufti of Egypt from 1915 to 1920) and Sheikh Muhammad Hasanayn al-

„ wi ‘

instruction and propagation.115

S

‘ ern and western languages so that the corrupt

thoughts which imperialism introduced in the minds of the Muslims would be removed.116

2.10.3. Conclusion

‘ n to a foreign language is a hard nut to crack. It was opposed by

the scholars on the basis of its sacredness and inimitability. While those who are in the favour

of its translation only allowing it for the sacred purpose of maintaining its purity and

prom -

‘

113. Zebiri, Kate, Mahmud Shaltut and Islamic Modernsim, Clarendon Press, Oxford, 1993, pp. 11-15

114 S ― - ‘ -Nusus al-‗ ‘ ‖ Majallat al-Azhar, vol. 7, 1355, pp.

123.

115. Ibid.

116. Ibid, p. 132

The ic Sciences 55

‘ i.e. for sectarian purpose or for maltreatmen

‘ 117

2.10.4. Literature Related to the question o tr nsl tion o the holy

Qur‟ān

‘ g on every other day.

1. ‗ -Qadir, Khalid Muhammad, Min Fiqh al-Aqalliyyat al-Muslima, 1st ed.,

Wizarat al-Awqaf wal-S u‟un l-Islamiyya, Qatar, 1418/1998.

2. ‗ h ‗ -Fattah al- ―Khutbat al-Jumu„ i-ghayr al-„ r iyy ‖

in Majallat Al-Azhar, vol. 24, Cairo, 1372/1953.

3. ― -Persian Koran of the Late Fifteenth or Early Sixteenth

‖ Ars Islamica, vol. VI, 1939, pp. 91-94.

4. S ― ‘

Recited Text of ‘ ‖ Islamic Quarterly, London, 1994.

5. ‘ ― P S ‘ ‖

Proceedings of Twenty-sixth Congress of Orientalists, vol. IV, 1970, pp. 185-86.

6. Abou Sheishaa, Mohamed Ali Mohamed, The Translati ‘ S

a Fatwa by Rashid Rida and Other Relevant Fatwas and Issues, Unpublished paper

S ―I

in Fatwa ‖

7. Abu Daqiqah, Mah ―Kalimah i T rj m t l-Qur‟ n l-Karim‖ Nur al-Islam,

vol. III, 1351.

8. ― G ‘ S I

117 ‘

The ic Sciences 56

‖ P S

‘ I I I 21 March 1986.

9. S ― ‖ P S

‘ I I I

10. S S ― S S

‘ P ‖ Hamdard Islamicus, vol. XVII, 1994.

11. ― l-Q w „i l-„ mm li-T sir l-Qur‟ n l-Karim‖ Majallat al-

Azhar, vol. 7, 1355.

12. ‘ -Andalus, Gibraltar, 1980, i-

viii.

13. ― ‘

‖ Inquiry, 1986.

14. Ayyub, Hasan, Al-H it i „Ulum l-Qur‟ n w l-Hadith, Dar al- ‗ -Nashr

al-Islamiyya, Cairo, 1999.

15. Babalola, E ― -Salat in Yoruba Language and the

I I ‖ Islam in the Modern Age, vol. 27, 1996.

16. ‗ -Rahman, M wsu„ t l-Mustashriqin, Dar al-„Ilm lil-Malayin, Beirut,

1984.

17. Bakhtiar, Laleh, Encyclopedia of Islamic Law A Compendium of the Major Schools,

ABC International Group, Inc., Chicago, 1996.

18. ― S ‘ ‖ Numen, vol. IV, 1957.

19. ‘ -arrangement of the Surahs,

Edinburgh, 1937-39.

20. -S ―S S ‘ ‖ Arabica, vol. 16,

1969, pp. 81-83 & vol. 17, 1970.

The ic Sciences 57

21. Binark, Ismet, Hlit Eren, & ed. Ekmeleddin Ihsanoglu, World Bibliography of the

Translations of the Meani ‘ Istanbul, OIC Research Centre,

1986.

22. ― S I ‖

Journal of Turkish Studies, vol. 14, 1990.

23. ― S ‖ Der Islam,

band 70, 1993, pp. 193-206.

24. ―‖ P ‖

Orientalia, vol. XIII, 1961, pp. 261-276.

25. ―Al-Afkar al-K ti‟ l-lati yanshuruha al-Mustashriqun khilal

t rj m ti im lil-Qur‟ n l-Karim‖ hammad Husam al-Din, in Majallat al-

Azhar, 1406/1986, pp. 1368-75.

26. ― ‘ ‖ The Muslim World

League Journal, vol. 13, 1406/1986, pp. 10-13.

27. ― I S

‘ ‖ P S

‘ I I I

28. Ç ― ‘ I

‖ P S

‘ I I I

29. - ― ‘

‖ P S

‘ I I I

30. G ― S ‖ The Moslem World, vol. 14,

1924, pp. 5-9.

The ic Sciences 58

31. Dawood, N.J., The Koran, 4th

rev. ed., Allen Lane, London, 1978.

32. Dijwi, Yusuf al- ―Hukm Tarjamat al-Khutba bi-ghayr al-‗ ‗

bil-‗ ‖ Nur al-Islam, vol. 2, 1350 AH.

33. Duwaysh, Ah ‗ -Raziq al-, Fatawa al-Lajna al- ‟im lil-Buhuth al-

„Ilmiyy w l-I t ‟, Maktabat al- ‗

34. Duwaysh, Ah ‗ -Raziq al-, Fatawa al-Lajna al- ‟im lil-Buhuth al-

„Ilmiyy w l-I t ‟, Maktabat al- ‗

35. ― ‘

purposeful Translat ‖ P S

‘ I I I

36. G ― I ]‖ The Muslim World, vol. 48,

1957, pp. 248-49.

37. Hadi H ― P ‘ ‖

in Tarjuman-e Wahy, vol. 2, no. 2, 1419/1999.

38. Hajawi, Muhammad ibn al-H - ― - ‘ - ‖ Majallat al-

Azhar, vol. 7, 1355/1936, pp. 190-198.

39. ― -Fatihah and its Tran ‖ Islamic Quarterly, vol. 40,

1996, pp. 69-84.

40. ―

‘ ‖ P S

‘ I I I ch 1986.

41. Husayn, Muhammad al-Khid ― ‗ - ‘ ‖ Nur al-Islam, vol. 2, 1350

AH.

42. ― ‘ ‖ Islam in

India, 1982.

The ic Sciences 59

43. Ibn Yah ‗ ‗ ‗ Hukm al-Rahman bin-Nahy „ n T rj m t

l-Qur‟ n, n.d.

44. I ― S

‘ ‖ The Significance of Islamic Manuscripts: Proceedings

of the Inaugural Conference of al-Furqan Islamic Heritage Foundation, London, 1992.

45. I ― ‘

‖

S ‘

46. I ― ‘

G ‘ ‖ Journal of Muslim Minority Affairs, vol. 19, 1999.

47. I ―I the Noble reading‖ Hamdard Islamicus, vol. III,

1980, pp.

48. I ― P ‘ ‖

Ahmad & Zafar Ishaq Ansari (eds.), Islamic Perspectives: Studies in Honour of

‗ I

49. I ‗ ‗I - ― - - ‘ ‖ Majallat al-Azhar, vol. 25, Cairo,

1373/1954.

50. I ‗ S ‗ hammad, l-M k l li- ir s t l-Qur‟ n w s-Sunna wal-

„Ulum l-Islamiyya, vol. 1, 1st ed., Dar al-Ansar, Cairo, 1980.

51. Jad al-H ‗ -H ― tbat al- ‗ -‗ al- ‖

in Majallat al-Azhar, 1991, pp. 612-16; c.f. Mohsen Abdel-Aty Khalifa, The

Educational Background of Moroccan Imams, op.cit., pp. 9-10.

52. ‗ -Rahman al-, Al-Fiq „ l l-Madhahib al- r „ , 2nd ed., Mat ‗

Dar al-Kutub al-Misriyya, Cairo, 1349/1931, p. 339.

53. Jibali, Ibrahim al- ― l-K l m i T rj m t l-Qur‟ n‖ Nur al-Islam, vol. 3, 1351.

The ic Sciences 60

54. ― ‘ -

S ‖ Islamic Quarterly, vol. 30, 1986.

55. Khan, Mofak ― ‘ ‖

in The Muslim World, vol. LXXII, 1982.

56. ― ‘

‖ The Muslim World, vol. LXXVII, 1987.

57. Khatib, Muhibb al-Din al- ―Lim L m Nut rjim l-Qur‟ n‖ Majallat al-Azhar,

vol. 26, 1374/1955.

58. Khinn, Must S ‗ -, Athar al-Ikhtilaf fi al-Q w „i l-Usuliyya fi Ikhtilaf al-

Fuq ‟ ‘ -Risala, Beirut, 1421/2000.

59. ― ‘ ‗ I ‘ ‖ Hamdard Islamicus,

vol. XI, 1988.

60. ― ‘ ‖

in Hamdard Islamicus, vol. XI, 1988.

61. ― S

‘ ‖ The Muslim World Book Review, Vol. 7, No. 4 Summer 1987.

62. ―‗ ‘ ‘ IX I ‖ Arabica,

vol. 11, 1964.

63. ― ‘ ‖ n Islam in

India, 1982.

64. P S & G ― I S

S ‖ Al-Qantara, vol. XVII, 1996.

65. López- ―‗ ‘

Spanish) in a M ‖ Journal of the American

Orientalist Society, vol. 103, 1983.

The ic Sciences 61

66. - ― S ‘

‖ Journal of Islamic Studies, vol. 10, 1999.

67. ‘ ― ‘ ‖

in Journal Institute of Muslim Minority Affairs, vol. 5, 1984.

68. ‘ ― ‘ I Tafsir) in the

‖ Journal Institute of Muslim Minority Affairs, vol. 7, 1986.

69. ‘ ― ‘

P ‖ Journal Institute of Muslim Minority Affairs, vol. 7, 1986.

70. ‘ ― ‘

‖ Journal Institute of Muslim Minority Affairs, vol.

14, 1994.

71. Makhluf, Muhammad Hasanayn, F t w S r„iyy w -Buhuth Islamiyya, Part I, 2nd

ed., Mat ‗ -Madani, Cairo, 1391/1971.

72. Makhluf, Muhammad Hasanayn, Risala fi Hukm T rj m t l-Qur‟ n l-Karim wa-

Qir ‟ ti i w -Kitabatihi bi-ghayr al-Lughati al-„ r iyy , Mat ‗ tar, Cairo,

1343/1925.

73. ‗I ―H - ‘ - ‖ Majallat al-Azhar, vol. 27,

Cairo, 1375/1956.

74. S P ― S ‘ ‖ P

S ‘ I I

Istanbul, 21 March 1986.

75. Maraghi, Muhammad Mustafa al-, Bahth fi T rj m t l-Qur‟ n al-Karim wa-

‟ hkamuha, Mat ‗ - ‘

76. Meredith- G ― ‘ ‖

in Oriens, vol. 10, 1957.

The ic Sciences 62

77. ― S ‘ V

and Varia ‖ Bulletin of the John Rylands Library, vol. 9, 1925.

78. ― ‖ The Moslem World, vol.

V., 1915.

79. Munajjid, Salah al-Din al-and Khuri Yusuf, Fatawa al-Imam Muhammad Rashid

Rida, vol. 2, Dar al-Kitab al-Jadid, Beirut, 1970.

80. Murtad - ― S

‘ ‖ Tarjuman-e Wahy, vol. 2, no. 2, 1419/1999.

81. ‗ ‗ -, T rj m t M „ ni l-Qur‟ n l-Karim wa-Tatawwur

F mi i „in l-Gharb, Rabitat al-„ l m l-Islami, Makkah al-Mukarramah, Saudi

Arabia, 1417 AH.

82. Naqdi, Muhammad (ed.), Tarjuman-e Wahy

‘

83. ‘ I

P ‘

‘

84. ― ‖ The Muslim World, vol. 23, 1933.

85. Nur Ichwan, ‘

‘ I

‘ S ―I

West: Their Mutual Relation as Reflected in Fatwa Literature, Leiden, 1998.

86. P ― ‘ ‖

in The Cambridge History of Arabic Literature: Arabic literature to the end of the

Umayyad period, Cambridge, Cambridge University Press, 1983

87. P ― K ‘ ‖ The Encyclopedia of Islam, New

The ic Sciences 63

Edition, E. J. Brill, Leiden, 1995.

88. Qatt ‗ -, Mabahit i „Ulum l-Qur‟ n, Maktabat Wahba, Cairo, 2000.

89. G ― G ‘ ‖ Islam in India, 1982.

90. ― ‘ ‖ Babel, vol. IX, 1963.

91. Rida Muhammad Rashid, ―Kit t l-Qur‟ n il-Huruf al-Inkliziyya‖ Al-Manar,

vol. 6, 1312 AH.

92. Rida Muhammad Rashid, T rj m t l-Qur‟ n w -ma fiha min al-Mafasid wa-

Munafat al-Islam, 1st ed., Mat ‗ -Manar, Cairo, 1344/1926.

93. Rida, Muhammad Rashid, T rj m t l-Qur‟ n wa-ma fiha min al-Mafasid wa-

Munafat al-Islam, 1st ed., Mat ‗ -Manar, Cairo, 1344/1926.

94. ―S I

‘ ‖ I -Muslim Relations, vol. 8, 1997.

95. Rodwell, J.M. The Koran: translated from Arabic, the suras arranged in a

chronological order with notes and index, Williams & Norgate, Edinburgh, 1861.

96. Ross, Alexander, The Alcoran of Mahomet translated out of Arabique into French, by

the Sieur Du Ryer, Lord of Malezair, and Resident of the King of France, at

Alexandria. And newly Englished, for the satisfaction of all the desire to look into the

Turkish vanities, London, 1649.

97. Sabri, Mustafa, M s‟ l t T rj m t l-Qur‟ n, al-Mat ‗ -Salafiyya, Cairo,

1351/1933.

98. S ― ‘ ‖ Proceedings of the

Symposium on Translations of the Meanings of the Holy ‘ I I I

21 March 1986.

99. Saleem, Muhammad Tahir, English ‘ -

Idah, SZIC, University of Peshawar, December 2013.

The ic Sciences 64

100. S ― ‘ ‖

Procee S ‘

IRCICA, Istanbul, 21 March 1986.

101. Sarkhasi , Muhammad b. Abi Sahl, al-, Al-Mabsut, vol. 1, Dar al- ‗

1406.

102. S ― Qur‟ n‖ Studies in Islam,

vol. 15, 1978.

103. S ― ‘ S

‖ Oriens, vol. 16, 1963.

104. Sefercioglu, Mustafa Nejat & (ed.) Ekmeleddin Ihsanoglu, World Bibliography of the

Translations of the Holy Qur‟ n in M nuscript Form, vol. I, Istanbul, 2000.

105. Shakir, Muh ― ‖

T. W. Arnold, in The Moslem World, vol. XVI, 1926.

106. Shakir, Muhammad, Al-Qawl al-Fasl i T rj m t l-Qur‟ n l-Karim ila al-Lughat

al- „j miyy , Mat ‗ -Nahda, Cairo, 1343/1925.

107. Shaltut, Mah ―T rj m t l-Qur‟ n w -Nusus al-„Ul m ‟ i ‖ Majallat al-

Azhar, vol. 7, 1355.

108. Shatir, Muhammad Mustafa al-, Al-Qawl al-Sadid fi hukm tarj m t l-Qur‟ n l-

Majid ‗ Hijazi, Cairo, 1355/1936.

109. S ‗ T rj m t l-Qur‟ n, Dar al-I‗ sam, Cairo, 1980.

110. Shurunbulali, Hasan al-, Al-Nafh l-Qu siyy i k m Qir ‟ t l-Qur‟ n w -

Kitabatihi bil-Farisiyya, 1st ed., al-Mat ‗ al-Rahmaniyya, Cairo, 1355/1936.

111. Sulayman, Muhammad, Hadath al-Ah t il-Isl m l-Iq m „ l T rj m t l-

Qur‟ n, 2nd ed., Mat ‗ -Hurra Cairo, 1355.

112. ― ‘ ‖ Proceedings of

The ic Sciences 65

the S ‘ I I

Istanbul, 21 March 1986.

113. ―I ‘ ‖ The Muslim World, vol. LII, 1962.

114. V ― ‘ ‖ n Islam

Tetkikleri Enstitüsü Dergisi, vol. IV, 1964.

115. V ―G ‘ P

‖ Zeitschrift der Deutschen Morgenländischen Gesellschaft, band

141, 1991.

116. Wajdi, Muhammad Farid, Al-Adilla l-„Ilmiyy „ l J w z T rj m t M „ ni l-

Qur‟ n il l-Lughat al-Ajnabiyya, Mat ‗ - ‘

117. Wali, H ― - ‘ -Karim bil-Huruf al- ‖ -

Azhar, vol. 7, 1355/1936.

118. Watt, W. Montgomery, ‘ I ‘ &

Edinburgh, 1970.

119. ― ‘ ‖ Studies in Bibliography and

Booklore, Winter,vol. X, 1971/72.

120. G ― I P -Arabic

‖ P & P

Identity: Studies in Ritual Behaviour, E.J. Brill, Leiden, New York & Köln, 1995.

121. S ― ‖

Moslem World, vol. XVII, 1927.

122. Zarqani, Muh ‗ -‗ -, M n il l-„Ir n i „Ulum l-Qur‟ n, vol. 2,

Cairo, n.d.

123. é V ―S S ‖ Le

Monde Oriental, vol. V. 1911.

The ic Sciences 66

124. S ― ‖ The Moslem World, vol. 5, 1915.

(Source:http://www.islamicwritings.org/quran/language/the-translation-of-the-quran-a-

selective-bibliography/ retrieved on 13 July, 2014)

2.11. n lish Tr nsl tions o the oly Qur‟ān

Although revealed in Arabic, its meanings are clear and its message is universally

understood. Its verses are as inspiring today as they were fifteen hundred years ago. The

‘ the Holy

Prophet صلى الله عليه وسلم I

- I G ― ‘

to intelligence, have the value of sunlight, to wit; it is by this sunlight that the act of seeing is

‖

‘ P صلى الله عليه وسلم was an

Arab, and because Arabic language is capable of great eloquence and clarity.118

‘

ان ق ومه ا بلس ل سول ا لن ا من ر ا ا رس ١119ل هم لیبین و م

I

―

‖

In his commentary on this verse, Al-Zamakhsharî stated,

― ‘

in one language. If the revelation were to be communicated in all languages, it would lead to

needless repetition, since translation could serve as a substitute for such repetition. Hence it

118. Ihsanoglu, Ekmeleddin, World Bibliography of the Translations of the Meani ‘

(Istanbul, OIC Research Centre), Taylor & Francis, 1988, P. XVIII

119 - ‘ I ī

The ic Sciences 67

was revealed to the Prophet صلى الله عليه وسلم in the language of his own people, to whom he was sent, in

the preliminary stage of the call to Islam. Once these people came to understand

-

‘ their native

…‖120

‘

History do not show any translation of the Holy ‘

The non-Arabs who entered Islam at the hands of the generous companions of the Prophetصلى الله عليه وسلم

understood that Islam has its special language which had to be common amongst its followers

so that they may understand its Book in which they believe, follow its guidance, and worship

Allah by its recitation. In this way they may achieve among themselves the unity referred to

‘

ة تكم ام 121 ١واحدة ان هذه ام

('I ĥ

―V ‖

And

ة ن م ا المؤمنون اخو 122ا

I - I

― ‖

That is why Arabic language has spread throughout all the countries which the companions

120. Al-Kashaf, V. 2, pp. 366-67

121 - ‘ - ī

122 - ‘ -

The ic Sciences 68

conquered with extraordinary speed even though schools, books and teachers were non-

existent. This was the case in the East and the West during Umayyad rule and the beginning

of the Abbasid period until Arabic became the language of millions of Europeans, Berbers,

Romans (Byzantines), Persians and others living in the kingdom that extended from the

Atlantic to India. But when the Muslims faced a decline, and there was colonial rule over

most of the Muslim world, the enemies stepped forward to gain an upper hand and to deprive

the Muslims of their legacy. So English ‘

‘

‘ o that all the conspiracies of the enemies

may become ineffective. Following were the main causes behind this move:

The abolition of the Islamic Caliphate.

‘

languages to proclaim their ideological uniqueness.

The appearance of translations made by non-Muslims, whether missionaries or

Orientalists, and danger felt by Muslims as a result of the usually erroneous and

confounding nature of these translations.123

We can honestly sa I

S ‘

of them in the coming pages.

2.12. History of English Translations and Commentaries of the

oly Qur‟ān

‘ ―

123 - ‘ - ī - ī - -I ‗

al-Manar, Cairo, pp. 5-6

The ic Sciences 69

P

Muhammad (صلى الله عليه وسلم). The Muslims in Abyssinia, under the leadership of J‘

recited the first few verses of Surah Maryam to the Negus, which were translated to him.

This incident occurred before the migration (Hijrah) of the Prophet (صلى الله عليه وسلم) ī

probably the first recorded instance of any translation of the Qur'an.124

Another incident

S – 641 AD), the

P ‘ ‟ S

al- Surah al-F ti for some Iranian converts to Islam.125

‘

translation of Du Ryer (1647).126

In the following pages a list of English

‘ in the chronological order of their publishing dates is being given.

2.12.1. List Of English Tr nsl tions The oly Qur‟ān In The

Chronological Order

1. The Alcoran of Mahomet, by Alexander Ross London 1649.

In 1649 a clergyman of England Alexander Ross (died in 1654) translated the holy

‘ into English. This was based upon the French Translation of Du Ryer. In its

introduction and throughout the text, it contains many anti-Islamic remarks. According

to Mofakhar Hussain this translation has too many errors.127

2. The Koran: Commonly called the Alkoran of Mohammed by George Sale,

London, 1734.

‘ -Muslims for a

long time. Because of a detailed Priliminary Discourse and explanatory notes this translation

124. Mubarakpoori, Safi-ur-Rahman, Al-Raheeq al-Makhtoom, Maktabba AI-Sahabah, Jeddah, 1990, p. 113

125 ‗ - ‘ ‘ I Foundation, 1983, p.144

126 ‘ A Bio-Bibliographic Study, Toppan

Company, Singapore, 1997, p. 30

127 ‘ A Bio-Bibliographic Study, p. 30

The ic Sciences 70

has a classical touch -known Arabic

works. However, this translation and commentary is full of bias of the writer as this is full of

‗ e

‘

that can be translated such. Moreover we see omissions time and again. The presentation of

footnotes and references is also confusing as we see no proper and easy to understand style.

This commentary will be reviewed in this study.

3. The Koran by J.M. Rodwell, London, 1861.

I S

refers to the Prophet (صلى الله عليه وسلم) as the crafty author of the Hol ‘

being Jewish, Christian and Zoroastrian sources. Moreover a plenty of misinterpretations

are there.128

4. The Koran Translated, by E.H. Palmer, London, 1880.

This translation was republished by Oxford University Press in

―P ‘

‘

of omission plaguing his work render it as of little value.129

5. The oly Qur‟ān tr nsl te with short notes „ se on the oly Qur'ān or uthentic

tr itions o the Prophet or ew Test ment or scienti ic cts‟ y Mohammad

Abdul Hakim Khan Patiala, 1905.

This called the first English Translation of the Holy 130

However,

‘

straight translation however, was badly stained by literalism. It did not include Arabic

128. Ali, M. Mohar, ‘ I -Sunnah, 2004,

p. 337

129 ‘ S P P

130. World Bibliography of Translations of the Meanings ‘

The ic Sciences 71

text. This contains Rejection of miracles, Jinn and physical, material bounties of

P ‘ ―I

‘

critical scrutiny. It, nonetheless, deser

‘

‖131

6. The Qur‟ān r ic text n n lish tr nsl tion irz ul l Allahabad,

India in 1911-1912.

These editions were without Arabic text and contai S der.

There were frequent references to the Bible pointing out the differences and criticizing

the missionary views. A few explanatory notes were also included.132

7. The Qur‟ān Three Volumes) by Mirza Hairat Dehlwi, New Dehli, 1916.

This English translation neither had any commentary nor Arabic

S I

‗ I -Pak subcontinent to the

Missionary/Orientalist onslaught against I ‘ ‘ 133

8. The oly Qur‟ān r ic Text Tr nsl tion n Comment ry y uh mm

li hori hm iyy njum n Ish ‟t Isl m hore 1917.

This Qadiyani translation is supplemented by exhaustive notes and a lengthy introduction.

According to ― ‘

verses related to the Promised Messiah and the Prophet Muhammad (صلى الله عليه وسلم)

131. Translating The Untranslatable, p. 194

132 S ‘ ‘

133. Translating The Untranslatable, p. 3

The ic Sciences 72

P ‘ ‖134


9. Tr nsl tion o the oly Qur'ān y hul m S rw r Sin pore 19 .

Another translation by a Muslim Scholar of the Sub-continent does not include Arabic Text

and any notes. Although he wrote a critique of ea ‘ S

Rodwell and Palmer) yet he mostly approves the translation and approach of Muhammad

Ali's translation.135

―I I

and for this purpose I have divide …

… ]

‖136

10. Tr nsl tion o the oly Qur‟ān rom the ori in l r ic text y iz hul m

Sarwar, Woking, England, 1929-1930.

S

any Arabic text. This translation could not get enough attention because soon after this were

published the work of Pickthall and Abdullah Yusuf Ali.137

11. The e nin o the lorious Qur‟ān y uh mm rm uke Pickth ll

London in 1930.

Muhammad Marmaduke Pickthall (1875-1936), a British man of letters, who embraced Islam

in 1914, was the son of Reverend Chas Pickthall, Rector of Chillesford, Suffolk, UK. The

Nizam of Hyderabad offered him a job in the state education service and sponsored his

venture of English ‘ I -Azhar Ulema, especially

134. Ibid

135 S G ― ‘ - G S ‖

1941, pp. 91-93.

136 S G ‘ X

137 ‘ A Bio-Bibliographic Study, p. 40

The ic Sciences 73

Mustafa al-Maraghi, Pickthall published his translation in 1930.138

‘ h. This faithfully

represents the sense of the original. The use of the Biblical and Jacobean English tends to be

a stumbling block for an average reader. This is one of the widely used English translations.

Although one review identified 147 mistakes and another review identified 248139

mistakes in

this translation, but few of those mistakes were considered substantial by Kidwai.140

Pickthal

was influenced by Mohammed Ali's translation and views. For example, he argues that

Prophet Mohammed's (صلى الله عليه وسلم) night journey to the heaven was only a vision.141

It has too brief

notes on the necessary background of some verses.

12. ' ull h Yusu li‟s The oly Qur‟ān Tr nsl tion n Comment ry Sh.

Muhammad Ashraf & Sons, Lahore, 1934.

This commentary was first published in Lahore in 1934-1937 and will be reviewed in this study.

13. Qur‟ān tr nsl te with cruci l re rr n ement o S r hs y Richard Bell,

London in 1937.

Richard Bell was born in Scotland. He was a well-known scholar of both Christian

theology and Islamic Studies.142

He taught Arabic in the University of Edinburgh for a

long time. Bell re-arranged the S r s ‘

out verses and transposing them purely for subjective reasons that makes the text

virtually unreadable. " - S "

P ‘

detailed introduction and extensive commentary was published later in 1989, and

138. Translating the Untranslatable, p. 9

139 I P ‘ G ‘

Karachi, Published by the Author, 1991, p. 24

140. Translating the Untranslatable, p.11

141. Mohammad Marmaduke Pickthall, The Meaning of the Glorious Koran, p. 287


The ic Sciences 74

1991.143

14. The Holy Qur‟ān with n lish Tr nsl tion n Comment ry u Abdul Majid

Daryabadi was published from Lahore in 1941.

This is a faithful translation, though largely unacknowledged. The translator was initially a

journalist, but later became a great scholar of th ‘

commentary and emphasizes on the accuracy over any literal embellishment.144

This

commentary will be reviewed in this study.

15. The Koran Interpreted by A. J. Arberry, London, 1955.

- ‘

the accuracy, rhetoric and artistry of the original text. This commentary will be reviewed

in this study.

16. The oly Qur‟ān y Sher Ali, Rabwah, Pakistan, 1955.

This ‘ S

the official Qadyani English translation published in three volumes (1947-1963). Since 1955,

however, a single volume edition crediting the translation to Sher Ali has been regularly

issued by the official Qadyani missionary publishing house – Oriental and Religious

Publishing Corporation, Rabwah, Pakistan. It has interpolated more blatantly the Qadyani

doctrines. It retains the faults of misinterpretation and mistranslation found in Muhammad

Ali's translation.145

Now its revised edition is available.

17. The Koran by N.J. Dawood London, 1956 (Reprinted by Penguin Classic every

year until 1990).

143 ‘ -Bibliographic Study, p. 49



The ic Sciences 75

‘ P

and condemns the traditional S r order. He mostly followed the chronological S r

order, but sometimes his order is arbitrary. In one of his latest prints in 1990, the

publisher rearranged the S r s ―

translation is marred by serious mistakes of translation, e.g., Bani Adam' (7:31) is

‖146

18. Tr nsl tion o the lorious oly Qur‟ān with Comment ry y Ali Ahmad Khan

Jullundri, Lahore, 1962.

I G ‘ - Appended to the

translation is a lengthy appendix dealing with diverse topics. However, the appendix is in a

bizarre way, and slights the role of Sunna. It has numerous mistakes in the translation and the

‖147

19. The oly Qur‟ān with n lish Tr nsl tion n Comment ry according to the

version of the Holy Ahlul Bait by S.V. Mir Ahmad Ali, 1964.

S

S I ‘

translations, and the Shia doctrines. It provides useful information about the Shia -Sunni

differences. It strongly refutes the view that the Shias believe in the alteration T r

‘ I ‘ S

is a new print of this translation with an introduction and editing done by Yasin al-

Jibouri. It has removed the introduction and avoided any comments about Shia.148

20. The oly Qur‟ān Ren ere into n lish y ur R hm n n il ni i u in

Tariq, Lahore, 1966.

This is an explanatory translation supplemented by brief notes, without Arabic text. It is

146. Ibid p. 265


148. S.V. Mir Ahmed Ali, The Holy Koran Interpreted, United Muslim Foundation, Florida, 2005

The ic Sciences 76

considered as a valid and useful translation. However, it suffers from the language and

‘ ―

unnoticed. Although it is pre-1980 publication

‘ P

Translations 1515- I I ‖149

21. l-Qur‟ān Ren ere into n lish y Syed Abdul Latif, Hyderabad, 1969.

This is a translation by a professor of English language who initially, translated Abul

Kalam Azad's Urdu translation T rjum nul Qur' n in English. His own translation was

published later. Instead of translating the ‘

by clause, the translator aimed at conveying the unified idea meant by the entire sentence.

According to Kidwai, this translation is a faithful effort with enthusiasm, but lacking any

special features.150

22. The Holy Qur‟ān n lish Tr nsl tion n Comment ry y Malik Gulam Farid,

Rabwah, 1969.151

‘

‘

‘ 152

23. The Qur‟ān r ic Text n n lish Tr nsl tion y Zafrullah Khan London,

1970.

This is a notable and one of the latest Qadyani translations. It does not have any separate

explanatory notes, but combines his thoughts with the translated text. Zafrullah Khan


150. Ibid p. 46

151. Published by: Oriental and Religious Publication Corporation, Rabwah, Pakistan, 1969


The ic Sciences 77

followed the footsteps of other Qadyanis.153

He does not recognize the Prophet Muhammad

.as the last Prophet. He was the foreign minister of Pakistan between 1947 and 1954 (صلى الله عليه وسلم)

24. The Wonderful Koran by Salahuddin Peer, Aminabad, 1971.154

P S P

‘ 155

while another scholar M. H. Khan does not place him in

Qadiyani Translators instead he included him among Muslim Translators.156

‘ ―S ‘

wide familiarity with tafsir corpus. He had, no doubt, an ardent desire to d

‘ I

‖157

25. The ess e o the Qur‟ān Presente in Perspective Hashim Amir Ali, 1974.

It is a fairly good

‘ -

arrangement of the S r s. The translator has devised a new S r order, re-arranging

the S r s ‘ G

further, he has made up 600 sections Ruk

I

‘ S r and Ruk ‟ order.158

26. Interpret tion o The e nin s o the o le Qur‟ān in the English Language, by

Taquiuddin al-Hilali and Muhammad Muhsin Khan, Chicago, 1977.

‘

‘ I


154. Rafter-i-Zamana Publication, Aminabad, Punjab, Pakistan, 1971

155. Ibid, p. 52

156. English ‘ -Bibliographic Study, p. 90



The ic Sciences 78

S ‘ ― ‘

S ‘ ‖159


27. The Koran: The First Tafsir in English by Muhammad Mofassir Ahmad, London,

1979.

The explanatory notes in this work are mixed with in the translation that can be a dangerous

practice for opening the way to present any material as the translation of the Text itself.160

I

‘ al-Ghayb (the

Unseen) is rendered as the 'consequence of one's action.' His notes being unsound and

full of errors are not helpful.161

28. The ess e o The Qur‟ān y Muhammad Asad, Gibraltar, 1980.

This is one of the widely used translations. It is very popular in the academic circles. It is

translated in chaste and idiomatic English. The translator often refers to the T s r of

Zamkhshari and offers very logical and convincing explanations to some difficult verses.

However, he uses this approach to

‘

P I ī 162

This

Commentary has been reviewed in this study.

29. The Qur‟ān n n lish Tr nsl tion o the e nin o the Qur‟ān Mahmud Yusuf

Zayid, Beirut, 1980.

This is one of the famous English translations. It was reviewed and approved by the Supreme

159. Kidwa‘ I ‗ li in Translation" Muslim World Book

Review, Islamic Foundation, Leicestershire, UK, 13:1, 1992, p. 63

160. Ibid, p. 19

161. Ibid, p. 64

162 ‘

1:1 (Autumn) 1980, pp. 5-7

The ic Sciences 79

Sunni and Shia Council of Lebanon. In the sup

S S

‘ I

Dawood's translation.163

30. The Holy Qur‟ān r ic Text n n lish Tr nsl tion y Sheikh Muhammad

Sarwar, Elmhurst, 1981.

‘ of the Islamic Seminary

of Najaf, Iraq and Qum, Iran. He relied on Al-Mizan by Taba Taba'i and Mujma'ul Bayan by

T'Abasi for translating the verses that could have more than one meaning and for

linguistics.164

31. oly Qur‟ān y . . Sh kir New York 1982.

This is one of the famous English translations. It uses clear and modern English. It does

not contain any notes. The translator's name is Mahomed Ali Habib with a pen name of

Shakir. According to both Kidwai's and Clay Smith'S reviews, this translation is mostly

copied from Muhammad Ali Lahori's English translation of the ‘ 165

S S

‘ S

‘ 166

‘ I -Jibouri and with the

omission of the original footnotes.


164 ‘ ‘

Y. Zayid, Muslim World Book Review 1:4 (Spring)1981, p. 45

165 S 2002


The ic Sciences 80

32. l-Qur‟ān Contemporary Translation by Ahmad Ali, Karachi, 1984.

The translator has background in teaching English and literature as well as in

diplomacy. His translation has fluent idiomatic English. However, it suffers from a

liberal approach and allegorical interpretation

‘ ―I

mistranslation and it contains unorthodox, apologetic and pseudo-rationalistic views on

‖167

33. The Qur‟ān the irst meric n Version y T.B. Irving, Vermont, 1985.

It is one of the famous and popular recent translations. It is distinguished by its fluency

and American English expressions. Its language is meant to be easy to understand. It has

a ‘ I

‘ ruk (section). It does not contain

Arabic Text and any explanatory notes other than a brief introduction to each S .

" V " ‘

different versions for different nations. According to Kidwai's review, it contains some

mistakes in translation and some loose expressions, e.g. in verse 2:157. The verses are not

numbered each. A set of verses are presented in a paragraph format with only the number

of the beginning verse. In later revisions, Arabic Text has been included and various changes

to the presentations have been made. Kidwai co ―

I ‘ I

‘ ‖168

167. Ibid, p. 79


The ic Sciences 81

34. The Bounteous Koran: A Translation of Meaning and Commentary, by M.M.

Khatib, London, 1986.

‘ I

for word translation in a very simple language. It is free from irksome use of archaic

Biblical English. It contains a detailed and useful introduction. It also of

‘

expressions. It has been reviewed and approved by Al-Azhar university. However, it

suffers from a few inaccuracies in translation, e.g., in verses 25:16, 29, 46 and 62; 5:67;

― ‘ English

language is not yet complete; some outlandish and awkward expressions mar this

‘

‘

among English- ‖169

35. The e nin o the Qur‟ān y . . . P th n 199 .

M.A.K. Pathan was a

I P ‘ ‘

both its conception and execution. Because of its outragenous attempt to present a

garbled meaning and ‘ I

‘ 170

36. Qur‟ān o ern n lish Version by Majid Fakhry, USA, 1996.

Majid Fakhry is Emeritus Professor of Philosophy at the American University of Beirut, and

formerly Lecturer at SOAS, University of London, Visiting Professor at UCLA, and

169. Ibid

170. Ibid, p. 278

The ic Sciences 82

Associate Professor of Philosophy, Georgetown University. His translation came in 1996. It

uses modern English and it is a fluid reading. It contains few notes and little introduction. The

proper use of square brackets [...] to indicate an addition by the translator is attractive. It has

typographical errors also.171

37. n lish Tr nsl tion o the e nin o l-Qur‟ān The ui nce for Mankind,

Mohammad Farooq-i-Azam Malik, Texas, 1997.

I - - I

‘ literal translation. It has been printed in two versions: one with

Arabic text, and one with no Arabic text. Its 9th edition was published in 2009.172

38. The o le Qur‟ān ew Ren erin o its e nin in n lish Abdalhaqq and

Aisha Bewley, U.A.E., 1999.

This translation is a fluid reading using Standard English. It has attempted to use the natural

rhythms of English language combined with a particular kind of layout on the page to give a

sense of some beauty. It was completed over a 25- year period by a I

‘ Iman, Salat, taqwa, etc into English, but retains

them in transliterated Arabic form. The translators acknowledge their teacher and guide,

Shaykh Abdulqadir as-Sufi, as the main motivator of this work173

. It has no Arabic text.

‗I

translations of the Qur‘ English-speaking


172 - - - Guidance for

Mankind, Institute of Islamic Knowledge, Houston, Texas, 2009

173. Bewley, Abdul Haq and Aisha, The Noble Qur'an: A New Rendering of its Meaning in English, Bookwork,

London, 2005, p. iv

The ic Sciences 83

‘

explanatory notes and in chaste English. It lacks a singular distinctive feature to be described

as an improvement upon the existing translations.174

39. The oly Qur‟ān with n lish Tr nsl tion urettin Uzuno lu Tev ik Rustu

Topuzoglu, Ali Ozek, Mehmed Maksudoglu, Istanbul, 2003 (eight edition)

This translation is clear and straight. It has commentary between the verses within the

parentheses, but separated from the text. It has been carried out by a committee of four

Turkish scholars. The translation has been mainly borrowed from the earlier translation of

Pickthal without mentioning his name and the commentary has been mainly borrowed from

Abdullah Yusuf Ali that is again not referred to.175

40. Wor or Wor e nin o the Qur‟ān y Muhammad Mohar Ali, England,

2003.

This is a unique translation with special effort to offer the additional meanings of the words.

Parallel to the translated text are definitions and references to prior uses of the words. It is

published in 3 volumes. The approach and style of this translation is much like Hillali and

Khan Translation, having marks of straight word to word translation and ordering.176

41. The Qur‟ān new Tr nsl tion y Thom s Cle ry US .

I I

- S

‘ kufr and taqwa are not clear and precise. kufr has often been


175. Ibid, p. 134

176 ‘ ‗I ‘ -Sunnah,

Oxford, 2003

The ic Sciences 84

translated and limited to scoffing or atheism taqwa as consciousness (alone), without

associating it to be from Allah. Some instances of translation errors, such as in 12:24, 61:9.177

42. The Qur‟ān new tr nsl tion y . .S. el leem x or .

It uses modern, beautiful, and straightforward English. The flow of th I

S

I

‘ I

S

presented in a paragraph format. There is minimum commentary. In the interpretation of

certain verses with multiple meanings, it heavily depends on Fakhruddin Razi's T s r.

However, it has no Arabic text. To make English

S

been transl

S -Anfaal as "battle gains" would generalize the mere

materialistic gains to all types of gains. The term "Allah" has been rendered as "God"

everywh -

― ‘ ‘

refreshingly clear and simple English. Unlike his predecessors, he does not have any

fondness for archaic, biblical expressions. Admirably his main concern is to convey the

import of Arabic text in readable English. For achieving this end, he ably fills gaps and offers

a coherent and easy- ‖178

P S ‗ ue to

‟

Yusuf Ali that has been regarded as unparalleled since its publication.179

177 ‟ S S


179. Shah, Dr. S S ‘ ‘

Al-Qalam, December 2010, Punjab University, Lahore, Pakistan, 2010, p. 11

The ic Sciences 85

43. The Qur‟ān with Phr se-by-Phrase English Translation by Qarai, Ali Quli, 2004.

The translator is a Shiah scholar from Iran, who has been a regular contributor to the journal

al-Tawhid and possesses a wealth of experience in the translation of Persian and Arabic

religious texts published from Iran.180

It is good to see that his work is not

‘ S

– S.V. Mir Ahmad Ali (1964), M.H. Shakir (1968) and Muhammad Baqir Behbudi (1977) –

the present work is balanced and moderate on sectarian issues. ‘

‘ 181

44. n lish Tr nsl tion o the e nin o the Qur‟ān y Syed Vickar Ahamed, 2005.

It uses modern and easy-to-understand English. It has a very useful introduction. Though It is

an authentic translation approved by Al- ‘ ―

present translation is yet another blatant instance of plagiarism ‘

‖182

45. The oly Qur‟ān with nnot te Interpret tion in o ern n lish y li Un l

New Jersey, US, 2006.

S ‘

the opening verses o S ‗

explanation of an event involving Prophet Muhammad (peace and blessings be upon him), a

‗

tribe183

‘ ī - I ī -Qurtubi,

180 ‘ P -by-Phrase English Translation, London, UK, Islamic College for

Advanced Studies Press, 2004


182. Ibid, p. 137

183. Ali Unal ‘ I P

Jersey, USA, 2006, p. 356

The ic Sciences 86

al-Razi, and al-Zamakḥshari.184

46. Qur‟ān - The Final Revelation, by Abdul Hye, Houston, 2006.

The translator has attempted to simplify the meaning. The names of the prophets are

listed as biblical names. The parentheses are often used to clarify the meaning. It has no

Arabic text. The key term Rabb has not been translated except in the first S r In the

process of paraphrasing and simplification, this translation has suffered from many

translation errors. For example, wherever Allah has referred to Himself in plural as

"We/Us," it has been mistranslated as a third person pronoun referring to Allah, and the

verb has been changed, too. The original book given to Jesus Ing l has been translated

as Gospel.185

47. The Su lime Qur‟ān leh khti r Chic o US 7.

S ‗

S S ‘

‘

―I

‘ ‘

‖186

48. The Qur‟ān Re ormist Tr nsl tion ip et l Yuksel, Brainbow Press, USA,

2007.

‘


185 ʼ ommentaries, Oxford University Press, 2008


The ic Sciences 87

accept the credibility of Hadith, nor of companions. He has gone away from the

Classical tradition of T s r ―

‘

superimposing whimsical notions on the text and passing these off

‘

‖187

49. Tow r s Un erst n in the ver- lorious Qur‟ān uh mm hmu h li

Cairo, 2008.188

This is a translation done by an Egyptian scholar who is an P

I S -

I ‘

‘ ― ty that despite his pious

G ‖189

50. The Qur‟ān y W hi u in h n ew elhi In i 9.

The present work is English ‘

‘ T kir l-Qur‟ n

―

‘

‘ ‘

Urdu rendering in T kir l-Qur‟ n. Appended to the work are a few explanatory

‖190


188. Dar Al-Nashr Lil Jami'at, 2008



The ic Sciences 88

This ever growing list of Translations and commentaries is latest till 2011 and based on

the works of Ismat Benark, Mofakhir Hussain, Michel Sells and specially A.R. kidwai.

Out of this lengthy list only 12 can be called Commentaries as they have less or more

explanatory notes. These 12 are as below:

1. The Koran: Commonly called the Alkoran of Mohammed by George Sale, London,

1734.

2. ‘

I ‘ I

3. ‘ ‘

4. ‘ Abdul Majid Daryabadi

was published from Lahore in 1941.

5. ‘ sion of

the Holy Ahlul Bait by S.V. Mir Ahmad Ali, 1964.

6. ‘ G

Lahore, 1966.

7. I ‘ English Language, by Taquiuddin

al-Hilali and Muhammad Muhsin Khan, Chicago, 1977.

8. The Koran: The First Tafsir in English by Muhammad Mofassir Ahmad, London, 1979.

9. ‘ Muhammad Asad, Gibraltar, 1980.

10. The Bounteous Koran: A Translation of Meaning and Commentary, by M.M. Khatib,

London, 1986.

The ic Sciences 89

11. ‘ California 1992.

12. ‘

Ali Ozek, Mehmed Maksudoglu, Istanbul, 2003 (eight edition)

‘ Koran Interpreted is not included in this list of 12 as his work though

explanatory in translation yet has no separate comments. Out of these 12, only seven

were selected for this study, these seven are mentioned in the first chapter along with the

rationale for this selection.

In the next chapter we shall discuss selected English Commentaries by Muslim Scholars with

introduction to the Scholars.

CHAPTER 3

SELECTED ENGLISH COMMENTARES BY

MUSLIM SCHOLARS

Selected English Commentares By Muslim Scholars 91

3.1 The oly Qur‟ān Text Tr nsl tion n Comment ry y

ullāh Y su li

‘ T e Holy

Qur‟ n Text Tr nsl tion n Commentary

Sheikh Muhammad Ashraf Publishers, Lahore (United India)1 is widely known and popular.

Its printing was subsidized by Saudi Government and was distributed all over the world free

of cost till 2002. With some changes it has now being published by Amana Publications,

USA. In the following lines a review of this work is being presented.

3.1.1 About the Author

(14 April 1872 – 10

December 1953)2 was a South Asian Islamic scholar ‘ into

English. His translation of the Holy ‘ ranks alongside the translation of Marmaduke

Pickthall as the most widely-known and used in the world.

3.1.1.1 Birth

He was born in Bombay on 14 April, 1872, in India to a wealthy merchant family.3

3.1.1.2 Family

‗ ra from Saurat in Gujrat) who abandoned

1 ‘ S

Publishers, Lahore (United India) 1938

2. Sherif, M. A., Searching for Solace: A Biography of Abdullah Yusaf Ali -- ‘ I

Book Trust, Kuala Lumpur, Malaysia. 1994, p. 314

3. Ibid


the tradional occupation of Family (busines), joined the police force and on retirement was

granted the title of Khan Bahadur.

3.1.1.3 Education

‘

S ‘ ‘ I

studied English literature and studied at several European universities, including

the University of Leeds.He spoke both Arabic and English fluently. 4

3.1.1.4 Employment

He remained in Indian Civil Service (ICS), Principal of Islamia College Lahore, Member of

Punjab University Enquiry Committee, and Chairman of World Congress of Faiths.5

3.1.1.5 Works

He had excellent abilities of writing. His first literary expression came with the publication 0f

― S P P ‖

work contained cultural, technical and industrial information. I

I ‗

‘ I ī

S S ‘ 6

He conce ‘ ‘

beginning with those written in the early days of Islamic -known

work is his book T e Holy Qur‟ n Text Tr nsl tion n omment ry

S P I P

4. Searching for Solace, p. 20

5. Ibid

6. Ibid


Al-Rashid Mosque, the first

mosque in North America, in Edmonton, Alberta, Canada, in December 1938.7

His translation is in blank verse. He used biblical language. He was well versed in English

language yet he was not a religious scholar that is why there is a lot of criticism about his

‗G ‘ الله ‗ ‘ Arabic word رسىل

S G

‘ are revised accordingly and then published by

Amana Publications USA and by ‘ P

Khalid Hussain in his article "Profile of a Versatile Scholar" says,

― I S

‘

from personal bias and prejudices and entrusted the General Presidency of the

Department of Islamic Researches, Ifta, Call and Guidance to undertake the

respo

-

I S

- ‘

Printing Complex of Saudi Arabia in 1405H, according to Royal Decree No.

12412. This Translation was finally published by the Ministry of Hajj and

S ‖8


8. Khalid Hussain, Dr. A.F.M., Profile of a Versatile Scholar, Musli V P

P S


No doubt this translation and commentary both are widely known and popular among

Muslims and English readers yet there is a lot of criticism also.

3.1.1.6 Death

This renowned Muslim Commentator died in London in December, 1953. He is buried in

England at the Muslim Cemetery at Brookwood, Surrey, near Woking, not far from the

burial place of Pickthall.9

3.1.2 Features and Reviews

‘

traditional style. Arabic text and English translation are printed in parallel columns, series of

notes are arranged as commentary on the lower half of the S

S

starts with an introduction in a verse s

‘

are devotional and practical. The translation is in blank verse. It is in biblical English. In fact

he w I ‘

that there is no possibility to substitute Arabic words so he tried to give the fullest meaning of

Arabic text as he expressed in the Preface to the First Edition,

―G le and discerning reader! What I wish to present to you is an English

Interpretation, side by side with Arabic Text. English shall be, not a mere

substitution of one word for another, but the best expression I can give to the

fullest meaning which I can understand from Arabic Text. The rhythm, music,



and exalted tone of the original should be reflected in English interpretation. It

may be but a faint reflection, but such beauty and power as my pen can

command shall be brought to its service. I want to make English itself an

Islamic language, if such a person as I can do it, and I must give you all the

I ‖10

No doubt he followed the traditional style and mentioned the old works for his exegesis yet in

the case of contradiction among the early commentators he followed the most reasonable

opinion according to his own state of mind as he mentioned in the preface to Lahore

Edition.11

He did not follow any of the early commentators as authority. Despite he adopted general

sense of accepted commentaries. The early works, he referred time and again in his

commentary are:

‗ - ī T s r - ‘

ī Iṣ

‗ Al Zamakhshary

Al T s r ī ī

ī ī S ‗ ‗

The T s r I ī ī

I ‗ ‘ ī S

T s r ī S ī ḥ

In addition to these he also got inspiration from T s r S ḥ

S S ‗ ‗ ‗ iz and

10 ‘ P d, USA,

2001, p. xii

11 ‘ P


T s r ‗ 12

schools of thoughts of the commentators so his work is not so affected by the typical point of

views yet he tried to give his own point of view.

I

and راعنا , ` نظرناا in his own explanatory style:

منوا لا تقولوا راعنا و قولوا انظرنا و اسمعوا ایها الذین ا فرین عذاب ١ی و للك

لؼم ۱۰۴13ا(Y ' yyu l-L n ' m n L T q l R `in W Q l

nžurn W sm ` W Lilk ir n ` un ' l mun)

O ye of Faith! Say not (to the Messenger. words of ambiguous

import, but words of respect; and hearken (to him): to those

without Faith is a grievous punishment.14

While most of the other commentators did not translate the word instead they used the same

“O ye who believe! Say not: ’ , but say: Unzurna, and hearken;

and unto the infidel shall be a torment afflictive.”15

S V

لا یستحى ان یضرب مثلا ما بعوضة ١16فوقها فماان الل

12 ‘ P

13 ‘ -Baqarah 2: 104

14 ‘ P

15. Ta ī ‘ P

16 ‘ -Baqarah 2: 26


'Inn ll L Y st ĥy ' n Y đri M t l n M

B ` đ t n F m F wq

Y su li

“ ll is ins not to use t e similitu e o t ings lowest s

well As ig est” 17

ryā ā i

―Verily Allah is not ashamed to propound a similitude, be it of

a Gnad or of aught above it.‖18

Mohsin Khan

“Verily, Allâh is not ashamed to set forth a parable even of a

mosquito or so much more when it is bigger (or less when it is

sm ller t n it” 19

as lowest while others translated as بعوضة ‘ ` ‗

Gnad and Mohsin Khan translated it as mosquito.

I

S S

text. In the footnotes he gives explanation and also sometimes discussion about a word.

Before the verses of a one continuous subject or story he puts in a b

S طہ) before verse no. 9, he

gave summary of verses 9-36 that is the story of the Prophet Moses.20

ed by Marmaduke Pickthall

who published his own work and was still working for his bilingual edition. As regards

17 ‘ P

18 ī ‘ V. I, P.18

19. Hilali, Dr, Muhammad Taqi-ud-Din & Muhsin Khan, Dr. ‘

Language, King Fahd Complex, KSA., 1998, p.7

20 ‘ P


English of the translation, Pickthall commented that it was "in better English than any

previous English translation by an Indian." On the othe "

‘

P " " ‘

Arabic "cannot be transport "

"but broken into lines which look like meter but are neither metrical nor reasoned ... upon a

language not his own.21

P "

words. For example, "Most Gracious, Most Merciful" according to Pickthall, was not an

improvement on "the Beneficent, the Merciful."The use of the word "Apostle" to refer to

Prophet Mohammed (PBUH) throughout, in his opinion was "quite a serious error for a

Muslim writer.' Although the Greek word apostolos was equivalent to R s l in Arabic, in

English this word was used for twelve messenger ‗I علیہ السلام. But he commended his

footnotes as "valuable for the faith which they reveal and for the frequent apt comparison

with Christianity.22

P I "

but his English is over-laden with extra words that neither explain the text nor embellish the

meaning. True embellishment is a simple telling word that does not detract, but carries the

‖23

Q. Araf sh translation and discovered some 400 "incorrect

21 P ‘ ‘ I IX 3,

July 1935, pp. 519-521.

22. Ibid

23. Irving, T. B, The Translation of the Meaning of The Noble Qur'an, Suhail Academy, Lahore, 2002, p. xxii.


equivalents" in it.24

it "represents the sense of original" and he commented on Arafat's criticism that "literally not

one" out "of four hundred alleged incorrect equivalents" was "worthy of serious

consideration.25

I- ī

S " In it is guidance sure without doubt to those who fear

God;" i.e.,

‘ ‘

of doubt to the Book being from Allah.26

In 1981, Amana Corporation, U.S.A, a commercial publisher in cooperation with the

International Institute of Islamic Thought (IIIT), U.S.A, appointed a selection committee

comprised of highly reputable Muslim scholars to select the "most recognized and authentic

availab " ‘

27

However the notes of the original edition were thoroughly checked,

revised, and brought up-to-date. Changes were also made in the text so as to clarify

" " G

I

in Arabic instead of translating

them into English.28

I

example of modern language and literary taste while having different point of views. The

24 I , Leicester (UK),

Arafat Islamic Publications, 1991

25 I ‗ , pp. 14-15.

26 - ‘ - ‘ -Karim Tature Fahmhu, Indal Gharb, Islamic

World League, Riyadh, 1996.

27. The ‘ P IX

28 G -G ‘ l-Nashr for

Universities, Egypt, 2003, p. 5


cause behind its popularity is its language and availability. The status of the Commentator is

also an attraction that invites the modern generation while subsidy granted by Saudi

government played an important role in promulgation of this commentary.

3.2 The ess e o the oly Qur‟ān by Muhammad Asad

‘

published in 1964.


Muhammad Asad, was one of the most prominent Muslim thinkers of the twentieth century.

He was born Leopold Weiss in Lwow, Galicia now in Poland. He was the son of a Jewish

barrister and grandson of an orthodox rabbi. He studied history of art and philosophy at

Vienna University then went to Prague and later Berlin. His uncle, Dorian Weiss, a

prominent psychiatrist and early pupil of Freud invited him to Jerusalem. He traveled

extensively in the East and the West. The turning point came in 1926 when he converted to

Islam. Asad formally declared his Islam in 1926, to the imam of the mosque in Berlin.29

By

which time he had traveled extensively in Muslim lands. Asad enjoyed a close friendship

with King Ibn Saud. After more travelling, Asad went to British India and befriended

Muhammad Iqbal, the spiritual father of the idea of a separate Pakistan, whom he admired

greatly. Iqbal persuaded Asad to abandon plans to travel to eastern Turkestan, China and

Indonesia and to help elucidate the intellectual premises of the future Islamic state.

"After an absence of 25 years from the West, Asad came to

Paris and then to New York in early 1952, serving as Pakistan's

Minister to the United Nations. His spiritual autobiography,

The Road to Mecca (1954), which the Times Literary

29. Asad, Muhammad, The Road to Makkah, Islamic Book Service, New Delhi, 2004. P. 1


Supplement called "a narrative of great power and beauty,"

covered the first half of his life, including a journey in the

summer of 1932 into the Empty Quarter of the Arabian Desert,

which confirmed his conversion to his new belief, and a

conscious, wholehearted allegiance from one cultural

environment to another.30

3.2.1.1 Birth

Muhammad Asad ( Leopold Weiss was born in July 1900 in what was then Austro-Hungarian

Lemberg Lwów in the Austro-Hungarian Empire, now Lviv in Ukraine; died 1992)

3.2.1.2 Family

Asad was a descendant of a long line of rabbis. However, his father was a barrister.

3.2.1.3 Education

He received a thorough religious education. He was proficient in Hebrew from an early age

and was also familiar with Aramaic. He studied the Old Testament, as well as the text and

commentaries of the Talmud, the Mishna and Gemara. Furthermore, he delved into the

intricacies of Biblical exegesis and the Targum. He studied history of art and philosophy at

Vienna University.31

3.2.1.4 Employment

His father wanted him to get a Ph. D. Leopold wanted to try his hand at journalism and one

summer day in 1920 he boarded the train for Prague. From Prague Leopold went to Berlin,

but there was no journalistic job for this total novice. His lucky break came when the famous

director, F.W. Murnau, took him as a temporary assistant for two months. The experience

30 I ī I ī ‘ I S

V. 53, No.1, Houston, Texas, January /February 2002

31. Asad, Muhammad, The Road to Makkah, Islamic Book Service, New Delhi, 2004. P. 3


gave him self-confidence. His next job was writing a film scenario along with a friend after

sometime Leopold succeeded at last in breaking into the world of journalism. The United

Telegraph press agency started by a Catholic politician in co-operation with the United Press

of America took him as a telephonist – ‘

journalist after he had made a first-class scoop by snatching an interview with Madame

Gorky. one day in the spring of 1922, the young journalist received a letter that was to change

‘

had invited him to Jerusalem, to live in his delightful old Arab stone house. He became a

correspondent for Frankfurter Zeitung sometimes in Cairo, sometimes in Amman, back to

Jerusalem; and on road again to Syria (which then included Lebanon as well) and Turkey. His

next engagement was to deliver a series of lectures at the Academy of Geopolitics in Berlin.

Sometime after September 1926, he sought out a Muslim friend of his, an Indian who was at

that time head of the small Muslim community in Berlin, and told him that he wanted to

embrace Islam.32

3.2.1.5 Works

His first title on an Islamic theme, Islam at the Crossroads, published in 1934, proved to be

extremely popular and was translated in several languages. After the end of World war he

started a periodical, Arafat, which ceased after publishing about ten issues. Pakistan was

achieved in 1947 and the Government of Punjab put Asad in charge of newly established

Department of Islamic Reconstruction in Lahore. He embarked on translating Buk ri¸ the

famous H t collection and revived ‗ r t. Asad also contributed eloquently to the debate

about Pakistan having an Islamic constitution. Two years later he was seconded to the

Pakistan Foreign Service and made director of the Middle East Division in the foreign

ministry. " ‘

32. Ch I ‘ G I S P 293


First Switzerland and then Morocco provided the setting for the preparation of his magnum

opus, The Message of the Qu'ran, dedicated to "people who think." In its intellectual

‘

in English. On the whole he wrote more than thirty books.

3.2.1.6 Death

Muhammad Asad died on 20 February 1992. He was buried in the Muslim Cemetery in

Granada, Andalusia.33

3.2.2 e tures n Reviews “The ess e o the Qur‟ān”

‘ ‘

This is in idiomatic A

― ‘ ‖

― I

on a lifetime of study and of many years spent in Arabia. It is

an attempt - perhaps the first attempt -

‘

‖34

‘ S

does not claim about this work to be perfect. He said,

―I " " ‘

sense in which, say, Plato or Shakespeare can be translated.

Unlike any other book, its meaning and its linguistic

presentation form one unbreakable whole. The position of

individual words in a sentence; the rhythm and sound of its 33 ‘ G I 297

34. Asad, Muhammad, The M I-Andulus, Gibraltar, 1980, p. 13


phrases and their syntactic construction, the manner in which a

metaphor flows almost imperceptibly into a pragmatic

statement, the use of acoustic stress not merely in the service of

rhetoric but as a means of alluding to uns

‘

‖35

Asad had been greatly influenced by the liberal apologetics of the late 19th

and early 20th

century Muslim scholars, especially Shaikh Muhammad Abduhu and his disciple, Rashid

Rida, who sought to find a version that they thought would be more easily acceptable to the

so called western mind. As he himself said,

―The reader will find in my explanatory notes frequent

references to views held by Muhammad 'Abduh (1849-1905).

His importance in the context of the modern world of Islam -

can never be sufficiently stressed. It may be stated without

exaggeration that every single trend in contemporary Islamic

thought can be traced back to the influence, direct or indirect,

I ‖36

Muhammad Asad tried his best to translate all Arabic ‘

sometimes used a whole sentence to convey the true meanings of a single Arabic word.

―I ‘

appropriate English expressions - an endeavour which has

sometimes necessitated the use of whole sentences to convey

‖37

‗ nglish rendering impressive for its clarity, its

‘38

35 ‘

36. Ibid

37 ‘

38 I ‘ -4, July-Oct. 1982,

p. 246.


P

I S

S

Then he provides translation of Arabic text. In the textual translation he inserted footnotes.

He explains the foot notes in detail in the end of page. He provides different points of view

with reference to the classical works and instances from the old scriptures.39

At the end of the

book he has appended four appendixes:

i. S ‘

ii. -

iii. On The Term and Concept of Jinn

iv. The Night Journey

No doubt his language is sublime, idiomatic and modern yet there is a lot of ambiguity about

miracles. He stated different contradictions about the incident of Ascension and then took the

point of view that was adopted by the minority of scholars.

According to the writer of a "cover story" of the Arabia:

―

his references and footnotes, he has used Arabic exegesis and

lexicons very carefully and intelligently. Simultaneousl

I

‘

comprehensive way ... Asad is primarily addressing his work to

w

39 ‘


‘

terms and concepts. In many of these footnotes, he has tried to

‖40

- ī

‘

meanings of Arabic words.41

For example, he has translated verse 3:49 as following:

یة ١و رسولا ال ى بنى اسرآءیل بكم من انى قد جػتكم با انى اخلق لكم من ١ر

یر فانفخ فیه فیكون طیرا باذن الل ـة الط كمه و ١الطین لهی لا برئ ا و ا

لابرص ا خرون ١و احى الموت ى باذن الل ئكم بما تاکلون و ما تد نؽ فى ١و ا

لك لا یة لكم ان كنؾم مؤمنین ١بیوتكم ۴۹ان فى ذ W R s l n 'Ilá B n 'Isr ' l ' nn Q Ji'tukum Bi' y tin

Min Ra ikum ' nn ' k luqu L kum Min ţ-Ţ ni K y' ti

ţ-Ţ yri F ' n uk u F i F y k nu Ţ yr n Bi'i ni ll i

Wa 'Ubri'u Al-'Akmaha Wa Al-' r ş W 'Uĥyi l-Mawtá

Bi'i ni ll i W 'Un i'ukum Bim T 'kul n W M

T k ir n F Buy tikum 'Inn F lik L ' y t n L kum

'In Kuntum Mu'uminyna)

“ n [will m ke im] n postle unto t e c il ren o Isr el I

have come unto you with a message from your Sustainer. I

shall create for you out of clay, as it were, the shape of [your]

destiny, and then breathe into it, so that it might become [your]

destiny by God's leave; and I shall heal the blind and the leper,

and bring the dead back to life by God's leave,' and I shall let

you know what you may eat and what you should store up in

your houses. Behold, in all this there is indeed a message for

you i you re [truly] elievers ”

40. Muhammad Asad, Doyen of Islamic Scholars, Arabia, September 1986, p. 50

41 ī - ‘ -Karim, p. 80


In the translation of this verse, he has translated the word Ayah as "message" instead of

" " " "

p ‗ ‘ " " " " S

‗I ( ) was not showing any miracles, but making only some

impressive statements.

‘

‘

‘ P

I ī ) ) ‗I ) in the cradle. He refers to Khizar

( ), Luqm n ( ), and Dhulqarnain as mythical figures.42

He was no doubt good at English and also at Arabic as he learned it not only by Arabic

scholars but also by travelling through Arabia yet his metaphorical language sometimes leads

the reader to nothing other than ambiguity. As M. A. Sherif observes,

― ‘

elegant and powerful prose, fluent and highly enjoyable. That

is also its weakness, if and when, in the course of its long

journey, the language happens to take a swing, the enchanted

reader is unlikely to discern any gap between words and

‖43

We can see this in the translation o ‗ ` ‘ راعنا and ‗ ‘ نظرناا

منوا لا تقولوا راعنا و قولوا انظرنا و اسمعوا ایها الذین ا فرین عذاب للكو ١ی 42 ‘ -3

43 ‘ G I 295


لؼم ۱۰۴ا

(Y ' yyu l-L n ' m n L T q l R `in W Q l

nžurn W sm ` W Lilk ir n ` un ' l mun)

“O You w o ve tt ine to faith! Do not say [to the

Prophet], "Listen to us," but rather say, "Have patience with

us," and hearken [unto him], since grievous suffering awaits

t ose w o eny t e trut ”

While most of the other commentators did not translate the word instead they used the same

O ye who believe! Say not: ’ , but say: Unzurna, and

hearken; and unto the infidel shall be a torment afflictive.44

However Asad was aware of his limitations and did not hesitate to declare in the foreword of

his work,

― I

‘

hand, I did not see any necessity of rendering the Qu ‘

a deliberately "modern" idiom, which would conflict with the spirit of

Arabic original and jar upon any ear attuned to the solemnity inherent

‖45

44 ī ‘ V I, p. 70

45 ‘ p. 17


3.3 The o le Qur‟ān Interpret tion o the e nin s o the

No le Qur‟ān in the n lish n u e y uh mm

Taqi al-Din al-Hilali and Muhammad Muhsin Khan

T e No le Qur‟ n in t e nglis L ngu ge (1996) by Muhammad Taqi al-Din al-

Hilali and Muhammad Muhsin Khan is among the most widely read translations in the

world, primarily because it is published in Saudi Arabia and exported world-wide by the

powerful Darussalam Publishing company and it is also the officially promoted translation of

the Saudi Government. As such, a version, produced by the King Fahd Printing Complex, is

disseminated free of charge to English speaking visitors and is also exported for free

distribution to English-speaking world.

3.3.1 About the Authors

Before discussing the commentary we have a bir ‘ ‘

3.3.1.1 Background

- I-

‘ ī

ī Hilali went to Egypt for his higher studies. Later he got

his doctorate from the University of Berlin. Hilali traveled in many parts of the world in

search of knowledge. He taught in Morocco, India, Iraq, and Saudi Arabia. Lastly, he was a

Professor of Islamic Faith and Teachings in the Islamic University at Madinah al-

Munawwarah.46

Dr. Muhammad Muhsin Khan, son of Mohiuddin Khan was born in 1345 AH in a town

46. ‘ A Bio-Bibliographic Study, p. 150


called Qasur of Punjab, Pakistan, and did his school education in there. After obtaining his

M.B.B.S. from the University of Punjab, he went to the University of Wales in Great Britain

for a post-graduate diploma in chest diseases. Immediately after completion of his studies in

Great Britain, Muhsin Khan went to Saudi Arabia where he served as a physician first in Taif

and later in the Islamic University at Madinah al-Munawwarah.47

G S

S - I

- I

S - I-Hilali examined, corrected, and

revised the work.

3.3.1.2 Translation Work

While correcting the translation of - "

‘

‖ 48 -

translator and the edi " ‘

from other numerous English translations" on the basis of the following principles, as they

stated in the introduction of the translation:

―

‘ ] P

[PBUH] companions and those [who] followed them without

giving similarities or examples or distorting or refuting

completely or transferring the meanings ... correction of serious

mistakes which the previous translators have committed ... due

to lack of understanding of the exact meaning ... clarification of

47 ‘

48. Ibid, p. xi


the obscure sentences which the previous translators have not

‖49

Thus, in accor

‘

early Muslims.

When completed, the work was examined by a group of experts consisting of D ī

- ṣ P ‗ ī ḥ ī ‗ preface said:

If this book is reprehended for not being written in a high and

advanced style of English, as it occurs, in modem

contemporary English literature, there it is only from its

advantages, because, in such as subject as this, it is preferable

to keep easiness, simplicity, and proximity free from mistakes.

Moreover the reader's intention is to enjoy him by

understanding the meaning of the book, not to enjoy himself

through an English style.50

‘ summarized version of ibn ī

supplemented by at- S -Bukh I -issued in 1976

while the second revised edition was published in 1978. Arabic text reproduced from the

calligraphy of Sheikh Hamid al- ‗ S

Nursi, copyrighted by "Hizmet Trust" in Istanbul, appears on the right hand side page while

English translation appears on the left hand page of the work.51

" I ī -

S - " I

translators deemed appropriate or necessary for better und

49 ‘ , p. xi

50. Ibid

51. Ibid, p. ii


‘

After the publication of the 1978 edition, the translators continued their work of revising and

editing their translation and commentary. The translators worked for a further period of about

seven years to prepare two revised versions of their translation. One of them is in detailed

form, estimated to be in nine volumes and the other in a summarized form.52

I

‘ English language: a summarized version of al- -Qurtubi, a

I ī S ī -

in 1993 by Maktaba Darusalam in Riyadh, Saudi Arabia. This edition is used for review in

this study.


Special features of this translation and this selected edition, as enumerated by the translators

themselves, are as follows:

1. Each verse has been put separately with its English interpretation.

2. Arabic ‘ ḥ - ī -

ī S

ḥ I-S ī

chancellor of the Islamic University, instead of the old Arabic text of the previous

print of this book printed from th S

S -

3. ī S -

52 ‘


4. Some additions, corrections, and alterations have been made to improve English

translation and to bring English interpretation very close to the correct and exact

meanings of Arabic text.53

While revising the work, it appears that the translators have kept many words in Arabic

without translation. For such words, meanings or English equivalents have either been

provided in the footnote or in parenthesis following Arabic words. The text and English

translation run in parallel columns. The appendices at the end include a glossary - an

explanation stating why Allah sent prophets and mess ī

S S -

‗I P

‗I ( ), and the devil in the Bible.

S I ‘

version of HilaIi and Khan's work, commented on their work as follows:

In spite of the amendments by Hilali and Khan in their transl

‗ ī

rather than perfecting the language, English rendering leaves something to be desired. It is

further complicated by the inclusion of the explanatory additions and T s r within the lines

of English text to the extent that a reader unfamiliar with Arabic original often has difficulty

distinguishing one from the other. Additionally, it was found that their use of transliterated

Arabic words accompanied by several definitions is not always beneficial to one who cannot

easily recognize the relationship between the given meanings and cannot discern which of

them would be most suitable to a particular context.54

In an attempt to keep Arabic script style, the book opens from right to left, but it reads from

53 ‘

54. Saheeh Internati ‘

Publishing House, Riyadh, 1997, p. ii.


left to right because of English script. Such combination makes many English speaking

readers feel awkward when turning pages. While it uses very simple and easily

understandable English, man

‘

make a complete English sentence out of unique Arabic statements, too much liberty in their

use with lots of explanations could become distracting. Since the readership is English, the

translator should follow English language convention of the use of parentheses. It is better to

move any additional clarification beyond what is needed for the sentence structure to the

footnote commentary.

Despite so many likings this translation and commentary has been criticized by several

Scholars. Khaleel Mohammed has taken the ―From the beginning, the

Hilali and Muhsin Khan Translation reads more like a supremacist Muslim, anti-Semitic,

anti-Christian polemic than a rendition of the Islamic scripture. In the first s r , for

example, verses which are universally accepted as, "Guide us to the straight path, the path of

those whom You have favored, not of those who have incurred Your wrath, nor of those who

have gone astray become, "Guide us to the Straight Way, the way of those on whom You

have bestowed Your Grace, not (the way) of those who have earned Your anger (such as the

Jews), nor of those who went astray (such as the Christians)."What is particularly egregious

about this interpolation is that it is followed by an extremely long footnote to justify its hate

‖55

3.4 ul Qur‟ān ulmāji ryā ā i

- I

‘ P

55. Khaleel, Mohammed, ‘ S V XII

Philadelphia, 2005


I S S - ī

ḥ I ḥ I -P

S Movement; Royal

Asiatic Society, London; Aligarh Muslim University, Aligarh; Nadwatul Ulema, Lucknow;

Shibli Academy, Azamgarh, and several other leading Islamic and literary organizations. In

addition to contributing an extensive commentary on the Holy Qu ‘

wrote also an independent T s r in Urdu published as T s r Majidi (Academy of Islamic

Research and Publications, Lucknow).


‘

‘ Biography.

3.4.1.1 Family Background

He belonged to Kidwai family. According to his self-written biography,

― was ‘ ī ī

S G

Sultan Mahmud Ghaznavi and settled in Ajodhiya (Faiz Abad). There

‖56

According to historical facts Kidwai family has blu

I S I ir in-

laws. Whatsoever the fact is, this family is the heir of great names in the field of knowledge,

medicine and statesmanship.57

56. Firaqi, - - I - -I ī

57 - -


3.4.1.2 Birth and Early Education

I

minded pious man was a deputy Collector then.58

Abd

education (primary to matric) in Sitapur. He got admission in Canning College Luknau in

1908. He passed his BA from the same college in 1912. He got admission in Aligarh College

in MA Philosophy but left it incomplete after the death of his father in 1912.59

3.4.1.3 ulmāji s R tion list

It was the age of rationalism in Sub-Continent. Study of Philosophy, psychology and Social

Sciences affected his religious approach, and he became a rationalist. According to his self-

written biography he wrote himself a rationalist instead of Muslim in the admission form of

Intermediate.60

61

and then renewed his faith. After tha

62

.

3.4.1.4 ulmāji s Writer

In the beginning Abdul ― ‖

― ‖

― G ‖ ―G I ‖

book form in ī 63

.

S ‘ s can be categorized as follows:

58 ī - - P , p. 206

59. Malik Ram, ‘ , Maktaba Jamia, Dehli, 1982, V.4, p. 186

60 I , Karachi, 1979, pp. 240-241

61. Ibid, p. 172

62 -e-Majid, Abdul Majid Academy, Lucknau, 1978, p. 32

63. -e-Majid, Abdul Majid Academy, Lucknau, 1978, p. 32


1st Philosophical Writings 1914 - 1918

2nd

Translations 1918 - 1924

3rd

Literature 1918 - 1955

4th

About The Hol ‘ 1924 - till death64

long illness65

.


T s r not only in English but also in Urdu. His English work

was started in 1933. He completed English Commentary in 1939. This work was published

by Taj Company, Lahore after a long time of its completion, in 196166

. Before discussing this

T s r, we shall dis

As everyone knows translation is a difficult task to handle. Translating the words and

translating the works are totally different things. Translating a book needs not only skill but

also an insight into the subject. Translation works as a bridge between two languages or more

appropriately between two different civilizations and a translator is in fact an ambassador. A

good translator not only translates the meanings but also tries to grab the style of the original

work. Fluency, sophistication and flow are the qualities of a good translation yet these are of

no use if not present in the original. It is an old maxim that every translator is a traitor67

. It

means that a translator sometimes deviates from the original spirit of the work and the writer.

So the work of a translator is always like walking on thorny bushes. All the well-known

translators tried to avoid deviation and kept the original style and approach. That is why all

64 - -

65 ‘ ī V 4, p. 193

66 - -

67. Adeleye, Gabriel G., World Dictionary of Foreign Expressions, Bolchazy-Carducci Publishers, USA, 1999,

p.333


the good translations are always very much close to the original not only in language but also

in style and spirit.

As far as the tradition of translation in Islamic world is concerned, it began in the very first

century of Hijra. According to M.M. Sharif,

― thought began with a period which though

rich in original thought, was chiefly marked by extensive

translations from Sansikrit, Pahlawi, Syriac and Greek. In 762

C.E., the first Abbasid Caliph, Al-Mansur, laid the foundation

of his new capital, Baghdad, and he gathered round him

scholars from different lands and encouraged translations of

scientific and literary works from other tongues. Many

scholars, receiving encouragement engaged themselves in

translation work in their private capacity. They were mostly

Jews, Chri I ‖68

In the subcontinent, during British rule, need for translation was understood by the Muslims

and different societies and organizations resumed S S

ṣ ī G an Taraqi-e-Urdu were torch bearers in this field.

-nadwa. He

― P S

‖ G as M k lm te B rklyهکالوات ترکلے. He also translated Paul

‘ ― ‖ Piy m-e-Aman

‘ 69

As mentioned above, ‘

more than difficult, ‘ just descriptive.

Figurative language of the H ‘ o translating it. Muhammad

68. Sharif, M. M., Muslim Thought: Its Origin and Achievements, Institute of Islamic Culture, Lahore, 1980, pp

14,15

69 - -


Marmaduke Pickthal wrote in the foreword of his translation,

―

G ‘

sounds of I

‘ --- and

peradventure something of the charm --- ‖70

‘

i ―

‖71

After this many other people, Muslims and Non-Muslims,

‘ G S P

P

‘

translating it. He tried to utilize the efforts of the other translators, and did it very cleverly. He

did not translate the mere meanings of the words,

― ‘ ‘

translation is, he did not leave any word like اى، هوا، تہ، هہ، الا etc. and tried to translate the

‖72

‗T s r‘ ‘

wrote an Urdu T s r known as T s r-e-Majdi. As already mentioned, Abdulmajid was a

man of vast and varied learning, and was well versed in English Language, his T s r is also a

valuable addition to the T s r Literature. In writing this T s r (English), was not only

inspired by his own desire, but also motivated by S

70. Pickthal, Muha G ‘ 3

71. Arberry, A.j., Preface to The Koran Interpreted, Macmillan Publishers, New York, 1974, p. 7

72. Zikr-e-Majid, p. 40


Machli Shehri.73

cured and consulted ‗ ‘

‗ ‘ ‗ ‘ ‗ Arabic- ‘

William Lane while writing his T s r. He consulted a lot of other Urdu and Arabic works

‗Mu r t‟ „Lis n ul r ‟ „G r l Qur‟ n‟ „T s r

Qur i‟ „M rik lt nz l‟ ‗Biy n l Qur‟ n‟

He did not rely on unauthentic information. Instead after consulting authentic T s rs he

provided ‘

‘ candid style is the special quality of his T s r. He had a deep knowledge of

P P

unlike other English Exegetes, always stated the facts unapologetically. For example, his

point of view about the presence of physical bodies in Jannat (Paradise) is almost rational. In

the T s r V S ḥ

رف ت الط لم ١فیهن ق صر ۵۶یطمثهن انس قبلهم و لا جان(F inn Q şir tu ţ-Ţ r i L m Y ţmit unn 'Insun

Q l um W L J nnun)

he writes in foot note,

―

passages like this, and quite naturally. For in the system of

Christian morals, sex-life is conceived as something inherently

evil, at best only to be tolerated. This morbid attitude to life

‗ ‘

Islam has reversed this diseased outlook. It holds, freely and

frankly, with modern scientific knowledge that sexual life is

73 - - o Sidq e Jadeed, October, 1958), p.441


the source of the highest joy, for which there is no substitute. It

is the supreme and incomparable physiological happiness,

which should be nursed and treasured, and not persecuted…

Sex life is not at all a tolerated evil, difficult to escape, but a

great blessing, without which life is colourless. The sexual

‖

(Nemilov, op. cit., pp. 200-201)74

maltreatment of the previous divine books by providing references of the Old and New

Testaments.75

In the T s r of the Verse 102 of l B q r ,

ن طین و ما كفر سلیم ی كفرواو ل كن الش(W M K r Sul ym nu W L kinn s -S y ţ n

K r )

He clarifies by pointing out the perversion,

― S -933 B. C) of the Bible, who according to

the teachings of Islam, was not an idolatrous king, but a true

prophet of God and a benevolent and wise ruler. He was as his

name implies, essentially a man of peace. The Jews, true to

their traditions of ingratitude and malevolence, have not

hesitated to malign their own hero and national benefactor,

Prophet Solomon (on him be peace!) and to accuse him of the

most heinous of all offences---idolatory! (See I Ki. 11;

4,9,10).76

And

―

of modern research by Bibilical scholars themselves into the

74 ī ‘ Darul Ishaat, Karachi, 1991, V. IV, p. 294

75. Zikr-e-Majid, p. 35

76 ī ‘ V. I, p. 67 no. 442


― ‖ S

‘ S

wives both Israelite and non-Israelite, is probable enough, but

he did not make altars for all of them, nor did he himself

combine the wors ‘

‘ ― ‖……

reason to doubt that according to his lights he was a faithful

worshipper of Yahwe, so far as this was consistent with his

‘ ……………

of anything more than a supposition. (DB iv), pp. 567, 568.

―S

but less passionate in his devotion than David. (EBr. xx. p.

952)77

The references of Encyclopedia Britanica, Encyclopedia Bibilica and Dictionary of Bible

‘ , as

in the foot notes عصا ‗ ضرب ‘ ‗

of the T s r V

ى لقومه فقلنا ١بعصاك الحجر اضرب و اذ اسؾسق ى موس (Wa 'I st sqá M sá Liq wmi i F quln đri Bi` ş k l-

Ĥ j r )

‖ smite‖ ―S― ضرب ―

root verb ضرب ‗ ‘ ‗ ‘

unless followed by a very distinct preposition فی as

misinterprete ‘ عصا

‗ ‘ ‗ ‘ ‗ ‘

metaphorically, as interpreted by English translator referred to

77 ī ‘ V I, p. 67, 68 no. 443


in the last note.78

And in the end some extracts from the reviews of the then English newspapers about the

‘ T s r are being given:

a. Leader (Allahabad) 1st June 1943

―

comprehensive explanatory notes in regard to lexical,

grammatical, historical, geographical, eschatological comments

‖79

b. Times of India August 13, 1943

― ‘ excellent

‘

‖80

I T s r at the time when it was not only needed, but was also

- ‘ n

metaphorically according to their own whims.

These are the commentaries by Muslim Scholars selected for this study. Commentaries by

Non-Muslim Scholars are discussed in the next chapter.

78 ī ‘ V I, p. 38 no. 248,249

79 - - S 442

80 - - S 441

CHAPTER 4

SELECTED ENGLISH COMMENTARIES BY

NON-MUSLIM SCHOLARS

Selected English Commentares By Non Muslim Scholars 125

4.1 The Koran; Commonly Called the Alcoran of Mohammed

by George Sale

In 1734, George Sale an Orientalist published a ‘

to John Lord Carteret. Sale provided numerous notes and a "Preliminary Discourse" which

was manifest with in-depth knowledge of Eastern habits, manners, traditions, and laws. Sale

did not, however, place Islam at an equal level with Christianity.


Sale was a scholar of considerable literary talent, but very few details about his life and

learning have been transmitted to us by his contemporaries.

4.1.1.1 Birth

He is said to have been born in the county of Kent, and the time of his birth must have been

not long previous to the close of the seventeenth century.1 However some of the writers place

his birth in 1697.2

4.1.1.2 Education

He was educated at the King's School, Canterbury. In 1720, he became a student of the Inner

Temple. Sale reportedly spent 25 years in Arabia, thus acquiring his knowledge of Arabic

language and customs during this time; but evidence of dates and facts refutes this.

4.1.1.3 Works

He was a practicing Solicitor, and also served as an interpreter and a co-author of ―

General dictionary," in ten volumes, folio. To the translation of Bayle, which is incorporated

with this voluminous work, he is stated to have been a large contributor. When the plan of the

1George Sale, Alcoran of Mohammed, William Tegg & Co. London, 1877, p. x

2 Encyclopedia Britannica, ed.11, 1911


Univer S

G S ‘

‗ P ‘ d first

in November 1734.3

In the 11th

Edition of Encyclopedia Britannica introduction to Sales is given as under,

―G S

a London merchant. In 1720 he was admitted a student of the

Inner Temple, but subsequently practiced as a solicitor. Having

studied Arabic for some time in England, he became, in 1726,

one of the correctors of Arabic version of the New Testament,

begun in 1720 by the Society for Promoting Christian

Knowledge, and subsequently took the principal part in the

work. He made an extremely periphrastic, but, for his time,

admirable English translation of the Koran (1734 and often

reprinted), and had a European reputation as an orientalist. He

died on the 13th of November 1736. His collection of oriental

‖4


G S ‘ I

own kind and can be called the very first in English Language, as formerly Alexander Ross

had ‘ to English not from the original, but from its French

Translation.5

George Sale was probably the most important because he wrote in a detailed critique about

earlier translations. His work became the standard reference for all English readers until

almost the end of the 19th

century. However, his work was limited by his lack of access to

3. Alcoran of Mohammed, George Sale, p. xi

4. Encyclopedia Britannica, ed.11, 1911

5. Translating the Untranslatable, pp. 66-71


public libraries facing him to rely only upon material in his personal collection as he

mentioned in his foreword to the readers in the beginning of his work, "As I have had no

opportunity of consulting public libraries, the manuscripts of which I have made use

throughout the whole work have been such as I had in my own study, except only the

Commentary of Al Baidhawi" . . . which "belongs to the library of the Dutch Church in

Austin Friars."6 While Sales gave the impression that he based his translation on Arabic text,

others have suggested that he relied on an earlier Latin translation. It is the foreword that he

used Al Baidhawi and the Gospel of St. Barnabas.7

S ‘ cci as M.M.

―Sale reproduced all the faults and mistakes of Marracci in his translation

and notes; and as the intention was to overthrow the Qur'an, Sale spared no means to distort

its meaning. The distortion was done in a number of ways, mainly, (a) paraphrasing; (b)

‖8 P ―S

" ‖9

Sales did not insert verse numbers and inserted explanations only in foot notes. There is no

Arabic text in his work. The foot notes of verses are in Alphabets while he gave references

belonging to these notes in numbers.10

In the beginning, before proceeding with the actual work of translation and explanation, he,

‗ P ‘

un ‘ P

VIII sub headings:

6. Alcoran of Mohammed, George Sale, p. viii

7. Ibid

8. Mohar, M. M.,The Qur'an and the Orientalists, Jam'iyat 'Ihyaa' Minhaaj al-Sunnah, Ipswich, Suffolk 2004,

p. 332

9 P ‘ Introduction, Oxford, p. ix

10. Alcoran of Mohammed, George Sale, p. viii


I. OF THE ARABS BEFORE MOHAMMED

II. THE STATE OF CHRISTIANITY

III. OF THE KORAN ITSELF, THE PECULIARITIES OF THAT BOOK

IV. OF THE DOCTRINES AND POSITIVE PRECEPTS OF THE KORAN

V. OF CERTAIN NEGATIVE PRECEPTS IN THE KORAN

VI. OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS

VII. OF THE MONTHS COMMANDED BY THE KORAN TO BE KEPT SACRED

VIII. OF THE PRINCIPAL SECTS AMONG THE MOHAMMEDANS

This Preliminary Discourse shows that George Sale

G S

‘ , as he discussed all the above mentioned aspects of that era in detail.

Sale did not comprehend the Arabic text sometimes and translated it incorrectly

S ‘

قع النجوم ۷۵11فلا اقسم بمو F l 'Uqsimu Bim w qi`i n-Nuj mi

“Moreover I swe r y t e setting o t e st rs”

` ‗ ‖ does not mean ― ‖ ― I فلا ‘ ‗

An- ‘ قع الجىم does not signify the actual setting of stars but rather the places where هى

the stars are or the places where the stars are going to fall.12

In explaining the verses he relied upo

quoted Gospels and different books of Catholic Christians. Sale's translation is extremely

periphrastic, but the fact that the additional matter in italics is, in nearly every case, added

from the commentary of Al-Baidhawi, makes it the more valuable to the reader.13

11. Al ‘ ‘

12 S ‘ ntalism, Longmans, London, 1983, p. 18

13. Zwemer, Samuel M., Translations of the Koran, The Muslim World, V. 5, p. 251


4.2 The Koran Interpreted by A. J. Arberry

The other renowned translation of recent date is that by A.J. Arberry entitled The Koran

Interpreted

‘ - and that is to impress its

spirit and rhythm on the ear of the hearer.


Arberry, Arthur John was a British orientalist. He was well versed in Arabic and Persian. He

remained professor of Persian and Arabic in renowned universities of England.

4.2.1.1 Birth

A.J. Arberry was born at Portsmouth on 12 May, 1905. He died on 2 October, 1969.14

4.2.1.2 Education

He went to Cambridge University in 1924 with a classics scholarship and subsequently

studied Persian and Arabic with R.A. Nicholson and other noted scholars. After graduation

and a study year in Cairo, he also visited Palestine, Lebanon, and Syria.

4.2.1.3 Employments

He was appointed head of the classics department at Cairo University in 1932, but returned to

London in 1934 as assistant librarian at the India Office. In 1944 he was appointed to the

chair of Persian at London University and later worked as Sir Thomas Adams Professor of

Arabic at Cambridge.15

4.2.1.4 Works

‘ honours included the Nes n-e n s First Class awarded by the Shah

of Iran in 1964, an honorary doctorate from the University of Malta (1963), and membership

14. Encyclopaedia Iranica, V. I, London, 1982, p.73

15. Assessing En ‘ S -71


in the Iranian Academy, the Academy of Arabic Language in Cairo, and the Arab Academy

of Damascus. His complete bibliography shows a total of some ninety books that he wrote,

translated, or edited, a similar number of scholarly articles, and many reviews and other short

contributions. His writings include edited texts of Persian and Arabic works, translations of

classical Persian and Arabic poetry, Koranic studies, Islamic theology and philosophy,

Sufism, Persian and Arabic language, bibliography and library catalogues, readers and

anthologies for students, Maltese literature, and popular works on such varied subjects as

I ʿ

work was English translation of the Koran, which superseded all previous efforts in this field.

His catalogues of the oriental manuscripts in the India Office, Cambridge University, and

Chester Beatty libraries provide an essential tool for all scholars working in the Islamic field.

I ‘ the fruits of his own scholarship available

not only to students following in his footsteps, but also to the general public.16


Since its first publication in 1955, the interpretation by A.J. Arberry has continued to be a

vital

‘

by academics and general readers alike. Rendered into accessible English verse, t

-

‘

- - ‘

-

‘

all levels.

16. Encyclopaedia Iranica, p. 73


Arberry's The Koran Interpreted, no doubt stands out above the other English renderings by

non-Muslims in terms of both its approach and quality. Nonetheless, it is not altogether free

from mistakes of omission and mistranslation:

S S ī هیداش ‗ ‘17

while all other

‗P ‘ 18

I S ‗ ī ی the Prophet of the‗ الاه

‘19

‗ ‘ 20

‘

tradition however the number of verses and the presentation style is a little complex for the

reader.21

―

‖22

4.3 The oly Qur‟ān r ic Text n lish Tr nsl tion n

Comment ry y uh mm li hori

The first Qadiy ‘


P

Movement. Later he remained head of its Lahori sect.

17. Arberry A. J., The Koran Interpreted, Oxford Universty Press, 1998, p. 82

18 ī ‘ , V. I ‘

19. The Koran Interpreted, 1998, p. 168

20 ī ‘ V. II ‘

21 ‘ -71

22. The Qur'an and the Orientalists, p. 351


4.3.1.1 Birth

Punjab, British India, in 1874.

4.3.1.2 Family

- - ‘

4.3.1.3 Education and Services

He got his early education from Randheer High School of Kapoorthala and then came to

Lahore for higher education. He was an M.A in English and a Law Graduate (LLB). He

joined the Ahmadiyya Movement in 1897 and spent his whole life for the movement.

In 1902 he became the editor of the ‗Review o Religions‟, an English journal. When Mirza

Ghulam Ahmad ‗ S ‘ Sadr Anjuman

Ahmadiyya, the first governing body of the Ahmadiyya Movement, in 1905, (The successor

to this body was the Ahmadiyya Anjuman Ishaat-i-Islam of Lahore). At the time of Ghulam

Ahmad's death in 1908, he was succeeded by Hakim Noor-ud-Din, who became its next

leader.

In March 1914, when Hakeem Noor-ud-Din died, there was a split in the movement, whic

S

members of the movement relocating from Qadian to Lahore. They became known as

Ahmadiyya Anjuman Ishaat-i-Islam (Ahmadiyya Association for the Propagation of Islam) or

the Lahori Party.

4.3.1.4 Works


‘ with a commentary in both English and Urdu. His writings in

English include The Religion of Islam, Muhammad The Prophet, M nu l o H t , The

Religion of Islam and The New World Order and Living Thoughts of the Prophet Muhammad.

He wrote a number of other books also. He died in 1951; he was succeeded by Maulana Sadr-

ud-Din.23


I ‘

popular as a scholar ‘ Zamindar,

who used to attend these meetings, wrote on one occasion:

―

devote every single moment of their scholarly lives, without exception, in serving Islam.

Daily he holds classes in the Quran, and in explaining each and every verse he lets flow rivers

‖24

S nslation and

Commentary in English and started his work. He sent his work for printing to England. The

first printed copy reached India in November 1917. His work up to the fifth edition,

published in 1963, the printing was done in England. From the sixth reprint edition onwards

in 1973, the publication has been done from the U.S.A. From 1985 onwards, reprints have

been published very frequently in larger numbers than ever. A newly typeset edition

incorporating many misprint corrections, with an improved layout and a much expanded

23. Faruqui, Mumtaz Ahmad, and Muhammad Ahmad, Mujahid-i Kabir, The Lahore Ahmadiyya Movement,

1997, p. 13

24. Zamindar, 15 April 1915


index, was published in 2002.25

His work got a good response not only from the west but also from the educated class of the

I ―I

legitimately be pro ‖26

‘

‘ I foreword

says:

"The Ahmadiyah sect has also been active in the field. Its Laho

‘

than one edition. It is a scholarly work, and is equipped with adequate explanatory matter in

the notes and the Preface, and a fairly full Index but English of the text is decidedly weak and

‖27

‘

influence on later works. Ahmadiyyah P G

S I

-

Pickthall and Ha G S ―

S P ‖ ―

… P

‖28

S

25. Mujahid-i Kabir, p. 40

26. A Mighty Striving: Life Story of Maulana Muhammad Ali, The Lahore Ahmadiyya Movement, p. 48

27 ‘

28. Ahmad, Mujahid-i Kabir, p.89


relationship of the S

S

No doubt he referred

S : 60:

١بعصاك الحجر اضرب ( đri Bi` ş ka Al-Ĥ j r )

― ‖29

And explains that the

‗i ri i‟ s k -l- j r ‟ may be translated in two ways, strike the rock with thy staff,

or march on or go forth or hasten, to the rock with thy staff.

‗ ‘30

And translated the sa ‗S ‘

explained that the only correct rendering of رب ض ضرب ‘ ‘ ‗

‗ ‘ ‗ ‘

‘ as miss i فی31

‘

jinn (spirits), from which English " "

‘ jinn I

29 ‘

I ‘ I pp. 30,31

30 ‘

31 ī ‘ V


S

being the spirits of evil and the latter the spirits of good), is a question quite distinct, but it is

……

Jews. The jinn spoken of here are evidently Christians.32

The H ‘ I ( )

‘

S I 33

This attitude of him is taken to task by Habibul Haq as,

―

justify the claim of Mirza Ghulam Ahmad to the Prophethood.

The existence of angels and jinn was denied by him. They,

according to him, symbolize the forces of good

G

P G

‗

(miracles) and strained Arabic grammar to justify his po ‖34

I S

of his sect although he accepted that The Holy Prophet صلى الله عليه وسلم is the seal of Prophets. He clearly

mentioned the finality of Prophet Hood yet he tried to defend the revelation to man and paved

a way for his own promised messiah.

I

Sub-Continent. Despite its language and excellence of vivid references cannot be called a true

and faithful commentary as ‘ wrote, ―

32 ‘

33 ‘

34. Nadvi, S. Habibul Haq, Muslim World Book Review 10: 1 (Autumn), 1989, 7.


misinterpreting several ‘ verses, particularly those related to the promised messiah,

his miracles and the ‘ ‖ 35

4.4 Methods and Techniques of the Non-Muslims

I ‘

clear-cut methodology for rendering a T s r ‘

foundation of Islam - I

‘

totally destroyed, and Islam itself would be undermined from its base. Thus, the only

acceptable t s r is that which adheres to the following sequence: t s r ‘

‘ Sunnah, then by the sayings of the Ṣaḥ , then by language, and

finally by opinion, as long as it is based on the preceding four methods and does not

contradict any of them.

While assessing a Commentary, we shall see what method and technique the commentator

has adopted and what order he has followed regarding his exegesis. H

S -e- of verses and discussion of

‘ S

The Prophet PBUH, sayings of the Ṣaḥ , Israieliaat and Language. We shall also see

whether the commentator is biased about his own faith/sect or not.

4.4.1 Methodology of George Sale

George sale in his commentary adopted the following order.

1. At the beginning he has given history and a detailed review of t

‗ P ‖ I



I

‘

2. First of all he gives translation o

ī 36

3. S prior to the translation.

4.

- ī ―I l F t . This chapter is a prayer, and held

in great veneration by the Mohammedans, who give it several other honourable titles;

as the chapter of prayer, appraise, of thanks giving, of treasure, etc. They esteem it as

the quint-essence of the whole Koran, and often repeat it in their devotions both

P ‖37

Discussing the presence of Bismi ll S

"This formula is prefixed to all the chapters (with the exception

of one). It is expressly recommended in the Koran. The

Mohammedans pronounce it whenever they slaughter an

animal, and at the commencement of their reading, and of all

important actions. It is with them that which the sign of the

cross is with Christians. Giaab, one of their celebrated authors,

says that when these words were sent down from heaven, the

clouds fled on the side of the east, the winds were lulled, the

sea was moved, the animals erected their ears to listen, and the

devils were precipitated from the celestial spheres."38

5. Sale used fine English language that is easy and modern. He did not use any obsolete

36. See page 4, 5 and 6 of Alcoran in footnotes.

37. Alcoran of Mohammed, George Sale, p. 1

38. Ibid


or out dated expressions. Use of idiomatic expressions was also avoided. His prose is

in a fluent narration.

4.4.2 Methodology of Arthur John Arberry

I ‘ His

title, The Koran Interpreted, acknowledged the orthodox Muslim view that the ‘ cannot

be translated, but only interpreted.

I S ‘

a new experiment by translating these parts in poetry. Unlike the classic translators he was

successful in creating an atmosphere of rhythm. He himself points out this fact in the preface:

―For my own part I have preferred to indicate these

terminations and connections by rounding off each succession

of loose rhythms with a much shorter line. The function of

rhyme in the Koran is quite different from the function of the

rhyme in poetry; it therefore demands a different treatment in

translation. That has been my method in interpreting narrative,

argumentative and legislative passages. Where, however, the

original, as often enough, interposes between these leisurely

periods sudden outbursts of sharp rhetoric or shapely lyric, I

have called attention to such changes of mood and tempo by

making corresponding variations in my own rhythmical

patterns. In this fashion I have also striven to isolate and then

to integrate t S

composed.39

In translating the verses about the birth of Hazrat I ( ) he uses the poetic expression:

'And mention in the Book Mary

when she withdrew from her people

to an eastern place,

39. The Koran Interpreted, p. 25


and she took a veil apart from them;

then We sent unto her Our Spirit

that presented himself to her

a man without fault.

She said, "I take refuge in

the All-merciful from thee!40

4.4.3 Metho olo y o uh mm li hori

for his commentary:

He, in the beginning of his commentary provided a comprehensive Introduction -

‘

he gave a detailed discussion about different name ‘

‘

‘

after Death, the position of woman etc.

‘

‗P ‘ ‘ I

‘

history of scribes and pointed out different controversies about the compilation then he

‘ Caliph and

in the days of the third Caliph.

After introduction he provided following lists:

1. A list of authorities and key to references.

2. Transliteration of Arabic Words

3. List of Proper Names (Different Biblical words and their Arabic equivalents)

40. opcit, p. 276


‘ I

he laid stress upon Arabic pronunciation of particular words and told about the Annotations.

After this preliminary informatio I

‘ S S

S

S Arabic

V

of that particular section41

. In his translation he has given citations with different numbers

and letters. Then in the foot notes he gave his commentary (Exegeses) according to the cited

numbers.

In foot notes he explained Arabic words with reference to Arabic Dictionaries and English

Lexicon. He not only used classical Arabic Dictionaries like

ī G

I ction he referred to classical Arabic

Commentaries (like Baidhawi I ī ī

ī

ī ). He also mentioned Biblical references

(Encyclopaedia Biblica).42 I

S ĥ الفاتحہ) ‗ ‘

―Rahman and Raheem are both derived from rehmat, signifying temderness requiring the

exercise of beneficence (R), and thus comprising the ideas of love and mercy. Al-Rahman and

Al-Raheem are both active participle nouns of different measures denoting intensiveness of

41. Th ‘

42 ‘


signif ‘

‘

expressive of the constant repetition and manifestation of the attribute (AH). The prophet is

― -Rahman is the beneficent God whose love and mercy are

manifested in the creation of this world, and AL-Raheem is the merciful God whose love and

‖ sequences of the

deeds men. Does the former is expressive of the utmost degree of love and generosity, the

latter of unbounded and constant favour and mercy. Lexicologists agree in holding that the

former includes both the believer and unbeliever for its objects, while the latter relates

specially to the believer (LL). Hence I render Al-Rahman as meaning the beneficent, because

the idea of doing Good is predominant in it, though I must admit that English language lacks

an equivalent of Al- ‖43

And in th ‗ ‘ - ‗ ثالوثل as

under, Mathulath is the plural of Muthlah which mean a punishment that come down upon a

man so that he is made an example by which another is restrained (R).44

And in chapter

“T ir (lit, bird) means the actions of a man, which are, as it were, attached as a necklace to

………………

‖45

In this chapter we have revi

I

S ‘

43 ‘

44. opcit, p. 485

45. opcit, p. 547

CHAPTER 5

COMPARATIVE ANALYSIS

Comparative Analysis 144

‘ For comparison and Analysis following areas are selected:

S S

V I

P

Miracles

Stories (Qiṣaṣ)

The scheme of comparative analysis would be as follows:

At first translation of the text will be compared

After it there will be discussion about diction (key words)

Then difference of opinion in commentary will be discussed

In the end a conclusion will be drawn out of the discussion

5.1. revi tion o Comment tors‟ mes

In order to shorten the wording of the frequent references to each Commentators name, their

names will be presented as under:

ullāh Y su li

Mohammad Asad: M. Asad

T qiu īn il li n hsin h n Hilali & Khan

ulmāji ryā ā i

George Sale: Sale

A. J. Arberry: Arberry


uh mm li

5.2. Short S r hs

S

S

S Al- ĥ

S At-

S Al-`Ā

5.2.1. S r h Al- ātiĥ h الفاتحہ)

S I- ī ‘

I

S I S ‘ ī

means Opening, start, preface,1 opener or that which opens a subject, a book, or any other

thing.2 I S I- ī

subject-matter. It is one of the very earliest revelations to Prophet Mohammed صلى الله عليه وسلم. It was

revealed after S -Mudathir المدثر (The Man Wearing a cloak) (74) and before Surah

Lahab لهة (The Flame) (111).3 S - ī

P ‘

ن تؼن ك سبعا من المثانى و القرا 4 ۸۷العظؼم و لقد ا W L q ' t yn k S ` n Min l-M t n W l-

Qur' n l-` ž m

"We ve given t ee seven o t e o t-repe te verses n t e

1 Al-Mawrid (Arabic-English Dictionary), p. 810.

2 Arabic English Lexicon, V. 2, p. 2329

3 I ‘

4 - ‘ -Hajr, 15:87


gre t Qur‟ n"

And in a H t G ‘

how he recited the course of prayer and he recited Umm l-Qur‟ n, he said, "By Him in

whose hand my soul is, nothing like it has been sent down in Torah, the Injeel

‘ -repeated verses and the mighty Quran which I have

been given."5

This S r ‘

heart of the reader to seek guidance from the Lord of the Universe, Who alone can grant it.

Thus, S r l-F t indirectly teaches that the best thing for a man is to pray for guidance

to the straight path.

S - ī

S Umm l-Qur‟ n ام القراى ‘ Sab'a al M t ni6

.and many others ,(the seven often repeated verses) سثع الوثای

حؼم ن الر حم الر بسم الل

لمین رب الع لحمد لل حؼم ۱ا ن الر حم ین ۲الر یاك نعبد و ۳م لك یوم الد ا

یاك راط المستقؼم ۴نستعینا نعمت علیهم ۵اهدنا الص ۦ١صراط الذین ا

الین ۷غیر المغضوب علیهم و لا الض

(Bismi ll i r-R ĥm ni r-R ĥ mi)

(Al-Ĥ m u Lill hi Rabbi Al-` l m n. Ar-R ĥm ni Ar-R ĥ mi.

M liki Y wmi - n 'Īy k N ` u u W 'Īy k N st ` nu

in ş-Şir ţ l-Must q m Şir ţ l-L n ' n` mt

`Alayhim Ghayri Al-M g đ i ` l y im W L đ-Đ ll n)

5. Mishkat al-Masabih (English Translation), V. 2, p. 454

6. Al-Darmi, Abu Muhammad Abdullah, S ‘ S V 2, p. 321


5.2.1.1. Comparative Analysis

Translations:

.Y. li

1. In the name of Allah, Most Gracious, Most Merciful.

2. Praise be to Allah, the Cherisher and Sustainer of the worlds;

3. Most Gracious, Most Merciful;

4. Master of the Day of Judgment.

5. Thee do we worship, and Thine aid we seek.

6. Show us the straightway,

7. The way of those on whom Thou hast bestowed Thy Grace, those whose (portion)

is not wrath, and who go not astray.

M. Asad

1. In the name of God, The Most Gracious, The Dispenser of Grace

2. ALL PRAISE is due to God alone, the Sustainer of all the worlds,

3. The Most Gracious, the Dispenser of Grace,

4. Lord of the Day of Judgment!

5. Thee alone do we worship; and unto Thee alone do we turn for aid.

6. Guide us the straightway

7. The way of those upon whom Thou hast bestowed Thy blessings, not of those who

have been condemned [by Thee], nor of those who go astray!

Hilali & Khan

1. In the Name of Allâh, the Most Beneficent, the Most Merciful.

2. All the praises and thanks be to Allâh, the Lord of the 'Alamin (mankind, jinns and

All that exists).

3. the Most Beneficent, the Most Merciful.

4. The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the

Day of Resurrection)

5. You (Alone) we worship, and You (Alone) we ask for help (for each and

everything).

6. Guide us to the Straight Way


7. The Way of those on whom You have bestowed Your Grace, not (the way) of those

who earned Your Anger (such as the Jews), nor of those who went astray (such as

the Christians).

ryā ā i

1. In the name of Allah, the Compassionate, the Merciful.

2. All praise unto Allah, the Lord of all the worlds.

3. The Compassionate, the Merciful.

4. Sovereign of the Day of Requital.

5. Thee alone do we worship and of Thee alone do we seek help,

6. Guide us Thou unto the path straight

7. The path of those whom Thou hast favoured. Not of those on whom is indignation

brought down, nor of the astray.

Sale:

1. IN THE NAME OF THE MOST MERCIFUL GOD

2. Praise be to God, the Lord of all creatures

3. The most merciful,

4. The king of the Day of Judgment

5. Thee do we worship, and of thee do we beg assistance.

6. Direct us in the right way,

7. In the way of those to whom thou hast been gracious; not of those against whom

thou art incensed, nor of those who go astray.

Arberry

In the Name of God, the Merciful, the Compassionate

1 Praise belongs to God, the Lord of all Being, the All-merciful, the All-

compassionate, the Master of the Day of Doom.

5 Thee only we serve; to Thee alone we pray for succour.

Guide us in the straight path, the path of those whom Thou hast blessed, not of those

against whom Thou art wrathful, nor of those who are astray.

. li

1. In the name of Allah, the Beneficent, the Merciful.

2. Praise be to Allah, the Lord of the worlds,

3. The Beneficent, the Merciful,


4. Master of the day of Requital.

5. Thee do we serve and Thee do we beseech for help.

6. Guide us on the right path,

7. The path of those upon whom Thou has bestowed favours, Not those upon whom

wrath is brought down, nor those who go astray.

This comparison will be on the bases of following key words:

1. Rabbi Al-` l m n عالویيال رب

2. R ĥm n n R ĥ m ي ، رحین رحو

3. M g đ هغضىب and

4. ll n ضالیي

First we shall point out the difference of the translation of these words and then discuss the

commentary about these words one by one.

1. Rabbi Al-` l m n رب العالمین

The ‗ ‘ ― I-

who initiates something and makes it grow step by step until completion.7 Other meanings

― ‖8 Therefore, Rabb means

the One Who provides sustenance, arranges growth and development, takes care, promulgates

laws, dictates policies, and demands obedience.

The term Rabb S

ī ‘

that:

When all the various meanings of Rabb are considered, the word rather bridges a broad-based

concept that covers the following range of meanings:

7 I- - - ‘ -Qalam, Beirut, 2002, p.336

8 ī - ī - - ī I -'Arabi, Beirut, 2003, p. 94


1. He who nourishes and dispenses needs, brings up morally and physically

2. He who takes care, supervises, and is responsible for improving the situation

3. He who has the axial position upon whom divergence converges

4. He who is the noblest and the source of power and authority; whose writ prevails and

who is the wielder of dispensation

5. He who is the owner and the master9

I ‘ Ẓ I

S ī

" sustainer," and explained further in his

― Rabb, usually translated Lord, has also the meaning of

‖10

M. Asad has translated it as "the sustainer," all others have translated it as "the Lord. M. Asad

―The Arabic expression rabb - rendered by me as

"Sustainer" embraces a wide complex of meanings not easily expressed by a single term in

another language. It comprises the ideas of having a just claim to the possession of anything

and, consequently, authority over it, as well as of rearing, sustaining and fostering anything

from its inception to its final completion. Thus, the head of a family is called rabb ad-d r

("master of the house") because he has authority over it and is responsible for its

maintenance; similarly, his wife is called r t - r ("mistress of the house"). Preceded

by the definite article al, the designation rabb is applied, in the Holy Qu ‘

Allah as the sole fosterer and sustainer of all creation - objective as well as conceptual - and

‖11

9 ī S ‘ Key C ‘ (Translated and edited by Tarik Jan), The

Islamic Foundation, UK, 2006, p. 62.

10 ‘ P

11. The Message ‘


All of the others have provided further explanation in their commentary about this word.

Hilali & Khan have provided a good explanation of the meanings of this word and why they

" " & ―

proper equivalent for Rabb in English Language. It means the One and Only Lord for all the

universe, its Creator, Owner, Organizer, Provider, Master, Planner, Sustainer, Cherisher, and

‖12

―

for Arabic Rabb رب which signifies not only the Sovereign but also the Sustainer, the

Nourisher, the Regulator, and the Perfector. The relation in which the God of Islam stands to

‖13

We can

Rabb رب

G ‗ ‘

―Arabic word Rabb conveys not only the idea of

fostering, bringing up or nourishing, but also that of regulating, completing and

‖14

―

‖15

While the word Alamin ‗ ‘

― - astronomical and physical worlds,

worlds of thought, spiritual world, and so on. In every one of them, Allah is all-in-all. We

express only one aspect of it when we say: "In Him we live, and move, and have our being."

The mystical division between (1) N s t, the human world knowable by the senses, (2)

M l k t, the invisible world of angels, and (3) L t, the divine world of Reality, requires a

whole volume to explain ‖16

― " "

12 ‘

13 ī ‘ III

14 ‘

15. Ibid

16 ‘ P


‖ &

translate it and in parenthesis they provide description as (mankind, jinns and all that exists).

F &

17

Alamin ― P

the All-in- G ‖18

Sale translated it as all creatures and Arberry as all Being. Sale

―alamina, in this and other places of the Koran, properly "means

‖19 ―I

‖20

2. R ĥm n R ĥ m رحمن ، رحیم

Both the divine names ĥ يرحو and ĥī رحین are derived from the noun Raḥmah رحوۃ

which means mercy, compassion, and grace.21

ĥ

mercy and grace, the outpouring of which is unstoppable. ĥī indicates the eternity of the

attribute emphasizing the constancy and permanence of mercy that never diminishes or fades.

‗ G ‘ ‗

G G ‘ & ‗

‘ ‗ ‘ S ‗ ‘

‗ - - ‘ ‗

‘

― ĥ G

applied to any but Allah, but the attribute Rahim (Merciful), is a general term, and may also

17 ‘

18. Ta ī ‘ V I p. 3


20 ‘

21 - - ī 1025


‖22

&

explained the ―

‖23

We can see that there is no notable difference except for M. Asad and Sale. M. Asad used

‗ G ‘ ĥī الرحین and explained under the

― ĥ Rahim are derived from the

noun Raḥmah, which signifies "mercy", "compassion", "loving tenderness" and, more

comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to

define the exact shades of meaning which differentiate the two terms. The best and simplest

of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar

I, 48): the term R ĥm n circumscribes the quality of abounding grace inherent in, and

inseparable from, the concept of God's Being, whereas ĥī expresses the manifestation of

that grace in, and its effect upon, His creation - in other ‖24

S ‗ ‘

―I English language

lacks an equivalent of Al-R ĥm n‖ plaining the meanings of both the words with

reference from Masnad Ahmad.25

3. g d مغضوب & d ضالین

الیي -Ghayri Al-M g đ i ` l y im W L đ) غیر الوغضىب علیهن و لا الض

Đ ll n ] ― ‖

― - those who are in the darkness

of Wrath and those who stray? The first are those who deliberately break Allah's law; the

22 ‘ P

23 ī ‘ , V. I, p. 3

24 ‘

25 ‘


second those who stray out of carelessness or negligence. Both are responsible for their own

‖26

― ]

!‖ om other commentator quoting Zamakhshri ―

those upon whom Thou hast bestowed Thy blessings - those who have not been condemned

] ‖ -Ghazali and Muhammad 'Abduh

― ople described as having incurred "God's condemnation" -

that is, having deprived themselves of His grace - are those who have become fully cognizant

of God's message and, having understood it, have rejected it; while by "those who go astray"

are meant people whom the truth has either not reached at all, or to whom it has come in so

‖27

Hilali & Khan have given specific examples of these two categories inside the paren

" " " " ī

Daw

ī s that directly refers to the particularization of M g and

ll n as the "Jews and Christians."28

―

‖ M g by providing quotations from the Old Testament

‘ - ―

‗ ‘29 ī ‗

deviated from the right course owing to their heedlessness and want of proper serious

26 ‘ P

27 ‘ -13

28 ‘ p. 1

29 ī ‘ , V. I, p. 4


‘30

S ‗

‘ Zamakhshri ―

last sentence contains a petition, that God would lead the supplicants into the true religion, by

which is meant the Mohammedan, in the Koran often called the right way; in this place more

particularly defined to be, the way of those to whom God hath been gracious, that is, of the

prophets and faithful who preceded Mohammed; under which appellations are also

comprehended the Jews and Christians, such as they were in the times of their primitive

purity, before they had deviated from their respective institutions; not the way of the modern

Jews, whose signal calamities are marks of the just anger of God against them for their

obstinacy and disobedience; nor of the Christians of this age, who have departed from the

true doctrine of Jesus, and are bewildered in a labyrinth of error. This is the common

exposition of the passage; though al-Zamakhshri, and some others, by a different application

of the negatives, refer the whole to the true believers; and then the sense will run thus: The

way of those to whom thou hast been gracious, against whom thou art not incensed, and who

‖31

‗

‘ umbering of verses is not in the classical

‘ style. His style is poetic and he interpreted M g ‗ ‘ ‗ ll n‘

‗ ‘

‗ ‘

In his ‗M g ‘ ‗ ll n‘

He referred ī Tirmidhi and further explained by giving the example of the

30 ī ‘ , V. I, p. 5

31. Alcoran of Mohammed, George Sale, pp. 1-2


‘ I ( ) and faith of Christians about I ( ). He ―

Jews and the Christians afford an example of the two extremes, the Jews rejecting Jesus, a

prophet of God, as liar, and doing their utmost to slay him, and the Christians raising a mortal

G ‖32

5.2.1.2. General Review

There is a difference among Islamic scholars whether to number the first statement,

حؼم بسم [ حم ن الر الر ] I … Bismi ll i r-R ĥm ni r-R ĥ mi الل

as S S

‘ S I S

S

S

S " - ī "

as verse number one in some print ‘

not consider it as an integral part of this S r and as such, they do not count it as verse

number 1. It should be noted that these latter scholars also agree with others that this S r is

co

S S

- ī

- ī

I & ī

the S

32 ‘


ī

the end of verse 7 does not seem to be related to the meaning and context of the verse.33

5.2.2. S r h l-` iyāt ( ( سورة العادیات

S - ī S

an oath with a set of scenes followed by a description of human beings' ingratitude to their

Lord and their heedlessness of the consequences in the next life. The tran

‘

S S

differences between the translations due to the differences in the T s r.

S

S lism. It

starts with the scene of runners (mostly interpreted as horses used for wars) snorting, striking

sparks of fire with their hoofs, launching a raid at dawn and blazing a trail of dust and cutting

suddenly into the centre of the opposition. The next scene is a picture of the human's

ingratitude and intense love for wealth. Then, there is a description of graves laid open and

their contents scattered and the secrets of hearts poured out. Finally the precise knowledge of

Allah about every aspect of people's life will be exposed to them.34

S S

in the following words: "The runners/coursers exemplify what appears to be from the literary

point of view a conflation of pre-Islamic paradigms of epic poetry and the apocalyptic

33 ‘ pp. 1-2

34. Sayyid Qutb, In the Shade of ‘ P London, 1979, V. 30, pp. 260


imagery that circulated in the Near East during the time of Prophet Mohammad صلى الله عليه وسلم ."35


ت ضبحا دی ت قدحا ۱و الع لموری ت صبحا ۲فا ثرن به نقعا ۳فالمغیر ۴فا

لانسان لربه لكنود ۵فوسطن به جمعا لك لصهید ۶ان ا نه عل ى ذ نه ۷و ا و ا

ل ما فى ۹افلا یعلم اذا بعثر ما فى القبور ۸لحب الخیر لشدید و حص

ذ لخبیر ۺدورالص ۻان ربهم بهم یومى (Wa Al-` iy ti Đ ĥ n F lm riy ti Q ĥ n F lmug r ti

Şu ĥ n F ' t rn Bi i N q` n F w s ţn Bi i J m` n

'Inna Al-'Ins n Lir i i L k n un W 'Inn u ` lá

lik L s un Wa 'Innahu Liĥu i l-Khayri

L s un ' l Y `l mu 'I Bu`t ir M F l-Qu ri

W Ĥuşşil M F ş-Şu ri 'Inn R um Bi im

Y wm 'i in L k run )


Translations:

.Y. li

1. By the (Steeds) that run, with panting (breath),

2. And strike sparks of fire,

3. And push home the charge in the morning,

4. And raise the dust in clouds the while,

5. And penetrate forthwith into the midst (of the foe) en masse;

6. Truly man is, to his Lord, ungrateful;

7. And to that (fact) he bears witness (by his deeds);

8. And violent is he in his love of wealth.

9. Does he not know — when that which is in the graves is scattered abroad

35. Approaching th p. III


10. And that which is (locked up) in (human) breasts is made manifest—

11. That their Lord had been Well-acquainted with them, (even to) that Day?

M. Asad

1. Oh, the chargers that run panting,

2. sparks of fire striking,

3. rushing to assault at morn,

4. thereby raising clouds of dust,

5. thereby storming [blindly] into any host!

6. VERILY, towards his Sustainer man is most ungrateful

7. and to this, behold, he [himself] bears witness indeed:

8. for, verily, to the love of wealth is he most ardently devoted.

9. But does he not know that [on the Last Day,] when all that is in the graves is raised

and brought out,

10. and all that is [hidden] in men's hearts is bared

11. that on that Day their Sustainer [will show that He] has always been fully aware of

them?

Hilali & Khan

1. By the (steeds) that run, with panting (breath),

2. Striking sparks of fire (by their hooves),

3. And scouring to the raid at dawn

4. And raise the dust in clouds the while,

5. Penetrating forthwith as one into the midst (of the foe);

6. Verily! Man (disbeliever) is ungrateful to his Lord;

7. And to that fact he bears witness (by his deeds);

8. And verily, he is violent in the love of wealth.

9. Knows he not that when the contents of the graves are brought out and poured forth

(all mankind is resurrected).

10. And that which is in the breasts (of men) shall be made known.

11. Verily, that Day (i.e. the Day of Resurrection) their Lord will be Well-Acquainted

with them (as to their deeds), (and will reward them for their deeds).


ryā ā i

1. By the chargers panting,

2. And striking off fire by dashing their hoofs.

3. And raiding at dawn

4. And therein raising dust.

5. And cleaving their way therein into the host,

6. Verily man is Unto his Lord ungrateful.

7. And verily to that he is witness.

8. And verily in the love of wealth he is vehement,

9. Knoweth he not - when that which is in the graves, shall be ransacked?

10. And there shall be brought to light that which is in the breasts?

11. Verily their Lord on that Day will be of them Aware.

Sale:

1. By the war-horses which run swiftly to the battle, with a panting noise;

2. and by those which strike fire, by dashing their hoofs against the stones;

3. and by those which make a sudden incursion on the enemy early in the morning,

4. and therein raise the dust,

5. and therein pass through the midst of the adverse troops:

6. Verily man is ungrateful unto his Lord;

7. and he is witness thereof:

8. And he is immoderate in the love of worldly good.

9. Doth he not know, therefore, when that which is in the graves shall be taken forth,

10. and that which is in men's breasts shall be brought to light,

11. that their Lord will, on that day, be fully informed concerning them?

Arberry

1 By the snorting chargers,

by the strikers of fire,

by the dawn-raiders blazing a trail of dust,

5 cleaving there with a host!

Surely Man is ungrateful to his Lord,

and surely he is a witness against that!


Surely he is passionate in his love for good things.

Knows he not that when that

which is in the tombs is over-thrown,

10 and that which is in the breasts is brought out--

surely on that day their Lord shall be aware of them!

. li

1. By those running and uttering cries!

2. And those producing fire, striking!

3. And those suddenly attacking at morn!

4. Then thereby they raise dust,

5. Then penetrate thereby gatherings --

6. Surely man is ungrateful to his Lord.

7. And surely he is a witness of that.

8. And truly on account of the love of wealth he is niggardly.

9. Knows he not when that which is in the graves is raised,

10. And that which is in the breasts is made manifest?

11. Surely their Lord this day is Aware of them.

The key words, phrases and concepts in this Surah are:

1. The particle wa and the oath

2. The oath and connection of verses 1-5 with 6-9

3. The answer to the oath in verse 6

4. ī

1. The particle wa and the oath

While three of the translators render the particle36

wa as "by" indicating an oath by Allah, M.

Asad translated it as "Oh" which would not be considered as an oath. He explains it in his

comment that he has done so because of the subsequent clauses that refer to a parabolic and

36. Particle in Grammar: a short, usually uninflected and invariable part of speech used to express a syntactic or

semantic relationship as an article or any of certain prepositions, conjunctions or interjections; a prefix or

‘ S


I ―S

subsequent clauses refer to a parabolic, imaginary situation, the adjurative particle wa is more

suitably rendered here as "Oh", instead of the rendering "Consider' usually adopted by me, or

" " ‖37

The word „ y t has been rendered as "runners" by all and understood to be the horses used

for war (steed/chargers). The term Dhabha ضثحا as defined in al-Muajim al-Aswat,

38صوت أنفاس الخیل عند العدو“Soun o Horse‟s re t ing to enemy”

It has been rendered in synonymous words of snorting/panting or breathing by all the

commentators included in this study.

2. The Oath and connection of verses 1-5 with 6-9

In many S r s ‘

creation. The swearing is meant t ‘

truth of certain realities, events, or phenomena that can be understood by seeing the

connection between the object of oath and the answer to it. The connection of such realities

have been sometimes understood and explained differently by different translators and

commentators.

I S

comment 6241. He describes it in three layers of mystic meaning:

(1) Look at the chargers (mares or swift camels) panting for war on behalf of their masters.

Off they go, striking fire with their hoofs by night at the behest of their riders; they push

37 ‘

38 ṣī ‗ -aṣ ( ‗ ī ‘ -aṣ - ‗ -maṣ ), Maktabah


home the charge in the morning, chivalrously giving the enemy the benefit of daylight; and

regardless of flashing steel or the weapons of their enemies they boldly penetrate into the

midst of their foe, risking their lives for the Cause. Does unregenerate man show that fidelity

to his Lord Allah? On the contrary he is ungrateful to Allah; he shows that by his deeds; he is

violently in love with wealth and gain and things that perish. (2) By the figure of metonymy

the brave fidelity of the war horse may stand for that of the brave and true men who rally to

the standard of Allah and carry it to victory, contrasted with the poltroonery and pettiness of

unregenerate man. (3) The whole conflict, fighting, and victory, may be applied to spiritual

warfare against those who are caught and overwhelmed by the camp of Evil.39

Hilali & Khan have

‘

quotations from bible and ancient Arabic literature.40

However, M. Asad does not agree with such interpretation. Instead, he explains it in his

comment 2 as a condemnation by Allah. He said that the chargers are imagery. He offered an

appropriate rational for his in ― " "

symbolize the erring human soul or self - a soul devoid of all spiritual direction, obsessed and

ridden by all manner of wrong, selfish desires, madly, unseeingly rushing onwards,

unchecked by conscience or reason, blinded by the dust-clouds of confused and confusing

‖41

Sale pointing at different commentators‘ ―S

will have it that not horses, but the camels which went to the battle of Badr, are meant in this

passage. Others interpret all the parts of the oath of the human soul; but their explications

39 ‘ P

40 ī ‘ V IV, p. 523

41 ‘


seem a lit I ‖42

‘

‗

‘ ‗

G ‘ 43

3. The word (خیر) in verse 8

ī " ‖ 44 S

as "wealth" which is another me ī ī

" " ‘ 45

ī ―

treason against his own Benefactor by going after the petty baubles of this world's wealth of

fleeting gains!46

4. The answer to the oath in verse 6

Verse 6 which describes the ingratitude of human beings to their Lord forms the main theme

of the S r The translators have dif

explains that the ingratitude of human beings to Allah is worse than the war horses that risk

their lives in the service of their masters.47

M. Asad comments on this verse saying:

"whenever man surrenders to his appetites, symbolized by the madly storming chargers, he

forgets God and his own responsibility to Him.48

Hilali & Khan has no comment on this verse

or any other verse of this S r D


43 ‘


45 - ‘ , Al-Baqarah 2:180

46 ‘ P p. 1685

47. Ibid

48 ‘


― ‘

‖ 49


From the above comments, one can see the differences in the translation that arise as a result

of the different interpretations (T s r) of the S r

S - ī

5.2.3. S r h t-T kāthur (سورة التکاثر)

S r l-T k t ur is selected because it is addressing one of the most important subjects of

today's life which is materialism and the fact that the materialistic targets occupy people's

attention away from the real goals of life. It is important to see how this subject and S r are

presented to English readers, but to see how some of the verses of this S r which typically

require additional words or phrases to make their meaning clear, are rendered and explained.

S r l-T k t ur is one of the most powerful and pr ‘

illuminating human beings' unbounded greed in general, and the tendencies that have come to

dominate all human societies in our technological age50

, in particular. It describes the fact that

many people are preoccupied to continuously increase their materialistic gains and they will

not realize the consequences until they die. They spend most of their lives in a competition to

maximize their worldly gains. Such as wealth, Power, satisfaction of desires and lusts,

entertainment and other idle activities. This is how these people view success. The more a

person is able to maximize these worldly gains, the more successful the person is considered

49 ‘

50 ‘


to be. This S r demonstrates that the greed for maximization of worldly gains diverts the

attention of people from the main goals and higher purposes of life until they leave this

world. It is only then when they comprehend the realities of the next life and when they will

be asked about every single thing that they did and enjoyed in this world.

S

S ‘ -

‘ 51 P S - ‘

52 and Sayyid Ma ī ―

S S

‖. ( ī - ‘ , v.6, p.441)


ثر ىكم التكا ى ۱اله ثم کلا سوف ۳کلا سوف تعلمون ۲زرتم المقابرحت

ثم لترونها عین ۶لترون الجحؼم ۵کلا لو تعلمون علم الیقین ۴تعلمون

ذ عن النعؼم ۷الیقین ـلن یومى ۸ثم لؾس

( l kumu t-T k t uru Ĥ ttá Zurtumu l-M q ir K ll

S w T `l m n T umm K ll S w T `l m n K ll

L w T `l m n `Ilm l-Y q ni L t r wunn l-J ĥ m

T umm L t r wunn ` yn l-Y q ni T umm

Latus'alunna Yawma'idhin `Ani An-N ` mi )


Translations:

.Y. li

1. The mutual rivalry for piling up (the good things of this world) diverts you (from

the more serious things),

51 ‘ al- ‘ V 8, p. 865

52. Al-Azhari, Muhammad Karam Shah, Peer, Zia al- ‘ - ‘ P V

p. 646


2. Until ye visit the graves.

3. But nay, ye soon shall know (the reality).

4. Again, ye soon shall know!

5. Nay, were ye to know with certainty of mind, (ye would beware!)

6. Ye shall certainly see Hellfire!

7. Again, ye shall see it with certainty of sight!

8. Then, shall ye be questioned that Day about the joy (ye indulged in!)

M. Asad

1. YOU ARE OBSESSED by greed for more and more

2. until you go down to your graves.

3. Nay, in time you will come to understand!

4. And once again: Nay, in time you will come to understand!

5. Nay, if you could but understand [it] with an understanding [born] of certainty,

6. you would indeed, most surely, behold the blazing fire [of hell]!

7. In the end you will indeed, most surely, behold it with the eye of certainty:

8. and on that Day you will most surely be called to account for [what you did with]

the boon of life!

Hilali & Khan

1. The mutual rivalry for piling up of worldly things diverts you,

2. until you visit the graves (i.e. till you die).

3. Nay! You shall come to know!

4. Again, Nay! You shall come to know!

5. Nay! If you knew with a sure knowledge (the end result of piling up, you would not

have occupied yourselves in worldly things)

6. Verily, You shall see the blazing Fire (Hell)!

7. And again, you shall see it with certainty of sight!

8. Then, on that Day, you shall be asked about the delight (you indulged in, in this

world)!

ryā ā i

1. The emulous desire of abundance engrosseth you,

2. Until ye visit the graves.

3. Lo! presently ye shall know.


4. Again lo! presently ye shall know.

5. Lo! would that ye knew now with the surety of knowledge!

6. Surely ye shall behold the Scorch.

7. Then ye shall surely behold with the surety of vision.

8. Then, on that Day, ye shall surely be asked of the delights.

Sale:

1. The emulous desire of multiplying riches and children employeth you,

2. until ye visit the graves.

3. By no means should ye thus employ your time: Hereafter shall ye know your folly.

4. Again, by no means: Hereafter shall ye know your folly.

5. By no means: If ye knew the consequence hereof with certainty of knowledge, ye

would not act thus.

6. Verily ye shall see hell:

7. Again, ye shall surely see it with the eye of certainty.

8. Then shall ye be examined, on that day, concerning the pleasures with which ye

have amused yourselves in this life.

Arberry

1 Gross rivalry diverts you, even till you visit the tombs.

No indeed; but soon you shall know. Again, no indeed; but soon you shall know.

5 No indeed; did you know with the knowledge of certainty, you shall surely see Hell;

Again, you shall surely see it with the eye of certainty then you shall be questioned

that day concerning true bliss.

. li

1. Abundance diverts you,

2. Until you come to the graves.

3. Nay, you will soon know,

4. Nay, again, you will soon know.

5. Nay, would that you knew with a certain knowledge!

6. You will certainly see hell;

7. Then you will see it with certainty of sight;

8. Then on that day you shall certainly be questioned about the boons.


Key words

This comparison will be on the bases of following key words:

1. ' l kumu ىكم اله 2. At-T k t uru ثر التكا3. Ìlma Al-Y q ni علم الیقین

4. Àyna Al-Y q ni عین الیقین 5. Al-J ĥ m الجحؼم 6. Àni An- `ī عن النعؼم

1. umu ىكم اله

The first word in the first verse alhakum has been translated with similar phrases like "has

" " " S

― ‖ ―engrosseth ‖ S

― ‖ ‘ alhakum is "You are obsessed"

looks a more idiomatic English phrase.

―from the more serious

‖ 53

―

‖54

I ―لہى‖

55عما یعنیہ و یہمہ اللهو ما یشغل الانسان

―I

‖

53 ‘ P

54 ī ‘ V. IV, p. 525

55 - - ‘


2. At- t u u ثر التكا

The term T k t ur uses a grammatical structure in Arabic language that expresses a mutual

activity within a group. Except M. Asad, others have reflected this structure in their

translations. However, the concept that has been rendered by various translators is the mutual

rivalry for attaining more and more worldly gains than others.

Hilali & Khan "

" "

― ‖ S ― e emulous desire of multiplying riches

‖ ―G ‖ ― ‖

only.

A. ―

for seeking an increase in wealth, position, the number of adherents or followers or

supporters, mass production and mass organisation, may affect an individual as such, or it

‖ 56

―

of "greedily striving for an increase", i.e., in benefits, be they tangible or intangible, real or

illusory. In the above context it denotes man's obsessive striving for more and more comforts,

more material goods, and greater power over his fellow-men or over nature, and unceasing

technological progress. A passionate pursuit of such endeavours, to the exclusion of

everything else, bars man from all spiritual insight and, hence, from the acceptance of any

restrictions and inhibitions based on purely moral values with the result that not only

individuals but whole societies gradually lose all inner stability and, thus, all chance of

56 ‘ Publications, p. 1690


‖ 57

Both of them have provided useful commentary that shows their insight for this

ter

Hilali & Khan do not offer commentary about this word and the first verse.

‘ -

― ‖58

means

― ‖ 59

3. `Ilma Al-Y q علم الیقین

V & Khan felt necessary to use

parenthetical words or statements to make the meaning of this verse clear. This is where the

need for the ī of the meaning arises.

S rd

‗ ‘ S ‗ ‘ ‗

‘ ‗ ‘

he

―

the application of man's power of judgement and his appraisement of evidence. This is Ilm al

yaqin, certainty by reasoning or inference. Then there is the certainty of seeing something

"S " ‗ ‘

‖60

& S

57 ‘

58 ‘

59 ī ‘ V IV, p. 525

60 ‘ P


ee degrees of certainty.

4. `Ayna Al-Y q عین الیقین

& ‗ ‘ S

‗ ‘ ‗ ‘

these rendering are almost same and all the commentators did not provide further

explanation.

5. Al-J ĥ m الجحؼم

The word J ĥ m " ‖.61

It is "one of the names of hellfire, a huge ‖62

, it

" ‖ 63

Similar meanings are provided by many other Arabic

language lexicons.

All the commentators translated the word J ĥ m

used the word scorch that has the same meaning of fire.

M. Asad commented about this verse as following: "in which you find yourselves now" - i.e.,

the "hell on earth" brought about by a fundamentally wrong mode of life: an allusion to the

gradual destruction of man's natural environment, as well as to the frustration, unhappiness

and confusion which an overriding, unrestrained pursuit of "economic growth" is bound to

bring - and has, indeed, brought in our time - upon a mankind that is about to lose the

‖ 64

‗

‘ 65

61. AI-Mawrid (Arabic-English Dictionary), p. 413.

62 - - ‘

63. opcit, p. 1003

64 ‘

65 ‘


As mentioned above from language point of view ‗ ĥī ‘ is the fire of hell or hell and from

the context point of view, it is clearly talking about the next life as its following verses

explain the questioning that would take place about each favour of Allah. Therefore, it is

unsuitable that M. Asad has come up with such an allegorical meaning as "hell on earth"

which is supported neither from the language point of view nor from the context point of

view.

5. `Ani An- ` m عؼم عن الن

― responsible for every kind of joy we indulge

in; whether it was false pride or delight in things of no value, or things evil, or the enjoyment

of things legitimate- ‖66

M. Asad's comment on this verse nicely elaborates on the questioning as follows: "i.e. ... in

the hereafter, through a direct, unequivocal insight into the real nature of one's past doings,

and into the inescapability of the suffering which man brings upon himself by a wrong,

wast - ī "67


S

& S S

that its period of revelation is disputed.

This S r has a powerful message. It informs people that this maximizing approach to the

life of this world is short-sighted and warns people that the lack of certainty about the

Hereafter should not delude them. When Hellfire will be there in front of them to be se

66 ‘ P ations, p. 1523

67 ‘


I ‘

thrust of people's efforts in this world should be towards maximizing the attainment of

Allah's pleasure so that everything in this life is done for Him, and thus, maximizing chances

of the success in the ever-lasting life of the Hereafter so that they are kept at a distance from

the Hellfire and are admitted into the Paradise.

S

I

S - ī

has provided nice descriptions for the key words. M. ‘ &

ī

I S -

" "

‘ s S r

I S - ī S r and the

connection of the oath to other verses as well as the main points that this S r conveys.

Except M. Asad, the scenes of war horses to show their gratefulness and obedience to their

master have been compared by others to expressing the ingratitude of human beings to their

Lord, their extreme love to wealth, and their neglect that everything will be exposed in the

next life. M. Asad has expressed a differ

S


5.3. Review of Commentary of some Injunctions (Ahkām

This chapter presents a comparative review of the translations of some k m

‘ k m is plural of Hukm ,which means a ruling, injunction, command, decree حکن

ordinance, or judgment.68 " "

‘

verses with k m is challenging. It requires the commentator to consider many other factors

in addition to the knowledge and command of both languages. These points will be further

discussed in the following section.

The translation and commentary of the verses of injunctions will be studied from some or all

of the following points of view:

1. The relative emphasis over the letter versus the spirit of the law

2. Consideration of Jurisprudence knowledge (Fiqh)

3. Consideration of overall objectives of Islamic law (Maqasid al-Shari'ah)

4. Consideration of the context of the verse, subject, section, and S r

5. Consideration of the historical background

6. Degree of literal versus communicative translation

7. Consideration of issues of this age

8. Some linguistic features and Styles

The samples of verses that are selected for review in this chapter include:

1. A verse relate

2. An injunction in acts of worship: Friday prayers, and

3.

4. Eating with the People of the Book and Marriage with Their Women

5. Punishment of the Adultery

6. The Religion is only Islam

68. Al-Mawrid (Arabic-English Dictionary), p. 483.


5.3.1. Significance o Injunctions in the oly Qur‟ān

The injunctions ( k m ‘

S

‘ nduct for every Muslim from birth to

death. They provide the touchstone to distinguish the lawful (H l l) from unlawful (H r m

‘

the criterion ( l-Furq n). The ‘ -made

laws are not amendable. Therefore, they have remained the same for the last 1,400 years.

‘

four hundred of these pertain to the acts of worship (lb d t) and the remaining two hundred,

according to one count, is divided as following: About 70 verses pertain to family law, 80

verses to trade and finance, 13 to oaths, 30 to crimes and sentencing, 10 to constitutional and

administrative matters, 25 to international law.69

I

‘

which rules have also been derived.

The verses related to the acts of worship include purification, ablution Wu ‟ ), body

washing (Ghusl), symbolic ablution (Tayammum), prayers S l h), almsgiving Z k h),

fasting (Saum), pilgrimage (major and minor), oaths and vows, remembrance of Allah

(Dhikr), and invocations (Du' )70

.

The verses related to the trade and finance include various types of contracts, donations,

loans, authorizations, restrictions, documentation, and guarantees. Family laws include laws

69. Niazi, Imran Ahsan Khan, Islamic Jurisprudence, The International Institute of Islamic Thought, Islamabad,

2000, pp. 161

70. Usmany, Muhammad Taqi, ‘


related to marriage, divorce, children, and inheritance. Laws related to the crimes include

murder, adultery, slander, theft, armed robbery, penalties, apostasy, rising against Islamic

leadership, etc.71

The language of the i ‘

‘ ‗ !‘

‘

‘

a convincing way, a true believer is expected to be willing to apply the commands as soon as

they hear or learn about them. This attitude is mentioned in the ‘

example:

و رسوله لیحكم بؼنهم ان یقولوا ا الى الل نما کان قول المؤمنین اذا دعو ا

ك هم المفلحون ١سمعنا و اطعنا ل ى و رسو ۵۱و او و و من یطع الل له و یخش الل

زون ك هم الفاى ل ى 72 ۵۲یتقه فاو(Inn m K n Q wl l-Mu'umin n 'I u` 'Ilá ll i W

R s li i Liy ĥkum B yn um ' n Y q l S mi`n W

' ţ `n W 'Ūl 'ik Humu l-Mu liĥ n W M n Yuţi`i

ll W R s l u W Y k s ll W Y tt q i

F ' l 'ik Humu l-F 'iz n )

“T e only s ying o t e it ul elievers w en t ey re c lle

to ll His wor s t e Holy Qur‟ n n is Messenger صلى الله عليه وسلم, to

judge between them, is that they say: "We hear and we obey."

and such are the prosperous ones (who will live forever In

Paradise”

و رسوله امرا ان یكون لهم الخیرة من و ما کان لمؤمن و لا مؤمنة اذا قضى الل

71 ‘

72 - ‘ - -52


و رسوله فقد ض ١امرهم ۳۶73ل ضل لا مبؼناو من یعص الل (W M K n Limu'uminin W L Mu'umin tin 'I Q đá

ll u W R s lu u ' mr n ' n Y k n L umu l-

K iy r tu Min ' mri im W M n Y `şi ll W R s l u

F q Đ ll Đ l l n Mu n n )

“It is not fitting for a believer, man or woman, when a matter

has been decided by Allah and His Messenger to have any

option about their decision: if any one disobeys Allah and His

Messenger, He is indeed on a clearly wrong path.”

The reason for such an attitude is that commands are followed b

‘ , i.e. Allah. In other words, the main wisdom and rationale behind

following the commands is the submission to Allah. It is because of this fact that the verses

related to many of the commands are very br

‘

He has offered all kinds of reasoning, evidence, and rationale to convince the human beings

of the truth of the Islamic beliefs. Allah wants human beings to develop their beliefs based on

a rational, voluntary, and independent approach. However, once this is achieved, they are

asked to submit to Him, and then follow His injunctions based on this submission.

5.3.2. Unique Features of Verses of Injunctions

translation challenging. The translators require some additional knowledge to translate these

verses and comment about them more appropriately. The main areas of this additional

knowledge are:

Knowledge of the traditions (Sunnah) of Prophet Mohammed (صلى الله عليه وسلم):

The traditions (Sunnah) of the Prophet (صلى الله عليه وسلم

73 - ‘ -


‘ ‘ I

the Sunnah I

‘

The Sunnah usually provides necessary and additional information, details, and explanation

about th ‘ I

‘

‘ r vice versa.

Similarly, the H t

‘ ‘

many places that the job of the Prophet (صلى الله عليه وسلم) was,

‘ ‘

Knowledge of Jurisprudence (Fiqh):

The k m ‘

science of Islamic jurisprudence (Fiqh) in a very extensive and comprehensive manner

throughout the Islamic history. This effort along with the interpretation of the related t

has led to the development and establishment of different schools of Fiqh. The knowledge of

the various interpretations for the legal injunctions of the same verse is often needed by the

translator. Further, while the language of some verses is in the command form, it is not meant

to be an obligatory act, but rather it implies a permissive act. Therefore, such details cannot

be understood and reflected unless the translator has some knowledge of Fiqh.

nowle e o issues o to y's worl rel te to the oly Qur‟ān

There are certain subjects in the Islamic law that have become the concern of many people,

especially in English


‘

claim some issues with the ‘ teach ‘

have a proper knowledge of such issues so that they can carefully render the related verses in

the light of those issues without making any compromise in the accuracy of the meaning of

the verses. Such care can be provided for example, by providing the necessary context of

those verses in the commentary.

5.3.3. A Verse Rel te to ihā (جہاد)

Introduction

S ‘ d are often misquoted and

misinterpreted that have contributed to Islam phobia in the western world.74

‘

careful in the wording of their translated text and if they do not provide the necessary context

of such verses.

I ‘

9:5), which is often quoted in the media, will be reviewed to identify the issues of the mere

translation without explaining the context. It will also help to better understand the related

peculiarities of the various approaches of different commentators.

institutes in Islamic teachings. The comprehensive

apply to various aspects of life in such a way that it makes a Muslim to strive continuously.

The term Ji has typically been translated as "Holy war". This is not correct because if the

74 ‘


term "Holy war" is translated back into Arabic, it would be ḥarbul muqaddas, المقدس حرب ,

‘ Sunnah (the traditions of Prophet

Mohammedصلى الله عليه وسلم). The term Ji is derived from Arabic word al Jahd meaning a struggle,

exertion, or striving.75

So, the correct meaning of the word Ji can be expressed as: "To

exert one's utmost effort in promoting a noble cause."76

The meaning and scope of Ji is very broad and it has many forms and levels. For

example, to struggle against one's carnal desires and against Satan S it n) is a form of

Ji To make any efforts to improve and purify oneself is a form of Ji To serve the

society for any good cause is a form of Ji ‘

―

(in worship) anything of which you have no knowledge, obey them not. You have (all) to

return to me, an I ―

― ‘ ‖ ‘

" ‘ " ‘

‘

‘ ‘

peace and justice, etc. Also, Prophet Mohammed صلى الله عليه وسلم

" f a Sult n

75. Al-Mawrid (Arabic-English Dictionary), p. 436.

76 ī -Jihad fil Islam, Idara Terjuman Al- ‘ , Lahore, 1996, p. 17


‖77

Finally, there is an armed form of Ji that is called Qit l

meant to regulate the inevitable confrontations and wars. It has extensive rules, restrictions

and guidelines that if they are properly understood and applied in the battlefield, it offers very

useful and appropriate teachings to regulate the wars in the world. The verse is:

لاشهر الحرم فاقت لوا المشركین حیث وجدتموهم و خذوهم و فاذا انسلخ ا

ك وة ١احصروهم و اقعدوا لهم کل مرصد توا الز ل وة و ا بوا و اقاموا الص فان تا

غفور رحؼم ١فخلوا سؽیلهم ۵78ان الل

(F 'i Ansalakha Al-'Ash/huru Al-Ĥurumu F qtul l-

Mus rik n Ĥ yt u W j tum um W K u um W

ĥşur um W q`u L um Kull M rş in F 'in T W

' q m ş-Ş l t W ' t w z-Z k t F k ll S l um 'Inn

ll G run R ĥ mun )

5.3.3.1. Comparative Review

Translations:

.Y. li

But when the forbidden months are past, then Fight and slay the Pagans wherever ye find

them, an seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but

if they repent, and establish regular prayers and practise regular charity, then open the way

for them: for Allah is Oft-forgiving, Most Merciful.

M. Asad

And so, when the sacred months are over, slay those who ascribe divinity to aught beside

God wherever you may come upon them, and take them captive, and besiege them, and lie in

wait for them at every conceivable place! Yet if they repent, and take to prayer, and render

77. al- , Ahmad bin Ali, Sunnan al- , Darusalam, Lahore, Vol. 5, Book 39,

Hadith 4214

78 - ‘ l-


the purifying dues, let them go their way: for, behold, God is much-forgiving, a dispenser of

grace.

Hilali & Khan

S I I

V

them and besiege them, and prepare for them each and every ambush. But if they repent and

perform As- Salat (Iqamat-as-Salat), and give Zakat, then leave their way free. Verily, Allah

is Oft- Forgiving, Most Merciful.

ryā ā i

When, therefore, the sacred months have slipped away, slay the associators wherever ye find

them and capture them and beset them and lie in wait for them at every ambush. Then, should

they repent and establish prayer and give the poor-rate, leave their way free. Verily Allah is

Forgiving, Merciful.

Sale

And when the months wherein ye are not allowed to attack them shall be past, kill the

idolaters wheresoever ye shall find them, and take them prisoners, and besiege them, and lay

wait for them in every convenient place. But if they shall repent, and observe the appointed

times of prayer, and pay the legal alms, dismiss them freely; for God is gracious and

merciful.

Arberry

Then, when the sacred months are drawn away, slay the idolaters wherever you find them,

and take them, and confine them, and lie in wait for them at every place of ambush. But if

they repent, and perform the prayer, and pay the alms, then let them go their way; God is All-

forgiving, All-compassionate.

. li

So when the sacred months have passed, slay the idolaters, wherever you find them, and take

them captive and besiege them and lie in wait for them in every ambush. But if they repent

and keep up prayer and pay the poor-rate, leave their way free. Surely Allah is Forgiving,

Merciful.


As it can be noted in the translated texts, the various translations of this verse S -

Tauba are not much different from each other. However, the differences arise mainly in the

commentary of each translation. Considering the fact that this verse has a particular historical

context, the context must be explained in the commentary. This verse talks about the fight

against those murderous idolatrous Arabs who have committed treachery against Muslims.

This subject becomes very clear if one studies the textual context of the other verses around

this verse, in particular, verses 1-15 of this S r

Without understanding the context, one could conclude from this verse that Muslims are

ordered to fight against the polytheists/disbelievers indiscriminately anytime outside of the

four prohibited months (i.e. Rajab, Zee-Q ‟ Zil-ḥaj and Muḥarram

I S

‘

‘ need to provide the historical background of this

verse so that its proper meaning is clearly understood.

The translation and commentary of this verse is reviewed on the basis of how each translator

clarifies the following four points:

1. This verse refers to a particular historical event and it is not meant as a general order

for all times and situations;

2. The verse does not order Muslims to fight the disbelievers just because they are

disbelievers, but because of their aggression and treachery.79

3. The conversion to Islam is not the objective of the fight, and

4. This verse should be understood in connection with other verses that deal with these

79 I - - ‘ -Ma'rifah, Beirut, 1982, V. 3, p. 902


subjects before making any overall conclusions.

M. Asad explains all of the four necessary points in his commentary to clarify the contextual

meaning of the verse. He mentions the name of sacred months and hints at that the command

― I

more than one ‘

‘

conversion to Islam on the part of "those who ascribe divinity to aught beside God" with

whom the believers are at war, must, therefore, be considered in conjunction with several

fundamental ‘ ordinances. One of them, "There shall be no coercion in matters of

faith" (2:256), lays down categorically that any attempt at a forcible conv

-

I S

‘ " G ge war against you; but

do not commit aggression, for, verily, God does not love aggressors" (2:190); and, "if they do

not let you be, and do not offer you peace, and do not stay their hands, seize them and slay

them whenever you come upon them: and it is against these that We have clearly empowered

you [to make war]" (4:91). Thus, war is permissible only in self-defence (see S 2, notes

167 and 168), with the further proviso that "if they desist - behold, God is much-forgiving, a

dispenser of grace" (2:192), and "if they desist, then all hostility shall cease" (2:193). Now

the enemy's conversion to Islam - expressed in the words, "if they repent, and take to prayer

[lit., "establish prayer"] and render the purifying dues ( h)"- is no more than one, and by

no means the only, way of their "desisting from hostility"; and the reference to it in verses 5

and 11 of this S certainly does not imply an alternative of "conversion or death", as some

unfriendly critics of Islam choose to assume. Verses 4 and 6 give a further elucidation of the

attitude which the believers are enjoined to adopt towards such of the unbelievers as are not


hostile to them. (In this connection, see also 60:8- ‖80

Hilali & Khan provide a parenthetical reference to verse 2: 105 within the translated text of

the verse right after the word Mus rik n It is not clear why this reference is provided. Verse

2:105 is rendered in Hilali & Khan's translation as:

"Neither those who disbelieve among the people of t e

Scripture Jews n risti ns nor I-Mus rik n t e

disbelievers in the Oneness of Allah, idolaters, polytheists,

pagans, etc.) like that there should be sent down unto you any

good from your Lord. But Allah chooses for His Mercy whom

He wills. And Allah is the Owner of Great Bounty."81

It is not clear if this reference is meant to clarify the meaning of Mus rik n as the parenthesis

is located right after the word Mus rik n or it is meant to declare the unreasonable jealousy

and hatred of Mus rik n towards Muslims as the reason for fighting against them. Since

Verse 2:105 does not describe the meaning of Mus rik n the location of the parenthesis does

not seem accurate. The second possibility does not appear accurate either because that cannot

be the reason for fighting. Therefore, this reference does not seem to be necessary or

appropriate.

The commentary of Hilali & Khan for this verse includes two parts A and B. Comment A

refers to the footnote of Verse 2:193. The footnote of verse 2:193 provides

ī :

I ‗ "I

against the people till they say: L il ill ll w nn Mu mm l-R s l Allah (none

has the right to be worshiped but Allah and that Muhammad is the messenger of Allah), and

perform S l h , so if they perform all that, then they save their lives and

80 ‘

81 ‘


properties from me except for Islamic laws, and their reckoning (accounts) will be with (done

‖ S īh l-Buk ri H t No. 25).

Comment B of Hilali & Khan provides the other H t as quoted in the text of the

translation of the verse. In both of these two H t there is a key term of "the people"

against whom the Prophet (صلى الله عليه وسلم) is declaring war. It is obviously talking about a particular

group of people with whom the war had already started and they had breached the contract,

rather than all of mankind. Without this clarification, the commentary of Hilali & Khan not

only does not clarify the historical context of this verse, but it further confirms the

misunderstanding about the purpose of the fighting.

―

command obviously is not of general application, but only refers to particular groups of the

Makkan idolaters—notorious offenders.82

George Sale did not give any explanation of the months nor of any incident about this except

―the months wherei ‖83

tribes of Arabia who have made the agreements with Muslims and then violated them.84

As a conclusion of this comparison among the commentators, it can be said that M. Asad

provides a very comprehensive commentary covering all needed clarifications and leaving no

room for any misunderstanding with this verse. While all others remained compact to the

meanings of the word and Hil &

82 ī ‘ V II -218

83. Alcoran of Mohammed, George Sale, p.149

84 ‘ entary, p. 387


5.3.4. Injunction of Friday Prayers

I ‘

the Friday prayers will be reviewed. This subject is covered in verses 9-11 of S r Jumu'

S r no. 62) which means "Friday" and is named after this day.

The Friday prayer is one of the most important acts of worship in Islam. It is also one of the

most important gatherings for the Muslims. Especially in the countries where Muslims live as

minorities, the Friday prayer is one of the few opportunities to be together and to be reminded

of their religion.85

Every week, in tens of thousands of mosques throughout the world, millions of Muslims from

all walks of life sit patiently, listening to the Friday sermons (Khutbah) and observe the

obligatory prayers in obe ‘

The weekly Friday prayer and Khutbah are powerful institutions that have been established to

build communities. They provide an opportunity for spiritual nourishment, learning, and

group bonding.86

There are many sayings of Prophet Mohammed (صلى الله عليه وسلم

I ī , the Prophet has said: "The best day upon

which the sun rises is Friday, on that day Adam was born and he entered into Paradise and

was expelled from it. And the Hour (Day of Judgment) will be only established on Friday.87

The Friday prayers and Khutbah have detailed descriptions in the books of jurisprudence

(Fiqh). The various aspects of this subject have been explained according to the teachings of

the Prophet صلى الله عليه وسلم and his practice as well as the understandings of the various schools of Fiqh.

85. Zarabozo, Jamaal al-Din, The Friday Prayer, Islamic Assembly of North America, Colorodo, 1994, p. I

86. Alkhairo, Wael, Speaking for Change: A guide to makingeffective Friday sermons, Amana Publications,

Maryland, 1998, p. I.

87 S ī lim (English Translation), Hadith No. 1856


The three verses of 62:9-11describe the injunctions related to the Friday pra

ī and Fiqh knowledge. The Verses are:

ل وة من یوم الجمعة فاسع ا اذا نودی للص منو ایها الذین ا و ذروا ی وا ال ى ذكر الل

لكم خیر لكم ان كنؾم تعلمون ١الؽیع ل وة فانتشروا فى ۹ذ فاذا قضیت الص

كثیرا لعلكم تفلحون كروا الل و اذ لارض و ابتغوا من فضل الل ذا راوا و ا ۺا

ما ا الیها و تركوك قاى و هو و من ١تجارة او لهوا انفض خیر من الل قل ما عند الل

جارة زقین ١الت خیر الر 88 ۻو الل (Y ' yyu l-L n ' m n 'I N Lilşş l ti Min

Y wmi l-Jumu` ti F s` w 'Ilá ikri ll i W r l-

B y` likum K run L kum 'In Kuntum T `l m n

F 'i Quđiy ti ş-Ş l tu F nt s ir F l-' rđi W

t g Min F đli ll i W kur ll K t r n

L ` ll kum Tu liĥ n W 'I R ' w Tij r t n ' w L w n

n đđ 'Il y W T r k k Q 'im n Qul M `In ll i

Khayrun Mina Al-Lahwi Wa Mina At-Tij r ti W ll u

Khayru Ar-R ziq n )


Translations:

.Y. li

O ye who believe! When the call is proclaimed to prayer on Friday (the Day of Assembly),

hasten earnestly to the Remembrance of God, and leave off business (and traffic): That is best

for you if ye but knew! And when the Prayer is finished, then may ye disperse through the

88 - ‘ -Jum`ah 62:9-11


land, and seek of the Bounty of God. and celebrate the Praises of God often (and without

stint): that ye may prosper. But when they see some bargain or some amusement, they

disperse headlong to it, and leave thee standing. Say: "The (blessing) from the Presence of

God is better than any amusement or bargain! and God is the Best to provide (for all needs).

ryā ā i

O ye who believe! when the call to prayer is made on the day of Friday then repair Unto the

remembrance of Allah and leave off bargaining. That is better for you if ye know. Then,

when the prayer is ended, disperse in the land and seek of Allah's grace, and remember Allah

much, that haply ye may thrive. And when they beheld merchandise or sport, they flocked

thereto, and left thee standing. Say thou: that which is with Allah is better than sport and

better than merchandise; and Allah is the Best of providers.

Hilali & Khan

O you who believe (Muslims)! When the call is proclaimed for the Salat (prayer) on the day

of Friday (Jumu'ah prayer), come to the remembrance of Allah [Jumu'ah religious talk

(Khutbah) and Salat (prayer)] and leave off business (and every other thing), that is better for

you if you did but know! Then when the (Jumu'ah) Salat (prayer) is finished, you may

disperse through the land, and seek the Bounty of Allah (by working, etc.), and remember

Allah much, that you may be successful. And when they see some merchandise or some

amusement [beating of Tambur (drum) etc.] they disperse headlong to it, and leave you

(Muhammad SAW) standing [while delivering Jumu'ah's religious talk (Khutbah)]. Say "That

which Allah has is better than any amusement or merchandise! And Allah is the Best of

providers.


M. Asad

O YOU who have attained to faith! When the call to prayer is sounded on the day of

congregation, hasten to the remembrance of God, and leave all worldly commerce: this is for

your own good, if you but knew it. And when the prayer is ended, disperse freely on earth

and seek to obtain [something] of God's bounty; but remember God often, so that you might

attain to a happy state! Yet [it does happen that] when people become aware of [an occasion

for] worldly gain or a passing delight, they rush headlong towards it, and leave thee standing

[and preaching]. Say: "That which is with God is far better than all passing delight and all

gain! And God is the best of providers!"

Sale

O true believers, when ye are called to prayer on the day of the assembly, hasten to the

commemoration of God, and leave merchandizing. This will be better for you, if ye knew it.

And when prayer is ended, then disperse yourselves through the land as ye list, and seek gain

of the liberality of God: And remember God frequently that ye may prosper. But when they

see merchandise or diversion they scatter off to it, and they leave thee standing. Say: 'What is

with God is better than diversion and merchandise. God is the best of providers.'

Arberry

O believers, when proclamation is made for prayer on the Day of Congregation, hasten to

God's remembrance and leave trafficking aside; that is better for you, did you but know.

Then, when the prayer is finished, scatter in the land and seek God's bounty, and remember

God frequently; haply you will prosper. But when they see merchandise or diversion they

scatter off to it, and they leave thee standing. Say: 'What is with God is better than diversion

and merchandise. God is the best of providers.'


. li

O you who believe when the call is sounded for prayer on Friday, hasten to the remembrance

of Allah and leave off traffic. That is better for you, if you know. But when the prayer is

‘

you may be successful. And when they see merchandise or sport, they break away to it, and

leave thee standing. Say: What is with Allah is better than sport and merchandise. And Allah

is the Best of Providers.

As we have discussed above Friday Sermon is a prominent Muslim worship and an effective

community activity. In these verses Allah Almighty commands Muslims some particular

activities of Jumu‘ (Friday). Following points are important to understanding the true

meanings of these verses:

1. To whom this injunction is obligatory

2. The clear meanings of different verses.

According to Abu Bakr Al- ―

certain people who are exempted from the obligation of this injunction, such as women,

travellers ‖89

M. Asad did not provide any explanation of Jumu‘ except making clear that this day is not

for the whole day rest and Jumu‘ Prayer is obligatory in congregation. However he

mentioned a historical incident (the incident of long-expected trade caravan from Syria90

)

commenting on the verse 62:11.

emphasized in his commentary the importance of congregational prayer at a

central place that becomes the source of unity and brotherhood. He did not mention any

89. Jaṣ ‘ V 5, p. 340

90 ‘


exemption. He invited the Muslims to ponder over the real spirit behind Friday Prayer as he

wr ―

more difficult part, the spirit of unity, brotherhood, mutual consultation, and collective

‖91

He also told about the contrast between Muslim Congregation

S S ―

the time for Jumu'ah Prayer comes, close your business and answer the summons loyally and

earnestly, meet earnesdy, pray, consult and learn by social contact: when the meeting is over,

‖92

prayer as we have mentioned earlier with reference to Al-Jaṣ ṣ.

Hilali and khan just translated the text. They neither explained any of the phrase nor

mentioned any tradition about Friday.

that Friday Prayer is obligatory upon all adult males. He also mentioned the minimum

number of the faithful for ―I

with a congregation of at least 40 of the faithful and under the direction of a president or

imam.93

Sale, referring to Al Baidhawi, mentioned different views about Friday. One reason given for

the observation of Friday, preferably to any other day of the week, is because on that day God

finished the creation.94

‘ and then discussed the difference

between Sabbath and Friday. He mentioned that the whole day is neither a rest day nor a full

day for prayer only. On Friday Muslims are allowed to take part in worldly affairs. He did not

91 ‘ P

92. Ibid

93 ī ‘ V IV, p. 360



―

and immediately haste ‖95

5.3.5. Ri ā Usury Interest on o n

Economy is the basic part of human civilization. All the systems of life provide a guideline

for economic life. Islam as a complete code of life provides a comprehensive Economic

System. Islamic economy is based on distribution of wealth as Islam discourages the

concentration of wealth in limited part of society. Moreover Islamic economic system mainly

relied upon the welfare of humanity and mutual cooperation of social beings. That why I

I

S 2: 276. In the following pages the said verse is being

discussed and comparison of different commentators is being given.

وا و ب الر دق ت یربىیمحق الل لا یحب کل كفار ١الص ثؼم و الل ۲۷۶96ا

(Y mĥ qu ll u r-Ri W Yur ş-Ş q ti W ll u L

Yuĥi u Kull K rin ' t min)


Translations:

.Y. li

God will deprive usury of all blessing, but will give increase for deeds of charity: For He

loveth not creatures ungrateful and wicked.

M. Asad

God deprives usurious gains of all blessing, whereas He blesses charitable deeds with

manifold increase.1 And God does not love anyone who is stubbornly ingrate and persists in

95 ‘

96 ‘ -Baqarah 2:276


sinful ways.

Hilali and Khan:

Allah will destroy Riba (usury) and will give increase for Sadaqat (deeds of charity, alms,

etc.) And Allah likes not the disbelievers, sinners.

ryā ā i

Allah obliterateth usury, and increaseth the alms. And Allah loveth not any ingrate sinner.

Sale:

God shall take his blessing from usury, and shall increase alms: For God loveth no infidel, or

ungodly person.

Arberry:

God blots out usury, but free will offerings He augments with interest. God loves not any

guilty ingrate.

. li

Allah will blot out usury, and He causes charity to prosper. And Allah loves not any

ungrateful sinner.

I ‗ ‘ ‗ ‘

Asad ‗ ‘

‗ ĥ ‘ ‗ deprive of all

‘ ‘ & ‗

‘ ‗ ‘ ‗ ‗ ‘ S

‗ ‘ ‗ ‘ ‗

‘

‗ ī‘ ‗ ‘ &

‗ ‘ S ‗ ‘ ‗ ‘


‗ ‘

‗ ‘ ‗ ‘

S ‗ ‘

‗ ‘

All the words used in the translations are approximately of the same meanings. Thus we can

say in translating this verse all the commentators considered and understood the language

same.

In the commenta

explained the meaning of the word ‗ ī‘

ī S ī - V ī

229). i.e. of USA against the usurious

‗

this world97 S ‗ ‘

98

―I

the general tendency in the growth of civilization to lessening rates of interest, so much so

that us ‖ 99

After going through these commentaries, it becomes clear that usury in any form is

condemned by Allah Almighty. The companions were commanded to let the remaining

interest for ‘

the creation of his own mind. Usury in any form and at any rate is deprived of any blessing.

97 ī ‘ V I, p. 193


99. The Hol ‘


5.3.6. Eating with the People of the Book and Marriage with Their

Woman

In Islamic code of social life relations with the people of the Book are significant as Islam

allows the co-existence, peaceful and just relations with them. In the matter of accepting the

religion Islam is against any sort of pressure. Eating with the People of the Book and

marrying the woman of the Book is allowed in Islamic social system. This command is

extracted out of 5th

Verse of the 5th S ‘ I

discuss the views of selected commentaries on the vary Verse.

ت ب ؼ لیوم احل لكم الط ب حل لكم ١ا و طعامكم ١و طعام الذین اوتوا الكت

ب من ١حل لهم و المحصن ت من المؤمن ت و المحصن ت من الذین اوتوا الكت

تؼتموهن 100اجورهن قبلكم اذا ا (Al-Y wm 'Uĥill L kumu ţ-Ţ yyi tu W Ţ ` mu l-L n

'Ūt l-Kit Ĥillun L kum W Ţ ` mukum Ĥillun L um W l-

Muĥş n tu Min l-Mu'umin ti W l-Muĥş n tu Min l-

L n 'Ūt l-Kit Min Q likum 'I ' t ytum unn

'Uj r unna)


Translations:

.Y. li

This day are (all) things good and pure made lawful unto you. The food of the People of the

Book is lawful unto you and yours is lawful unto them. (Lawful unto you in marriage) are

(not only) chaste women who are believers, but chaste women among the People of the Book,

revealed before your time, - when ye give them their due dowers,

100 ‘ - ‘ 5


M. Asad

Today, all the good things of life have been made lawful to you. And the food of those who

have been vouchsafed revelation afore time is lawful to you, and your food is lawful to them.

And [lawful to you are], in wedlock, women from among those who believe [in this divine

writ], and, in wedlock, women from among those who have been vouchsafed revelation

before your time -provided that you give them their dowers,

Hilali and Khan:

Made lawful to you this day is At-Tayyibat [all kinds of Halal (lawful) foods, which Allah

has made lawful (meat of slaughtered eatable animals, etc., milk products, fats, vegetables

and fruits, etc.). The food (slaughtered cattle, eatable animals, etc.) of the people of the

Scripture (Jews and Christians) is lawful to you and yours is lawful to them. (Lawful to you

in marriage) are chaste women from the believers and chaste women from those who were

given the Scripture (Jews and Christians) before your time, when you have given their due

Mahr (bridal money given by the husband to his wife at the time of marriage),

ryā ā i

To-day are allowed unto you all clean foods, and the meat of those vouchsafed the Book is

allowable for you, and your meat is allowable for them as also are the wedded believing

women and the wedded women of those vouchsafed the Book before you, when ye have

given them their dowers,

Sale:

This day are ye allowed to eat such things as are good, and the food of those to whom the

scriptures were given is also allowed as lawful unto you; and your food is allowed as lawful

unto them. And ye are also allowed to marry free women that are believers, and also free

women of those who have received the scriptures before you, when ye shall have assigned

them their dower;

Arberry:

Today the good things are permitted you, and the food of those who were given the Book is

permitted to you, and permitted to them is your food; Likewise believing women in wedlock,

and in wedlock women of them who were given the Book before you if you give them their

wages,


. li

This day (all) good things are made lawful for you. And the food of those who have been

given the Book is lawful for you and your food is lawful for them. And so are the chaste from

among the believing women and the chaste from among those who have been given the Book

before you, when you give them their dowries,

Translation of ţ-Ţ tu ت ب ؼ اجورهن and ţ-Ţ tu الط

I ‗ ţ-Ţ yyi tu‟

Ţ ‘ 101

-

as: the people of book, people who were given book and people of scripture. M. Asad and

re apt while translation of others is also permissible.

The phrase 'Uj r unn ‗ ‘ ‗ ‘ ‗

‘ ‗

‘ I ‘ 'Uj r means dowry or nuptial gift,102

while the word

wages is in the meaning of earning something that is the meaning of Arabic word Ajr not of

& ‗ ‘ ‗ al-

‘

Conclusion

I

103

M. Asad

quoted the Book of Mathew and told that the Law of Musa ( ) does not allow this and this

101. Arabic-English Lexicon, V. 1, p.1902

102. Ibid, p.24

103 ‘ P 246


law was not changed by I ( ).104 Hilali & Khan did not provide any narration about this

‗ ţ-Ţ ‘ ‗ imals slain and dressed

‘105

. Sale did also the same106

ī 107

sion to marry is limited to a

Christian or Jew woman only and the marriage with Christian or Jew man is prohibited. Hillai

& S

‗ ‘108

while this point is not

mentioned by any other ‗

―

revealed book, in which category fall almost all the nations of the world, the taking of their

‖ 109

On the whole for the permission of eating food all the commentators are agreed upon that

eating the food of the people of Book is allowed with the condition of Ţ yyi t. And in the

matter of marriage except S

marrying a woman from the people of Book is allowed for a Muslim on the condition of

chastity.

5.3.7. Punishment of the Adultery

‘ mut w tir t on their own have fixed the punishments of four

crimes. They are not left at the discretion of the judge or the ruler. These punishments are

called Hu in the terminology of Islamic jurisprudence. Apart from these, the

104 ‘ 208

105. ī ‘ V I, p. 406


107 ‘

108 ī ‘ V I, p. 407

109 ‘ y, p. 242


punishment is not fixed for other crimes, and the ruler or the judge can award the

punishment in accordance with the type of crime, the circumstances of the criminal and

the background in which the crime is committed, in order to control the spread of crime

as he feels best. Such punishments are known as penal laws in Islamic jurisprudence.

Islamic Hu s are four in number:

Stealing

Levelling false accusation against chaste women

Drinking liquor

Adultery

Each one of these crimes is very evil. However, adultery is so immense in the destruction of

the human values that no I

S -

In the following pages commentary on this verse from the selected commentaries is being

discussed.

انى فاجلدوا کل واحد نیة و الز ا لز نهماا رافة بهماو لا تاخذكم ١مائة جلدة م

لا خر و الیوم ا ان كنؾم تؤمنون بالل فة ١فى دین الل و لیصهد عذابهما طاى

۲110من المؤمنین

(Az-Z niy tu W z-Z n F jli Kull W ĥi in Min um

Mi ' t J l tin W L T 'k u kum Bi im R ' tun F ni

ll i 'In Kuntum Tu'umin n Bill i W l-Yawmi Al-' k iri

W L s / ` um Ţ 'i tun Min l-Mu'umin n )

110. - ‘ -



Translations:

.Y. li

The woman and the man guilty of adultery or fornication flog each of them with a hundred

stripes: Let not compassion move you in their case, in a matter prescribed by God, if ye

believe in God and the Last Day: and let a party of the Believers witness their punishment.

M. Asad

AS FOR the adulteress and the adulterer - flog each of them with a hundred stripes, and let

not compassion with them keep you from [carrying out] this law of God, if you [truly]

believe in God and the Last Day; and let a group of the believers witness their chastisement.

Hilali and Khan:

The woman and the man guilty of illegal sexual intercourse, flog each of them with a hundred

stripes. Let not pity withhold you in their case, in a punishment prescribed by Allah, if you

believe in Allah and the Last Day. And let a party of the believers witness their punishment.

(This punishment is for unmarried persons guilty of the above crime but if married persons

commit it, the punishment is to stone them to death, according to Allah's Law).

ryā ā i

The adulteress and the adulterer: scourge each one of the twain with a hundred stripes. And

let not tenderness take hold of you in regard to the twain in the law of Allah, if ye have come

to believe in Allah and the Last Day. And let witness this torment a band of the believers.

Sale:

The whore, and the whoremonger, shall ye scourge with an hundred stripes. And let not

compassion towards them prevent you from executing the judgment of God; if ye believe in

God and the last day: And let some of the true believers be witnesses of their punishment.

Arberry:

The fornicatress and the fornicator -- scourge each one of them a hundred stripes, and in the

matter of God's religion let no tenderness for them seize you if you believe in God and the


Last Day; and let a party of the believers witness their chastisement.

. li

The adulteress and the adulterer, flog each of them (with) a hundred stripes, and let not pity

for them detain you from obedience to Allah, if you believe in Allah and the Last Day, and let

a party of believers witness their chastisement.

In the translation of this verse, S ‗Ra'fatun‘

‗ ‘ & ‗ ‘

‗ ‘ ‗ ‘ ‗ ‘

feelings of sy ‗ ‘ 111

. In this context the

word pity looks more apt than tenderness.

‗Ţ 'i tun Min l-Mu'umin n ‘

‗ ‘ ‗ ‘ S ‗

‘

This verse has three main points as following:

Punishment of hundred stripes

No room for pity

Presence of a party of believers at the time of commencement of the punishment

rather he clarifies

are married or unmarr ―I

one or both of the parties are married to a person or persons other than the ones concerned)

and to fornication, which, in its strict signification, implies that both parties are

unma ‖ 112

M. Asad is also of the same view that the injunction is for both married and

111 ‘ P 292, 1104,1525

112 ‘ P 865


―

- differentiate between the concepts of "adultery" (i.e., sexual intercourse of a married man

with a woman other than his wife, or of a married woman with a man other than her husband)

and "fornication" (i.e., sexual intercourse between two unmarried persons). For the sake of

I " ‖ and the person guilty of it as

" " " " ‖113

Hilali & Khan within the parenthesis pointed out

that this punishment is only for unmarried men and women while for married men and

‗ ‘ ī ī &

S ī -

― P صلى الله عليه وسلم, the

Sunnah, restricts this punishment to the case of unmarried offenders. The people who are

married and are of free condition and are yet guilty of sexual misconduct are to be punished

‖114

S S ―

is not to be understood to relate to married people, -who are of free condition: because

S ‖115

―

Q ‘ ‗

said is self- ‖116

Moreover he added about the method of flogging in these

―I I time of the

Prophet, and even for some time after him, there was no whip, and flogging was carried out

by beating with stick or with the hand or with shoes. The culprit was not stripped naked, but

‖117

These comments

113 ‘

114 ī ‘ V III, p. 211


116 ‘

117. Ibid


‘

‗ ‘

‗ ‘ ‘

far from the real sense of the text. The verse clearly indicates that the punishment is definite

and there is no chance of any kind of pity. All the commentators did not comment on this

command hence considered agreed upon that there is no room for any kind of pity. As far as

the third part of this injunction is concerned all the commentators according to their

―S ‖ 118

However, M. Asad

―

deliberately left unspecified, thus indicating that while the punishment must be given

publicity, it need not be made a "public spectacle".119

―

execution, in order to be deterrent for others and more humiliating for the offenders, must

‖ 120

S ―S

‖121

The gist of the matter is that the punishment of hundred stripes described in this verse for

adulterer man and woman. Th

‘

considered this punishment for the married as

well as for the unmarried.

5.3.8. The Religion is Only Islam

I

‘ S Ā `I & I ‗S ‘

118 ī ‘ V III, p. 211

119 ‘

120 ī ‘ V III, p. 212



‗S ‘ I ‗ ‘ 122

‘ ī

I S Ā `I I

following pages this Verse is discussed and comparative study of selected commentaries is

given.

Arabic Text

لاسلام دینا فلن یقبل منه و لا خرة من ١من یؽتغ غیر ا و هو فى ا

سرین ۸۵123الخ (Wa Man Yabtaghi Ghayra Al-'Isl mi n n F l n Yuq l

Min u W Huw F l-' k ir ti Min l-K sir n )


Translations:

.Y. li

If anyone desires a religion other than Islam (submission to God), never will it be accepted of

him; and in the Hereafter He will be in the ranks of those who have lost (All spiritual good),

M. Asad

For, if one goes in search of a religion other than self-surrender unto God, it will never be

accepted from him, and in the life to come he shall be among the lost.

Hilali and Khan:

And whoever seeks a religion other than Islam, it will never be accepted of him, and in the

Hereafter he will be one of the losers.

ryā ā i

And whosoever will seek a religion other than Islam, it shall not be accepted of Him, and he

shall be of the losers in the Hereafter.

122 I ‘ xxviii

123. Al- ‘ Ā `I


Sale:

Whoever followeth any other religion than Islam, it shall not be accepted of him: And in the

next life he shall be of those who perish.

Arberry:

Whoso desires another religion than Islam, it shall not be accepted of him; in the next world

he shall be among the losers.

. li

And whoever seeks a religion other than Islam, it will not be accepted from him, and in the

hereafter he will be one of the losers.

I V ‗Isl m‘ I

‗S G ‘ ‗S

S ‘ ‗I ‘ ‗Yabtaghi‘

S S ‗ ‘

I V clarity of Muslim position

regarding the religion. He f ―I

prophets. It was the truth taught by all the inspired Books. In essence it amounts to a

consciousness of the Will and Plan of Allah and a joyful submission to that Will and Plan. If

anyone wants a religion other than that, he is false to his own nature, as he is false to Allah's

P ‖124

M. Asad gave no comments while Hilali & Khan mentioned two traditions

of the Holy Prophet (صلى الله عليه وسلم S ī S ī quoted Dr.

― V

‖ 125

―

Verse contradicts the idea, prevalent in our days, that the choice of religion is a matter of

124 ‘ P 150

125 ī ‘ V I, p. 246


‖ 126

George Sale considered that this verse has abrogated the 19th

S ―

unfailingly lose in the end. A Muslim accepts the whole truth; the truth as revealed to any

prophet anywhere in the world; the followers of other religions accept only partial truth, the

‖ 127

After going through these comments it bec I ‗

‘ ‘

worldly life and the Hereafter is only in the final message. The notion about the choice of

religion as an individual matter is wrong.

5.3.9. Conclusion

I

& ‘

ina ī

S ‘

provides classical references of Baidhawi and Jalalain

remained limited to the context an

According to the comparison, among all these commentators M. Asad is the only one who

provided sufficient details.

I for these

126 ī ‘ V I, p. 246

127 ‘


verses. He gave a good introduction about the Friday prayer and a useful comparison to the

Judeo-Christian weekly religious days.

M. Asad has minimum commentary, but enough to clarify some of the major points. Hilali &

Khan do not offer any comm

S

S

approach towards the topic without any hint at Fiqh.

In short, it is shown that the verses of injunctions require the commentators to have extra

knowledge of the rulings, circumstances, Islamic history and Fiqh.

5.4. Review o some P r les mthāl

This chapter presents a comparative review of the translations of some of the parables

mt l ‘ mathal or mithal which means an

example, a parable, analogy, likeness, resemblance, simile, or similitude.128

Since all of the

commenta " "

‘

‘ certain

facts.

The parables have some distinctive features that make their translation unique. Sometime, it

has some cultural connotations that have to be explained and sometimes it explains a

phenomenon in certain ways to help the reader to grasp the meaning. Therefore, in the

translation of the parables, the knowledge of the culture and the linguistic skills to clarify

thoughts or metaphors are required.

128. Mufra - - ‘


‘

1. Analysis of the difference in the translation and commentary of key words and

phrases

2. Clarity of its purpose and its main points

3. Cultural relevance

4. Moral of the parable - as to what degree it is reflected in the translation or

commentary.

The parables that have been selected for review are:

1. The parable of a good word and an evil word,

2. The parable of Allah being the light of the heavens and earth and.

3. The parable of the spider's house.

5.4.1. Significance of Parables mt in the oly Qur‟ān

The parables ‘

and to clarify certain principles. These are useful for explanation of certain facts and to make

some important concepts easier to understand.

‘ have been presented mostly by comparing certain ideas or

principles to some more familiar things (objects, events, etc.) known to the people. They have

been used to establish a pattern of reasoning by using a more familiar or less abstract

argument that th

‘

some unclear thoughts as pictures.129

According to Abdu- ĥ I -S ― ‘

129 - Muhammad Jabir, A - ī ‘ I I Islamic Thought, Herndon,

1993, p. 88


some concepts in the light of physical examples that make the meanings that Allah intended

to ‖130

‘

لامثال و یضرب الل هم للناس ا ۲۵131یتذكرون لعل

W Y đri u ll u l-' mt l Lilnn si L ` ll um

Y t kk r n

"Allah sets forth parables for men, in order that they may

receive admonition."

لامثال نضربه هم ا للناس و تلك ا رون لعل ۱132ۻیتفك(Wa Tilka Al-' mt lu N đri u Lilnn si L ` ll um

Y t kk r n

"Such are the similitudes which We propound to men, that they

may reflect."

ذا القرا ۲۷133من کل مثل لعلهم یتذكرون ن و لقد ضربنا للناس فى ه

W L q Đ r n Lilnn si F H l-Qur' ni Min Kulli

M t lin L ` ll um Y t kk r n

"We ve put ort or men in t is Qur‟ n every kin o

Parable, in order that they might bethink themselves."

‘ "Dharb aI-MathaI" which could mean citing an

example; using an illustrative story that is referred to as exemplum in literature.

Spiritual realities and facts are always difficult to comprehend because of their complexity.

They can be conveyed to man only by means of parables or allegories. These literary devices

can be more useful to clarify some higher spiritual realities and facts that are difficult to grasp

130. Al-Sa'dee, Abdu- ĥ I P S P

p. 6

131 ‘ I ī

132 ‘ -Hashr, 59:21

133 ‘ l- , 39:27


for many people unless presented in the form of a parable. This is also an established fact in

―

human speech to help the audience better understand the concepts. The simile is generally a

more artistic likening, done briefly for effect and emphasis, while analogy serves the more

practical end of explaining a thought process or a line of reasoning or the abstract in terms of

‖134

The sayings of the Prophets and wise men are for the same reason often replete with such

parables, as can be seen by casting a glance over the Torah and the Gospel. The speeches of

Prophet Jesus especially are full of them. For example, the punctilious Jews who overstressed

minor rituals while ignoring the cardinal principles of religion were described by Prophet I

(A.H) "straining out the gnat, and swallowing the camel"135

. Such similes and parables are

very useful in making the higher facts or subtle verities of life easily comprehensible to

people in

S ī

Prophet Muhammad (صلى الله عليه وسلم), are found many such parables.136

‘

‘

masses, commonly observed phenomena and common insignificant objects are often used for

this purpose. The only consideration is how lucid an example the object provides, not how

valuable or sacred that object is. Allah uses spider, fly, ant and so many other not-so-sacred

134. Robert A. Harris, Writing with Clarity and Style: A Guide to Rhetorical Devices for Contemporary

Writers, Pyrczak Publishing, Los Angeles, 2003, p. 36

135. The Gospel of Matthew, King James Version, 23:24, The Tri-County Church of Christ in Evans Mills,

New York, 2011, p. 23

136 I ī ī ḥsan, Pondering Over the Qur 'an, Islamic Book Trust Kuala Lampur, Malaysia, 2007, V. 1,

p. 147


things S -

‘ pictures

of their mental state.

S uses a natural phenomenon to paint a picture of

hypocritical behaviour.

بنورهم و ١مثلهم كمثل الذی استوقد نارا فلما اضاءت ماحوله ذهب الل

بكم عمى فهم لا یرجعون ۱۷لهم فى ظلم ت لا یبصرون تر او لصیب ۱۸صم

ماء فیه ظلم ت و رعد و برق ذانهم من ١من الس یجعلون اصابعهم فى ا

واعق حذر الموت ١الص یكاد البرق یخطف ۱۹ فرین بالك محی و الل

اظلم علیهم قاموا ١کلما اضاء لهم مشوا فیه ١ابصارهم ١و اذا و لو شاء الل

عل ى کل شىء ١لذهب بسمعهم و ابصارهم ۱137ۺقدیر ان الل

(Mathaluhum Kamathali Al-L st wq N r n

F l mm ' đ ' t M Ĥ wl u ll u Bin ri im W

T r k um F Žulum tin L Yu şir n Şummun Bukmun

Ùmyun F um L Y rji` n ' w K ş yyi in Min s-S m 'i

F i Žulum tun W R ` un W B rqun Y j` l n ' ş i` um

F ' ni im Min ş-Ş w ìqi Ĥ r l-Mawti Wa

ll u Muĥ ţun Bil-K ir n Y k u l-B rqu Y k ţ u

' ş r um Kull m ' đ ' L um M s w F i W 'I

' žl m ` l y im Q m W L w S ' ll u L

Bis mì im W ' ş ri im 'Inn ll ` lá Kulli S y'in

Q run )

“T eir similitu e is t t o m n w o kin le ire; w en it

lighted all around him, Allah took away their light and left

137 ‘ - -20


them in utter darkness. So they could not see. Deaf, dumb, and

blind, they will not return (to the path). or (another similitude)

is that of a rain-laden cloud from the sky: In it are zones of

darkness, and thunder and lightning: They press their fingers

in their ears to keep out the stunning thunder-clap, the while

they are in terror of deat, but Allah is ever round the rejecters

of Faith! The lightning all but snatches away their sight; every

time the light (Helps) them, they walk therein, and when the

darkness grows on them, They stand still, and if Allah willed,

He could take away their faculty of hearing and seeing; for

ll t power over ll t ings ”

It uses some scenarios of darkness, fire, rain, lightning, and thunder to paint vivid pictures of

a complex portrait of the hypocritical personality. The parables also describe the rewards and

punishments of the hereafter in human terms to which people in general can relate to,

understand, and visualize. In many places, the Hell and Paradise are described by using our

worldly terminology and concepts while their real nature is beyond our imagination and

perception.

People with a proper attitude find these examples, scenarios, and imagery very useful, and

they concentrate on the point being made. Consequently, they get a very

‘

‘ G

exalted, have to do with such mundane things? Why is there mention of spouses or such and

such in Paradise? How can hell be this way or that way? And, so on.138

138 ‘ ī S ] I

Reflections, December 5, 2011


This behaviour ‘

following verses:

فنا ن و لقد صر ذا القرا كثر ١من کل مثل للناس فى ه لانسان ا شىء و کان ا

۵۴139جدلا(W L q Ş rr n F H l-Qur' ni Lilnn si Min Kulli

M t lin W K n l-'Ins nu ' kt r S y'in J l n

"We have explained in detail in this Qur‟ n or t e ene it o

mankind, every kind of similitude: but man is, in most things,

contentious."

ذا فنا للناس فى ه لا ١ن من کل مثل القرا و لقد صر كثر الناس ا فاب ى ا

۸۹140كفورا(W L q Ş rr n Lilnn si F H l-Qur' ni Min Kulli

Mathalin Fa'abá 'Aktharu An-N si 'Ill Ku r n)

" n We ve expl ine to m n in t is Qur‟ n every kin o

similitude: yet the greater part of men refuse (to receive it)

except with ingratitude!"

Muhammad Asad explains that the use of the term "parable" (mathal) immediately or shortly after a

description of men's condition - whether good or bad - in the hereafter is meant to remind us that all

such descriptions relate to something that is "beyond the reach of a created being's perception" (al-

ghayb), and cannot, therefore, be conveyed to man otherwise than by means of allegories or parables

expressed in terms of human experience and therefore accessible, in a general sense, to human

imagination.141

Parables can be negative, too, asserting that two things are unlike i

‘ 42:11) negates the similarity of anything else to Allah in the following

139. Al ‘ -

140 ‘ -I ‘

141 ‘ 709


words:

142 لؼس كمثله شىء(Laysa Kamithlihi Shay'un)

“ t ere is not ing w tever like unto Him "

5.4.2. Parable of the light of Allah

Introduction

This parable is S - - ‘

لارض ت و ا م و نور الس لنصباح فى ١وة فیها مصباح كمشك مثل نوره ١الل ا

جاجة ١زجاجة لز ب ركة زیتونة لا شرقیة و ا ی یوقد من شجرة م کانها كوكب در

لنوره ١نور عل ى نور ١یكاد زیتها یضىء و لو لم تمسسه نار ١لا غربیة یهدی الل

لامثال للناس و یضرب ١من یشاء ا بكل شىء علؼم ١الل فى بیوت اذن ۳۵و الل

ان ترفع و یذكر فیها اسمه لا صال ١الل لا ١رجال ۳۶یسبح له فیها بالغدو و ا

ك وة تلهیهم تجارة و لا بیع عن ل وة و ایتاء الز و اقام الص كر الل یخافون ١ذ

لابصار احسن ما عملوا و یزیدهم ۳۷یوما تتقلب فیه القلوب و ا لیجزیهم الل

یرزق من یشاء بغ ١من فضله ا اعمالهم ۳۸یر حساب و الل و الذین كفرو

ما ن ماء ١كسراب بقیعة یحسبه الظ ـا و وجد الل ى اذا جاءه لم یجده شی حت

سریع الحساب ١عنده فوف ىه حسابه ىه او لظلم ت ۳۹و الل یغش فى بحر لجى

اذا اخرج یده ١ظلم ت بعضها فوق بعض ١موج من فوقه موج من فوقه سحاب

ىها له نورا فما له من نور ١لم یكد یر ۳143ۺو من لم یجعل الل

142 ‘ -S , 42:11

143 ‘ - -40


( ll u N ru s-S m w ti W l-' rđi M t lu N ri i

K mis k tin F Miş ĥun l-Miş ĥu F Zuj j tin z-

Zuj j tu K ' nn K wk un urr yun Y q u Min

S j r tin Mu r k tin Z yt ni tin L S rq y tin W L

G r y tin Y k u Z ytu Yuđ 'u W L w L m T msas/hu

N run N run ` lá N rin Y ll u Lin ri i M n Y s 'u

W Y đri u ll u l-' mt l Lilnn si W ll u Bikulli

S y'in ` l mun F Buy tin ' in ll u ' n Tur ` W

Yu k r F smu u Yus iĥu L u F Bil-G u wi W

Al-' ş li Rij lun L Tul im Tij r tun W L B yùn ` n

ikri ll i W 'Iq mi ş-Ş l ti W 'Īt 'i z-Z k ti

Y k n Y wm n T t q ll u F i l-Qul u W l-

' ş ru Liy jziy umu ll u ' ĥs n M ` mil W

Y z um Min F đli i W ll u Y rzuqu M n Y s 'u

Bighayri Ĥis in W l-L n K r ' `m lu um

K s r in Biq ` tin Y ĥs u u ž-Ž m' nu M ' n Ĥ ttá 'I

J ' u L m Y ji / u S y' n W W j ll Ìn u

F w u Ĥis u W ll u S r ù l-Ĥis i ' w

K žulum tin F B ĥrin Lujj yin Y g s u M wjun Min

F wqi i M wjun Min F wqi i S ĥ un Žulum tun B `đu

F wq B `đin 'I ' k r j Y u L m Y k Y r W

M n L m Y j` li ll u L u N r n F m L u Min N rin

“ ll is t e lig t o t e e vens n t e e rt t e p r le o

His light is As if there were a Niche and within it a Lamp: the

Lamp enclosed In Glass: the glass As it were a brilliant star:

Lit from a Blessed tree, an Olive, neither of the east nor of the

west, whose oil is well-nigh luminous, though Fire scarce

touched it: light upon Light! Allah doth guide whom He will to

His Light: Allah doth set forth parables for men: and Allah

doth know all things. (lit is such a Light) In houses, which

Allah hath Permitted to be raised to Honour; for the

celebration, In them, of His name: In them is He glorified In

the mornings and In the evenings, (again and again),- by men


whom neither traffic nor merchandise can divert from the

remembrance of Allah, nor from regular prayer, nor from the

practice of regular charity: their (only) fear is for the Day

when hearts and eyes will be transformed (in a world wholly

new),- that Allah may reward them according to the best of

their deeds, and add Even more for them out of His grace: for

Allah doth provide for those whom He will, without measure.

But the Unbelievers,- their deeds are like a mirage In sandy

deserts, which the man parched with thirst mistakes for water;

until when He comes up to it, He finds it to be nothing: but He

finds Allah (ever) with him, and Allah will pay Him His

account: and Allah is swift In taking account or (the

Unbelievers' state) is like the depths of darkness In a vast deep

ocean, overwhelmed with billow topped by billow, topped by

(dark) clouds: depths of darkness, one above another: if a man

stretches out His hands, He can hardly see it! for any to whom

ll givet not lig t t ere is no Lig t!”

‘ I

lig ‘

understandable and observable facts to humanity. Further, Allah explains the kind of darkness

that the humanity would face if they disconnect themselves from His light.

The general perception of the light is that it is something that makes itself and the other

things around it to become visible. Correspondingly, the lack of light is called darkness. As

such, Allah has used the word "light" in this sense. However, it should not be taken literally

as it is quite different from the physical light and its material connotations.144

This parable

has been rendered and explained by the Commentators in inspiring and very thought-

provoking ways.

144 ī ‘ V 253



The key phrases that are related to the verses of this parable and that have been translated or

commented somewhat differently are:

1 ll u N ru s-S m w ti W l-' rđi لارض ت و ا و م نور الس الل

2 M t lu N ri i K mis k tin مثل نوره كمشك وة

3. L S rq y tin W L G r y tin ة و لا غربیة ١لا شرقی

4 Y k u Z ytu Yuđ 'u W L w L m T ms s/ u N r ١یكاد زیتها یضىء و لو لم تمسسه نار

5 Y ll u Lin ri i M n Y s ' لنوره من یش ١اء یهدی الل

6 W Y đri u ll u l-' mt l Lilnn s لامثال للناس ا ١و یضرب الل

7. W M n L m Y j` li ll u L u N r n F m L u Min N rin

له نورا فما له من نور و من لم یجعل الل

1. u u -S m t -' đ لارض ت و ا م و نور الس الل

While all translators have rendered this statement as "Allah/God is the light of the heavens

and the earth,"

commentary differently. He has explained Allah as the true light and all the other physical

lights as the reflection of that true light. He mentions the defects present with physical

― ‖ 145

ing Ibn-i- G ―G

‖ 146

& S

145 ‘ Amana Publications, p. 876

146 ī ‘ V III, p. 226


―

heavens and the earth, because he has manifested them and brought ‖147

2. t u m t مثل نوره كمشك وة

The Parable of His Light is as if there were a Niche

M. Asad has translated it as: The parable of His light is, as it were, that of a niche

Hilali&Khan has translated it as: The parable of His Light is as (if there were) a niche

The likeness of His light is as a niche

Sale has translated it as: The similitude of his light is as a niche

Arberry has translated it as: The likeness of His Light is as a niche

A likeness of His light is as a pillar

In the translation of this phrase, the key terms are mathal and ka.

Hilali & Khan have translated mathal

translated mathal S ‗ ‘

likeness.

nd of "niche" in the

eastern houses of the past.148

M. Asad further explained with reference to

I ī I - - I - - "I

His light in the heart of a believer."149

Hilali & Khan did not provide any explanation of it.

I -i- ‗ ‘ S

―

light here described, to be the light revealed in the Koran, or God's enlightening grace in the

147 ‘

148 ‘ P

149 ‘


‖150

English Lexicon translated Mishkat as a Pillar.151

3. L S q t L G t ة ة و لا غربی ١لا شرقی

This phrase describes an attribute of the tree in the parable that needs to be explained beyond

the literal translation.

it as: neither of the east nor of the west,

M. Asad has translated it as: neither of the east nor of the west

Hilali & Khan has translated it as: neither of the easts (i. e. neither it gets sun-rays only in the

morning) nor of the west (i. e. nor it gets sun-rays only in the afternoon, but it is exposed to

the sun all day long)

neither of the east nor of the west

Sale has translated it as: neither of the east nor of the west

Arberry has translated it as: neither of the east nor of the west

: neither eastern nor western

All translators have explained this attribute of the tree of this parable in their commentary

except Hilali & Khan who have explained their understanding in the parenthesis within the

translated text.

‘ ―

sunshine by day: it will be more mature, and the fruit and oil will be of superior quality. So


151 ‘


G ‘ ‖152

‘

― ‘

‖153

―

tree is standing in the open, neither in the east nor in the west of a building, so that is always

S ‖154

Sale in his footnote tried to associate the tree with some sacred place like Syria in his

‗ llent kind. Some think the meaning to be that the tree grows

neither in the eastern parts nor the western parts, but in the midst of the world, namely, in

S ‘ 155

Arberry as usual just tried to describe in parenthesis as (God g

I ‗ I

which, therefore, does not specially be ‘ 156

4. Y du Z tu Yuđ u L L m m / u u ١یكاد زیتها یضىء و لو لم تمسسه نار

This phrase describes another special attribute of the tree in the parable that needs to be

explained beyond the literal translation.

Whose oil is well-nigh luminous, though fire scarce touched it

152 ‘ P

153 ‘

154 ī ‘ V. III, p. 227


156 ‘


M. Asad has translated it as:

The oil whereof [is so bright that it] would well-nigh give light [of itself] even though fire

had not touched it

Hilali & Khan have translated it as:

Whose oil would almost glow forth (of itself), though no fire touched it.

Its very oil will shine forth even though no fire touched it.

Sale has translated it as:

It wanteth little but that the oil thereof would give light, although no fire touched it.

Arberry has translated it as:

Whose oil wellnigh would shine, even if no fire touched it;

The oil whereof gives light, though fire touch it not --

Whil

minds almost before it is consciously touched. He mentioned the purity of vegetable oils and

―

place and deserves its sacred associations. Its purity is almost like light itself: you may

suppose it to be almost light before it is l ‖157

‘

― "

the fire" of divine revelation, its inner consistency, truth and wisdom ought to be self-evident

157 ‘ P


‖158

&

‗ ‘159

Sale commented as if the oil were so inflammable that could burn even at slightest approach

―

which are incessantly renewed."160

―

(light) be taken to refer to the Holy Prophet. The Prophet was by nature gifted with highest

‖161

5. Y d u L Y u لنوره من یشاء ١یهدی الل

This phrase has been rendered by the various translators as in the following:

God doth guide whom He will to His Light:


God guides unto His light him that wills [to be guided}

Hilali & Khan has translated it as:

Allah guides to His Light whom He wills.

Allah guideth unto His light whomsoever He will


158 ‘

159 ī ‘ V. III, p. 227


161 ‘


God will direct unto his light whom He pleaseth.

Arberry has translated it as;

God guides to His Light whom He will.

Allah guides to His light whom He pleases.

―G r measured.

And there are grades and grades of it, passing transcendently into regions of spiritual height,

‘ ‖162

M. Asad has explained his difference and understanding in his comment 54 to be based on

Zamakhsh ‘ T s r.163

‗ ‘ 164

Sale and Arberry did not comment on this particular phrase.

mentioned here is a symbol for the Prophetصلى الله عليه وسلم.

6. Y đ u u - mt L لامثال للناس ا ١و یضرب الل

This phrase has been rendered by the various translators as in the following:

and Allah doth set forth Parables for men

M. Asad: and [to this end} God propounds parables unto men

Hilali & Khan: And Allah sets forth parables for mankind

And Allah propoundeth similitudes for mankind

162 ‘ P

163 ‘

164 ī ‘ V III, p. 228


Sale has translated it as: God propoundeth parables unto men

Arberry has translated it as: And God strikes similitudes for men,

And Allah sets forth parables for men

&

words, M. Asad has differed somewhat from them. He has added the words "to this end" in

the brackets to connect this phrase with the previous statements. And in comment 55 he

―

means of parables or allegories.165

7. Wa Man Lam Yaj`al u L u F m L u

له نورا فما له من نور و من لم یجعل الل

For any to whom God giveth not light, there is no light!


For he to whom God gives no light, no light whatever has he!

Hilali & Khan has translated it as:

And he for whom Allah has not appointed light, for him there is no light..

And up to whomsoever Allah shall not appoint a light, his shall be no light.


And unto whomsoever God shall not grant his light, he shall enjoy no light at all.


And to whomsoever God assigns no light, no light has he.

165. ‘


And to whom Allah gives not light, he has no light.

The main difference between the translations of this phrase appears in the word

Yaj`al (یجعل) " "

" " & S ‗ ‘

‗ ‘

―

of Reality is God, and anyone who cuts himself off from the Light is in utter darkness indeed,

for it is the negation of the only true Light, and not merely relative darkness, like that which

‖166

M. Asad again referred to the previous not

‘

―

picture of the brilliant and dazzling Divine Light which is given to the believers, the last part

describes the apparent hopes of success are compared with a mirage, and when they are

undeceived of these, they will find themselves in the presence of God and will have their

‖167

General Review

The above discussed parable is of great significance as it is about the Light and is connected

with Almighty Allah. All the commentators explained it as a pure parable and provided

166 ‘ P

167 ‘


sufficient material and arguments to elaborate the concept behind the parab

N r as symbol for

the Holy Prophet yet did not provide any argument or tradition to support the notion. As far

as the symbol of olive is concerned all the commentators elaborate in the same way. Purity

and refinement are the main concepts behind their comments.

‘ ―

allegory, and every particular of it, with great subtlety; interpreting the light here described,

to be the light revealed in the Koran, or God's enlightening grace in the heart of man, and in

‖168

5.4.3. Parable of a Good Word and a Bad Word

The parable of a good word versus an evil word that is narrated in Verses 14 -

‘

بة مثلا کلمة طؼ لم تر كیف ضرب الل بت و فرعها فى كشجرة ا بة اصلها ثا طؼ

ماء ها ۲۴الس لامثال للناس لعلهم ١تؤتى اکلها کل حین باذن رب ا و یضرب الل

لارض ما فوق و مثل کلمة خبؼثة كشجرة خبؼثة اجؾثت من ۲۵یتذكرون ا

۲۶لها من قرار نیا و فى یؿبت الل وة الد منوا بالقول الثابت فى الحی الذین ا

لا خرة لمین ١ا الظ ما یشاء ١و یضل الل 169 ۲۷و یفعل الل (' l m T rá K y Đ r ll u M t l n K lim t n

Ţ yyi t n K s j r tin Ţ yyi tin ' şlu T itun W

F r`u F s-S m 'i Tu'ut 'Ukul Kull Ĥ nin Bi'i ni

R i W Y đri u ll u l-' mt l Lilnn si L ` ll um

Y t kk r n W M t lu K lim tin K t tin

K s j r tin K t tin jtut t t Min F wqi l-' rđi M


169 ‘ I ī -27


L Min Q r rin)

“Seest thou not how God sets forth a parable? - A goodly

word like a goodly tree, whose root is firmly fixed, and its

branches (reach) to the heavens,- of its Lord. So God sets forth

parables for men, in order that they may receive admonition. It

brings forth its fruit at all times, by the leave of its Lord. So

God sets forth parables for men, in order that they may receive

admonition. And the parable of an evil Word is that of an evil

tree: It is torn up by the root from the surface of the earth: it

has no stability. God will establish in strength those who

believe, with the word that stands firm, in this world and in the

Hereafter; but God will leave, to stray, those who do wrong:

Go oet w t He willet ”

‘

word as opposed to the instability of an evil word. Here the good word refers to the concepts

of truth; the evil word refers to the opposite.

The "good word" is highly fruitful and productive. Individuals or groups of people can base

their lives on it. For it brings about clarity in thought, stability in attitude, moderation in

temperament, firmness in character, purity in morals, truthfulness in speech, strength in

commitment, honesty in dealings with others, refinement in social relationships, elegance in

culture, balance, and equilibrium in collective life, justice and compassion in economy,

honesty in politi I

‘

33:71

170 ١یصلح لكم اعمالكم و یغفر لكم ذنوبكم Yuşliĥ L kum ' `m l kum W Y g ir L kum un kum

170 ‘ 33:71


“That He may make your conduct whole and sound and forgive

you your sins”

The 'evil word' is obviously just the opposite of the 'good word.' It embraces every variety of

falsehood. In this parable, however, it refers to all false doctrines - atheism, polytheism,

idolatry - in short, every worldview other than the one taught by the Prophets.171

This parable affirms the fact that besides being logical and natural, truth is a positive,

beneficial and constructive concept, while falsehood is harmful and destructive to society.

The truth based on T leads to stability in human values and in the society. The

falsehood being rootless and bogus only leads to misery and frustration.172

This parable presents these thoughts in a very thought-provoking manner that has been

addressed in various ways by the commentators.


In the translations of this parable, there are not much significant differences among the

translation. However, there are more noticeable differences in the commentary.

The key phrases in this parable that have been described differently in the commentaries are:

1 K lim t n Ţ yyi t n (good word) بة کلمة طؼ

2 S j r tin Ţ yyi tin (good tree) بة شجرة طؼ

3 K lim tin K t tin (evil word) کلمة خبؼثة

4 S j r tin K t tin (evil tree) شجرة خبؼثة

Since these terms are figurative, the description would help the reader to better understand

171 ī ‘ V

172 -G ‘ International Institute of Islamic

Thoughts, London, 2000, p. 261


the meanings behind them.

ted it as:

Seest thou not how God sets forth a parable? - A goodly word like a goodly tree, whose root

is firmly fixed, and its branches (reach) to the heavens,

―G

the Divine Message, the True Religion. It may also be interpreted in a more general sense as

a word of truth, a word of goodness or kindness, which follows from a true appreciation of

G ‖173


ART THOU NOT aware how God sets forth the parable of a good word? [It is] like a good

tree, firmly rooted, [reaching out] with its branches towards the sky.

― " " or idea) that

is intrinsically true and – because it implies a call to what is good in the moral sense - is

ultimately beneficent and enduring; and since a call to moral righteousness is the innermost

purport of every one of God's messages, the term "good " ‖174

Hilali & Khan have translated it as:

See you not how Allah sets forth a parable? - A goodly word as a goodly tree, whose root is

firmly fixed, and its branches (reach) to the sky (i.e. very high).

Beholdest thou not how Allah hath propounded the similitude of the clean word? It is like a

clean tree, its root firmly fixed, and its branches reaching unto heaven.

He explained Kalimatan Tayyibatan (clean word) بة کلمة طؼ ― ‗

‘ I G ‘

‘ ‖175


173 ‘ Amana Publications, p. 610

174 ‘

175 ī ‘ V II, p. 427


Dost thou not see how God putteth forth a parable; representing a good word, as a good tree,

whose root is firmly fixed in the earth, and whose branches reach unto heaven;

Sale in his commentary discussed the phrases with reference to ―

particularly intended in this passage by the good word, and the evil word, the expositors

differ. But the first seems to mean the profession of God's unity, the inviting others to the true

religion, or the Koran itself;176

and the latter, the acknowledging a plurality of gods, the

seducing of others to idolatry, or the obstinate opposition of God's prophets.


Hast thou not seen how God has struck a similitude? A good word is as a good tree -- its roots

are firm, and its branches are in heaven;

Seest thou not how Allah sets forth a parable of a good word as a good tree, whose root is

firm and whose branches are high,

‗ ‘

paradise. In his views after entering into paradise man will enjoy the fruit of his own good

―I

faith is linked to water......paradise is always described as being a Garden.............the Garden

corresponding to the good ‖177

&

description in his ī .

In Verse 26 the phrases: shaj r tin K t tin (evil tree) شجرة خبؼثة and K lim tin K t tin

(evil word) کلمة خبؼثة are translated and explained in almost the same style as the previous

phrases.


177 ‘


evil Word is that of an evil tree. H ―

tree is the opposite of the goodly tree. The parallelism of contrast can be followed out in all

‖178

M. Asad has translated it as: a corrupt word is that of a corrupt tree, He commented further

in h ― " " V

what a divine message aims at: namely, to every idea that is intrinsically false or morally evil

‖179

Hilali & Khan have translated it as: an evil word is that of an evil tree

ī

foul word is as a foul tree

Sale has translated it as: an evil word is as an evil tree

Arberry has translated it as: a corrupt word is as a corrupt tree

an evil word is that of an evil tree

& S

have used the same words translating these phrases, Arberry and M. Asad also used same

‗ ‘

each other.

In the Verse 27 The only difference in the translations appears in translating the phrase

لمین الظ " W Yuđillu ll u ž-Ž lim n" و یضل الل

"

wrongdoers go stray," Hilali & Khan has translated it as "And Allah will cause to go astray

those who are Zalimun (polytheists and wrong-doers, et cetera.). " The main difference in

here is about "Allah lets" versus "Allah will cause." While literally, Hilali & Khan's

178 ‘ n, Amana Publications, p. 610

179 ‘


translation is more accurate, but others have paraphrased it based on the fact that it is the

wrongdoers themselves who are the true cause of their own misguidance and it is because of

not using the faculties and resources that Allah has given them for their guidance. M. Asad

comm ― ‗t it‟ connotes the "firmness"- that is, the unshakable truth - of

" " " " ‖180

5.4.4. Parable of the Spider's Web

‗ - ‘

analogy of the people seeking refuge other than almighty. The spider is always counting upon

the stability of its web but in reality the web is not so stable. Thus a graphic illustration is

being presented about the reality of apparently trustworthy and firm entities that are actually

so weak and fragile.

People usually depend on some other beings or entities because they perceive them to be

powerful. But the false gods on whom people depend on are themselves absolutely weak, so

much so that they can be destroyed by a small force, just as the web of a spider that appears

so impressive, but cannot even stand the wave of a human's hand. It is a very powerful

example for humanity to learn about the true nature and strength of the so called powers other

than Allah. The various translators have explained different meanings and shades of this rich

parable in their commentary.

تخذوا من دون الل لیاء كمثل العنكبوت مثل الذین ا تخذت بؼتا ١او و ان ١ا

یعلم ما یدعون من ۳ۻلو کانوا یعلمون ١اوهن الؽیوت لؽیت العنكبوت ان الل

لامثال نضربها للناس و ت ۳ۼو هو العزیز الحكؼم ١دونه من شىء و ما ١لك ا

180 ‘


لمون 181 ۳۽یعقلها الا الع (Mathalu Al-L n tt k Min ni ll i ' wliy '

Kamathali Al-` nk ti tt k t B yt n W 'Inn

'Awhana Al-Buy ti L ytu l-` nk ti L w K n

Y `l m n 'Inn ll Y `l mu M Y ` n Min ni i Min

Shay'in Wa Huwa Al-` z zu l-Ĥ k mu W Tilka Al-' mt lu

N đri u Lilnn si W M Y `qilu 'Ill l-` lim n )


Now we compare the Verses that have been translated or commented upon somewhat

differently in this parable:

Verse 41:

The key words in this Verse are t d mt l ()مثل امثال

The word "MathaI" has been translated by these commentators as following:

" "

& S " " " "

another place

‘

‘ ‘

― S ‘ S G ‘ n. It is made up of

‘ I ‘

however strong it may be for spider and insects it is the weakest for human power same is the

contrast for worldly powers and the power of Almighty ― ‘

181 ‘ -` -43


‘ ‖182

He mentions the fragility

‗S

however fine or beautiful relative ‘183

―

‖184

Verse 42:

This verse has been commented by all.

‗I ‘185

He

further explained the attributes of Allah Almighty and preached the people to turn to Him,

― - ‖186

M. Asad again mentioned his previous approach about the parable (i.e.

―V

‘ " G -conscious, who believe in [the existence of]

a reality which is beyond the reach of h " ‖187

Hilali & Khan have referred to the note of another verse that refers to a H t that basically

says that whoever dies in the state of polytheism (shirk), will not enter the paradise. Since the

verse talks about Allah's knowledge of the deities on whom people call other than Allah, it is

not clear why that H t would be referred to in this verse.188

182 ‘ P

183. Ibid

184 ‘ Translation and Commentary, p. 768

185 ‘ P

186. Ibid

187 ‘

188 ‘


Verse 43:

This verse has been translated somewhat differently. We can discuss its translation and

commentary in two steps as following:

1. In translating its first phrase ( اس لامثال نضربها للن ١و تلك ا )"Wa Tilka Al-' mt lu N đri u

Lilnn si " we note that:

"And such are the Parables We set forth for mankind"

M. Asad has translated it as: "And so We propound these parables unto man"

Hilali & Khan translated it as: "And these similitudes We put forward for mankind"

s translated it as: And these similitudes! We propound them for mankind

Sale has translated it as: These similitudes do We propound unto men

Arberry has translated it as: And those similitudes--We strike them for the people

the word draba " "

S " " &

" " & nas

S have translated it as "man" while Arberry

translated it as people.

2. In translating the second phrase of verse 43 ( لمون لا الع -W M Y `qilu 'Ill l "(و ما یعقلها ا

` lim n " the differences should be noted:

as: "but only those understand them who have knowledge.

―P


meaning and application can only be understood by those who seek knowledge and by

G ‘ ‖189

M. Asad has translated it as: "but none can grasp their innermost meaning save those

who [of Us} are aware " ―I

existence of God is here postulated as a prerequisite of a full understanding of the

‘ nic ‖190

Hilali & Khan have translated it as: "but none will understand them except those who

have knowledge (of Allah and His Signs, etc.)" They have not given any footnote.

and none understand them save men of knowledge. In his

‗ ‘

― ‖ 191

Sale has translated it as: But none understand them, except the wise. He gave no further

explanation.

Arberry has rendered it as: but none understands them save those who know.

and none understand them but the learned. He also gave no

further comments.

who have knowledge

and the learned). M &

verse in their commentary.

On the whole the parable points out the position of the people seeking help from so called

powers of the world. These powers and deities look beneficial apparently but in reality are the

weakest and could never be able to grant any true benefit. Their powers are like a mirage.

189 ‘ P

190. The Message of t ‘

191 ī ‘ V III, p. 383


5.4.5. Conclusion

‘

differences among them in rendering this parable.

I

more inspiring and detailed, M. Asad has provided very thought provoking points in his

commentary, as well. In this parable, it has been shown how the knowledge of the culture can

help clarify the points, such as the description of the niche in the eastern houses.

I

useful commentary to explain this parable.

In the

by providing explanation in commentary.

ption in his commentary yet explaining the

terms like ب ركة بة and شجرة م کلمة طؼ , he is more subtle and vivid.

I &

ī not seem so relevant. However, their translation of

the phrase لمین الظ W Yuđillu ll u ž-Ž lim n ‟ seems apt unlike conceptual„ و یضل الل

translations of others.

As far as Non-Muslims are concerned Sale totally depended upon classical co

tradition of commentary as he had the opportunity to be the student of Muslim Scholars. His

comments in the Parable of light about the Prophet صلى الله عليه وسلم are totally different from others

though logical and suitable yet without any traditional reference.


5.5. Miracles

A miracle is an event attributed to divine intervention. Alternatively, it may be an event

attributed to a miracle worker, saint, or religious leader. A miracle is sometimes thought of as

a perceptible interruption of the laws of nature. This word is defined in Oxford Learners 7th

―

G ‖192

and in Webs ‘ ―

event or action that apparently contradicts known scientific laws and is hence thought to be

G ‖193

Baker's Dictionary of the Bible defines a

miracle as "an event in the external world brought about by the immediate agency or the

simple volition of God."194

It goes on to add that a miracle occurs to show that the power

behind it is not limited to the laws of matter or mind as it interrupts fixed natural laws. So the

term supernatural applies quite accurately.

‘ ‗ الوحال عادج ‗ means Al-miḥ (هعجز ‘ 195

I

‘ P

are special in their presentation. In the following pages we shall compare the commentaries

of the selected scholars on these verses.

5.5.1. The Ascension of the Holy Prophet (صلى الله عليه وسلم) [al-’ ’ - ‘ j]

The incident of Night journey ( ‗ ) of the holy Prophet (صلى الله عليه وسلم

‘ first S I ‘

as under:

192 ‘ 937

193 ‘ 865

194. Baker's Dictionary of the Bible online at: http://www.biblestudytools.com/dictionaries/bakers-evangelical-

dictionary, retrieved on 10-08-2011

195 S ‗ ‘ 409


ى بعبده لیلا من المسجد ن الذی اسر لاقصا الحرام سبح الى المسجد ا

ؾنا ی یه من ا ركنا حوله لنر میع البصیر ١الذی ب نه هو الس ۱ا(Su ĥ n l-L ' srá Bi` i i L yl n Min l-Masjidi

Al-Ĥ r mi 'Ilá l-Masjidi Al-' qşá l-L B r kn

Ĥ wl u Linuriy u Min Ā 'Innahu Huwa As-S m `u

Al-B ş ru


Translations

.Y. li

Glory to (God) Who did take His servant for a Journey by night from the Sacred Mosque to

the Farthest Mosque, whose precincts We did bless,- in order that We might show him some

of Our Signs: for He is the One Who heareth and seeth (all things).

M. Asad:

LIMITLESS in His glory is He who transported His servant by night from the Inviolable

House of Worship [at Mecca] to the Remote House of Worship [,at Jerusalem] - the environs

of which We had blessed. - so that We might show him some of Our symbols: for, verily, He

alone is all-hearing, all-seeing.

Hilali & Khan:

Glorified (and Exalted) be He (Allah) [above all that (evil) they associate with Him] [ ī

Qurtubi, Vol. 10, Page 204] Who took His slave (Muhammad صلى الله عليه وسلم) for a journey by night

from Al-Masjid-al-Haram (at Makkah) to the farthest mosque (in Jerusalem), the

neighbourhood whereof We have blessed, in order that We might show him (Muhammadصلى الله عليه وسلم)

t (proofs, evidences, lessons, signs, etc.). Verily, He is the All-Hearer, the All-

Seer.

ryā ā i

Hallowed be He Who translated His bondman in a night from the Sacred Mosque to the

Further Mosque, the environs where of We have blest, that We might show him of Our signs;


verily He! He is the Hearer, the Beholder.

Sale:

Praise be unto Him, who transported his servant by night, from the sacred temple of Mecca to

the farther temple of Jerusalem, the circuit of which We have blessed, that We might show

him some of our signs; for God is He who heareth, and seeth.

Arberry:

Glory be to Him, who carried His servant by night from the Holy Mosque to the Further

Mosque the precincts of which We have blessed, that We might show him some of Our signs.

He is the All-hearing, the All-seeing.

. li

Glory to Him Who carried His servant by night from the Sacred Mosque to the Remote

Mosque, whose precincts We blessed, that We might show him of Our signs! Surely He is the

Hearing, the Seeing.

Here in the translations, we see that the first word is transl

S - -

ی الوسجد الاقص &

‗ ‘ ‗ ‘

‗ ‘ S

translated it as farther temple of Jerusalem. All the translators are united by mentioning it as

the place at Je ؾنا ی ‘ S ‗ ا

‗ S ‘ &

‗ ‘

S

Ascension and also mentioned the different opinion about this journey whether it was

spiritual or physical yet he does not give any personal comment. Further he quoted a

‗ ‗


‘196

. M. Asad though presented both the point of views about Ascension

‗ spiritual Ascension referring to Ibn Qayyim and Zamakhshri. He

‗

Ascension were physical experiences refer to the corresponding belief of most of the

Companions - without, however, being able to point to a single Tradition to the effect that the

P ‘ 197

&

‗ Ascension

‗ ed through the seven heavens to the presence of God, and brought

‘ 198

Sale in his footnotes indicated both the point of

views and gave a third opinion also referring Abu'lfeda that the journey was corporeal till

Jerusalem and from then it was spiritual199

‗ ascension was not a translation of the body, but the spiritual

experience of the holy Prophetصلى الله عليه وسلم‘ 200

I er about the physical Ascension of the

Prophet (صلى الله عليه وسلم) while others are classical in their comments and believe in the corporeal

S ‘

Scholars.

5.5.2. Striking of the Rock for water---- ir cle o s )

In the 60th

verse of Al- mentioned a miracle of Hazrat Musa ( ) when he striked the

rock with his staff and springs of water rushed out. This phenomenon was not usual that is

why called a miracle. In the following pages we shall see how the commentators differ as to

the commentary of this verse.

196 ‘ P 671

197 ‘ -1326

198 ī ‘ V III, p. 1

199. Alcoran of Mohammed, George Sale, p. 226-227

200 ‘


ى لقومه فقلنا اضرب بعصاك الحجر ثنتا ١و اذ اسؾسق ى موس نفجرت منه ا فا

١201عشرة عؼنا(W 'I st sqá M sá Liq wmi i F quln đri Bi` ş k l-

Ĥ j r F n j r t Min u t n t ` s r t ` yn )


Translations

.Y. li

And remember Moses prayed for water for his people; We ―S

‖

M. Asad:

And [remember] when Moses prayed for water for his people and We replied, "Strike the

rock with thy staff!" – Where upon twelve springs gushed forth from it

Hilali & Khan:

"S

stone with your stick." Then gushed forth there from twelve springs.

ryā ā i

h thy staff the

stone. Then there gushed forth there out twelve springs;

Sale:

And when Moses asked drink for his people, We said, strike the rock with thy rod; and there

gushed there out twelve fountains according to the number of the tribes

Arberry:

And when Moses sought water for his people, so We said, 'Strike with thy staff the rock'; and

there gushed forth from it twelve fountains;

201 . ‘ -


. li

And when Moses prayed for water for his people, We said: March on to the rock with thy

staff. So there flowed from it twelve springs.

The word Iḍhrib ( اضرب) ‗S ‘

‗ ‘ ‗ ‘

‗ ‘ ‗ ‘202

‗ or

‘ 203

‗ ‘

‘ ‗ ضرب ―

unless followed by a ‘ ‗ ‘ ‗ ضرب ‘ ‗

very distinct preposition فی ‘ ‖204

In the commentary of this Verse discussed the history of twelve tribes of Israel with

― ite the rock, and there shall come water out of it

‖205

Then he commented the incident as a parable referring to the

―G ‘

sustenance even from such unpromising things as the hard rocks of life. And all the nations

‖206

Muhammad Asad and Hilali & Khan did not put any comment about it. with the

reference of Stanley told about the presence of the vary rock in the valley of Leja under the

ras of Sufsafeh.207

S ―

say this was a stone which Mosses brought from Mount Sinai, and the same that fled away

with his ga ‖

202 ‘ 1391

203 ‘ , p. 1267

204 ī ‘ V I, p. 38

205 ‘ P 32

206. Ibid

207 ī ‘ V I, p. 38


― ‖208

. About

― is

circumstance looks like a Rabbinical fiction, or else that Mohammed confounds the water of

‖

―

springs apart from each other only if the springs were situated at a distance from each other

‖209

I

tried to consider it a parable as thought father Ma

‗ ‘

S

) that cannot be ―S

Christian missionary, polemicist and Orientalist in the light of his pronouncements on Islam,

P ― ‖ P

― ‖ ― I ] ‖ ‖

‖210

Habib ul Haq Nadvi mentioned a ,

― Ali, like Asad, rejected the mu„j z t (miracles) and strained Arabic grammar to

justify his point ‖211

5.6. Review o stories Qis s

This section presents a comparative review of the commentary of some of the stories

‘ S the plural of Qisah which


209 ‘ tary, p. 29

210. Translating the untranslatable, p. 232

211 S ― ‖


means story or narrative.212

S I

‘ ‘

- ‘ says:

لالباب ١213لقد کان فى قصصهم عبرة لاولى ا L q K n F Q ş şi im `I r tun Li'wl l-' l i

“There is, in their stories, instruction for men endued with

understanding.”

The translation and commentary of the stories of the Holy ‘

following points of view:

A- Comparison of different translations

B- Impact of biblical (Israelite) narrations (if any) on the commentary

C- Historical relevance

The stories that have been selected as samples for review are:

1. The story of I ( )

2. I ī I ‘

5.6.1. Si ni ic nce o Stories in the oly Qur‟ān

‘ long ago in the ancient

times when there was no means of recording the events. These stories narrate the conditions

of some of the past generations, prophets, and major events. Allah says:

نباء ما قد سبق لك نكص علیك من ا كرا و قد ١كذ تؼن ك من لدنا ذ ۹۹214ا K lik N quşşu ` l yk Min ' n 'i M Q S q W

212 - I S A - - ī

213 - ‘ 12:111

214 ‘ Ţ , 20:99


Q ' t yn k Min L unn ikr n

"Thus We relate to you (0 Muhammad) some information of

what happened before. And indeed We ve given you rom Us

Remin er t is Qur‟ n "

‗ ‘ ‘

The Stories of the Prophets.

The stories of the prophets narrate their calls, their miracles supported by Allah, their

opposition and the nature of the opposition, the various stages of their lives, and their

followers and opponents.

Stories Related to Some Major Events:

K Luqm n ul Q rn in etc.

Stories about the Events during the life of the Holy Prophet صلى الله عليه وسلم

These stories narrate the events that took place during the life of Prophet Mohammed صلى الله عليه وسلم,

such as his battles, his migration, his night journey, etc.215

‘

method, the most delightful in their style, and the most truthful in their presentation of

information as Allah says S , 12:3

ن ذا القرا و ان كنت من ١نحن نكص علیك احسن الكصص بما اوحؼنا الیك ه

فلین ۳216قبله لمن الغ N ĥnu N quşşu ` l yk ' ĥs n l-Q ş şi Bim ' wĥ yn

'Il yk H l-Qur' n W 'In Kunt Min Q li i L min

215 - - ī- - ‘ 306

216 - ‘ , 12:111


Al-G il n

"We narrate to you the most beautiful of stories, in that We

reve l to you t is portion o t e Qur‟ n e ore t is you were

certainly one of those who did not know."

‘

its admonitions and advices. In fact, it is the people of pure hearts and conscious minds who

will benefit the most from these great stories and wise reminders, as Allah says S :

لالباب ى و ل كن تصدیق ١لقد کان فى قصصهم عبرة لاولى ا ما کان حدیثا یفتر ۱۱۱الذی بین یدیه و تفصیل کل شىء و هدى و رحمة لقوم یؤمنون

L q K n F Q ş şi im `I r tun Li'wl l-' l i M K n

Ĥ t n Yu t rá W L kin T ş q l-L B yn Y y i

W T ş l Kulli S y'in W Hu á n W R ĥm t n Liq wmin

Yu'umin n

"There is certainly a lesson in the stories of such people for

those who are prudent. It is not a fabricated report, but a

confirmation of what was sent before it, a detailed exposition

of all things, and a guide and a mercy for those who believe."

‘

about the rewards and punishment inflicted upon the people of the past. They offer advice for

those who take heed, reminders for those w

‘

mere historical commentaries, which benefit only historians. They are full of news and

teachings, and they are meant for everybody.

Allah revealed the stories of the previous prophets to Prophet Mohammed صلى الله عليه وسلم not only to

inform him about them, but to support him and console him, as Allah says in S


سل ما نؿبت به فؤادك نباء الر ذه الحق و ١و کلا نكص علیك من ا و جاءك فى ه

ى للمؤمنین ۱۲۰217موعظة و ذكر W Kull n N quşşu ` l yk Min ' n 'i r-Rusuli M

Nut itu Bi i Fu'u k W J ' k F H i i l-Ĥ qqu

W M w`iž tun W ikrá Lilmu'umin n

"And all that we relate to you of the stories of the apostles -

with it We make your heart firm: in them there comes to you

the Truth, as well as an exhortation and a message of

remembrance to those who believe."

‘ I ī

following way:

that he would gain صلى الله عليه وسلم ―

strength in his heart from all the stories that he narrated to him

about the earlier prophets and messengers and their people.

That he would find relief from the accounts of their disputes

and controversies which affected them. And, to no less a

degree that he, Muhammad, would also feel encouraged in his

heart about the denials and punishments that were meted out to

the prophets and how Allah ultimately granted victory to His

party, the believers, and disappointed His enemies, the

unbelievers. All of this would bolster your heart firmly O

Muhammad so that you would find example in your brother

prophets who passed before you. True stories and accurate

information came to you to discourage the unbelievers and, at

‖218

From history and sociology points of view, it is also known that stories have played a key

role in transferring knowledge and forming cultures. Before text was invented, narration of

217 ‘

218 I ī ī I ī V. 5, p.131


stories was the main form of knowledge recording and sharing. Stories have provided the

organizing framework for both the recorders and the receivers of knowledge. In fact, stories

are about sharing knowledge, not simply about entertainment. It is their ability to share

culture, values, vision and ideas that make them so critical. Stories are part of the human

spirit; they touch the emotional core of people and provide a natural means for organizing our

key values.219

Even today stories have not lost their impacts at all and are being used as the most powerful

learning tool. Employing stories in communication is currently being recommended in

several best practice guides on effective knowledge transfer and leadership

communication.220

‘

made the higher facts or subtle realities of life easily comprehensible to people in general. As

such they have always been highly valued by all true seekers of knowledge and insight who

benefit from them.

‘

‘

It is a known fact that the Holy Prophet صلى الله عليه وسلم

‘

differences). However, it s ‘

G

S

219. Wensley, A.,The Value Stories, Knowledge Press, New York, 1998, p.12

220. Joanna, Sinclair, The Impact of Stories, Swedish Publishing House, Helsinki, 2002, p. 23.


ن یكص عل ى بنى ذا القرا كثر الذی هم فیه یختلفون ان ه ۷۶221اسرآءیل ا 'Inn H l-Qur' n Y quşşu ` lá B n 'Isr ' l ' kt r

Al-L Hum F i Y k t li n

"Verily t is Qur‟ n oes expl in to t e il ren o Isr el most

of the matters in which they disagree."

‘ ‘

‘ ity and its disagreement with them in

certain parts. Further, the ‘ stories confirm that they do not mention anything except

that it is suited for guidance and counsel. At the same time, they ignore many episodes and

details that are not essential o S

‘

― H t of Prophet Mohammed صلى الله عليه وسلم

" ‘

I ‖ I ī

Israelite ‖222

The ‘ S

major benefits are:

1. The stories of the prophets affirm faith in Allah, cultivate honesty and sincerity to

Allah in every action and create an awareness of the reward promised by Allah to

His servants.

2. They enhance and complete faith in the messengers of Allah as true and full

models for the believers.

3. These stories provide guidance to the believers in the performance of worship,

propagation, patience, and firmness in all circumstances of adversity and anxiety.

221 ‘ l-

222. Ahmad Farid, Help from Allah in the Stories of the Q , Message of Islam, U.K., 2006, p. 25


4. By reflecting upon the stories of the prophets and messengers, the divine laws that

never change become manifest. Further, they contain some legal rules and

benefits. These legal secrets are of such immense value that no student would be

able to dispense without them.

5. These stories reveal good endings to things witnessed in this world, and serve as

fuel for the God-fearing, happiness to those who engage in much worship,

consolation to the sad, and admonition to the believers.

6. We learn from these stories that the only mission of the prophets was to deliver

the message to Allah's servants. Apart from the propagation of what was

contained in the revelation, they had no ability to benefit or harm the people,

either religiously in terms of faith and piety or in a worldly sense in respect to

sustenance and health.

7. The prophets also illustrated in these stories that guidance in religion causes the

increase of blessings and their preservation. And that it is with this guidance that

happiness in the hereafter is attained

I

‘ have some unique features that make their translation easier. The

language of the stories is mostly straightforward and easy to understand. The sentences and

words are very concise and brief. In a few sentences, a major story is covered in a special

style.

I ī I-Bi y w n-

Ni y (The Beginning and the End) relates the stories of Allah's prophets and world

nations since the beginning of the history.


5.6.2. Story o zr t Isā esus

The verses 157-159 of S - I ). This story is

selected for the following reasons:

1. Its importance for Muslims and Christians.

2.

‘

3. The personality of Hazrat I can be a common link for harmony between the

Muslims and Christians.

The Islamic beliefs about Hazrat ‗I (

I ( ) in a most

respectable manner and place him as high in status as Allah Himself has placed him.223

‘ I (

‘ I ( ) was a human being and servant of Allah, born in a miraculous way by

his virgin mother Maryam ( ) (Mary), sent as a messenger and prophet of Allah to people

and that he was neither crucified nor killed, but raised by Allah at the end of his mission.

The Christians believe that he was killed on the cross and was then resurrected and taken to

heaven. They do not have any solid data about the facts in this respect. According to the

Christian sources, there are so many different versions, narrations, and reports that make it

impossible to say exactly what reality is. None of the four Gospel writers was a disciple of

I ( ) and none of the disciples personally witnessed the crucifixion in any way.

223. Abdalati, Hammudah, Islam in Focus, American Trust Publications, Indiana, 1975, p. 153


They all had escaped and gone into hiding because of the fear from the Roman authorities as

mentioned in the Gospel ― ‖ Gospel of Mark 14:50)

‘

killed. Although they thought that he was killed, in reality he was not. People were just

conf ‘

followed only conjecture.

I ‘

neither killed nor crucified but that Allah rais

‘

of the world about the ending of Hazrat I ( ). The story is also meant to make the point

that Allah can save His special servants by extraordinary means from their opposition.

نا قتلنا المسیح عؼسى ابن مریم رسول الل و ما قتلوه و ما صلبوه ١و قولهم ا

ما لهم به من علم ١فى شك منه و ان الذین اختلفوا فیه ل ١و ل كن شبه لهم

ن تباع الظ لا ا ا ١ا الیه ۱۵۷و ما قتلوه یقؼن فعه الل عزیزا ١بل ر و کان الل

لا لیؤمنن به قبل موت ۱۵۸حكیما ب ا مة یكون ١ه و ان من اهل الكت و یوم القی

۱۵۹224علیهم شهیدا (W Q wli im 'Inn Q t ln l-M s ĥ `Īsá n M ry m

R s l ll i W M Q t l u W M Ş l u W L kin

Shubbiha Lahum Wa 'Inna Al-L n k t l F i L

S kkin Min u M L um Bi i Min `Ilmin 'Ill tti ` ž-

Ž nni W M Q t l u Y q n n B l R ` u ll u 'Il y i

W K n ll u ` z z n Ĥ k m n W 'In Min ' li l-

Kit i 'Ill L yu'umin nn Bi i Q l M wti i W Y wm l-

224 ‘ - ‘ , 4:157-159


Qiy m ti Y k nu ` l y im S n )


Translations:

.Y. li

― G -

but they killed him not, nor crucified him, but so it was made to appear to them, and those

who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to

follow, for of a surety they killed him not. Nay, God raised him up unto Himself; and God is

Exalted in Power, Wise. And there is none of the People of the Book but must believe in him

before his death; and on the Day of Judgment he will be a witness

2 against them;

M Asad:

And their boast, "Behold, we have slain the Christ Jesus, son of Mary, [who claimed to be] an

apostle of God!" However, they did not slay him, and neither did they crucify him, but it only

seemed to them [as if it had been] so; and, verily, those who hold conflicting views thereon

are indeed confused, having no [real] knowledge thereof, and following mere conjecture. For,

of a certainty, they did not slay him: nay, God exalted him unto Himself and God is indeed

almighty, wise. Yet there is not one of the followers of earlier revelation who does not, at the

moment of his death, grasp the truth about Jesus;

Hilali & Khan:

And because of their saying (in boast), "We killed Messiah 'Isa (Jesus), son of Maryam

(Mary), the Messenger of Allah," - but they killed him not, nor crucified him, but the

resemblance of 'Isa (Jesus) was put over another man (and they killed that man), and those

who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing

but conjecture. For surely; they killed him not [i.e. 'Isa (Jesus), son of Maryam (Mary)]: But

Allah raised him ['Isa (Jesus)] up (with his body and soul) unto Himself (and he is in the

heavens). And Allah is Ever All-Powerful, All-Wise. And there is none of the people of the

Scripture (Jews and Christians), but must believe in him ['Isa (Jesus), son of Maryam (Mary),

as only a Messenger of Allah and a human being], before his ['Isa (Jesus) or a Jew's or a

Christian's] death (at the time of the appearance of the angel of death). And on the Day of

Resurrection, he ['Isa (Jesus)] will be a witness against them.


ryā ā i

And for their saying: verily We have slain the Messiah 'Isa son of Maryam, an apostle of

Allah, whereas they slew him not, nor they crucified him but it was made dubious unto them.

And verily those who differ therein are in doubt thereof, they have no knowledge thereof;

they but follow an opinion; and surely they slew him not. But Allah raised him unto Himself;

and Allah is ever Mighty, Wise. And there is none among the people of the Book but shall

surely believe in him before his death, and on the Day of Judgment he shall be a witness

against them.

Sale:

and have said, verily we have slain Christ Jesus the son of Mary, the apostle of God; yet they

slew him not, neither crucified him, but he was represented by one in his likeness; and verily

they who disagreed concerning him, were in a doubt as to this matter, and had no sure

knowledge thereof, but followed only an uncertain opinion. They did not really kill him; but

God took him up unto Himself: And God is mighty and wise. And there shall not be one of

those who have received the scriptures, who shall not believe in him, before his death; and on

the day of resurrection he shall be a witness against them.

Arberry:

And for their saying, 'We slew the Messiah, Jesus son of Mary, the Messenger of God' -- yet

they did not slay him, neither crucified him, only a likeness of that was shown to them. Those

who are at variance concerning him surely are in doubt regarding him; they have no

knowledge of him, except the following of surmise; and they slew him not of a certainty -- no

indeed; God raised him up to Him; God is All-mighty, All-wise. There is not one of the

People of the Book but will assuredly believe in him before his death, and on the

Resurrection Day he will be a witness against them.

. li

And for their saying: We have killed the Messiah, Jesus, son of Mary, the messenger of

Allah, and they killed him not, nor did they cause his death on the cross, but he was made to

appear to them as such. And certainly those who differ therein are in doubt about it. They

have no knowledge about it, but only follow a conjecture, and they killed him not for certain:

Nay, Allah exalted him in His presence. And Allah is ever Mighty, Wise. And there is none


of the People of the Book but will believe in this before his death; and on the day of

Resurrection he will be a witness against them.

‘

may differ:

1. Wa lakin shubbiha lahum ه لهم ١و ل كن شب

2 R ` u ll u 'Il y i فعه الیه ر ١الل

3. Qabla mawtihi ١قبل موته

1. Wa-lakin shubbiha lahum ه لهم ١و ل كن شب

This phrase has been translated as following:

" "

M. Asad: "but it only seemed to them [as if it had been]

Hilali & Khan: "but the resemblance I (Jesus) was put over another man (and they

killed that man)"

Sale: but he was represented by one in his likeness;

Arberry: only a likeness of that was shown to them.

the Christians' understanding about the crucifixion of I ( ) in his comment

referring to different sects of the Christians. In the last sentence of his comment he put in the

― ‘ teaching is that Christ was not

crucified nor killed by the Jews, notwithstanding certain apparent circumstances which


produced that illusion in the minds of some of his enemies; that disputatious, doubts, and

conjectures on such matters are vain; and that he was taken up to God (see 4:158 and

‖225

M. Asad uses similar words in the translation of the phrase, but he makes certain statements

in his commentary that need to be addressed. He understands this phrase to mean that "the

legend of crucifixion became a fanciful image in their minds."226

He rejects the traditional

position of the Islamic scholars that Hazrat I ( ) was substituted by another person by

Allah and

I ī 227

is based on the statements of some of the companions of

the Prophet (صلى الله عليه وسلم - ‘ I

long narration in the gospel of Barnabas that has been quoted by Syed Qutb in his T s r

‘ 228

― used

attempts at "harmonizing" the ‘ statement that Jesus was not crucified with the

G ‖229

Hilali & Khan have reflected the position of the classic scholars in their translated text and by

adding more words in the parenthesis. To emphasize this understanding, they have rendered

the phrase as an interpretation of the meaning, and not as its translation that could be argued

for its linguistic accuracy.

s of the Christians and seems to be agreed

upon with the classical commentators. He provided reference of Gospels regarding

substitution of I ( ―

225 ‘ P

226. The Message of the Qu ‘

227 I ī ī - ‘ -Azeem,Baitul Afkar Dawliyya, 1999, P. 485

228 S ī - ‘ -Shuruq, Beirut, 1992, V. 2, p. 802

229 ‘


is another question, and is not touche ‘ ‖230

Sale and Arberry translated it using the word likeness. Sales in his commentary mentioned

almost all the beliefs (Muslims & Christians) about this phrase. He in discussing the

resurrection of I ( ) criticized the G ―

gospel of Barnabas, a forgery originally of some nominal Christians, but interpolated since by

‖231

Sale as usual referred to the classical Muslim Commentaries i.e. Al

Baidhawi, )

‗

‘

― -hum may bear two interpretations: he was

‖232

I G

- ‗ and made a conclusion that I ( ) Jesus was made to

resemble someone, not that someone was made to resemble Jesus233

Hazrat I ( ).

2. Rafa'ahullaahu ilaihi الیه فعه الل ١ر has been translated by the four translators as following:

" ‖

M. Asad: "God exalted him unto ‖

Hilali & Khan: "Allah raised him ['Isa (Jesus)] up (with his body and soul) unto Himself (and

he is in the heavens)."

― ‖

230 ī ‘ V I, p. 386


232 ‘

233. Ibid


S ―G ‖

―G ‖

― ‖

1. The common view that Allah raised I ( ) alive (in both body and soul) to the

heaven before they tried to crucify him and he is still alive, and

2. That I ( ) died on the earth (but not when he was supposed to be crucified) and

Rafa'ahu means "honoured him or raised him in status."

In reference to I ( verse numbered as 5: 120 that is

‗I ‘ ( ―

that Jesus did not die the usual human death, but still lives in the body in heaven, which is the

generally accepted Muslim view. Another holds that he did die (5:120) but not when he was

‖234

M. Asad has translated this phrase by using the word "exalt" for the meaning of Rafa'ahu.

He has further explained it in his commentary and tried to justify his position.

― ‘ G "

" ‖235

However, the meaning of Rafa'ahu as

"exalting or raising in status" is not accurate because of the following reasons:

1. The main and obvious purpose of this verse is denying the death of I ( ) and

saving his life by raising him towards Allah. Saving him from humiliation is not the main

objective.

2. The last word of this phrase is ilaihi which means towards Himself. If Rafa 'ahu was إلی

234 ‘ P

235 ‘


meant exalting or raising

S ‗ -S ‘ P صلى الله عليه وسلم S

Prophet Idrees (pbuh), when Allah has used the same word Rafa' in the meaning of exalting

‗i1 i i‟ .إلی

3. The position of I ( ) as a messenger of Allah was already an exalted and raised

position.

4. Right after saying "but Allah " ‘

and His Wisdom indicating that it was an extraordinary incident involving Allah's power and

authority, and not just raising of someone in status.

Hilali & Khan have added some words in his translated text to confirm the meaning of the

word '"Rafa'ahu" as a physical lifting of I ( ) both in body and soul.

S ‗ ‘

‗ ‘236

& ‗ ‘

Sale did not give any personal commentary. Instead, he has just referred to the Classical

Muslim Commentary, Al- ―S and others, that

‖237

‗ ‘ ‘

‗ ‘

―

‖238

To further reflect upon this issue, had I ( ) survived crucifixion and died a na

‘ I I (

236 ī ‘ V. I, p. 386


238 ‘


‘

clearly without mincing words. It would not use the words that give more indication of being

raised alive than of dying, especially when there was already a big population of Christians

believing in I ( ) being raised after resurrection. As commented by Ayub Hamid,

―I rat I (

‘ I ( ) did not die on the cross

but died of natural causes in such and such circumstances, at such and such place. Instead of

a report of that kind, Allah has very clearly said that I ( ) was not even crucified

and has used such language that indicates some special, unusual incident of being raised to

‖239

Some people who think that I ( ) died a natural death base their argument on the

interpretation of the phrase Rafa'ahullahu ilaihi

‘

assumed by non-Arab Muslims because of the contemporary usage of the word "raised" to

mean death. Because of the Muslims' understanding that the soul of the dying person is raised

to heavens, in some oriental languages people have started figuratively using 'raised' to mean

'die

‘ S ‘

also used 'raised' for his being dead.

In conclusion, after the review of all opinions on this issue, it can be said that a

‗R ' u‟ is that I ( ) was physically

lifted up and taken to heaven.

239 ‘ ī S -Nisa', Islamic Reflections, February 26, 2009


3. The phrase Qabla mawtihi ١قبل موته has been translated as:

" . must believe in him before his death;

M. Asad: " .. ,at the moment of his death, grasp the truth about Jesus;

Hilali & Khan: " ... must believe in him [Isa (Jesus)] son of Maryam (Mary), as only a

messenger of Allah and a human being] before his (Isa (Jesus) or a Jew's or a Christian's]

e t t t e time o t e ppe r nce o t e ngel o e t ”

“s ll surely elieve in im e ore is e t ”

Sale: t ere s ll not e one ………… W o s ll not elieve in im e ore is e t

Arberry: but will assuredly believe in him before his death,

‗ but will believe in this before his death

The main difference in the translations of this verse is caused by the two possible

‗ is‟ whether it refers to "Jesus" or to "none of the People of

the Book."

& S

have left the translation open to either possibility. M. Asad has translated the verse based on

the second possibility and has given his reference in his commentary. Hilali & Khan have

―

true prophet of God, ………… ‖240

of I ( ―

clear, viz., every Jew and Christian, notwithstanding that he has no sure knowledge at all,

240 ī ‘ V I, p.386


‖241

beliefs about prophethood according to Qadiyani faith without mentioning it.

These commentaries on the story of I ( ) make different point of views clear. All

commentaries except Hilali & khan are full of biblical Isr elite narrations.

5.6.3. Story of Hazrat I r hīm n Ismā‟il )

The translations and commentary of the ‘ P

I ī I ‘

P I ī ) among Muslims, Christians and Jews.

Some details of this specific s

‘

P I ī ) (Abraham) is a central and pivotal figure in the history of

Judaism, Christianity, and Islam. For Jews, he is the original recipient of the covenant

between the Hebrew people and Allah. For Christians, he is a framed patriarch and the

recipient of the first covenant with Allah, which was later refined as the Mosaic covenant,

whereas the second covenant is seen as being ushered in I ( ). For Muslims, he is a

heralded example of unwavering faith, obedience and steadfast monotheism, a prophet and

messenger, and the recipient of one of the original scriptures from Allah.242

The story that will be reviewed in this section describes the fulfilment P

I ī P I ī ( )

P I ī ) shared his vision

241 ‘

242. Dirks, Jerald F., Abraham: The Friend of God, International Graphics, Maryland, 2002. p. I


with his son and asked his opinion, the son suggested to his father to proceed with the

fulfilment of the vision. As they both became ready to submit to the order of Allah, Allah

accepted their readiness as the fulfilment of the vision/order and announced their success in

the trial.

There are two major differences in the narration of this story between the Islamic and Judeo-

Christian sources:

1. The identity of I ‘ I I (Isaac), and

2. The location of the sacrifice whether it was the vicinity of Makkah or Jerusalem.

P I ī ) son has had certain implications for both sides

because the son who was offered for sacrifice and whose sacrifice was accepted without him

‘

descendants as well as in terms of honour and closeness to Allah. Both of these differences

that are mentioned in the commentary of the translations are discussed in the comparative

review section of this story.

This is an outstanding story that has many lessons for the believers when its background is

understood in full context. Prophet Hazra I ī

I ī ) had dedicated his life to call people to abandon false gods and

only believe in Allah. His objective, like every other prophet and messenger, was to call

people to submit in obedience to Allah and to establish an Islamic society. His people

rejected his call completely and decided to kill him by throwing him into the burning fire

from which Allah saved him in a miraculous way. Then, it was evident that he could not live

among those people and carry out his mission. He did not know where to go, but he departed


with faith and trust in Allah. He had grown old working tirelessly for that purpose and felt a

need for someone to carryon this mission of inviting people to truth. This goal gave him a

strong desire for a son who could continue his mission. After many supplications u'

G I - I ‘ " "

I ‘ I ī ) dearest and most

beloved asset in this world.

I ‘ I ī ) being 99), Allah decided to test their

faith and submission to Allah in public. Both father and son were put through the most

difficult tes I ī

I ‘ ) - an unimaginable act - sacrificing the son he begot after so

much u' the only one he had and the one who had been the centre of his affection and

I ī ) knew that the dreams of the prophets were inspired

by Allah.

They were one of the ways Allah communicated with his prophets. This must be what Allah

wanted him to do. When the intent of the dream became clear I ī )

decided to offer his beloved son in sacrifice. Even though it would have been easier for him

to give his own life rather than take his son's, he willingly surrendered to the perceived

commandment. When both father and son had sh

- I ī

I ‘ - I ‘


I ī ) was shown in the vision.243

ى فى ؽنى انى ار عى قال ی ى فلما بلغ معه الس ١المنام انى اذبحك فانظر ما ذا تر

ابت افعل ما تؤمر ین ١قال ی بر من الص فلما اسلما و ۱۰۲ستجدنى ان شاء الل

هؼم ۱۰۳تله للجبین بر ا ه ان ی ق ۱۰۴و نادین ءیاقد صد لك نجزی ١ت الر نا كذ ا

ذا لهو البل ؤا المبین ۱۰۵المحسنین ه بذبح عظؼم ۱۰۶ان ه ۱۰۷244و فدین (F l mm B l g M ` u s-S `y Q l Y Bun yy 'Inn

' rá F l-M n mi ' nn ' ĥuk F nžur M T rá

Q l Y ' ti ` l M Tu'um ru S t ji un 'In S ' ll u

Min ş-Ş ir n F l mm ' sl m W T ll u Lilj ni W

N yn u ' n Y 'I r mu Q Ş qt r-Ru'uy 'Inn

K lik N jz l-Muĥsin n 'Inn H L uw l-B l 'u

Al-Mu nu W F yn u Bi i ĥin ` ž min )


Translations:

.Y. li

― my son! I see

in vision that I offer thee in sacrifice: Now see what thy view is!‖ ―

father! Do as thou art commanded: thou will find me, if God so wills one practising Patience

!‖ S G

prostrate on his forehead (for sacrifice), We called out to him, ― ! ―

!‖ - thus indeed do We reward those who do right. For this was

obviously a trial- And We ransomed him with a momentous sacrifice:

M. Asad:

And [one day,] when [the child] had become old enough to share in his [father's] endeavours,

the latter said: "O my dear son! I have seen in a dream that I should sacrifice thee: consider,

243. Ayub Hamid, Eedul-Adhaa- Festival of sacrifice [online]. Toronto, available at: http://groups.yahoo.com

retrieved on April 6, 2011.

244 - ‘ -S ‘ ‘ -107


then, what would be thy view!" [Ishmael] answered: "O my father! Do as thou art bidden:

thou wilt find me, if God so wills, among those who are patient in adversity!" But as soon as

the two had surrendered themselves to [what they thought to be] the will of God, and

[Abraham] had laid him down on his face, We called out to him: "O Abraham, thou hast

already fulfilled [the purpose of] that dream vision!" Thus, verily, do We reward the doers of

good: for, behold, all this was indeed a trial, clear in itself.

Hilali & Khan:

And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in

a dream that I am slaughtering you (offer you in sacrifice to Allah), so look what you think!"

He said: "O my father! Do that which you are commanded, Insha' Allah (if Allah will), you

shall find me of As-Sabirin (the patient ones, etc.)." Then, when they had both submitted

themselves (to the Will of Allah), and he had laid him prostrate on his forehead (or on the

side of his forehead for slaughtering); And We called out to him: "O Abraham! You have

fulfilled the dream (vision)!" Verily! Thus do We reward the Muhsinun (good-doers - see V.

2:112). Verily, that indeed was a manifest trial And We ransomed him with a great sacrifice

(i.e. a ram);

ryā ā i

And when he attained the age of, running with him, he said: O my son! verily I have seen in a

dream that I am slaughtering thee; so look, what considerest thou? He said: O my father! do

that which thou art commanded; thou shalt find me, Allah willing, of the patients. Then when

the twain had submitted themselves and he had prostrated him upon his temple. We cried

Unto I ī V !

recompense the well-doers. Verily that! that was a trial manifest. And We ransomed him with

a mighty victim.

Sale:

And when he had attained to years of discretion, and could join in acts of religion with him;

Abraham said unto him, O my son, verily I saw in a dream that I should offer thee in

sacrifice: Consider therefore what thou art of opinion I should do. He answered, O my father,

do what thou art commanded: Thou shalt find me, if God please, a patient person. And when

they had submitted themselves to the divine will, and Abraham had laid his son prostrate on

his face, We cried unto him, O Abraham, now hast thou verified the vision. Thus do We


reward the righteous. Verily this was a manifest trial. And We ransomed him with a noble

victim.

Arberry:

and when he had reached the age of running with him, he said, 'My son, I see in a dream that

I shall sacrifice thee; consider, what thinkest thou?' He said, 'My father, do as thou art bidden;

thou shalt find me, God willing, one of the steadfast.' When they had surrendered, and he

flung him upon his brow, We called unto him, 'Abraham, thou hast confirmed the vision;

even so We recompense the good-doers. This is indeed the manifest trial.' And We ransomed

him with a mighty sacrifice,

. li

But when he became of (age to) work with him, he said: O my son, I have seen in a dream

that I should sacrifice thee: so consider what thou seest. He said: O my father, do as thou art

commanded; if Allah please, thou wilt find me patient. So when they both submitted and he

had thrown him down upon his forehead, And We called out to him saying, O Abraham,

Thou has indeed fulfilled the vision. Thus do We reward the doers of good. Surely this is a

manifest trial. And We ransomed him with a great sacrifice.

The following phrases or verses in this story have been translated somewhat differently by

different commentators:

There are three key phrases on which the translators and commentators of the Holy Qu ‘

may differ:

1. F l mm B l g M ` u s-Sa`ya عى فلما بلغ معه الس

2. T ll u Lilj ni و تله للجبین

3. F yn u Bi i ĥin ` ž min فدین ه بذبح عظؼم

1. The first phrase "F l mm l g m ' u s „y ' in verse 102 has been translated as:

"Then, when (the son) reached (the age of) (serious) work with him"


M. Asad: "And [one day,} when [the child} had become old enough to share in his

[father's} endeavors,

Hilali & Khan: "And, when he (his son) was old enough to walk with him"

A.Y. Ali has used similar wording. M. Asad has used more idiomatic English to describe the

―" ] " "]

him": evidently a metonym for the child's attaining to an age when he could understand, and

‖245

Hilali & Khan have translated the term "s ‟y " in its literal sense of walking.

2. The second phrase tallahul jabin in verse 103 has been translated as:

.Y. li "he had laid him prostrate on his forehead (for sacrifice),

M. Asad: "I' braham} had laid him down on his face"

Hilali & Khan: ""he had laid him prostrate on his forehead (or on the side of his

forehead for slaughtering)"

ryā ā i ― themselves and he had prostrated

‖

I

Hilali & Khan have used similar wording except for what they have added inside the

parenthesis. While jabeen means forehead, M. Asad and Sale have rendered it as '"face"' that

could still describe the same condition in a figurative way.

3. In Verse 107 "Wa fadaynahu bi dhibhin 'azim" has been translated as:

245 ‘


"And We ransomed him with a momentous sacrifice

M. Asad: "And We ransomed him with a tremendous sacrifice,

Hilali & Khan: "And We ransomed him with a great sacrifice (i. e. a ram) "

The key word of difference in the translation of this verse is 'azim which has been rendered

differently by all. Each one except Hilali & Khan has commented to further describe the

meaning and its implied shades. Hilali & Khan have used the parenthetical words to clarify as

usual.

The differences in the commentary are as follows:

A.Y.

‘ P I ī ) was to be

sacrificed?) and the original place of the sacrifice. He has also mentioned a

‘

P I ī

‘ that he asked his son, and he gave his

full consent with the sacrifice:

I ī ) and Isma'i1 in

connection with the Muslims' pilgrimage to Makkah. He has also elaborated on the concept

of the wil I ī I ‘

reality it was only perceived as the will of Allah.

Hilali & Khan have added the phrase "after his rescue from the fire" in the translation of

verse 99 inside the parenthesis to connect the story to its previous event.


The moral of the story has been covered by everyone except Hilali & Khan. This is because

Hilali & Khan's translation does not include much commentary except some rare situations

where there is some related H th reported. However, Hilali & Khan often make use of

parenthetical statements to clarify or provide their views in very brief words.

S

As-S ‘ ‘ :

ه رن لحین و بش ق نؽیا من الص ۱۱۲باسح W B s s rn u Bi'isĥ q N y n Min ş-Ş liĥ n

“ n We g ve im t e goo news o Is q prop et mong

the good ones"

However this question has been answered and explained in an appropriate manner by

A.Y S However, Sale does mentioned the traditions of the

Holy Prophet صلى الله عليه وسلم references

confusion ‗ ‘246

i

I ‘ ) was the only son at that time. So he is the person

offered for sacrifice.

‗ ‘

― ‘ I ‘ ‘

‘

and is well-known in the society. From the text and the order of the verses the fact was

evident that the son who wa

S

246. Book of Genesis, Orange Street Press, USA, 1980, p. 56


I ‘ī ) for sacrifice was well-known and accepted. So much so that every year

with I ‘ ‘

‘

I ‘ he name would have

‖247

― ― ‖

‘ G

warrant for identifying

I ‘ ‖248

I P ‘

e I

‘

except Hilali and Khan. They just translated the text.

All Divine religions.

5.7. Process of Human Creation

Creation of life has been a question since the time immemorial. Philosophers and scholars of

the ancient time as well as of the present age remain pondering over the creation of man and

after thinking and rethinking have given different ideas about. The ho ‘

revelation solved this mystery in the very second verse of the first revelation in the Cave of

Hira,

247 - ‘ - Festival of sacrifice [online]. Toronto, available at: http://groups.yahoo.com

retrieved on April 6, 2011.

248 ‘ P


لانسان من علق ۲249خلق ا

(Khalaqa Al-'Ins n Min ` l qin

“ re te m n out o mere clot o conge le Bloo ”

The S - I

following pages translation and commentary of this verse according to the selected

commentaries is being discussed.

ما فكسونا ثم خلقنا النطفة علقة فخلقنا العل قة مضغة فخلقنا النضغة عظ

م لحما ه خلقا ا خر ١العظ لقین ١ثم انشان احسن الخ ۱۴فؾب رك الل (T umm K l qn n-Nuţ t ` l q t n F k l qn l-

` l q t Muđg t n F k l qn l-Muđg t `Iž m n

F k s wn l-`Iž m L ĥm n T umm ' ns 'n u

K lq n ' k r F t r k ll u ' ĥs nu l-K liq n )

5.7.1. Comparative Review

Translations:

.Y. li

Then We made the sperm into a clot of congealed blood; then of that clot We made a (foetus)

lump; then we made out of that lump bones and clothed the bones with flesh; then we

developed out of it another creature. So blessed be God, the best to create!

M. Asad

and then We create out of the drop of sperm a germ-cell, and then We create out of the germ-

cell an embryonic lump, and then We create within the embryonic lump bones, and then We

clothe the bones with flesh - and then We bring [all] this into being as a new creation:

hallowed, therefore, is God, the best of artisans!

249 - ‘ -‗ , 96:2


Hilali and Khan:

Then We made the Nutfah into a clot (a piece of thick coagulated blood), then We made the

clot into a little lump of flesh, then We made out of that little lump of flesh bones, then We

clothed the bones with flesh, and then We brought it forth as another creation. So blessed be

Allah, the Best of creators.

ryā ā i

Thereafter We created the sperm a clot; then We created the clot a lump of flesh; then We

created the lump of flesh bones; then We clothed the bones with flesh: thereafter We brought

him forth as not her creature. Blest then be Allah, the Best of creators!

Sale:

Afterwards We made the seed coagulated blood; and We formed the coagulated blood into a

piece of flesh: Then We formed the piece of flesh into bones; and We clothed those bones

with flesh: Then We produced the same by another creation. Wherefore blessed be God, the

most excellent creator!

Arberry:

Then We created of the drop a clot then We created of the clot a tissue then We created of the

tissue bones then We garmented the bones in flesh; thereafter We produced him as another

creature. So blessed be God, the fairest of creators!

. li

Then We make the life-germ a clot, then We make the clot a lump of flesh, then We make

(in) the lump of flesh bones, then We clothe the bones with flesh, then We cause it to grow

into another creation. So blessed be Allah, the Best of creators!

I ‗ - ţ ‘ ‗ ‘

& S

‗ ‘ ‗ ‘ ‗ -

‘ ‗ ‘ ‗ ‘ ‗ ‘

translated it as germ- ‗ ‘ ‗ ‘ ‗


‘ ‗ ‘

‗ ‘ ed in almost the same words by all the commentators.

I

― I

not a Sign of wonder in its

made protoplasm (moist clay or organic matter); from it should grow a new animal life; and

out of it should grow human life, with all its capacities and responsibilities? Man carries

within himself Signs of Allah's wisdom and power, and he can see them every day in the

‖250

‗ ĥ - ī ‘

―" " points out, the

Arabs apply the designation "creator" to every artisan (sani') - a usage also current in

European languages with reference to the "creation" of works of art and imagination. Since

God is the only Creator in the real, primary sense of this ḥ - ī

‖251

He commented on the

‗ Ā ‘ ―"

creature", i.e., existing independently of the mother ‖252

&

ī S ī - V ī

S ‘

from Hamlet. In the explanation of this phras S ―P

‖253

―I ‗ ‟ meaning then ‗then

We clothe the bones…… t always imply order. This is clear from the context, which

states that there is first a lump of flesh, and the nucleus of the bones is generated in this

250 ‘ P 846

251. The Message of ‘ 714

252. Ibid



‖254

On the whole the commentators in the commentary of this verse did not differ. They just

explained it in their own way. None of them tried to mention any sort of scientific approach

towards the process of formation of Sperm into a living child. In the modern age a lot of

research in this field has been done and no any scientific discovery went against this

description.

5.8. The Finality o Prophethoo hāt m w t

Finality P

‘ ī ‘ I ‘ mentioned in the 40th

S - . In the following pages the commentary of the vary verse is

discussed:

تم النبین و خا با احد من رجالكم و ل كن رسول الل و کان ١ما کان محمد ا

بكل شىء علیما ۳255ۺالل (M K n Muĥ mm un ' ' ĥ in Min Rij likum W

L kin R s l ll i W K t m n-N y n W K n

ll u Bikulli S y'in ` l m n )

5.8.1. Comparative Review

Translations:

.Y. li:

ḥ G and the Seal

of the Prophets: and God has full knowledge of all things.

M. Asad:

[And know, O believers, that] Muhammad is not the father of any one of your men, but is

254 ‘ 666

255 ‘ - ĥ , 33:40


God's Apostle and the Seal of all Prophets. And God has indeed full knowledge of everything.

Hilali & Khan:

Muhammad (SAW) is not the father of any man among you, but he is the Messenger of Allah

and the last (end) of the Prophets. And Allah is Ever All Aware of everything.

ryā ā i

Muhammad is not the father of any of your males, but the apostle of Allah and the seal of the

prophets; and Allah of everything is ever the Knower.

Sale:

Mohammed is not the father of any man among you; but the apostle of God, and the seal of

the prophets: And God knoweth all things.

Arberry:

Muhammad is not the father of any one of your men, but the Messenger of God, and the Seal

of the Prophets; God has knowledge of everything.

. li:

Muhammad is not the father of any of you men, but he is the Messenger of Allah and the Seal

of the prophets. And Allah is ever Knower of all things.

I & ‗

P ‘ ‗S P ‘

I greed upon faith of the

―

addition. The holy Prophet Muḥammadصلى الله عليه وسلم G ‘

and will always be continuous, but there has been and will be no Prophet after Muḥammad.

The later ages will want thinkers and reformers, not Prophets. This is not an arbitrary matter.

I ― G ‖256

256 ‘ P 1069


" " " "

‘ - must be regarded as the

Finality and the end of all prophetic revelation.257

&

S ī - V ī

argument about the Finality P in footnote ‗

‘ ‗ P P ‘

‗

‘ 258

Sale did commen ―

Mohammed as the seal of the Prophets, khatem Elnabiin. They say that he came to confirm

‖259

get elasticity for his own ‗I

finality combined with perfection of prophethood, along with a continuance among his

‘ 260

‗

prophet was therefore no more required. But this did not mean that the Divine favours

bestowed on His chosen servants were to be denied to the chosen ones among the

‘261

Thus he gained a space for his own belief ―

spokesperson of Qadyan ‘

‘

I ‘ ‖262

257. The Message o ‘ -879

258 ī ‘ V III 451


260 ‘

261. Ibid


FINDINGS, CONCLUSIONS AND

RECOMMENDATIONS

Muslim population in English speaking world is increasing by leaps and bounds. On the other

hand English has become a global medium of communication, language of Science,

technology and electronic as well as print media. It has also become the language of I -

-

- ‘

commentaries. The need of evaluating English translations and commentaries as to what

extents do they reflect the original meaning in an effective manner is significant. To help

English readers in selecting a comparatively better option and to help the scholars to improve

the quality, this process should continue.

The purpo ‘

‘ ‗ ‗

Muhammad Taqi al-Din al-Hilali & Muhammad Khan,

the Muslim Scholars and George Sale, A.J. Arberry from the Christians while Muhammad

‗

Sele S S I P S and Finality

of Prophethood. The comparison has led to some useful conclusions and recommendations.

The following are some of the major findings of this study:

6.1. Findings

Following findings have been drawn through comparative review of selected English

Commentaries of The Muslim and Non-Muslim Scholars:

Findings, Conclusions and Recommendations 282

1. In the commentary of the short S r s certain distinct features have been

demonstrated by each commentator. For example, S r I-F t

in more fluent English by M. Asad, in easy-to-

understand English by Hilali & Khan, with meaningful i with

external approach by Sale and in . The unique commentary

about some key words, such as M g and ll n in surah Al- ĥ by Hilali &

Khan, the definitions of Rabb Ebaadah , the description of ' l meen

Bismillah remarkable.

2. I

philosophy and wisdom of the injunctions. M. Asad offers more necessary detai

Fiqh details, e.g. in the case of Friday prayers injunction they

described the background of the verses and highlighted their importance.

3. In the commentary of the Verse about the punishment of Adultery, a lot of

contradictions have been observed. The injunction gives a general sense without

mentioning the marital status of the culprits. While in Islamic Jurisprudence it has

been an agreed upon matter that this verse has given the punishment for the unmarried

criminals, and from the other basic source of Islamic Law, Hadith, the punishment for

the married culprits is clear, yet the general belief is that this punishment is stoning to

death ted

as he suggested only disgracing as S


ried to get a little room for usury through his remarks ‗

‘ cite even a single instance of lessening the rates.

4. In the translation of st ‘

various commentators have been reviewed from certain points of view, such as:

impact of biblical reports, and how cultural aspects and moral aspects of the stories

are covered. It has been noted that all the commentators

S

references to the biblical sources, highlighting the differences in Islamic sources. M.

Asad has given his unusual views on certain stories, such as his rejection of the

physical lifting of Hazrat I ( ) to the heavens.

5. In the translation of verses related to the Ascension ( ‘ P

P Ascension

prove it only spiritual. This has also been their normal attitude towards the miracles.

Sale again has been different from others. Mentioning an unknown name he has tried

to go with both the notions saying that the Ascension has been both physical and

spiritual (physical upto Jerusalem, and Spiritual onwards to heavens).

6. In the commentary of Verse 60 of Al- which describes

( ), considered the incident mentioned as a parable,

the incident as a miracle. He has differed in the translation and then also in the

commentary.

7. In the c V S - ‘ describing the process of

formation of child in the womb) all the commentators have explained the process

regarding only the language. They have not discussed scientific evidence of this


process. Modern science has proven all this. Modern scientific research has approved

‘ a reference to it in the commentary

‘

8. About the Finality of Prophethood, all the commentators have agreed upon the

classical belief of the Muslims, The Holy Prophet (PBUH) is the last and final of

Prophets and there is no need of any new prophet as Allah Almighty has closed the

door of the Prophethood. Ali has tried to pave a way for his belief by being

equivocal. He has not given any solid argument except speaking of the blessings of

Allah Almighty upon His men regarding guidance and knowledge.

9. I ‘

the parables in more comprehensive ways, e.g., in his inspiring description of the

parable of the light of Allah and in describing the cultural aspects of the niche in the

Eastern houses. M. Asad speaks of it in a metaphoric way,

S

tradition of classic Muslim scholars.

6.2. Conclusions

Following conclusions have been drawn through comparative review and findings from

Selected English Commentaries of Muslim and Non-Muslim scholars.

Each one of these commentators has done a remarkable job in performing the very difficult

task of translati ‘ , and in offering an appropriate

commentary. They have done a wonderful service to English readers and implicitly in spread

of Islam and Islamic Teachings. Each of the commentaries has its own strengths and merits.

The differences have been mainly due to particular approaches and backgrounds of the

commentators.


6.2.1. Conclusions from the Commentaries of Muslim Scholars

1. like

use of literary style, awareness with traditional ‘

‘ ork are: use of archaic English,

metaphoric expressions and allegoric comments about the topics such as angels and

life after death.

2. The work of Mohammad Asad (M. Asad) is distinguished with certain features such

as its academic style and approach, its use of idiomatic and formal English, and

paraphrasing certain sentences in the text to make English sentence sound better. The

issues discover ‘ -

paraphrasing that has changed the meaning at times, his approach to rationalize even

the miracles of Allah, and appearing to be reluctant to accept the literal meaning of

some ‘ verses. For example, his doubts about the throwing of Hazrat Ibrahim

(A.H) into fire, about Jesus speaking in the cradle, and being lifted alive at the end of

his mission. This study agrees with ―

I ī

‗I ( ) ‖

3. The remarkable features of the Commentary of Taqi ud din Hilali and

& - -

ī , brevity in the footnotes and sticking to classical

approach, avoiding liberal modern interpretations.

The issues highlighted during study are: too frequent use of parentheses and too many

words within the parenthesis, not translating many Arabic words, and leaving them in


Arabic, sometimes being too literal, limiting the meaning only to narrations from

earlier Muslims, addressing the Muslim readers only and insufficient commentary and

use of irrelevant narrations.

4. ‘ commentary is remarkable for its traditional approach which

‘ ― ‗

‘ n wit nglis Tr nsl tion n omment ry‟ is, however, fully cognate with

‖ candid style lexical, grammatical,

historical, and geographical comments, he paid Special attention to comparative study

of the events, especially the events mentioned in Bible.

‘

are sometimes too lengthy. Commentary sometimes becomes tedious to follow

because of large number of references from the Bible.

6.2.2. Conclusions from the Commentaries of Non-Muslim Scholars

1. S ‘ , being one of the earliest works, has its own place. Sale provided

excellent background in the form of Preliminary Discourse. Language of Sale is

purely Biblical, I S ‘

approach is orthodox, and the main issue is he addressed only the Christians not all

English readers. His missionary attitude is obvious, as he did not comment in his own

words, but just quoted Muslim scholars wherever he needed to help his notion. In this

way he proved successful in creating an environment of third person commentary.

2. ‘

exegesis. His language has a classical touch and his rendering is in a scholarly

manner. If he had remained pure to exegeses work regardless of his Qadiyani beliefs,

his work might be called a useful reference. But he could not avoid this and took


every opportunity to promote the Qadiyani ideology. As we can see in the Story of

Hazrat I ( ) which confirms the findings of a prominent Indian Muslim Scholar,

A.R. Kidwai who says in his survey of English Translations of the ‘ titled

‗ Untranslatable, ―

several ‘ verses, particularly those related to the Promised Messiah, his

miracles and the ‘ ‖

This study has shown that the translation and commentary of eac

‘ S r s injunctions, stories, Miracles and parables) require specific

knowledge beyond the mastery of the languages. The review has identified certain features,

strengths and weaknesses, of each work in specific themes. Muslim Commentators mainly

focus on the traditions and classical literature. They address Muslim readers as well as Non-

Muslim readers while providing explanatory notes. On the contrary Non-Muslim

commentators give their commentary as an external commentator and address general readers

considering them Non-Muslims only like Sale, through this study.

6.3. Recommendations

‗S -

‘ dings and conclusions following recommendations are made:

1.

‘ , especially the most modern, which need to be

analysed with regards to their views on Faith, Women, Muslim and Non-Muslim

relations, etc.

2. A study of al ‘

in their commentary needs to be conducted to clarify the issues. A comparative


assessment of all of the new and older translations of those verses would be useful.

This kind of research could lead to a manual that might offer almost a verse to verse

guidance to the commentator and interested researcher.

3. Since some special Islamic terms such as S l T qw T g t n 'I etc. are

‘ with special and unique meanings, the various English

translations need to be evaluated with regard to their rendering of this terminology.

Does the English word that is used to represent the Islamic term, convey the right

Islamic concept behind that term or not? This would help to decide the selection of

the work for a particular research purpose, and for reference about Islamic

Jurisprudence.

4. Since the Holy ‘ , an

inexhaustible source of meaning for all times, and a complete code of life to develop a

peaceful human society/world on the earth, scholarly efforts to extract and interpret

the mean ‘ . S

‘ , and

to interpret it in the light of modern knowledge and in the light of ‘ Sciences.

5. In view of globalization, spread of ‘ knowledge is useful for obtaining

S

‘

6. To fulfil

‘ to improve their quality, joint centres

‘

develop a specific methodology.


7. Since the Modern Scientific research has advanced in the field of medicine,

embryology, anatomy, space, genetics etc. there is need of modern study of the

‘

8. Since there is a contradiction and criticism about Islamic Punishments in the modern

Western World, there should be a comprehensive independent study of ‘

commentaries regarding the verses about these punishments.

9. Since the major objective of the translation of the Holy ‘

‘

‘

10. In universities and research centres selected portions of English Translations and

Commentaries should be made part of syllabi, and comparative study of these should

be an elective course for students.

11. Every year a fresh survey of newly published works should be conducted at university

level, and characteristics of every work should be published for the guidance of the

masses.

12. Last but not least, there should be a comprehensive survey of the modern works

regarding English Translations and Commentaries whether complete or incomplete,

original or retranslations from the other languages. This would be a great help for the

modern students who have been entangled with the Social or Scientific subjects and

are groping for ‘

translations.

Index 291

Index

l Qur‟ān

l- ‟rā

31 و لقد جػنهم بكتب ………7:52-53

18 و اذا قرئ القران فاستمعوا…………7:204

l hzā

د ابا احد ………33:40 278 ما كان مم

229 یصلح لكم اعمالكم ………33:71

Al-„ lq

96:2………… نسان من علق ۲خلق ال 275

l- n īy

نزلنا ………21:10 ١الیكم كؾبا فیه ذكركم لقد ا 19

احدة ………21:92 ة و تكم ام ١ان هذه ام 67

Al-` nk t

ذوا من ……41-43 :29 235 مثل الذین ات

l- q rāh

ان یضرب ………26 :2 ح ل یست ان الل 96

مثلهم كمثل الذی ……2:17-20 213

١اضرب بعصاك الجر ………2:60 244

96 یایها الذین امنوا ل تقولوا راعنا ……104 :2

23 ما ننسخ من ایة او ………2:106

2:180……… الوصیة ١ان ترك خیا 164

حق ………2:276 بوا ی الر الل 194

l- r j

85:21-22…… ید ۲۱بل هو قران م 20

l- urqān

ل الفرقان ………25:1 تبك الذی نز 19

25:33……… ثل و ل یاتونك ب 30

Al-Hashr:

و تلك المثال نضربها ………59:21 211

Index 292

l- ujrāt

49:10………… ؤمنون اخوة ا ال ان 67

l-„Imrān

3:7…………… نزل علیك الكتب منه هو الذی ا 31

و من یؽتغ غی السلم دینا …………3:85 206

Al-Isr ‟

فنا للناس ف …………17:89 هذا القران من و لقد صر 215

l- h

فنا ف هذا القران للناس …………18:54 و لقد صر 215

Al- ‟i

ؼبت ……………5:5 ١الیوم احل لكم الط 197

l- h l

بر …………16:44 ١بالبؼنت و الز 36

علیك الكتب و ما انزلنا …………16:64 36

l- m l

27:76………… ان هذا القران یقص 252

Al- is ‟

سیح عؼس ابن مریم ……4:157-159 م انا قتلنا ال و قول 255

An- r

ان فاجلدوا كل واحد …………24:2 انیة و الز الز 201

موت و الرض ……24:35-40 نور الس مثل نوره ١الل 216

Al- s‟r

ح بمد ربك و استغفره …………110:3 ١فسب 30

l-Q y māh

عه و قرانه …………75:17 ۱۷ان علؼنا ج 17

Al-Sh‟ r

26:195………… بلسان عرب بی ۱۹۵م 37 Al-Sh r

42:11………… ء ١لؼس كمثله ش 216

l-T u āh

شركی ……………9:5 182 فاذا انسلخ الشهر الرم فاقتلوا ال

18 وعدا علیه حقا ف التورىة …………9:111

Index 293

l- m r

ضربنا للناس و لقد …………39:27 211

As-S ‟ ‟t

۱۰۷و فدینه بذبح عظیم ……37:102-107 268

11:1…………… كتب احكمت ایته ١الر 36

250 و كل نقص علیك من …………11:120

I r hīm

سول ……………14:4 ارسلنا من ر 66 ,4 و ما

المثال …………14:25 211 و یضرب الل

Ţāhā

247 كذلك نقص علیك ……………20:99

Y su

247,248 لقد كان ف قصصهم عبة …………12:111

Names

‘ 30

Abbasid iii, 69, 119

Abbott, Nabia, 55

Abd al- -Jabri 27

Abd al-Qadir, Khalid Muhammad 55

Abdalhaqq 82

Abdel Haleem, M. A. S., 55, 84, 85

‘ 55

Abdul Hye 86

Abdul Maalik ibn Jurayj 45

11, 99, 119

(R.A) 20, 39, 44,

Abou Sheishaa, Mohamed Ali Mohamed, 48, 55

- Al-Mizzi 46

Abu Ameena Bilal Philips 39

12

Abu Daqiqah, Mahmud, 55

Abu Dhuma, Mahmud, 55

- S 26

- 13, 185

- - 40

Index 294

- ‘ I ‗ī ī 46

Ad-Dhaḥ - 47

Aejaz Sheikh 09

- ī ī S 49

Ahmad Ibn Hanbal 49

Ahmad Shah Waliullah Dehlvi 26, 27, 96,296

Ahmad Shakir 48

Ahmad Von Denffer 21, 25, 26, 36, 37, 72

Ahmed bin Abi-Talib (Ibn Ash-Shahnah) 48

I- 15, 124, 156

Aisha Bewley 85

Al- ī 28

Al-Hasan al-Basri 42

Ali Hasan Al- īď 29

Ali Jad al-Haqq 62

Ali Unal 88

Ali, S. A., 59

Ali, Salah Salim, 59

Al- 28

Al- ī ī 24

Al- ī 28

Anani, Muh ‗ -Fattah 58

ī -‗ 47

Ayyub, Hasan, 59

Babalola, E. O., 59

‗ -Rahman, 59

- ī - ‗ 49

Bausani, A., 59

Bell, Richard, 59, 76, 123

Ben-Shemesh, 59

Berbers iii, 71

Birnbaum, Eleazar, 60

Bobzin, Hartmut, 60

Bodrogligeti, A. 60

Bucaille, Maurice, 60

Çetiner, Bedereddin, 60

Chang, Fadlullah Abu-Bakr, 60

Clay Smith 12, 82

Dale, Godfrey, 60

Dawood, N. J., 60, 77, 82, 95

Dhulqarnain A. H. 111, 256

Dijwi, Yusuf al-, 61

Duwaysh, Ah ‗ -Raziq 61

Edip et al Yuksel 90

Index 295

Ekmeleddin Ihsanoglu 13, 59, 62, 67, 69

Europeans iii, 71

G. A. Wiegers, 62, 68

George Barkly 122

George Sale i, 8, 72, 91, 123, 130, 131, 132, 133,

143, 151, 192, 215, 291,

Guillaume, Alfred, 61

Hadi Hujjat, 61

Hajawi, Muhammad ibn al-Hasan 56, 61

Halit Eren 13, 61

Harun, Muhammad, 56, 61

Hasan al-Shurunbulali 67

Hassanein, Ali, 61

Hazrat Abu Bakr (R.A) 37

I ī A. H. 14, 81, 111, 273, 274, 275, 280, 295

Hazrat Suleman (A.H) 30

S ma 28

Holy Ahlul Bait 7, 78, 91

Husayn, Muhammad al-Khidr, 61

Husine, Mir Mahmood, 61

Hussein Abdul-Raof 10

Ibn Al Firkah, 48

Ibn al- ī 28

Ibn Al-Hajjar 49

Ibn Al- ī 28

Ibn Ash-Shirazi, 49

I I 47

I ī - ī 22, 34, 35, 48,

I ī 46, 221, 251

Ibn Kuzayma al- ī 26

I 14

I 40, 224

I ī 23, 35, 47

Ibn Yah ‗ 59

I ī -Nakha'I 40

I 29

'Ikrima 39

I - ī 14, 84, 96

Iqbal, Muzaffar 59

Irving, T. B. 59, 80, 98, 148, 209,

Isa bin Al-Mutim, 46

I - 46

I ‗ ‗I -Din, 59

I ‗ S ‗ hammad, 59

Index 296

I ‗ ‗ -Rahmaan 45

Ismet Binark 11, 56

‘ 69

I- ī -S ī 11, 19, 25, 26, 96, 131, 235, 264, 276

‗ -Rahman 59

Jibali, Ibrahim 59

Khalid Yahya 11

Khan, Mofakhar Hussain, 11, 60, 61, 69

Khatib, Muhibb al-Din 60

Khinn, Must S ‗ 60

Khizar A. H 107

Khuri Yusuf, 62

King Fahd 93, 109, 112

King Ibn Saud 100

Kister, M. J. 60

Kokan, Muhammad Yousuf, 60

Koningsveld, P. S. van 60

Laleh Bakhtiar, 56, 86

López-Morillas, Consuelo 60, 61

107, 249

M. A. K. Pathan 81

-S ī 13

M. M. Khatib 81, 88

M. M. Shakir 79

M. M. Sharif 118

M. Salman al-Azami 9

‘ 61

Mahmoud M. Ayoub 13, 47, 56

Mahmud Yusuf Zayid 78

ī - ī 14, 149

Majid Fakhry 81

Makhluf, Muhammad Hasanayn, 50, 51, 61

ī - ī 26

- 12, 25, 26, 63,64, 252

‗I 61

Manzoor, S. Parvez, 61

Masruq b. al-'Ajda' 40

Meredith-Owens, G. M., 61

Michael Sells 13, 88, 157

Mingana, A., 62

Mir Ahmad Ali 75, 85, 88

Mohammad Farooq-i-Azam Malik 82

Mohsen Abdel-Aty Khalifa, 59

‗ S 45

Index 297

‘ 33

Muhammad ī I- ī 12, 22, 23, 68

-Qarzi 39

Muhammad bin Zarrad. 46

Muhammad ibn As'ad al- I ī 22

Muhammad ibn as-S ‘ -Kalabee 45

- ī ī 44

Muhammad Mahmud Ghali 87, 99

Muhammad Marmaduke Pickthall 56, 72, 73, 91,93, 97,98, 134

Muhammad Mohar Ali 83

Muhammad Mustafa al-Shatir 64

Muhammad Rashid Rida 47, 48, 63,

Muhammad Sulayman 64

Muhammad Taqi Usmani 41, 44, 177

Mujahid ibn Jabar 221

Munajjid, Salah al-Din 62

S al-Azdee 45

Murtada Karimi-Niya 62

I ī -Zalmi 27

Mustafa Nejat 64

27

Naqdi, Muhammad 62

Nazifoff, Natanial, 62

Norman O. Brown 29

Nur Ichwan, M., 49, 62

Pearson, J.D. 62

Peer Salashuddin 77

Qarai, Ali Quli 85

Qays ibn Muslim al- ī 45

Robinson, Neal, 63

Rodwell, J.M. 63, 69, 119, 126

Ross, Alexander, 66, 72, 131,

S.A.R. Fatihi 9

Sabri, Mustafa, 63

Sadak, Bekir, 63

Saleem, Muhammad Tahir, 63

Sardar, Ziauddin, 64

Sarkhasi , Muhammad b. Abi Sahl, 64

Schimmel, Annemarie, 64

Shakespeare 103, 278

Sheikh Mahmud Shaltut 51, 53, 54, 64

Sheikh Muhammad Mustafa al-Maraghi 51, 52, 56, 61, 73

Sheikh Muhammad Sarwar 79

Syed Vickar Ahamed 85

Index 298

Tabibi, Abdul Hakim, 64

Tibawi, A. L., 65

Togan, Zeki Velidi, 65

Versteegh, Kees, 65

Wahiduddin Khan 87

Wajdi, Muhammad Farid, 65

Wali, Husayn, 65

Watt, W. Montgomery, 65, 73

Weinstein, Myron M., 65

Woolworth, Wm. Sage, 65

Yasin al-Jibouri 6, 75, 79

Zafar Ishaq Ansari 11, 59

Zaid b. Aslam 40

Zetterstéen, K. V., 65

Zwemer, S. M., 66, 71, 128, 134,

Places

Amman 22, 102

Atlantic iii, 68

Basra 40

Beirut 12,13, 14, 19, 25, 48, 56, 62, 64, 78, 81,

Ben Ghazi, Libya 11

Berlin 100, 101, 102

Birmingham 12, 211

Bombay 91, 92, 95

Cairo 12, 20, 25, 27, 35, 45, 47, 50, 55, 56, 59,

61, 63, 65, 68, 87, 102, 129, 130

Canada 93

Chicago 56, 77, 86, 88

China 100

Edinburgh 53, 63, 65, 73

Egypt 47, 50, 54, 62, 87, 99, 109

England 69, 72, 83, 94, 126, 129, 133

Europe 38

European iii, 62, 68, 92, 103, 126, 278

Granada 103s

India 2, 3, 26, 48, 58, 60, 63, 68, 71, 81, 87,

91, 92, 98, 100, 102, 109, 114, 116, 123,

129, 130, 132, 133, 134, 288

Indonesia 62, 100

Iran 45, 69, 79, 85, 129, 130

Iraq 9, 27, 39, 40, 79, 109, 115, 116

Index 299

Istanbul 11, 56, 57, 58, 61, 63, 64, 65, 66, 74, 82,

83, 89, 111

Jerusalem 100, 102, 242, 243, 244, 267, 275, 284

Jordan 22

Karachi 6, 21, 41, 72, 81

Kufa 28, 40

Leiden 29, 49, 55, 62, 63, 65

Libya 11

Luknau 116

Madinah 39, 109, 110, 116

Makkah 39, 62, 100, 101, 166, 167, 174, 242,

244, 267, 273

Morocco 103, 109

New Delhi 9, 10, 59, 87, 33, 70, 100, 101

New York 13, 65, 79, 100, 119, 213, 252

Oregon 13

Paris 100

Qatar 55

Qum 62, 79

Riyadh 6, 11, 30, 39, 58, 99, 112, 113, 251

Saudi Arabia 62, 93, 109, 110, 112

Saudi Aramco 101

Scotland 73

Singapore 10, 72, 69

Syria 46, 102, 223

Turkestan 100

Turkey 57, 76, 102, 112

U.K. 10, 13, 15, 62, 75, 253

U.S.A. 100, 134

Yemen 33

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