Saturday, 27 April 2019

اذکار مسنونہ جن کا اہتمام آپ کو حادثات سے بچا سکتا ہے!

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"Tijarat ke Chund Ahum Islami Usool" (Some Important Islamic Principles of Trade)

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Tuesday, 16 April 2019

The Subject Matter of the Holy Qur’an



(An Introduction of the Holy Qur’an Series-Part-III)
By: Dr. Md. Wasay Zafar

Abstract

This article is third in the series “An Introduction of the Holy Qur’an”. The first part of this article was entitled as “The Nomenclature and the Organization of the Holy Qur’an” and the second "The Language and the Understandability of the Holy Quran". In this article the researcher gives answers to the questions like; who is the addressee of the Holy Qur’an, what is its central theme, what subject matter It deals, and what is the way of its presentation?

Key Words: The Addressee of the Qur’an, The Central theme of the Qur’an, The Subject Matter of the Qur’an, The Qur’anic Way of Presentation of its Subject.

The Addressee and the Central theme of the Qur’an

In order to discuss the subject matter of the Holy Qur’an it is necessary to answer first, two basic questions; who is the addressee of the Holy Qur’an and what is its central theme? An analytical study of the Qur’an reveals that it is addressed to the entire humanity and its central theme is the training and guidance of the human beings. There are ample references in it which support this view. English translations of some of such verses are cited here:

“Ramadan is the (month) in which was sent down the Qur'án, as a guide to mankind, also clear (Signs) for guidance and judgment (between right and wrong”.[1]

 “Say: "O ye men! Now Truth hath reached you from your Lord! Those, who receive guidance, do so for the good of their own souls; those who stray, do so to their own loss: and I am not (set) over you to arrange your affairs."[2]

 “A. L. R. A Book which We have revealed unto thee, in order that thou mightest lead mankind out of the depths of darkness into light - by the leave of their Lord - to the Way of (Him) the Exalted in power, worthy of all praise!”[3]
"This is no less than a Reminder to (all) the Worlds.”[4]

These verses clearly indicate that the Holy Qur’an is not a source of guidance for the Muslims only but it provides ideological and practical guidance to the entire mankind. It does not single out any particular race, nation or group. Everyone who accepts the invitation of the Qur'an is assured of guidance to the straight way of life. However, there are numerous verses in the Holy Qur'an too which mention it as a book of guidance for the believers (Arabic ‘Al-Mu’minin) and the God-fearing (Arabic ‘Al-Muttaqin’). e.g.
“This is the Book; in it is guidance sure, without doubt, to those who fear Allah.”[5]

“A Book revealed unto thee,- So let thy heart be oppressed no more by any difficulty on that account,- that with it thou mightest warn (the erring) and a reminder to the Believers.”[6]

“We send down (stage by stage) of the Qur'an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss.”[7]

 “Say: "It is a Guide and a Healing to those who believe; and for those who believe not, there is a deafness in their ears, and it is blindness in their (eyes): They are (as it were) being called from a place far distant!"[8]

It appears from the above verses that the guidance of the Holy Quran is reserved for the believers and God-fearing alone but this is not the case in reality. A deep and thorough study of the Quran reveals that these verses actually specify the kind of people who will be attracted towards it and will be benefitted and others who will turn away from it. Several commentators of the Quran have tried to dispel this confusion. Syed Abul A’ala Maududi (1903-1979), a renowned Islamic thinker and commentator of 20th century, writes;

“This means that while the Book is potentially for all, only those who possess certain qualities can benefit from it. The first such quality is piety: those who want to benefit should be disposed to distinguish between good and evil, and to shun evil and do good. Those who lead an animal existence, who never to consider whether their actions are either good or bad, whose cynically follow the prevailing winds, who are helplessly tossed about by the animal desires that dominate their minds, such persons are all together incapable of deriving any benefit from the guidance embodied in the Qur'an.”[9]

Another noted commentator and theologian of 20th century, Mufti Muhammad Shafi (1896-1976) writes in his famous work Ma’ariful Quran;

“The Arabic word for the God-fearing is Muttaqin, derived from Taqwa which literally means "to fear, to refrain from", and in Islamic terminology it signifies fearing Allah and refraining from the transgression of His commandments. As for the Holy Qur'an being a guidance to the God-fearing, it actually means that although the Holy Qur'an provides guidance not only to mankind but to all existents in the universe, yet the special guidance which is the means of salvation in the other world is reserved for the God-fearing alone.”[10]

He further states;

“…..there are three degrees of divine guidance- the first degree being common to the whole of mankind and even to animals etc., the second being particular to men and jinns, and the third being special to those who are close to Allah and have found His favour, the different levels of this last degree being limitless. It is the last two degrees of guidance which are intended in the verse under discussion. With regard to the second degree, the implication is that those who accept the guidance will have the hope of being elevated to the rank of the God-fearing. With reference to the third degree, the suggestion is that those who are already God-fearing may receive further and limitless guidance through the Holy Qur'an. This explanation should be sufficient to remove the objection that guidance is needed much more by those who are not God-fearing, for now we know that the specification of the God-fearing does not entail a denial of guidance to those who not possess this qualification.”[11]

It is evident from the texts quoted above that the Holy Quran shows the way to the entire humanity in general but it shows the right way in particular to those people who fear Allah because a God-fearing man only tries to search for the works of His pleasure and displeasure, His obedience and disobedience; and a proud, supercilious and arrogant man, who has no fear in his heart, does not bother about the results of transgression, wrongdoing and sinfulness. This view is supported by the verse 57 of Surah ‘Yunus’ in which both, the mankind and the believers have been addressed.

 “O mankind! There hath come to you an admonition from your Lord and a healing for the (diseases) in your hearts,- and for those who believe, a guidance and a Mercy.”[12]

The Subject Matter of the Qur’an

Now the question is; which are the intricate problems and different aspects of life, thought and action, the Holy Qur’an has taken up for guiding mankind? The apposite answer to the question is, it has been guiding mankind in all the spheres of life viz. personal, social, cultural, political, administrative, economic, spiritual, ethical and moral. Besides it also gives insight into the fundamental knowledge of human history, sociology and religious philosophies and suggests approaches for intellectual development and further studies and researches in cosmology, geography, geology, biology, philosophy, psychology, education and pedagogy etc. In fact it contains everything necessary for the guidance of humanity. It claims about its comprehensiveness as under;

 “….And We have sent down to thee the Book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims.”[13]

The claim of the Holy Qur’an about its comprehensiveness can be justified in the light of the fact that many researchers have done specific work on the subject matter of the Holy Qur’an, whose study reveal the fact that the holy book has left nothing which is related to the guidance of the human beings. One can see in this regard “Subject Index of the Holy Qur’an” by Afzal-ur-Rahman (1998), “An Index to the Qur’an” by Harun Yahya (2003), “Index-Cum-Concordance of the Quran” by Altaf Ahmed Kheri (2009), “Tafsil-ul Bayan Fi Maqasid-ul Quran” by Syed Mumtaz Ali Deobandi (1348 AH/1930 AD), “Fihrist Mazameen-e-Qurani” by Abu Saleem Mohammad Abdul Hai and “Qur’an Se Aek Interview” by Mohammad Rafeeque Choudhary (1993). Of these six subject indexes “Index-Cum-Concordance of the Quran” by Altaf Ahmed Kheri is most extensive work containing 1019 pages. The work of Afzal-ur-Rahman acquires second position with 462 pages nevertheless covers a wide range of subjects. Harun Yahya has also done a commendable work which is spread over 841 pages containing translations of the indexed verses under a particular subject. In Urdu the work of Syed Mumtaz Ali Deobandi is very detailed and comprehensive.  The above mentioned facts indicate that to describe the subject matter of the Holy Qur’an is not an easy task and it demands a separate specific study. However, in order to make it easy to understand, the subject matter of the Qur’an can be described under three major categories which ultimately contribute to its central theme; the training and guidance of the human beings.

I. Aqaid (Beliefs)
II. Ahkam (Injunctions)
III. Nasaeh (Admonitions)

I. Aqaid (Beliefs): The Holy Qur’an has given too much importance to the formation of right set of beliefs or the worldview into the minds of the people in order to guide them properly as it is the system of belief which has deeper implications for all the spheres of life viz. personal, social, cultural, political, administrative, economic, spiritual, ethical and moral. Therefore a large number of verses of the Holy Qur’an deal with the Islamic beliefs. The false and corrupt beliefs of the Infidels, Polytheists, Jews, Christians and Hypocrites have been repudiated and the fundamental beliefs of Islam; the concepts of the Unity of God, the Prophethood, the Day of Judgment (Resurrection) and the Life Hereafter have been established logically and objectively. The Holy Qur’an has also refuted the false practices and evil actions of the astray nations. In order to do this the Holy Qur’an has given different kinds of evidences like written evidences from previously revealed scriptures, logical evidences, empirical & scientific evidences and historical evidences that can convince the minds of the people in every epoch. The basic beliefs of Islam with their substantiations have been discussed in the next chapter entitled “Metaphysics of the Holy Qur’an”.

II. Ahkam (Injunctions): The second subject of the Holy Qur’an is ‘Ahkam’ that includes those verses which deal with the Incumbents, the Recommended, the Approved, the Disapproved and the Forbidden covering worships, social dealings, household economy, business, state politics, administration, judiciary and other social and cultural issues. The verses related to Injunctions were revealed either in relation to the corruption, widespread injustice and wrongdoings prevalent in the Arabian society or in response to the questions raised by the companions of the Prophet (SAW).

III. Nasaeh (Admonitions): 

The third important subject of the Holy Qur’an is “Admonition” that encompasses those verses which remind and admonish the human beings in order to guide them properly and modify their behaviour in positive direction. The Holy Qur’an has treated this subject by exercising three approaches;

a) Admonition through Divine Signs — This approach is represented by those verses wherein purification is sought through the study of the divine favours and Signs of the Lord, His attributes, explanation of the creation of the Heavens and the Earth and the guidance which the people need about the necessities of life.

b) Admonition through Days of Allah — This approach is embodied in those verses in which purification is sought through the description of the conflicts between the Prophets and their disobedient followers, and portrayal of the important historical events which Allah caused to take place, favouring the obedient and punishing the disobedient.

c) Admonition through remembrance of Death & Life after Death — This approach is personified in those verses wherein purification is sought through the description of death and what will follow it; the Resurrection, the Gathering, the Reckoning, the Balance, the Paradise, and the Hell.

How Does the Holy Qur’an Present Its Subjects?

The Holy Qur’an is not divided subject-wise like other common books into so many chapters, classified into different parts, headings and subheadings, rather It has it’s subjects and topics scattered within its Surahs (Chapters) at many places. The problems of faith and the related arguments, universal Signs of Allah, legal commandments, moral injunctions, historical events, admonitions, criticism, good tidings, consolation etc. have been discussed one after the other without maintaining any thematic order. One theme starts after the other and a third one comes in unexpectedly. Often the same topic is repeated with different words at different places. So if one needs to understand an issue in the light of the Holy Qur’an, he has to look into all the locations within the Qur'an where that subject occurs and compile all the verses related to it. If anyone does this exercise, then he observes that all the verses about one particular subject explain and clarify each other. Thus only after gathering and organizing those verses according to subject and subsequently analysing them, one can understand what it really is that the Qur'an is saying about that particular issue. This manner of Qur’anic study has already been reflected in the Holy Qur’an itself. The following verses represent this standpoint:
 “Thus do we explain the Signs by various (ways): that they may say, "Thou hast learnt this (from somebody)" and that We may make the matter clear to those who know.”[14]

 “And We have explained to man, in this Qur'an, every kind of similitude: yet the greater part of men refuse (to receive it) except with ingratitude!”[15]

“A. L. R. (This is) a Book, with verses fundamental (of established meaning), further explained in detail,- from One Who is Wise and Well-acquainted (with all things).”[16]

The above verses inform us that the Quran has explained its subjects by repeating them at different places in various ways in such a manner that its verses are mutually explanatory. Whatsoever may be the issue under discussion, the Quran elucidates it by itself and what is not clear in one verse is clarified through some other verses mentioned at another place.

One more point to be noted here is that the Qur’an has basically the qualities and characteristic of a constitution. Its main function is to expound fully the basic laws of life and determine their limits in every field. Therefore it contains the most broad and general regulations which are necessary for the guidance of the humanity. It avoids the minute details regarding the modes of worship to Allah, the rights of the people, the social dealings, business and economy, state politics, administration, judiciary and other social and cultural issues. It was the duty of the Prophet Muhammad (SAW) to construct Islamic way of life with his prophetic insight on the lines specified and articulated by the Holy Qur’an.  The prophet (SAW) performed his duty perfectly in the direct guidance of the Almighty and demonstrated in person the character and morals asserted by the Qur’an and also established the laws related to the society and state as envisaged by Allah in the Holy Book. Therefore prophetic traditions contain the minute details regarding the personal, social, political, economic and other dimensions of human life.

Conclusions:

The generally perception that the Holy Qur’an is the religious scripture of Muslims only is totally wrong. The Qur’an addresses to the entire humanity and provides ideological and practical guidance to all. It does not single out any particular race, nation or group. Everyone who accepts the invitation of the Qur'an is assured of guidance to the straight way of life and consequently success in this life and in the life hereafter. Thus it is a common divine treasure of the mankind whether some people accept it or not. Besides the area of beliefs, Its commandments  guides to the mankind in all the spheres of life viz. personal, social, cultural, political, administrative, economic, spiritual, ethical and moral. However, its teaching can be understood better in the light of the prophetic traditions because they contain the contexts and the details of the Qur’anic injunctions. The easiest way to understand it is to consult its authentic translations and the commentaries, a sample survey of whom has been given in the previous series of the article.  

Notes & References:


[1] . The Holy Qur’an: Translation & Commentary by Abdullah Yusuf Ali, (Revised & Edited By The Presidency of Islamic Research, IFTA, Call & Guidance), The Ministry of Hajj & Endowments, K.S.A. (1413 AH), Al-Baqarah 2:185.
[2]. Ibid, Yunus 10: 108
[3]. Ibid, Ibrahim 14: 01
[4]. Ibid, Sad 38:87
[5]. Ibid, Al-Baqarah 2:2
[6]. Ibid, Al-A’raf 7:2
[7]. Ibid, Al-Isra 17: 82
[8]. Ibid, Fussilat 41: 44
[9]. Maududi, Syed Abul A’ala “Towards Understanding the Quran-Tafheem-ul-Quran” (English Translation by Zafar Ishaq Ansari), Internet Edition 2012, (available at http://www.tafheem.net/tafheem.html), Foot Note 3 of Surah 2, Al-Baqarah (Retrieved on January 05, 2012).
[10]. Shafi’, Mufti Muhammad    Ma’ariful Quran, 8 Vol. Set, (English Translation by Prof. Muhammad Hasan Askari & Prof Muhammad Shamim, Revised by Mufti Muhammad Taqi Usmani), Darul Uloom Karachi, Karachi, 1995. P. 100
[11]. Ibid
[12]. The Holy Quran: Translation & Commentary by Abdullah Yusuf Ali, OP. Cit., Yunus 10: 57
[13]. Ibid, Al-Nahl 16: 89
[14]. Ibid, Al-An’am 6:105
[15]. Ibid, Al-Isra 17:89, See also Al-Isra 17:41, Al-Kahf 18:54, Al-Furqan 25:50, Al-Ahqaf 46:27.
[16]. Ibid, Hud 11:01, See also Ta Ha 20:113, Yunus 10:37.

*****

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Monday, 15 April 2019

The Language and the Understandability of the Holy Qur’an


(An Introduction of the Holy Qur’an Series-Part-II)
By: Dr. Md. Wasay Zafar

Abstract

This article is second in the series “An Introduction of the Holy Qur’an”. The first part of this article was entitled as “The Nomenclature and the Organization of the Holy Qur’an”. In this article the researcher makes discussions on the language of the Holy Qur’an, its difference with the contemporary Arabic literature, its beauty and the appealing power. It also contains discussions on the understandability of the Holy Qur’an and in this connection a brief introductory review of the most popular English and Hindi Translations of the Holy Qur’an has been given. Next article in this series will be “The Subject Matter of the Holy Qur’an”.

Key Words: The Qur’an, Arabic, Saj’, Appealing power of the Qur’an, Understandability of the Qur’an, Translations of the Qur’an

The Language of the Holy Qur’an

As has been mentioned in the first paragraph of the first part of this article, the Holy Qur’an was revealed in Arabic language, which, like Hebrew and Aramaic (the language spoken by Jesus) belongs to the Semitic family. Therefore, the Holy Qur’an describes itself as an Arabic scripture. It says;

إِنَّا أَنْزَلْنَاهُ قُرْآَنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ ﴿12:2﴾
“We have sent it down as an Arabic Qur'an, in order that ye may learn wisdom.”[1]
وَكَذَلِكَ أَنْزَلْنَاهُ حُكْمًا عَرَبِيًّا ......﴿13:37﴾
“Thus have We revealed it to be a judgment of authority in Arabic…”[2]

The question that arises here is: Why was the Qur'an revealed in Arabic, and not in any other language? The first and conceivably the most obvious reason is already mentioned in the Qur'an, namely that because the messenger who was to proclaim this message was an Arab, it was only natural that the message should be revealed in his language:
  
وَلَوْ جَعَلْنَاهُ قُرْآَنًا أَعْجَمِيًّا لَقَالُوا لَوْلَا فُصِّلَتْ آَيَاتُهُ أَأَعْجَمِيٌّ وَعَرَبِيٌّ قُلْ هُوَ لِلَّذِينَ آَمَنُوا هُدًى وَشِفَاءٌ.... ﴿41:44﴾

“Had We sent this as a Qur'an (in a language) other than Arabic they would have said: ‘Why are not its verses explained in detail? What! a foreign (tongue) and (a Messenger) an Arab?’ Say: “It is a guide and a healing to those who believe ....”[3]

The second important reason mentioned in the Qur’an is related to the audience which was to receive the message. The message had to be in a language understood by the audience to whom it was first addressed, i.e. the residents of Makkah and the neighboring areas:

وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ قُرْآَنًا عَرَبِيًّا لِتُنْذِرَ أُمَّ الْقُرَى وَمَنْ حَوْلَهَا وَتُنْذِرَ يَوْمَ الْجَمْعِ لَا رَيْبَ فِيهِ فَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ ﴿42:7﴾

“Thus have We sent by inspiration to thee an Arabic Qur'an: that thou mayest warn the mother of the cities and all around her, - and warn (them) of the Day of Assembly of which there is no doubt (when) some will be in the garden and some in the blazing fire.”[4]

Thus the revelation came in the language of the messenger and his people in order that it could be understood as its sole purpose was to guide the humanity which could not be fulfilled unless it is understood fully:
إِنَّا جَعَلْنَاهُ قُرْآَنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ ﴿43:3﴾

“We have made it a Qur'an in Arabic, that ye may be able to understand.”[5]

The Qur’an and the Contemporary Arabic Literature

Though the language of the Qur’an is Arabic, it is quite different from the contemporary Arabic literature. At the time of revelation of the Qur’an, there were two main literary forms in Arabic; Prose and Poetry. The Qur’an is not poetry as it does not maintain any noticeable artifice of rhythm and rhyme throughout the surahs. It also refutes the thesis that claims it to be a form of poetry.

وَمَا هُوَ بِقَوْلِ شَاعِرٍ قَلِيلًا مَا تُؤْمِنُونَ ﴿69:41﴾ وَلَا بِقَوْلِ كَاهِنٍ قَلِيلًا مَا تَذَكَّرُونَ ﴿69:42﴾ تَنْزِيلٌ مِنْ رَبِّ الْعَالَمِينَ ﴿69:43﴾

 “It is not the word of a poet: little it is ye believe! Nor is it the word of a soothsayer: little admonition it is ye receive. (This is) a Message sent down from the Lord of the Worlds.”[6]

            The Qur’an is in prose however, it is different from the contemporary Arabic prose literature in many aspects. Firstly, there is a particular literary style employed in the Qur'an, which is said to be like saj' or close to it. The word saj' is usually translated into English as 'rhymed prose', i.e. a literary form with some emphasis on rhythm and rhyme, but distinct from poetry. Saj' is not really as sophisticated and refined as poetry, but has been utilized by Arab poets, and is the well-known feature of the pre-Islamic Arab prosodies. It is distinct from poetry in its lack of meter, i.e. it has no regular and stable rhythmic pattern, and it shares with poetry the element of rhyme, though in many cases rather irregularly employed. A suitable example for a saj'-like passage in the Qur'an is Surah Al-Ikhlas (112: 1-4). It is somewhat irregular in its rhythm, and it has a rhyme ending with the syllable ad:
قُلْ هُوَ اللَّهُ أَحَدٌ ﴿1﴾ اللَّهُ الصَّمَدُ ﴿2﴾ لَمْ يَلِدْ وَلَمْ يُولَدْ ﴿3﴾ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ ﴿4﴾

“Qul-Hu-Wallaahu ’Ahad; ’Allaahus-Samad; Lam yalid, wa lam yϋϋlad; Walam yakul-la-hϋϋ kufu-wan ’ahad.”[7]

“Say: He is Allah, the One; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him.”[8]

Secondly, there are numerous passages in the Qur’an which appear like plain prose but they are not quite identical to it, as the presence of a kind of end-rhyme in each verse suggests. The following passage may serve as an example:

إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَى نُوحٍ وَالنَّبِيِّينَ مِنْ بَعْدِهِ وَأَوْحَيْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَى وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ وَآَتَيْنَا دَاوُودَ زَبُورًا ﴿4:163﴾ وَرُسُلًا قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِنْ قَبْلُ وَرُسُلًا لَمْ نَقْصُصْهُمْ عَلَيْكَ وَكَلَّمَ اللَّهُ مُوسَى تَكْلِيمًا ﴿4:164﴾ رُسُلًا مُبَشِّرِينَ وَمُنْذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا ﴿4:165﴾

“Innaaa’ ’aw-haynaaa ‘ilayka kamaaa ’aw-haynaaa ‘ilaa Nϋϋhinw-wanna-biӱӱiina mim-baʻ-dih, wa ’aw-haynaaa ‘ilaaa ’Ibraahiima wa ’Ismaaa-‘iila wa ’Is-haaqa wa Yaʻ-qϋϋba wal-‘asbaati wa ‘Isaa wa ’Ayyuuba wa Yϋϋnusa wa Haarϋϋna wa Sulaymaan: wa ‘aataynaa Daawϋϋda Zabϋϋraa. Wa rusulan-qad Qasas-naahum ‘alayka min-qablu wa rusulal-lam naqsus-hum ‘alayk; wa kalla-mallaahu Mϋϋsaa tak-liimaa. Rusulam mubashshiriina wa munziriina li-‘allaa yakϋϋna linnaasi ‘alallaahi hujjatum-baʻ-dar-rusul: Wa kaanal-laahu ʻAziizan Hakiimaa.”[9]

“We have sent thee inspiration, as We sent it to Noah and the Messengers after him: we sent inspiration to Abraham, Isma'il, Isaac, Jacob and the Tribes, to Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the Psalms. Of some messengers We have already told thee the story; of others We have not;- and to Moses Allah spoke direct;-Messenger Who gave good news as well as warning, that mankind, after (the coming) of the messengers, should have no plea against Allah. For Allah is Exalted in Power, Wise.”[10]

Explaining the difference between literature of the Arabs and the Qur'an in general and between saj' and the Qur'an in particular, Ibn Khaldun (d. 809H/1406), the well-known author of the Muqaddima writes:
“It should be known that the Arabic language and Arab speech are divided into two branches. One of them is rhymed poetry ... The other branch is prose, that is, non-metrical speech ... The Qur'an is in prose. However, it does not belong in either of the two categories. It can neither be called straight prose nor rhymed prose. It is divided into verses. One reaches breaks where taste tells one that the speech stops. It is then resumed and "repeated" in the next verse. (Rhyme) letters, which would make that (type of speech) rhymed prose, are not obligatory, nor do rhymes (as used in poetry) occur. This situation is what is meant by the verse of the Qur'an:
……اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُتَشَابِهًا مَثَانِيَ تَقْشَعِرُّ مِنْهُ
'God revealed the best story, a book harmoniously arranged with repeated verses ...' (39:23).”[11]
Thirdly, before the advent of Islam, the Arabic writings, both in prose and poetry, were confined to the then Arab culture, customs, traditions and history. Most of the then Arabic literature contains descriptions or praises of women, camels, horses, tribal chiefs, tribal history and tribal wars. The Qur’an does not follow the normal nature and inherent tendency of the Arabic language. It does not describe anything that may reflect directly then Arab environment and culture. Moreover it uses its own specific words, phrases and terms to describe things or events, most of which were unknown to the then Arab writers. For example the Qur’an uses the term ‘Surah’ for its chapters and ‘Ayah’ for its verses (as has been mentioned in the first article of this series) whereas early Arabic poetry books used the term ‘Qasidah’ for the chapter  and ‘Bait’ for the verse.

Fourthly, the language of the Qur’an is also unique in terms of its linguistic perfection, beauty, choice and arrangement of words, style, rhythm and eloquence. Muslims and even non-Muslim scholars of Islam universally commend and approve the Qur'an as representative of the purest and most elegant forms of the Arabic language. There is also a consensus among the Arab scholars to use the Qur’an as a standard or criterion by which other Arabic literature should be measured. In fact its unexcelled literary style is of miraculous nature and the contemporary Arabic literature failed to compete with its beauty and eloquence. The Qur’an itself proclaims that similar texts cannot be written by human endeavour.



وَمَا كَانَ هَذَا الْقُرْآَنُ أَنْ يُفْتَرَى مِنْ دُونِ اللَّهِ ﴿10:37 ﴾

“This Qur'an is not such as can be produced by other than Allah.”[12]

قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلَى أَنْ يَأْتُوا بِمِثْلِ هَذَا الْقُرْآَنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا ﴿17:88 ﴾ 


“Say: "If the whole of mankind and Jinns were to gather together to produce the like of this Qur'an, they could not produce the like thereof, even if they backed up each other with help and support.”[13]

The Holy Qur’an challenges its doubters who put a question mark against its claim of being a Divine book to produce even a surah like it.

وَإِنْ كُنْتُمْ فِي رَيْبٍ مِمَّا نَزَّلْنَا عَلَى عَبْدِنَا فَأْتُوا بِسُورَةٍ مِنْ مِثْلِهِ وَادْعُوا شُهَدَاءَكُمْ مِنْ دُونِ اللَّهِ إِنْ كُنْتُمْ صَادِقِينَ ﴿2:23﴾

“And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Surah like thereunto; and call your witnesses or helpers (If there are any) besides Allah, if ye are truthful.”[14]

This challenge of the Holy Qur’an is still valid as the Arabic Scholars of the whole world failed to produce even a small surah like that of the Holy book. Inimitable quality of the Qur’an and the unexcelled literary style of Qur'anic Arabic is one of the strong proofs of its divine origin among its adherents.

Since the Qur’anic Arabic is regarded as a criterion for the other Arabic literature, it has also played an important role in the preservation of the basic Arabic language. It is generally observed that metamorphosis takes place in every language over a long period of time and its basic structure changes due to change in its words, idioms and phrases; in their spellings, meanings and uses, and also due to addition of new words to its vocabulary. Due to the impact of European culture thousands of words of European languages entered into Arabic, became Arabicized (Arabic Moarrab ‘مُعَرَّبْ’) and thus increased the amount of its vocabulary but the basic Arabic language remained unchanged. This became possible only due to the fact that the Qur’an and the prophetic traditions are in the Arabic language and not only the Arabs but the Muslims of whole world feel their immense responsibility to study them, preserve them and to transmit them to the younger generation. This has saved the Arabic language from complete metamorphosis.

The Appealing Power of the Qur’an

Another important feature of the Qur’an is its appealing power and the hypnotic effect it produces on the minds and hearts of its readers and listeners. It creates a special symphony, rhythm, and lyrical inwardness in the soul of man possessed of true faith in Allah and His promises. It generates in the heart of man the required spiritual ecstasy and stillness to enable it to rise into the unknown regions or antipodes of mind, and into euphoric states of mind, which cannot be described by any word, term, measure and symbol. The enchantment of the Divine speech of the Holy Qur’an and its Arabic wordings is such that tears stream down the cheeks of the believers in a state of euphoria and rapture when they attempt recitation or hearing of the text of the Holy book repeatedly. Many people reverted to Islam only after hearing the recitation of the text of the Holy book. The Qur’an has described the situation in the following verse.

وَإِذَا سَمِعُوا مَا أُنْزِلَ إِلَى الرَّسُولِ تَرَى أَعْيُنَهُمْ تَفِيضُ مِنَ الدَّمْعِ مِمَّا عَرَفُوا مِنَ الْحَقِّ يَقُولُونَ رَبَّنَا آَمَنَّا فَاكْتُبْنَا مَعَ الشَّاهِدِينَ ﴿5:83﴾

 “And when they listen to the revelation received by the Messenger, thou wilt see their eyes overflowing with tears, for they recognize the truth: they pray: "Our Lord! We believe; write us down among the witnesses.”[15]

To prevent their fellows from the hypnotic effects of the sound of the Qur’an, opponents of the Prophet Muhammad (SAW) formulated the contraption that they should not give ear to its recitation and should create such a clamorous atmosphere that others might also not hear what was recited. By this chattering and babbling    they planned to neutralize and overcome the magical effect of the Qur’an. The Qur’an has portrayed their plan in these words.

وَقَالَ الَّذِينَ كَفَرُوا لَا تَسْمَعُوا لِهَذَا الْقُرْآَنِ وَالْغَوْا فِيهِ لَعَلَّكُمْ تَغْلِبُونَ ﴿41:26﴾

“The Unbelievers say: "Listen not to this Qur'an, but talk at random in the midst of its (reading), that ye may gain the upper hand!"[16]

The linguistic perfection of the Qur’an, its beauty, style, eloquence and magical rhythm can only be appreciated by those who know Arabic in the true sense of the word. Many non-muslim scholars of Arabic have praised the Holy Book with regard to the attributes mentioned above. Prof. A. J. Arberry commends the Holy Book in his writing “The Koran Interpreted” in the following words:

“Briefly the rhetoric and rhythm at the Arabic of the Qur’an, are so characteristic, so powerful, so highly emotional that my version, whatsoever, is bound in the nature of thing to be, but a poor copy of the glittering splendor of the original.”[17]

            At another place he writes;

“Rhythm runs insistently through the entire Koran: but it is changeable fluctuating rhythm ranging from the gentle lulling music of the narrative and legislative passages through the lively counterpart of the hymns of praise, to the shattering drum rolls of the apoplytplic movements…..”[18]

Prof. A. Guillamine writes in his book “Islam” about the Holy Qur’an:

“The Koran is one of the world’s classics, which cannot be translated without grave loss. It has rhythm of peculiar beauty and a cadence that charms the ear. Many Christian Arabs speak of its style with warm admiration, and most Arabists acknowledge its excellence when it is read aloud or recited, it has a most hypnotic effect that makes the listener indifferent to its sometime strange syntax…………It is this quality it possesses of silencing criticisms by the sweet music of its language that has given birth to the dogma of its inimitability, indeed, it may be affirmed that within the literature of Arabs, wide and fecund as it is both in poetry and in elevated prose, there is nothing to compare with it.”[19]

The understandability of the Holy Qur’an

Another important point to be discussed here is the understandability of the Holy Qur’an. In this concern one fact must be kept in mind that even the ordinary words of men are spoken or written for the purpose of being understood by the listeners or the readers and that the Qur’an is surely more worthy of being understood than the words of men as It claims to be the words of the Allah, All-Knowing and All-Wise. The truth is that Allah has made the Qur'an so simple and easy that just as an intellectual and knowledgeable person benefits from its contents, so does a layman, having no expertise in relevant sciences. He too can benefit from its advice, admonition and warnings (at his own level of thought). The Holy Qur’an declares this fact in the following words:

وَلَقَدْ يَسَّرْنَا الْقُرْآَنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ ﴿54:17﴾

“And We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition?”[20]

Moreover, the Qur’an persuades the human beings to ponder over its verses in order to resolve the doubts present in their minds, to receive admonition and to learn the true lessons of spiritual life. The Qur’an says;

كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آَيَاتِهِ وَلِيَتَذَكَّرَ أُولُواْ الْأَلْبَابِ ﴿38:29﴾

“(Here is) a book which We have sent down unto thee, full of blessings, that they may meditate on its signs (verses), and that men of understanding may receive admonition.”[21]

كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآَيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ ﴿2:219﴾……

“…..Thus doth Allah make clear to you His signs: in order that ye may consider.”[22]

At another place the Qur’an condemns those who do not ponder in it. It says;

أَفَلَا يَتَدَبَّرُونَ الْقُرْآَنَ أَمْ عَلَى قُلُوبٍ أَقْفَالُهَا ﴿47:24﴾

“Do they not then earnestly seek to understand the Qur’an, or is that there are locks upon their hearts?”[23]

These verses clearly show that the Qur’an can be understood by all human beings who are willing to ponder over its verses, for the Qur'an is not difficult but very easy. However, to understand the language of the Qur'an is a prerequisite to fully grasp its meanings. That is why Muslims all over the world feel theirs immense responsibility to learn Arabic in order to recite and understand the Qur’an.  Those, who have not learned Arabic, make use of translations, which for them is an indirect means of understanding the Qur’an, as in the translations the meanings of the Qur'an have been rendered into their mother tongues so that they may familiarize themselves with the message from Allah. Many non-muslim researchers too, take the benefit of the translations of the Qur’an for their study. According to a report prepared by Syed Javed Alam published on www.geocities.ws (as observed on 20th  May 2012) the Holy Qur’an is now available, with selected verses translated in 119 languages and the complete book in 50 languages of the world. This includes most of the African, Asian and European languages.  The data seems to be acceptable as in September 1993 Nabeel A. Rana from California Institute of Technology, Pasadena reported that the Holy Qur’an was available, with selected verses translated in 114 languages and the complete book in 47 languages of the world. Since the translation work in new languages is going on continuously it is very difficult for anyone to give the exact data. The researcher however updates the data reported by Mr Alam with the information that the complete Holy Qur’an is available in 61 international and 15 Indian languages on the website http://www.voiceofquran.info/index.html (as observed on 29th December 2012).

Though the translations of the Qur’an are widely used by both Muslims and Non-Muslims for understanding the divine messages but there exists some distinctions between the Qur’an and Its translation. A translation of the Qur’an without Arabic text cannot be called a Qur’an because it is not the words of Allah while the Qur’an is the exact Arabic words spoken by Allah (Kalamullah), revealed to Prophet Muhammad by Gabriel as has been mentioned in the beginning of this subheading as well as in the introductory paragraph of the first article of this series. The text of the original Arabic Qur’an is identical and unchanged since its revelation. A translation is simply a portrayal of the meanings of the Qur’an. It loses the inimitable quality of the original Arabic text. For this reason, all which is considered as ‘recitation’ of the Qur’an is to be done in Arabic, such as the recitation of the Qur’an in the five daily prayers of the Muslims.

Furthermore, it is notable that anytime a translation is done into another language, the translator has to interpret the meaning and depict it in the new language. Therefore, it is, by nature, an approximation of the meaning, since words and ideas cannot be expressed identically in different languages. Moreover, an Arabic word may have a range of meanings depending on the context, making an exact translation even more difficult. Hence, there is no perfect translation of the Qur’an, and, being human work, each almost always has some errors.  Some translations are better in their linguistic quality, while others are noted for their accurateness in depicting the meaning.  Many inexact and sometimes deceptive translations that are generally not recognized as reliable renditions of the Qur’an by mainstream Muslims are available in the market. Therefore, it is recommended that in order to understand the divine messages one must learn the language of the Qur’an i.e. Arabic. Secondly, he/she should study the translation and the commentary of the Qur’an (tafseer) written by authentic scholars. A tafseer refers to the reasons behind the revelation of a verse, to the sayings (Hadith) and acts (Sunnah) of prophet Muhammad (SAW) which interpret the meaning of the verse and also the sayings of the companions of the prophet (SAW) who were the first generation learners of the Qur’an.
English Translations of the Holy Qur’an

 As far as the translation of the Holy Qur’an in English language is concerned, a number of works has been done by both Muslim and non-muslim scholars. The review of all the English translations is not possible in an article however for the sake of guidance of those readers, interested in understanding the divine messages, a brief survey of some reputed translations is being given in the following lines. 
The most widely read English translation is by Abdullah Yusuf ‘Ali entitled “The Holy Qur'an: Translation and Commentary” (1934). By vocation, Yusuf Ali was a civil servant and not a scholar in the classical Muslim traditions but he was one of the few Muslim scholars who enjoyed an excellent command over the English language which is fully reflected in his translation. Though his work is more of a paraphrase than a literal translation, yet it faithfully represents the sense of the original. It also features copious explanatory annotation - over 6000 notes, generally being around 95% of the text on a given page, to supplement the main text of the translation. Though some of its copious notes, particularly on hell and heaven, angels, jinn and polygamy, etc. are unacceptable to the Muslims, this translation has gone through over 30 printings by several different publishing houses, and is one of the most popular amongst English-speaking Muslims. Some years back The Presidency of Islamic Research, IFTA, Call & Guidance, The Ministry of Hajj & Endowments, Kingdom of Saudi Arabia (1413 AH) revised and edited this translation with the aim of rectifying those anomalies as had been pointed against it by muslim scholars and academic bodies and gave it a wide circulation. Due to its wider popularity and acceptability the researcher has used this translation in the present study and translations of all the quoted verses have been taken from it.

Another most widely used English translation of the Qur’an is, “The Meaning of the Glorious Koran” (1930) by Muhammad Marmaduke William Pickthall. Mr. Pickthall was an English man of letters who embraced Islam, and penned this translation at the behest of the Emir of Hyderabad while on a sojourn in India. His work is considered as the first-rate rendering of the Qur’an in English. Though in archaic English, it is conscientiously close to the original in elegance, style and sophistication. However, it provides limited and inadequate explanatory notes and background information which restricts its usefulness for a novice and inexperienced reader of the Qur’an.

One more translation which is widely read in the world is, “Interpretation of the Meanings of  The Noble Qur'an in the English Language : A Summarized Version of At-Tabari, Al-Qurtubi and Ibn Kathir with Comments from Sahih Al-Bukhari” (Riyadh, 1993) by Dr. Muhammad Taqi-ud-Din al-Hilali and Dr. Muhammad Muhsin Khan. Although it is said to be the most accurate translation of the Holy Qur’an, the many transliterated Arabic terms and inexhaustible comments makes it hard to follow and confusing for a beginner.  A newer version with more flowing text has been published by Saheeh International Jeddah (1997) entitled “The Qur’an: English Meanings”, and this is perhaps a better translation, as it combines both correctness in translation and intelligibility. King Fahd Complex for the Printing of the Holy Qur’an, al-Madinah al-Munawwarah, K.S.A. (1430 A.H./ 2009 A.D.) has published the latest version of the work of Dr. al-Hilali and Dr. Khan revised by Fazal Ilahi Zahir, Dr. Amin ad-Din Abu Bakr, Dr. Wajih Abderrahman and Dr. V. ‘Abdur Rahim with the title “Translation of the Meanings of The Noble Qur’an in English Language” in which attempts has been made to make it precise and more intelligible.

Among non-muslim translators Arthur John Arberry’s work “The Koran Interpreted” (1955) is most famous.  This is the first English translation by a non-muslim academic scholar of Arabic and Islam. This work doubtlessly acquires a prominent position among the other English renderings by non-Muslims in terms of both its approach and quality. However, it is not altogether free from errors of omission and mistranslation, such as in Ali' Imran 3:43, An-Nisa' 4: 72, 147 and 157, Al-Ma'idah 5: 55 and 71, Al-An'am 6: 20, 105, Al-A'raf 7: 157, 158 and 199, Al-Anfal 8: 17, 29, 41, 59, Yunus 10: 88, Hud 11: 30 and 46 and Yusuf 12: 61.[24]

In addition to these translations, a number of commentaries of the Qur’an are also available in English language which may be helpful in understanding the Holy Book to the English knowing people.  One important work in this regard is, “Tafsir-ul-Qur’an: Translation and Commentary of The Holy Qur’an” (1941-57) by the Indian scholar Maulana Abdul Majid Daryabadi. This is regarded as a faithful rendering of the Qur’an which represents traditional Muslim viewpoint. Valuable comments on historical, geographical and eschatological issues have been given in the margins specifically the enlightening discussions on comparative religion. These footnotes help to dispel the doubts present in the minds of Westernized readers even though they are not always very exhaustive.  In spite of these qualities, it contains insufficient background information about the Surahs and some of his annotations demand updating.

Another important work of this series is “The Meaning of the Qur’an” (Lahore, 1967), the English version of Sayyid Abul A'la Mawdudi's great work, the Urdu Tafheem al-Qur’an. It is an interpretative commentary of the Qur’an which outstandingly succeeds in recapturing some of the magnificence of the original. In the description of each surah/verse Sayyid Mawdudi gives an account of the period and circumstances of its revelation, its central theme and also the interpretation of the divine message to the present age and its specific problems. Since he was an expert in both traditional and modern knowledge, his work which is characterized by logical arguments, intellectual sensibility, prudent application of traditional Muslim scholarship, practical solutions to the current as well as the emerging problems of the humanity and projection of Islam as a complete way of life and as the Right Path for the whole of mankind, appeals a lot to the bearers of modern knowledge. Since the translation of this precious work done by Muhammad Akbar was pathetically poor and unstimulating, Dr. Zafar Ishaq Ansari translated it later with a new title “Towards Understanding the Qur'an” (2006) which is superior and more inspiring than the previous one. A new English translation of this work is also in progress under the auspices of the Islamic Foundation, Leicester, England.
One more work which is popular due to simplicity of the language, exactness in translation and portrayal of the traditional muslim viewpoint is, “The Noble Qur’an:Tafseer-E-Usmani” (1992). This is English version of the Urdu translation of the Holy Qur’an by Maulana Mahmoodul Hasan Deobandi and the commentary thereupon by Shaikh-ul-Islam Allama Shabbir Ahmad Usmani. The translation work has been done by Maulana Mohammad Ashfaq Ahmad who has tried his best to use simple and contemporary English instead of Archaic English used by his predecessors.

In addition to this, a very significant and valuable work of Mufti Muhammad Shafi’ originally written  in Urdu entitled “Ma’ariful Qur’an”  has been translated into English with the same title (1995-2004) by the collective efforts of a number of experts like Prof. Muhammad Hasan Askari, Prof Muhammad Shamim, Muhammad Wali Raazi, Muhammad Ishrat Husain and Maulana Ahmed Khalil Aziz. The revision work has been done by Mufti Muhammad Taqi Usmani (son of Mufti Muhammad Shafi’), an Islamic scholar of international repute, Rector, Darul Uloom Karachi and Former Judge, Shariat Appellate Bench, Supreme Court of Pakistan. This is an excellent work beneficial for both a layman as well as for a scholar.

Furthermore, classical work of Hafiz Abu al-Fida Imad-al-din Ismail bin Umar bin Kathir al-Qurashi al-Busrawi al-Shafaii (died 774 Hijrah/1372 AD), a distinguished research scholar of the eighth century, entitled “Tafsir Al-Qur’an Al-Azim” which is famous by the name “Tafsir Ibn Kathir” has been translated into English. This is most popular interpretation of the Qur’an in the Arabic language and the majority of the Muslims consider it to be the best source based on Qur’an and Sunnah. In this work emphasis has been laid on explanatory narrations. An exceptional feature is his criticism as hadith expert on different narrations related to a particular verse, a group of verses or a surah, and from this point of view, this book occupies a distinct place among all books of Tafsir. The translation work has been done by Mohammad Mahdi al-Sharif, Dar al-Kotob Al-Ilmiyah, Beirut, Lebanon. A summarized version of “Tafsir Ibn Kathir” in English has also published by Darussalam Publications, Riyadh (2000). The translation work in this case has been done by a group of experts from USA and a group of scholars from India, Pakistan and USA has edited the work. The language and style adopted for the translation is very plain and simple. Translation of the meanings of the verses is from the translation of Dr. Muhammad Taqi-ud-Din al-Hilali and Dr. Muhammad Muhsin Khan published by Darussalam however the editors have made some changes in it at some places where it was necessary to comply with the Tafsir.

Hindi Translations of the Holy Qur’an

In view of the requirements of both Muslims and Non-Muslims Hindi readers, the Holy Qur’an has also been translated into Hindi. Many valuable works have emerged so far but the pioneer work in this regard was done by a Non-Muslims scholar Padmashree Pundit Nand Kumar Awasthi (d. 1988 A.D.) from Lucknow. His work entitled “Qur’an Shareef Mutarjam Bar Hashiyah (Sanuvad Satippan): Shastriye Arabi Paddhati Par Devanagari Lipi Mein” first published in 1969 from Bhuvan Vani, Lucknow with a foreword by well-known Islamic scholar Maulana Syed Abul Hasan Ali Al-Hasani Al-Nadvi (1913-1999 A.D.). In his unparalleled work, he produced the Qur’anic text in Devanagari script along with the Arabic text and its Hindi translation, which was based on the Urdu translations of the Holy Qur’an by Shah ‘Abd al-Qadir al-Dihlawi (d. 1815 A.D.), Maulana Ashraf ‘Ali Thanvi (d. 1943 A.D.), Maulana Fateh Muhammad Khan Jalandhari and English translation of Abdullah Yusuf ‘Ali (d. 1953 A.D.). He also placed the necessary explanatory notes concerning the meanings of the Qur’an on the margin below the text. He employed very simple language in both translation and commentary and whenever he used any unfamiliar Urdu word, he wrote its Hindi in the bracket. He took too much pain in developing the rules of transliteration of Arabic text in Devanagari script and also invented the signs and symbols for correct pronunciation of Arabic words in Hindi which have been given in the introductory part of his classical work. His research spirit can be realized in the light of the fact that he completed this work after twenty years of his continuous labour. He took benefits of his close contacts with his contemporary Islamic scholars like Maulana Nadvi, Maulana Manzoor Ahmad Nu’mani (d. 1997 A.D.), Maulana Muhammad Owais, Shaikh al-Tafseer, Darul Uloom Nadwatul Ulama, Lucknow, Maulana Muhammad Siddique, Mufti, Darul Muballigheen, Lucknow etc. On the direction of Maulana Manzoor Ahmad Nu’mani, Maulana Muhammad Siddique reviewed his work and certified that it was correct, reliable and in perfect harmony with the traditional Islamic beliefs.  This work was highly appreciated by Muslim scholars of the country and very soon it gained popularity among the large number of Muslims and non-Muslims who used to find it difficult to read the Qur’an in Arabic. The researcher consulted its 10th edition, which was published in 1991 by Lucknow Kitab Ghar. At present it is published by Bhuvan Vani Trust, Lucknow led by his son Mr. Vinai Kumar Awasthi. According to a news report entitled “Monumental Mission” published in the daily “The Hindu” dated June 27, 2013 they have published so far, 18 editions of the Quran. This is also a proof of its popularity.

Another important work of this series is “Qur’an Majeed Hindi Anuvad M’a Arbi Matan” published by M. Shafeeque & Sons, Delhi. This is in fact Hindi translation of the Urdu translation of the Holy Qur’an by Maulana Fateh Muhammad Khan Sahib Jalandhari. The translation work was done by Mr. Kausar Yazdani and its rectification was done by Maulana Abdul Majeed Sarwar and six other Muslim scholars. It was published first in 1988. The translators have followed the footsteps of Pundit Nand Kumar Awasthi. They have transliterated the Arabic text in Devanagari script in which too much care has been taken for the correct pronunciation, and the traditional method of writing and recitation of the Holy Qur’an. Hindi translation of the text is very simple which makes it easily understandable to all. The explanatory notes have also been given in very easy language. In the beginning a comprehensive preface that is spread over 38 pages has been given which deals with many important topics like the virtues of the Qur’an, circumstances of the revelation and compilation of the Qur’an, etiquettes of recitation, Sajdah Tilawah, correct method of recitation of the Qur’an in Hindi script and a short biography of Prophet Muhammad (saw). Nowadays, this work is also being published by Farid Book Depot, New Delhi.   
One more widely read Hindi translation of the Qur’an is “Anudit Qur’an Majeed (Sanchhipt Teeka Sahit)” translated by Maulana Muhammad Farooq Khan (b. 1932 A.D.), an eminent Islamic scholar, poet and writer which is being published by Rampur Information Center, Rampur. This is Hindi rendering of the interpretative translation of the Holy Qur’an in Urdu by famous Islamic thinker, Muslim revivalist leader and the founder of the Islamic revivalist party, Jamaat-e-Islami Maulana Sayyid Abul A'la Mawdudi (1903-1979 A.D.). In this edition only translation of the Qur’anic text with brief explanatory footnotes has been produced; Arabic text or its transliteration has not been given. The language used is very simple and in comparison to other translations more Hindi words have been used which makes this work more useful for the people who know Hindi only. Moreover, special attention has been given to continuity, flow and lucid organization of the text which are generally difficult to maintain in a translation work.  In the beginning a short introduction of the Holy Qur’an and a brief biography of Prophet Muhammad (saw) have also been given. This work is more suitable for the readers who just want to know the content of the Qur’an and are not very much interested in the recitation of Arabic text. However, translation of the Qur’an by Maulana Muhammad Farooq Khan with Arabic text entitled “Pavitra Qur’an (Sugam Hindi Anuvad Mool Arbi Sahit)” is also being published by Madhur Sandesh Sangam, New Delhi for the readers interested in both recitation and meaning. Here, it looks relevant to note that with the same name Madhur Sandesh Sangam, New Delhi is also publishing the Qur’an translated in Hindi jointly by Maulana Muhammad Farooq Khan and Dr. Muhammad Ahmad. For the net users this book is also available on the web address http://quranhindi.com/ .

In addition to this, Urdu translation of the Qur’an with concise commentary of Bayan al-Qur’an entitled “Qur’an Majeed Tarjuma wa Tafseer Ikhtisar Shudah Bayan al-Qur’an” which is a very significant and valuable work of Maulana Ashraf 'Ali Thanwi (1863-1943 A.D.), a prominent Indian scholar of the Deobandi school of thought, has been rendered into Hindi. Its first Hindi rendering was done by Maulana Mahmood Imram Qasmi Viggyanvi which is being published by Islamic Book service, New Delhi with the title “Qur’an Majeed (M’a Tarjuma Wa Arbi Matan) Lipiantran Hindi Anuvad”.  The researcher consulted its 2006 edition in which very simple and mixed language of Urdu-Hindi used in common conversation has been utilized. When the translator feels that Hindi word used in translation does not exactly represent Urdu terms, he give its brief explanation within inverted commas ( sign “ ”). Arabic text with its transliteration in Devanagari script has been presented on left-hand page and at the right its translation and footnotes have been given.  In the preface circumstances of the revelation and compilation of the Qur’an, virtues and etiquettes of recitation, Sajdah Tilawah etc. have been discussed.

Another Hindi rendering of the work of Maulana Ashraf 'Ali Thanwi has been done by S. Khalid Nizami which was published first in 2012 by Farid Book Depot, Delhi with the title “Qur’an Majeed (M’a Tarjuma Wa Arbi Matan)”. This translation is also very easy in which difficult Hindi words have been avoided and Urdu-Hindi words used in common conversation have been employed. Transliteration of Arabic text is also comparatively better in which special care has been taken of the punctuation marks (though the sign are not given) and the rules of recitation.  Other features are same as mentioned in the previous translation.

One more popular Hindi translation of the Holy Qur’an is “Pavitr Quran” translated by noted Islamic scholar and peace activist Maulana Wahiduddin Khan (b. 1925 A.D.). This work is being published by Goodword Books, New Delhi since 2006. In this book merely translation of the Qur’an without Arabic text or its transliteration has been presented. Its language is easy and Hindi words have been placed in brackets just adjacent to Urdu words which are not common. Goodword Books, New Delhi is also publishing Hindi translation and commentary of the Qur’an by Maulana Wahiduddin Khan with the title “Tazkeerul Quran”. In this work meanings of the Qur’anic verses have been elucidated with the help of brief footnotes.

Furthermore, a very much significant, invaluable and classical work of Muhammad Muhammad Salfi, Former Research Scholar of Darul Ifta, Saudi Arabia entitled “Taisir-ur-Rahman li Bayanil Qur’an” has been translated from Urdu into Hindi by Mr. Shafiul Wara, Former Teacher, Jamia Imam Ibn-e-Taimiya, India. Its first edition was published jointly by Dar Ad-Dai Publisher and Distributor, Riyaz and Allama Ibn-e-Baaz Islamic Studies Center, India in 2010. In this work the author has tried his best to explain the Qur’anic text in the light of the Qur’an, authentic traditions (Ahadith) and views of the companions of the Prophet (Sahabah). The translation of the text as well as of the commentary is also very easy. If the Arabic text would have been transliterated into Devanagari script, at least used in explanatory notes, this work would have been more beneficial. However it is expected that it will gain the same popularity as earned by its Urdu edition whose eight editions have come so far.    

Some internet editions of the Hindi translations of the Qur’an are also very useful in understanding the divine messages.  One important such work is “Aasan Hindi Turjuma Qur’an-e-Majeed” which is available on the website http://understandquran.com/resources/translations/hindi.html. This is Hindi transliteration of “Aasan Turjuma Qur’an-e-Majeed” (1987) written in Urdu by Hafiz Nazar Ahmad (1919- 2011), Principal Ta’limul Qur’an Khat-o-Kitabat School, Lahore. Hindi transliteration is done by a team of www.understandquran.com and it is published on web by Understand Quran Academy, Hyderabad, India. In this work translation of each word is given below the original Arabic text and the translation of complete verse using the same words is given at the left or right margin of the page indicating its number. The translation is reviewed and approved by the major schools of thought of Ahle-sunnat wal jama’at; Deobandi, Barelvi, and Ahle-hadith.

Another Hindi translation of the Qur’an is available on the website http://www.quran4theworld.com/translations/Hindi/hindi.htm. The translation work has been done by Suhel Farooq Khan and Saifur Rahman Nadwi in which Urdu words have been used in abundance. In this edition, the reader can also listen the original Arabic text by clicking an icon of sound given against each verse.

Conclusions:

Though the Holy Qur’an is an Arabic scripture but by translating it into English, Hindi and other languages both Muslim and non-muslim scholars have made it easy for the common people to understand its messages. Some good translations by non-muslim scholars are also testimony to the fact that non-believers can also understand the Holy Qur’an. Since it is a common treasure of the humanity, they can also take benefits of its divine messages, full of wisdom, and make their lives successful in this world as well as in the hereafter. Moreover translations have left no scope for anyone to say that he cannot understand the Qur’an because it is not in his/her mother tongue. Similarly no one can say that only scholars can understand the Holy Qur’an as it was descended on Prophet Muhammad (saw) to educate his first addressee, the illiterate and barbaric Arabs. On the other hand it is right to say that by studying and following its commandments an illiterate can turn into an enlightened one.   

Notes & References


[1]. The Holy Quran: Translation & Commentary by Abdullah Yusuf Ali, (Revised & Edited By The Presidency of Islamic Research, IFTA, Call & Guidance), The Ministry of Hajj & Endowments, K.S.A. (1413 AH),Yusuf 12:2
[2]. Ibid, Ar-Ra'd 13:37 see also Az-Zukhruf 43:3, An-Nahl 16:103, Ash-Shuara 26:195, Al-Ahqaf 46:12
[3]. Ibid, Fussilat 41:44
[4]. Ibid, Ash-Shura 42:7
[5]. Ibid, Az-Zukhruf 43:3
[6]. Ibid, Al-Haqqah 69:41-43
[7] . Roman Transliteration of the Holy Qur’an With Arabic Text & English Translation by Abdullah Yusuf Ali, Adam Publishers & Distributors, Delhi, 1996, Al-Ikhlas 112:1-4, P. 789.
[8] . The Holy Quran: Translation & Commentary by Abdullah Yusuf Ali, OP. Cit., Al-Ikhlas 112: 1-4
[9] . Roman Transliteration of the Holy Qur’an With Arabic Text & English Translation by Abdullah Yusuf Ali, OP. Cit., An-Nisa 4:163-165, P. 117-18
[10] . The Holy Quran: Translation & Commentary by Abdullah Yusuf Ali, OP. Cit., An-Nisa 4:163-165
[11] . Ibn Khaldun: The Muqaddima, Princeton, 1967, Vol. 3, P. 368; Ibn Khaldun: Muqaddima, Cairo, n.d., P.424
[12]. The Holy Quran: Translation & Commentary by Abdullah Yusuf Ali, OP. Cit., Yunus 10:37
[13] . Ibid, Bani-Israil 17:88
[14] . Ibid, Al-Baqarah 2:23
[15] . Ibid, Al-Maidah 5:83
[16] . Ibid, Fussilat 41:26
[17] . As quoted by Chippa, Abdul Karim in “Beauty and Wisdom of the Holy Qur’an”, Kitab Bhavan, New Delhi, 1994, P. 62.
[18] . Ibid, P. 68
[19] . Ibid, P. 68
[20] . The Holy Quran: Translation & Commentary by Abdullah Yusuf Ali, OP. Cit., Al-Qamar 54:17
[21] . Ibid, Sad 38:29
[22] . Ibid, Al-Baqarah 2:219
[23] . Ibid, Muhammad 47:24
[24] . Kidwai, A.R., A Survey of English Translations of the Quran, http://www.islam101.com/quran/transAnalysis.htm retrieved on Saturday, March 10, 2012

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