Professional Documents
Culture Documents
Thesis Final
Thesis Final
Submitted by Supervisor:
Ashfaq Ahmed Prof. Dr. Samar Fatima
Roll # HEC-01/5 Department of Islamic Studies
ABSTRACT
The purpose of the study is to critically analyse and compare English commentaries of the
‘ :
(i) T ‘ s well as
(ii) T - ‘
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
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
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
Arabic, the language of the Holy Quran, known as one of the most eloquent languages, has a
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
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
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
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
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
This study is meant to spotlight the strengths and weaknesses of these works and thereby help
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
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 Equivalent Letter in Equivalent Letter in Equivalent
Arabic in English Arabic in English Arabic in English
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
1.2 Rationale 5
CHAPTER 2
2. The Qur‟ānic Sciences 16
2.1. ‘ 17
2.1.1. Name 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
2.3.2. ‘ 23
2.3.3. I - - 24
2.3.4. - - 24
2.3.5. ‘ 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
2.7.2. S ī 39
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
2.8. ‘ 41
2.8.2. Impartiality 42
2.9. ‘ I 44
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
Chronological Order
CHAPTER 3
3. Selected English Commentaries by Muslim Scholars 90
3.1 ‘ 91
3.1.1.6 Death 94
3.1.2 Features and Reviews 94
3.2 ‘ 100
‘ -Din al-
Hilali and Muhammad Khan
3.3.1 About the Authors 109
3.3.1.1 Background 109
3.3.1.2 Translation Work 110
3.3.2 Features and Reviews 112
3.4 ī ‘ 114
CHAPTER 4
4. Selected English Commentaries by Non-Muslim Scholars 124
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
5.2.2.1. Comparative Analysis 158
xiii
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
5.3.5.1. Comparative Review 194
5.3.6. Eating with the People of the Book and Marriage with Their Woman 197
5.3.6.1. Comparative Review 197
5.3.7. Punishment of the Adultery 200
5.3.7.1. Comparative Review 202
5.3.8. The Religion is Only Islam 205
5.3.8.1. Comparative Review 206
5.3.9. Conclusion 208
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
5.4.2.1. Comparative Review 219
5.4.3. Parable of a Good Word and a Bad Word 228
5.4.3.1. Comparative Review 230
5.4.4. Parable of the Spider's Web 234
5.4.4.1. Comparative Review 235
5.4.5. Conclusion 239
5.5. Miracles 240
5.6.1. S S ‘ 247
5.6.2. S I ؑ 254
5.6.3. S I ī ؑ I ‘ )ؑ 265
Conclusions 284
6. Index 290
7. Bibliography 300
CHAPTER 1
INTRODUCTION
Introduction 2
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
serious need to review and assess the current English translations and Commentaries
This study is an effort in that direction, and it will focus on the most widely used
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
‘ analysed
as samples for this research. Then commentaries of certain parts will be analysed and
compared.
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
‘ ‘
Introduction 4
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
translation would be the next best thing and a valuable resource for millions of
contribution to spiritual learning. Yet, the need for elaboration is always there,
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
‘ commentaries is not
2 ‘ I ī
Introduction 5
numerous enough and likewise still a lot is needed in this regard. This study was an
1.2 Rationale
after the incident of 9/11 has prompted the author to question the nature of the
in a more serious and systematic manner through an academic study programme. This
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. ‘ ‘ S
Muhammad Ashraf & Sons, Lahore, 1934, New Edition with Revised
al-Andalus, 1980.
1991.
4. - - -
S ‘ S ― ‘
SV
become lengthy
I ‗ al- ‘
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)
- ‘
1973.
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
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
language. This review should make a valuable addition to the existing repertoire of
conveyed and understood by much of the world population, especially in the western
thereof and to highlight the major features and characteristics of each. This research
1. To introduce English ‘
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
special about the ‘ discourse and how it differs from other types of
discourses ‘
problems and their linguistic features are presented with scholarly discussions,
linguistic and rhetorical characteristics. This book was used as one of the main
Delhi, 2003.
and linguistics. Some linguistic models are used to demonstrate the linguistic
used for the analysis of the linguistic aspects and how they impact the
highlights the features and issues of each translation, provides views of others
academic manner. The data of this book is extensively used to present the
based and comparative review that this bibliographic study and other previous
4. S
‘ S P .
earlier translations. This reference was used to discuss some of the earlier
5 ‘ S
Introduction 11
5. - ī ī - ‘ -Karim Wa Tatawure
study.
6. I ī - ī - ī
ī - ‘ - ī
2001. A
7. S ‘ http://clay
Kidwai and other reviews. Also, it was used to locate electronic copies of
8. I
translations from the advent of Islam to our time. This report was helpful to
T ‘
demonstrate some of I
10. - - ī- - ‘
1990.
thesis.
1973.
12. ī I- ī - -I ī - ‘ ,
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 ‘
1985.
2004.
The above three books are some of the primary resources in the T s r
16. Michael Sells7, Approaching the Qur‟ n: The Early Revelations. White Cloud
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
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
Beirut, 2003.
1997.
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
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
and methodology
Throughout this study the quoted Arabic Text is followed by the trans
.
CHAPTER 2
The Muslim scripture t ‘ , is known as the last divine book revealed to the last
2.1.1. Name
‘ القرآىal-Qur‟ n ― ‖
‘ - ‘
Islam.1 ‘
mankind, and consider the original Arabic text to be the final revelation of God.2
‖ ― ‖ Syrian ―
‘ ― ‖ ‘ passage:
4
اِ ّن عل ۡينا ج ْمعه و ق ُْرانه
('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
I ― ‖]ﷺ I
majority of contexts, usually with a definite article (al-), the word is referred to as the
― ‖ ویح ― ‖ t nz l) at intervals.
ۤ
َ َماۤ ا َن َْزلْ َنا عَل َْی
۲ۙك الْق ُْرا َن لِ َت ْشقى
5
6
۲۰۴َاس َت ِم ُع ْوا لَ ٗه َو اَن ِْص ُت ْوا ل ََعل َّ ُك ْم ت ُ ْر َح ُم ْو َن َ َو اِذَا ق ُِر
ْ ئ الْق ُْرا ُن ف
(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
7
١ؕو ْع ًدا عل ْی ِه ح ًّقا فِی ال ّت ْو ٰرى ِة و ا ل ْ ِانْ ِج ْی ِل و الْق ُْرا ِٰن
(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
‘ al-furqan
9
الفرقان ― ‖ ― ‖ al-huda10الهدی ―" ‖ dhikrذکر ―
‖ 11
, al-hikmah ― الحکمہ ‖ kalamallah― کلام اللہ
G ‖ al-kit ― الکتاب ‖ 12
, though it is also used in Arabic
language for other scriptures, such as the Torah and the Gospels. The term mus'haf ("written
from Allah in the broad sense14 and is not always restricted to the written form in the shape of
P P ‘
read).16 S ‘
―Arabic speech of Allah that was revealed to the Prophet ﷺboth in words and in meanings,
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
The ic Sciences 20
chains of narrations.‖17
Allah says:
18
ٍ۠ ٍ فِى ْ ل َْو ٍح ّم َْحف ُْو۱بَ ْل ُه َو ق ُْرا ٌن َّم ِج ْی ٌدۙۻ
۱ظۼ
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 ﷺgradually as needed, having reached its completion in twenty three years.
Prophet ﷺwas 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 ﷺ, that
17. Al- ‘ V ‘
18 - ‘ - 85:21-22
19 ī ī T srI ī V - -‗I ī
20 -I V
21 - -Irfan, V. 1, Dar Al Kitab Al 'Arabiyyah, 1995 p. 39
The ic Sciences 21
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
2.2.2. Functions of -
The direct and immediate meaning and implication of a verse (an aya), as it can be
22 S ī - ‘ V
23. Al-Mawrid (Arabic-English Dictionary), p. 1168
24 . -I V
The ic Sciences 22
Whether the meaning of a verse (an aya) is specific or of general application, and if
The historical situation at the time of the Prophet ﷺand 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 ﷺ. 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
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.
This book contains sabab reports mixed with Qis s l- n iy (stories of the Prophets)
material.
25 - - - ‘ V
26. Al- ī ī al- G -
Bayt Institute for Islamic Thought, Amman, Jordan, 1379, p. 38
The ic Sciences 23
2.3. - -
Naskh ( )خسنis 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 (اانلخس واوسنملخ, "the abrogating and
abrogated").
Arabic words 'N sik ' n 'M ns k ' are both derived from the same root word 'nasakha'
(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
historical development:
َ ّ ا َل َْم ت َ ْعل َْم ا َ َّن١َؕما نَ ْن َس ْخ ِم ْن ا َی ٍة ا َ ْو نُ ْن ِس َها نَاْ ِت ِب َخ ْی ٍر ِّم ْن َها ۤ ا َ ْو ِمثْلِ َها
اّلل َعلى ک ُ ِ ّل
29
۱۰۶َشىْ ٍء قَ ِد ْی ٌر
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
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:
T sr ‘
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- - :
Knowledge a ‘
of revelation.32
nor .
.
.34
been abrogated by another. He also indicates that there is a difference of opinion about some
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
30:
36
Cairo, 2005
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, ﷺon God's command, gave the
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 اهلل الرحمن الرحؼم,
Each S r is formed from several y t (verses), which originally means a sign sent by God.
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
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
― ‘
― ‘ ‘ content and
‖40
Michael Sells, citing the work of the critic Norman O. Brown, acknowledges Brown's
capable of delivering "profound effects — as if the intensity of the prophetic message were
‖41 S
Arabic: مفسرون, mu ss r n).43 It does not include esoteric or mystical interpretations, which
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
context, as well as their later usage. The word t s r, which comes from the verb fassara,
W L q ' t yn M sá l-Kit W J ` ln M ` u
' k uH r n W zr 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
44 - ‘ -
45 -I V
46. Al-Mawrid (Arabic-English Dictionary), p. 265
47 S ī - ī V
Publishers, Riyadh, 1997, p. 434, no. 781
48 - ‘ - ‘
The ic Sciences 31
verse,
َه ْل۵۲ب ف ََّصل ْن ُه عَلى عِل ٍْم ُه ًدى َّو َر ْح َم ًة لِّق َْو ٍم ّیُ ْؤ ِم ُن ْو َن
ٍ َو لَق َْد ِجػْن ُه ْم بِ ِكت
49
١َؕی ْن ُظ ُر ْو َن ا ِ لَّا تَاْ ِو ْیل َ ٗه
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
ب َو ا ُ َخ ُر َّ ت ه
ِ ُن ا ُ ُّم الْ ِكت ٌ ب ِم ْن ُه ا ی ٌت ّم ُْحكَم ْۤ ُه َو الَّ ِذ
َ ی ا َن َْز َل َعل َْی
َ ك الْ ِكت
فَاَ ّمَا الَّ ِذ ْی َن فِى ْ قُل ُْو ِب ِه ْم َز ْی ٌغ ف ََی َّؾ ِب ُع ْو َن َما ت ََشا بَ َه ِم ْن ُه ابْ ِت َغٓا َء الْ ِف ْؾ َن ِة َو١ُؕم َتش ِبه ٌت
50
١ؐۚابْ ِت َغٓا َء تَاْ ِو ْیلِ ٖه
49 - ‘ - ‘ -53
50 - ‘ -‗I
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― ī ‖51In 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
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
back through a chain of transmission to a sound source, i.e.: The ‘ itself, Sayings of the
2.6.3.2.
51 I -4
52 ī ī‗ - ‘
53 -I V
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sources. W ī
recommendable, when used in its proper place as sound Ijti , and was also approved by the
Prophet ﷺ ‘ 54
2.6.3.3.
based on a careful study of the first four steps can be considered valid as long as they do not
also allowed, as long as such interpretations do not clash with authentic classical
foundation of I and, as such, it had to remain pure and un-tampered with. If free rein was
54. Siddiqui, Abdul Hameed, Mishkat al-Masabih (English Translation), V. 2, Kitab Bhavan, New Delhi, 1990,
p. 794
55 I ī V -8.
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totally destroyed, and I itself would be undermined from its base. Thus, the only
language, and finally by opinion, as long as it is based on the preceding four methods and
There are other types of t s r are also mentioned by the scholars i.e.
T sr ‘
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 sr ‘ P
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
T sr ‘ ‘
T sr ‘ Sunnah
T sr ‘ t r
T sr ‘
T sr ‘
The standard approach taken by any major T s r - I ī
54:32, 54:40 and in many other places) so no one is allowed to divert it's literal meaning.
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 هللا عthe companion of Prophet )ﷺsaid:
59
!ماِالِأعله
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 ”
60
۱ت ا ی ُت ٗه ث ُ َّم ف ُِّصل َْت ِم ْن لَّ ُد ْن َح ِك ْؼ ٍم َخ ِب ْی ٍ ۙر
ْ ب ا ُ ْح ِك َم
ٌ كِت١۫الٓر
('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 ”
61
۳َی َت َف َّك ُر ْو َن۾
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
َو ُه ًدى َّو َر ْح َم ًة١ۙب ا ِ لَّا لِ ُت َبیِّ َن َل ُه ُم الَّ ِذی ا ْخ َتلَف ُْوا فِ ْی ِه َ َو َما ۤ ا َن َْزلْ َنا عَل َْی
َ ك الْ ِكت
62
۶۴لِّق َْو ٍم یُّ ْؤ ِم ُن ْو َن
60 - ‘
61 - - 16:44
62 - -
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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
63
ؕ ٍ ان َع َرب ِ ٍى ّ ُّم ِب ْی
۱۹۵ن ٍ ِبلِ َس
Bilis nin ` ī ī
“In t e perspicuous r ic tongue”
‘
‘
‘ ‘
‘ 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
63 - -S ‘
The ic Sciences 38
I - I ī
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.
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.
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
I ‘
I
The ic Sciences 39
‘ t sr
‘ ī ﷺ
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
2.7.2. Schools of
distinguishes three groups, according to their origin and area of activity, those from Makkah,
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
The ī among the ‘ from Madinah had many Companions as their teachers,
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
The ic Sciences 40
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
Ḥ ī ī .71
Ṣ ḥ companions of Muhammadﷺ ‘
These people grew up with people who had enjoyed everyday interaction with the Prophet
Muhammad ﷺ, and had often asked about the meanings of verses or circumstances of their
revelation.73
has been blessed with insight into the Islamic sciences by Allah Almighty, deliberates in it,
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
t sr ‘
‘ n:
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
conception of Islam coincides with that of the Prophet ﷺand his companions. Ignorance of
what constitutes correct belief in Islam will almost certainly lead the commentator (mufassir)
2.8.2. Impartiality
The commentator (mufassir) must be impartial and free from all the sectarian prejudices. As
belief frees the commentator (mufassir) from the damaging influence of philosophies, schools
sectarian explanations.
What remains unexplained must then be sought in the Sunnah. If the t s r still cannot be
‘ S
P ‘ ﷺ ‘
Ṣ ḥ ‘ ‘ P ‘ ﷺ
interpretation and application of it, and the role of classical Arabic as the vehicle in which the
76 ī - -30
The ic Sciences 43
‘ t sr
‘ f
make sure that explanations attributed to the Prophet ﷺor 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
‘ P ﷺ,
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 -
The ic Sciences 44
Ul m l Qur‟ n y Mu mm T qi Usm ny
the Companions in t s r. He reported that once the Prophet ﷺhugged him and prayed
79
He has been called 'T rjum n lQur‟ n' ‘ 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
i nY 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
chains of narrators for each section of t s r. Hence, this t s r is considered as being among
‗ S - ī s
I I hasan (authentic);
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
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
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
school.83
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
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
- ‘I ‗ī ī - - S ‗ī fiqh
I ī ‗ - I - ī I ī
1373), Fiqh wi I ī ‗I - - I
-S I - ī -
‗ I -S I - - ī
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-
‘ ‘ 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
‘ T s r. Later scholars
‘ foreign languages)
arose when Muslims came in close contact with non-Arabs. The first appearance of the
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
20th -
‘ ―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
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
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.
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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
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
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
‘ I
S ‘
99
I ī
I ‘
‘ I
what the Book brought and spread among the peoples and nations, in spite of the diversity of
In the very year (1925) Sheikh Hasanayn Makhluf, former Mufti of Egypt, published a
Kitabatihi bi-ghayr al-Lughati al-„ r iyy .101 First, he distinguished between three kinds of
translation:
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-‗ ‗
The ic Sciences 51
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
‘ S
reported to have permitted it in any age except for what was reported about the Hanafis that
He concluded that the unequal literal translation is unlawful; the interpretative translation is
I ‘
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
‘ 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
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
that it is possible to express in foreign languages what is expressed in Arabic and vice versa.
‘ …
common agreement of all Muslims it is permissible to comment on it, and this agreement on
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
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
communities but they should be properly transferred to them so that their scholars could
Sheikh Mahmud Shaltut, former Grand Sheikh of al-Azhar, expressing his attitude regar
‘ ―T rj m t l-Qur‟ n w -
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
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 ‘
thoughts which imperialism introduced in the minds of the Muslims would be removed.116
2.10.3. Conclusion
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
Qur‟ān
4. S ― ‘
5. ‘ ― P S ‘ ‖
a Fatwa by Rashid Rida and Other Relevant Fatwas and Issues, Unpublished paper
S ―I
in Fatwa ‖
8. ― G ‘ S I
117 ‘
The ic Sciences 56
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9. S ― ‖ P S
‘ I I I
10. S S ― S S
viii.
13. ― ‘
‖ Inquiry, 1986.
14. Ayyub, Hasan, Al-H it i „Ulum l-Qur‟ n w l-Hadith, Dar al- ‗ -Nashr
1984.
17. Bakhtiar, Laleh, Encyclopedia of Islamic Law A Compendium of the Major Schools,
Edinburgh, 1937-39.
21. Binark, Ismet, Hlit Eren, & ed. Ekmeleddin Ihsanoglu, World Bibliography of the
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24. ―‖ P ‖
27. ― I S
‘ ‖ P S
‘ I I I
28. Ç ― ‘ I
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‘ I I I
29. - ― ‘
‖ P S
‘ I I I
31. Dawood, N.J., The Koran, 4th rev. ed., Allen Lane, London, 1978.
33. Duwaysh, Ah ‗ -Raziq al-, Fatawa al-Lajna al- ‟im lil-Buhuth al-
34. Duwaysh, Ah ‗ -Raziq al-, Fatawa al-Lajna al- ‟im lil-Buhuth al-
35. ― ‘
purposeful Translat ‖ P S
‘ I I I
37. Hadi H ― P ‘ ‖
40. ―
‘ ‖ P S
‘ I I I ch 1986.
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44. I ― S
45. I ― ‘
S ‘
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48. I ― P ‘ ‖
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56. ― ‘
57. Khatib, Muhibb al-Din al- ―Lim L m Nut rjim l-Qur‟ n‖ Majallat al-Azhar,
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61. ― S
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65. López- ―‗ ‘
66. - ― S ‘
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69. ‘ ― ‘
70. ‘ ― ‘
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74. S P ― S ‘ ‖ P
S ‘ I I
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83. ‘ I
P ‘
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86. P ― ‘ ‖
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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
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123. é V ―S S ‖ Le
(Source:http://www.islamicwritings.org/quran/language/the-translation-of-the-quran-a-
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 ﷺI
- I G ― ‘
to intelligence, have the value of sunlight, to wit; it is by this sunlight that the act of seeing is
‘ P ﷺ was an
Arab, and because Arabic language is capable of great eloquence and clarity. 118
I
―
‖
― ‘
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
was revealed to the Prophet ﷺin 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
The non-Arabs who entered Islam at the hands of the generous companions of the Prophetﷺ
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
121
١ًۖ٘ح َدة
ِ اِ ّن ٰه ِذ ٖۤه ا ُ ّم ُت ُك ْم ا ُ ّم ًة َّوا
('I ĥ
―V ‖
And
122
اِ نّما ال ُْم ْؤ ِم ُن ْون اِ ْخوة
I - I
― ‖
That is why Arabic language has spread throughout all the countries which the companions
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
may become ineffective. Following were the main causes behind this move:
‘
Orientalists, and danger felt by Muslims as a result of the usually erroneous and
We can honestly sa I
S ‘
oly Qur‟ān
‘ ―
123 - ‘ - ī - ī - -I ‗
al-Manar, Cairo, pp. 5-6
The ic Sciences 69
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 ()ﷺ ī
probably the first recorded instance of any translation of the Qur'an. 124 Another incident
P ‘ ‟ S
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
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
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.
I S
are there.128
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.
130
This called the first English Translation of the Holy However,
straight translation however, was badly stained by literalism. It did not include Arabic
text. This contains Rejection of miracles, Jinn and physical, material bounties of
P ‘ ―I
‖131
India in 1911-1912.
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.
S I
According to ― ‘
verses related to the Promised Messiah and the Prophet Muhammad ()ﷺ
P ‘ ‖134
Another translation by a Muslim Scholar of the Sub-continent does not include Arabic Text
Rodwell and Palmer) yet he mostly approves the translation and approach of Muhammad
Ali's translation.135 ―I I
… ]
‖136
10. Tr nsl tion o the oly Qur‟ān rom the ori in l r ic text y iz hul m
any Arabic text. This translation could not get enough attention because soon after this were
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
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
‘ 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 ( )ﷺnight journey to the heaven was only a vision.141 It has too brief
12. ' ull h Yusu li‟s The oly Qur‟ān Tr nsl tion n Comment ry Sh.
This commentary was first published in Lahore in 1934-1937 and will be reviewed in this study.
theology and Islamic Studies.142 He taught Arabic in the University of Edinburgh for a
out verses and transposing them purely for subjective reasons that makes the text
P ‘
detailed introduction and extensive commentary was published later in 1989, and
1991.143
14. The Holy Qur‟ān with n lish Tr nsl tion n Comment ry u Abdul Majid
This is a faithful translation, though largely unacknowledged. The translator was initially a
commentary and emphasizes on the accuracy over any literal embellishment.144 This
- ‘
the accuracy, rhetoric and artistry of the original text. This commentary will be reviewed
in this study.
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
17. The Koran by N.J. Dawood London, 1956 (Reprinted by Penguin Classic every
‘ P
order, but sometimes his order is arbitrary. In one of his latest prints in 1990, the
‖ 146
18. Tr nsl tion o the lorious oly Qur‟ān with Comment ry y Ali Ahmad Khan
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 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
considered as a valid and useful translation. However, it suffers from the language and
‘ ―
‘ P
21. l-Qur‟ān Ren ere into n lish y Syed Abdul Latif, Hyderabad, 1969.
Kalam Azad's Urdu translation T rjum nul Qur' n in English. His own translation was
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
followed the footsteps of other Qadyanis.153 He does not recognize the Prophet Muhammad
( )ﷺas the last Prophet. He was the foreign minister of Pakistan between 1947 and 1954.
P S P
155
‘ while another scholar M. H. Khan does not place him in
‘ ―S ‘
‘ I
‖157
25. The ess e o the Qur‟ān Presente in Perspective Hashim Amir Ali, 1974.
It is a fairly good
‘ -
the S r s ‘ G
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
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
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.
‘
162
P I ī This
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
S S
‘ I
Dawood's translation.163
30. The Holy Qur‟ān r ic Text n n lish Tr nsl tion y Sheikh Muhammad
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
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
165
copied from Muhammad Ali Lahori's English translation of the ‘
S S
‘ S
166
‘
diplomacy. His translation has fluent idiomatic English. However, it suffers from a
‘ ―I
‖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
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
I ‘ I
‘ ‖168
167. Ibid, p. 79
168. Translating the Untranslatable, p.86
The ic Sciences 81
‘ I
for word translation in a very simple language. It is free from irksome use of archaic
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
I P ‘ ‘
both its conception and execution. Because of its outragenous attempt to present a
Majid Fakhry is Emeritus Professor of Philosophy at the American University of Beirut, and
169. Ibid
170. Ibid, p. 278
The ic Sciences 82
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
37. n lish Tr nsl tion o the e nin o l-Qur‟ān The ui nce for Mankind,
I - - I
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
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
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
explanatory notes and in chaste English. It lacks a singular distinctive feature to be described
39. The oly Qur‟ān with n lish Tr nsl tion urettin Uzuno lu Tev ik Rustu
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
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
I I
- S
‘ kufr and taqwa are not clear and precise. kufr has often been
associating it to be from Allah. Some instances of translation errors, such as in 12:24, 61:9.177
‘ I
been transl
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
Yusuf Ali that has been regarded as unparalleled since its publication.179
177 ‟ S S
178. Translating the Untranslatable, p. 129
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) –
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
‖182
45. The oly Qur‟ān with nnot te Interpret tion in o ern n lish y li Un l
S ‘
explanation of an event involving Prophet Muhammad (peace and blessings be upon him), a
tribe183 ‘ ī - I ī -Qurtubi,
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
S ‗
S S ‘
―I
‘ ‘
‖186
48. The Qur‟ān Re ormist Tr nsl tion ip et l Yuksel, Brainbow Press, USA,
2007.
accept the credibility of Hadith, nor of companions. He has gone away from the
Classical tradition of T s r ―
‖ 187
I S -
I ‘
G ‖ 189
‘ T kir l-Qur‟ n
‘ ‘
Urdu rendering in T kir l-Qur‟ n. Appended to the work are a few explanatory
‖ 190
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
1. The Koran: Commonly called the Alkoran of Mohammed by George Sale, London,
1734.
2. ‘
I ‘ I
3. ‘ ‘
5. ‘ sion of
6. ‘ G
Lahore, 1966.
8. The Koran: The First Tafsir in English by Muhammad Mofassir Ahmad, London, 1979.
10. The Bounteous Koran: A Translation of Meaning and Commentary, by M.M. Khatib,
London, 1986.
The ic Sciences 89
12. ‘
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
In the next chapter we shall discuss selected English Commentaries by Muslim Scholars with
MUSLIM SCHOLARS
Selected English Commentares By Muslim Scholars 91
ullāh Y su li
‘ T e Holy
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,
English. His translation of the Holy ‘ ranks alongside the translation of Marmaduke
3.1.1.1 Birth
3.1.1.2 Family
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
Selected English Commentares By Muslim Scholars 92
the tradional occupation of Family (busines), joined the police force and on retirement was
3.1.1.3 Education
S ‘ ‘ I
3.1.1.4 Employment
He remained in Indian Civil Service (ICS), Principal of Islamia College Lahore, Member of
3.1.1.5 Works
He had excellent abilities of writing. His first literary expression came with the publication 0f
― S P P ‖
I ‗
‘I ī
6
S S ‘
He conce ‘ ‘
S P I P
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
S G
― I S
from personal bias and prejudices and entrusted the General Presidency of the
respo
I S
- ‘
12412. This Translation was finally published by the Ministry of Hajj and
S ‖8
No doubt this translation and commentary both are widely known and popular among
3.1.1.6 Death
England at the Muslim Cemetery at Brookwood, Surrey, near Woking, not far from the
traditional style. Arabic text and English translation are printed in parallel columns, series of
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
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,
may be but a faint reflection, but such beauty and power as my pen can
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:
‗ - īT sr - ‘
ī Iṣ
‗ Al Zamakhshary
Al T s r ī ī
ī ī S ‗ ‗
The T s r I ī ī
I ‗ ‘ ī S
T sr ī S ī ḥ
S S ‗ ‗ ‗ iz and
10 ‘ P d, USA,
2001, p. xii
11 ‘ P
Selected English Commentares By Muslim Scholars 96
12
T sr ‗
schools of thoughts of the commentators so his work is not so affected by the typical point of
َ
ْ ۤیاَ ّی َُها الّ ِذ ْی َن ا َم ُن ْوا ل َا تَق ُْول ُْوا َرا ِع َنا َو ق ُْولُوا ان ُْظ ْرنَا َو
ٌ َ َو لِل ْك ِف ِر ْی َن َعذ١ؕاس َم ُع ْوا
اب
13
۱۰۴ا َل ِْؼ ٌم
While most of the other commentators did not translate the word instead they used the same
S V
16
١ؕاّلل ل َا ی َ ْس َتح ْ ٖىۤ ا َ ْن ّی َْض ِر َب َمثَل ًا ّمَا ب َ ُع ْو َض ًة ف ََما ف َْوق ََها
َ ّ اِ َّن
12 ‘ P
13 ‘ -Baqarah 2: 104
14 ‘ P
15. Ta ī ‘ P
16 ‘ -Baqarah 2: 26
Selected English Commentares By Muslim Scholars 97
Y su li
ryā ā i
Mohsin Khan
S S
text. In the footnotes he gives explanation and also sometimes discussion about a word.
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
Selected English Commentares By Muslim Scholars 98
English of the translation, Pickthall commented that it was "in better English than any
P " " ‘
"but broken into lines which look like meter but are neither metrical nor reasoned ... upon a
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
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.
Selected English Commentares By Muslim Scholars 99
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
God;" i.e.,
‘ ‘
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
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
Selected English Commentares By Muslim Scholars 100
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
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.
29. Asad, Muhammad, The Road to Makkah, Islamic Book Service, New Delhi, 2004. P. 1
Selected English Commentares By Muslim Scholars 101
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
Selected English Commentares By Muslim Scholars 102
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
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
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
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
Selected English Commentares By Muslim Scholars 103
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
3.2.1.6 Death
Muhammad Asad died on 20 February 1992. He was buried in the Muslim Cemetery in
Granada, Andalusia.33
‘ ‘
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
―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
Selected English Commentares By Muslim Scholars 104
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
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
‘38
35 ‘
36. Ibid
37 ‘
38 I ‘ -4, July-Oct. 1982,
p. 246.
Selected English Commentares By Muslim Scholars 105
I 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
i. S ‘
ii. -
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
―
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 ‘
Selected English Commentares By Muslim Scholars 106
‘
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:
اَن ِ ّىْۤ ا َ ْخل ُ ُق لَ ُك ْم ِّم َن١ۙ اَن ِ ّىْ ق َْد ِج ْػ ُت ُك ْم ِبا َی ٍة ِّم ْن َّر ِب ّ ُك ْم١َۙ۬و َر ُس ْول ًا اِلى بَنِىْۤ اِ ْس َرآ ِء ْی َل
ْ فِى١ۙ َو ا ُنَ ِؽّ ُئك ُْم ِب َما تَاْکُل ُْو َن َو َما ت َ َّدخ ُِر ْو َن١ۚاّلل
ِ ّ ص َو اُح ْ ِى ال َْم ْوتى ِباِ ْذ ِن
َ ا لْا َبْ َر
In the translation of this verse, he has translated the word Ayah as "message" instead of
impressive statements.
‘ P
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
― ‘
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
ٌ َْك ِف ِر ْی َن عَذ
اب ْ ۤیاَیّ َُها الَّ ِذ ْی َن ا َم ُن ْوا ل َا تَق ُْول ُْوا َرا ِع َنا َو ق ُْولُوا ان ُْظ ْرنَا َو
ؑ َو لِل١ؕاس َم ُع ْوا
42 ‘ -3
43 ‘ G I 295
Selected English Commentares By Muslim Scholars 108
While most of the other commentators did not translate the word instead they used the same
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
Selected English Commentares By Muslim Scholars 109
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
3.3.1.1 Background
- I-
‘ ī
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
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
G S
S - I
- I
‖ 48 -
from other numerous English translations" on the basis of the following principles, as they
―
‘ ] 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
Selected English Commentares By Muslim Scholars 111
Thus, in accor
early Muslims.
- ṣ P ‗ ī ḥ ī ‗ preface said:
while the second revised edition was published in 1978. Arabic text reproduced from the
Nursi, copyrighted by "Hizmet Trust" in Istanbul, appears on the right hand side page while
" I ī -
S - " I
49 ‘ , p. xi
50. Ibid
51. Ibid, p. ii
Selected English Commentares By Muslim Scholars 112
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
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
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
S -
3. ī S -
52 ‘
Selected English Commentares By Muslim Scholars 113
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
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
S S -
‗I P
S I ‘
‗ 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
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.
Selected English Commentares By Muslim Scholars 114
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
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
- I
‘ P
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
‘ Biography.
― was ‘ ī ī
S G
‖56
I S I ir in-
laws. Whatsoever the fact is, this family is the heir of great names in the field of knowledge,
56. Firaqi, - - I - -I ī
57 - -
Selected English Commentares By Muslim Scholars 116
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
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
.
― ‖
― G ‖ ―G I ‖
63
book form in ī .
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
Selected English Commentares By Muslim Scholars 117
long illness65.
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
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 traitor 67. 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
Selected English Commentares By Muslim Scholars 118
the good translations are always very much close to the original not only in language but also
As far as the tradition of translation in Islamic world is concerned, it began in the very first
In the subcontinent, during British rule, need for translation was understood by the Muslims
-nadwa. He
― P S
‘ ― ‖ Piy m-e-Aman
69
‘
As mentioned above, ‘
68. Sharif, M. M., Muslim Thought: Its Origin and Achievements, Institute of Islamic Culture, Lahore, 1980, pp
14,15
69 - -
Selected English Commentares By Muslim Scholars 119
G ‘
sounds of I
‘ --- and
peradventure something of the charm --- ‖70
‘
i ―
‘ G S P
translating it. He tried to utilize the efforts of the other translators, and did it very cleverly. He
― ‘ ‘
translation is, he did not leave any word like اال، هٌہ، تہ، هوا، اىetc. and tried to translate the
‖72
‗T s r‘ ‘
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
Machli Shehri.73
‗ ‘ ‗ ‘ ‗ Arabic- ‘
William Lane while writing his T s r. He consulted a lot of other Urdu and Arabic works
provided ‘
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
―
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
maltreatment of the previous divine books by providing references of the Old and New
Testaments.75
َّ ِن
الشی ِط ْی َن َكف َُر ْوا َّ َو َما َكف ََر ُسل َْیم ُن َو لك
(W M K r Sul ym nu W L kinn s -S y ţn
K r )
He clarifies by pointing out the perversion,
And
―
of modern research by Bibilical scholars themselves into the
― ‖ 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
‘ , as
of the T s r V
١ؕاك ال َْح َج َر ْ َو اِ ِذ ا ْس َؾ ْسقى ُم ْوسى لِق َْو ِم ٖه فَ ُقلْ َنا
َ اض ِر ْب ِب ّ َع َص
And in the end some extracts from the reviews of the then English newspapers about the
―
comprehensive explanatory notes in regard to lexical,
grammatical, historical, geographical, eschatological comments
‖79
― ‘ excellent
‘
‖80
I T s r at the time when it was not only needed, but was also
- ‘ n
These are the commentaries by Muslim Scholars selected for this study. Commentaries by
78 ī ‘ V I, p. 38 no. 248,249
79 - - S 442
80 - - S 441
CHAPTER 4
NON-MUSLIM SCHOLARS
Selected English Commentares By Non Muslim Scholars 125
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
Sale was a scholar of considerable literary talent, but very few details about his life and
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
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
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
Selected English Commentares By Non Muslim Scholars 126
Univer S
G S ‘
‗ P ‘ d first
in November 1734.3
―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
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
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
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
In the beginning, before proceeding with the actual work of translation and explanation, he,
‗ P ‘
un ‘ P
G S
Sale did not comprehend the Arabic text sometimes and translated it incorrectly
S ‘
11
۷۵ۙفَلَا ۤاُق ِْس ُم بِ َموقِ ِع ال ُّن ُج ْو ِم
An- ‘ َهىقِ ِع الٌُّجُىْ ِمdoes not signify the actual setting of stars but rather the places where
the stars are or the places where the stars are going to fall.12
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
Selected English Commentares By Non Muslim Scholars 129
The other renowned translation of recent date is that by A.J. Arberry entitled The Koran
Interpreted
Arberry, Arthur John was a British orientalist. He was well versed in Arabic and Persian. He
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
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
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.
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.
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
‗P ‘ 18
‘19 ‗ ‘ 20
tradition however the number of verses and the presentation style is a little complex for the
reader.21 ―
‖22
Comment ry y uh mm li hori
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
Selected English Commentares By Non Muslim Scholars 132
4.3.1.1 Birth
4.3.1.2 Family
- - ‘
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
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
members of the movement relocating from Qadian to Lahore. They became known as
4.3.1.4 Works
Selected English Commentares By Non Muslim Scholars 133
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 ‘
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
Selected English Commentares By Non Muslim Scholars 134
His work got a good response not only from the west but also from the educated class of the
I ―I
‘ 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
S I
Pickthall and Ha G S ―
S P ‖ ―
… P
‖28
relationship of the S
No doubt he referred
S : 60:
‗i ri i‟ s k -l- j r ‟ may be translated in two ways, strike the rock with thy staff,
‗ ‘30
‗ ‘ ‗ ‘
31
فِیas miss i ‘
‘ jinn I
29 ‘
I ‘ I pp. 30,31
30 ‘
31 ī ‘ V
Selected English Commentares By Non Muslim Scholars 136
being the spirits of evil and the latter the spirits of good), is a question quite distinct, but it is
……
The H ‘ I ( ؑ)
‘
33
S I
―
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 ﷺ is the seal of Prophets. He clearly
mentioned the finality of Prophet Hood yet he tried to defend the revelation to man and paved
Sub-Continent. Despite its language and excellence of vivid references cannot be called a true
32 ‘
33 ‘
34. Nadvi, S. Habibul Haq, Muslim World Book Review 10: 1 (Autumn), 1989, 7.
Selected English Commentares By Non Muslim Scholars 137
I ‘
foundation of Islam - I
totally destroyed, and Islam itself would be undermined from its base. Thus, the only
finally by opinion, as long as it is based on the preceding four methods and does not
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
The Prophet PBUH, sayings of the Ṣaḥ , Israieliaat and Language. We shall also see
‗ P ‖ I
36
ī
4.
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
5. Sale used fine English language that is easy and modern. He did not use any obsolete
or out dated expressions. Use of idiomatic expressions was also avoided. His prose is
in a fluent narration.
I ‘ His
title, The Koran Interpreted, acknowledged the orthodox Muslim view that the ‘ cannot
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:
In translating the verses about the birth of Hazrat I ( ؑ) he uses the poetic expression:
‗P ‘ ‘ I
history of scribes and pointed out different controversies about the compilation then he
‘ Caliph and
3. List of Proper Names (Different Biblical words and their Arabic equivalents)
‘ I
he laid stress upon Arabic pronunciation of particular words and told about the Annotations.
‘ S S
S Arabic
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
ī G
(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 ‘
Selected English Commentares By Non Muslim Scholars 142
signif ‘
expressive of the constant repetition and manifestation of the attribute (AH). The prophet is
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
And in th ‗ ‘ - ‗ الوثلثas
under, Mathulath is the plural of Muthlah which mean a punishment that come down upon a
And in chapter
“T ir (lit, bird) means the actions of a man, which are, as it were, attached as a necklace to
………………
‖45
S ‘
43 ‘
44. opcit, p. 485
45. opcit, p. 547
CHAPTER 5
COMPARATIVE ANALYSIS
Comparative Analysis 144
S S
V I
P
Miracles
Stories (Qiṣaṣ)
In order to shorten the wording of the frequent references to each Commentators name, their
ullāh Y su li
ulmāji ryā ā i
A. J. Arberry: Arberry
Comparative Analysis 145
uh mm li
5.2. Short S r hs
S Al- ĥ
S At-
S Al-`Ā
S I- ī ‘
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 ﷺ. It was
revealed after S -Mudathir ( المدثرThe Man Wearing a cloak) (74) and before Surah
P ‘
4
۸۷ك َس ْب ًعا ِّم َن ال َْمثَانِىْ َو الْق ُْرا َن ال َْع ِظ ْؼ َم
َ َو لَق َْد ا ت َ ْؼن
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
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
S - ī
ؕ ِ ْالدی
ا ِ ّیَاكَ نَ ْع ُب ُد َو۳ن ِ ّ ك َی ْو ِم َّ الر ْحم ِن
ِ ِ مل۲ۙالر ِح ْؼ ِم ۙ َ ّلل َر ِّب الْعل َ ِم ْی
َّ ۱ن ِ ّ ِ ا َل َْح ْم ُد
Translations:
.Y. li
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
First we shall point out the difference of the translation of these words and then discuss the
The ‗ ‘ ― I-
who initiates something and makes it grow step by step until completion.7 Other meanings
the One Who provides sustenance, arranges growth and development, takes care, promulgates
ī ‘
that:
When all the various meanings of Rabb are considered, the word rather bridges a broad-based
2. He who takes care, supervises, and is responsible for improving the situation
4. He who is the noblest and the source of power and authority; whose writ prevails and
I ‘ Ẓ I
S ī
‖ 10
M. Asad has translated it as "the sustainer," all others have translated it as "the Lord. M. Asad
"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
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
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 ربwhich 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 ‗ ‘
‖14 ―
‖15
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
12 ‘
13 ī ‘ III
14 ‘
15. Ibid
16 ‘ P
Comparative Analysis 152
‖ &
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
‖19 ―I
‖20
2. R ĥm n R ĥ m رحیم، رحمٰ ن
Both the divine names ĥ رحويand ĥī رحینare derived from the noun Raḥmahرحوۃ
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
19. Alcoran of Mohammed, George Sale, p. 1
20 ‘
21 - - ī 1025
Comparative Analysis 153
‖22 &
explained the ―
‖23
We can see that there is no notable difference except for M. Asad and Sale. M. Asad used
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
Đ ll n ] ― ‖
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 ‘
Comparative Analysis 154
second those who stray out of carelessness or negligence. Both are responsible for their own
‖26
― ]
those upon whom Thou hast bestowed Thy blessings - those who have not been condemned
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
Daw
‘ - ―
‗ ‘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
Comparative Analysis 155
‘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
‗ ‘
‗ ‘
In his ‗M g ‘ ‗ ll n‘
30 ī ‘ , V. I, p. 5
31. Alcoran of Mohammed, George Sale, pp. 1-2
Comparative Analysis 156
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
There is a difference among Islamic scholars whether to number the first statement,
as S S
‘ S I S
S " - ī "
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 ‘
Comparative Analysis 157
the end of verse 7 does not seem to be related to the meaning and context of the verse.33
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
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
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
Comparative Analysis 158
imagery that circulated in the Near East during the time of Prophet Mohammad ﷺ."35
۴ۙ فَاَ ث َ ْر َن ِب ٖه نَق ًْعا۳ۙ فَا ل ُْم ِغ ْیر ِت ُص ْب ًحا۲ۙت ق َْد ًحا
ِ فَا ل ُْم ْو ِری۱ۙت َض ْب ًحا
ِ َو الْع ِدی
َو ُح ِّص َل َما فِى۹ اَفَل َا َی ْعل َُم اِ َذا بُ ْع ِث َر َما فِى الْق ُُب ْو ِ ۙر۸د
ؕ ٌ ب الْ َخ ْی ِر ل ََش ِد ْی
ِّ لِ ُح
Translations:
.Y. li
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
ryā ā i
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
. li
4. ī
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
Comparative Analysis 162
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
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 ضثحاas defined in al-Muajim al-Aswat,
38
صوت أنفاس الخیل عند العدو
In many S r s ‘
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
(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
Comparative Analysis 163
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
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
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,
‖41
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 ‘
Comparative Analysis 164
‘ ‗
G ‘ 43
ī " ‖ 44 S
ī ―
treason against his own Benefactor by going after the petty baubles of this world's wealth of
fleeting gains!46
Verse 6 which describes the ingratitude of human beings to their Lord forms the main theme
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
― ‘
‖ 49
From the above comments, one can see the differences in the translation that arise as a result
S - ī
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.
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 ‘
Comparative Analysis 166
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 ‘ -
51 52
‘ P S - ‘ and Sayyid Ma ī ―
S S
‖. ( ī - ‘ , v.6, p.441)
ث ُ َّم لَ َت َر ُون َّ َها َع ْی َن۶م ؕ ِ کَلَّا ل َْو ت َ ْعل َُم ْو َن عِل َْم ال َْی ِق ْی۴ؕت َ ْعل َُم ْو َن
ۙ َ لَ َت َر ُو َّن ال َْج ِح ْؼ۵ن
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
Comparative Analysis 167
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!
ryā ā i
1. The emulous desire of abundance engrosseth you,
2. Until ye visit the graves.
3. Lo! presently ye shall know.
Comparative Analysis 168
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.
Comparative Analysis 169
Key words
1. ' l ُ ا َ ْلهىك
kumu ُم
The first word in the first verse alhakum has been translated with similar phrases like "has
― ‖ ―engrosseth ‖ S
‖ 53
‖54
I ―‖لہى
55
اللهو ما یشغل الانسان عما یعنیہ و یہم ٗہ
―I
‖
53 ‘ P
54 ī ‘ V. IV, p. 525
55 - - ‘
Comparative Analysis 170
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.
" "
‖ ―G ‖ ― ‖
only.
A. ―
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
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
Comparative Analysis 171
‖ 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
parenthetical words or statements to make the meaning of this verse clear. This is where the
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
Comparative Analysis 172
ee degrees of certainty.
& ‗ ‘ S
‗ ‘ ‗ ‘
these rendering are almost same and all the commentators did not provide further
explanation.
The word J ĥ m " ‖.61 It is "one of the names of hellfire, a huge ‖62, it
language lexicons.
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
bring - and has, indeed, brought in our time - upon a mankind that is about to lose the
‖ 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.
in; whether it was false pride or delight in things of no value, or things evil, or the enjoyment
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
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 ‘
Comparative Analysis 174
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
S - ī
I S -
" "
‘ sS 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
S
Comparative Analysis 175
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
The translation and commentary of the verses of injunctions will be studied from some or all
1. The relative emphasis over the letter versus the spirit of the law
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
The injunctions ( k m ‘
death. They provide the touchstone to distinguish the lawful (H l l) from unlawful (H r m
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
The verses related to the acts of worship include purification, ablution Wu ‟ ), body
fasting (Saum), pilgrimage (major and minor), oaths and vows, remembrance of Allah
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, ‘
Comparative Analysis 177
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
‘ ‗ !‘
a convincing way, a true believer is expected to be willing to apply the commands as soon as
example:
71 ‘
72 - ‘ - -52
Comparative Analysis 178
73
َّ اّلل َو َر ُس ْولَ ٗه فَق َْد َض
۳۶ؕل َضلل ًا ُّم ِب ْؼ ًنا َ ّ َو َم ْن یّ َْع ِص١ؕا َْم ِر ِه ْم
(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.”
‘ , 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
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.
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:
73 - ‘ -
Comparative Analysis 179
‘ ‘ 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
‘ ‘
‘ ‘
The k m ‘
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.
There are certain subjects in the Islamic law that have become the concern of many people,
especially in English
Comparative Analysis 180
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
Introduction
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
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 ‘
Comparative Analysis 181
term "Holy war" is translated back into Arabic, it would be ḥarbul muqaddas, حرب المقدس,
Mohammed)ﷺ. 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
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
(in worship) anything of which you have no knowledge, obey them not. You have (all) to
return to me, an I ―
― ‘ ‖ ‘
" ‘ " ‘
‘ ‘
" f a Sult n
‖77
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:
َالصلوةَ َو ا ت َ ُوا ال َّز كوة ُ فَاِ ْن تَا بُ ْوا َو اَق١ۚاح ُص ُر ْو ُه ْم َو اق ُْع ُد ْوا َل ُه ْم ک ُ َّل َم ْر َص ٍد
َّ َاموا ْ
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-
Comparative Analysis 183
the purifying dues, let them go their way: for, behold, God is much-forgiving, a dispenser of
grace.
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.
Comparative Analysis 184
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
Without understanding the context, one could conclude from this verse that Muslims are
I S
The translation and commentary of this verse is reviewed on the basis of how each translator
1. This verse refers to a particular historical event and it is not meant as a general order
2. The verse does not order Muslims to fight the disbelievers just because they are
4. This verse should be understood in connection with other verses that deal with these
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
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
faith" (2:256), lays down categorically that any attempt at a forcible conv
I S
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
Comparative Analysis 186
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
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 ‘
Comparative Analysis 187
properties from me except for Islamic laws, and their reckoning (accounts) will be with (done
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 ( )ﷺis 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
command obviously is not of general application, but only refers to particular groups of the
George Sale did not give any explanation of the months nor of any incident about this except
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
82 ī ‘ V II -218
83. Alcoran of Mohammed, George Sale, p.149
84 ‘ entary, p. 387
Comparative Analysis 188
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
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
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 ﷺand 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
Comparative Analysis 189
The three verses of 62:9-11describe the injunctions related to the Friday pra
اّلل َك ِث ْی ًرا لَّ َعل َّ ُك ْم ت ُ ْفلِ ُح ْو َنۺ َو اِذَا َرا َ ْوا ِ ّ ا لْا َْر ِض َو ابْ َت ُغ ْوا ِم ْن ف َْض ِل
َ ّ اّلل َو ا ْذ ك ُُروا
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
Comparative Analysis 190
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
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.
Comparative Analysis 191
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
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
. 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
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
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)
central place that becomes the source of unity and brotherhood. He did not mention any
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
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
Hilali and khan just translated the text. They neither explained any of the phrase nor
that Friday Prayer is obligatory upon all adult males. He also mentioned the minimum
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
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
94. Alcoran of Mohammed, George Sale, p. 451
Comparative Analysis 194
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
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
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
Comparative Analysis 195
sinful ways.
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 ‗ ‘ ‗ ‘
Comparative Analysis 196
‗ ‘
‗ ‘ ‗ ‘
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
ī S ī - V ī
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
98. Alcoran of Mohammed, George Sale, p. 34
99. The Hol ‘
Comparative Analysis 197
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
ُ َو َط َع١ِ۪ل ل َّ ُك ْم
ٌّ ب ح َ ُ و َط َع١ؕالط ِ ّؼب ُت َّ ا َل َْی ْو َم اُح
امك ُْم َ ام ال ّ ِذ ْی َن ا ُ ْوتُوا الْ ِكت َ َّ ِل لَ ُك ُم
ب ِم ْن َ
َ ت ِم َن الّ ِذ ْی َن ا ُ ْوتُوا الْ ِكت ُ َو ال ُْم ْح َصن١ِ٘ل لَّ ُه ْم
ِ ت ِم َن ال ُْم ْؤ ِمن
ُ ت َو ال ُْم ْح َصن ٌّ ح
100
َّ ُن ا ُ ُج ْو َره
ُن َّ ق َْبلِك ُْم اِ َذا ۤ ا ت َ ْؼ ُت ُم ْوه
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
Comparative Analysis 198
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,
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,
Comparative Analysis 199
. 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,
101
Ţ ‘ -
as: the people of book, people who were given book and people of scripture. M. Asad and
‘ ‗
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
ؑ).
104
law was not changed by I ( Hilali & Khan did not provide any narration about this
Christian or Jew woman only and the marriage with Christian or Jew man is prohibited. Hillai
& S
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
marrying a woman from the people of Book is allowed for a Muslim on the condition of
chastity.
crimes. They are not left at the discretion of the judge or the ruler. These punishments are
104 ‘ 208
105. ī ‘ V I, p. 406
106. Alcoran of Mohammed, George Sale, p. 82
107 ‘
108 ī ‘ V I, p. 407
109 ‘ y, p. 242
Comparative Analysis 201
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.
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
S -
In the following pages commentary on this verse from the selected commentaries is being
discussed.
َّو ل َا تَا ْ ُخذْ ك ُْم ِب ِه َما َراْفَ ٌة١۪ل َوا ِح ٍد ِّم ْن ُه َما ِمائَ َة َجل َْد ٍة
َّ ُ َاجلِ ُد ْوا ک
ْ ا َل ّزَا نِ َی ُة َو ال َّزانِىْ ف
َو ل َْی ْص َه ْد عَذَ َاب ُه َما َط ِٓاى َف ٌة١ۚاّلل َو ال َْی ْو ِم ا ل ْاخ ِِر ِ ّ فِىْ ِد ْی ِن
ِ ّ اّلل اِ ْن ُك ْن ُؾ ْم ت ُ ْؤ ِم ُن ْو َن ِب
110
۲ِّم َن ال ُْم ْؤ ِم ِن ْی َن
110. - ‘ -
Comparative Analysis 202
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.
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
Comparative Analysis 203
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.
‗ ‘ & ‗ ‘
‗ ‘ ‗ ‘ ‗ ‘
111
feelings of sy ‗ ‘ . In this context the
‗ ‘ ‗ ‘ S ‗
rather he clarifies
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
- 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
" " " " ‖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 ﷺ, 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
113 ‘
114 ī ‘ V III, p. 211
115. Alcoran of Mohammed, George Sale, p. 287
116 ‘
117. Ibid
Comparative Analysis 205
‗ ‘
‗ ‘ ‘
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
118
―S ‖ However, M. Asad
deliberately left unspecified, thus indicating that while the punishment must be given
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
‘ S Ā `I & I ‗S ‘
‗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
123
۸۵الْخ ِس ِر ْی َن
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.
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
Comparative Analysis 207
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 ‗ ‘
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
― 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
Comparative Analysis 208
‖ 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
‘ ‘
worldly life and the Hereafter is only in the final message. The notion about the choice of
5.3.9. Conclusion
& ‘
ina ī
S ‘
According to the comparison, among all these commentators M. Asad is the only one who
I for these
126 ī ‘ V I, p. 246
127 ‘
Comparative Analysis 209
verses. He gave a good introduction about the Friday prayer and a useful comparison to the
M. Asad has minimum commentary, but enough to clarify some of the major points. Hilali &
In short, it is shown that the verses of injunctions require the commentators to have extra
This chapter presents a comparative review of the translations of some of the parables
example, a parable, analogy, likeness, resemblance, simile, or similitude.128 Since all of the
‘ 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
128. Mufra - - ‘
Comparative Analysis 210
1. Analysis of the difference in the translation and commentary of key words and
phrases
3. Cultural relevance
2. The parable of Allah being the light of the heavens and earth and.
The parables ‘
and to clarify certain principles. These are useful for explanation of certain facts and to make
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
According to Abdu- ĥ I -S ― ‘
some concepts in the light of physical examples that make the meanings that Allah intended
to ‖130
131
۲۵اس ل ََع َّل ُه ْم َی َتذَ كَّ ُر ْو َن
ِ اّلل ا لْا َْمثَا َل لِل َّن
ُ ّ َو یَ ْض ِر ُب
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."
132
۱اس ل ََع َّل ُه ْم َی َت َف َّك ُر ْو َنۻ
ِ َو تِل َْك ا لْا َْمثَا ُل ن َْض ِر ُب َها لِل َّن
(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."
133
َۚ َ اس فِىْ هذَ ا الْق ُْرا ِن ِم ْن ک ُ ِ ّل َمث ٍَل لَّ َع َّل ُه ْم َی َتذَ كَّ ُر ْو
۲۷ن ِ َو لَق َْد َض َربْ َنا لِل َّن
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."
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
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
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
Comparative Analysis 213
things S -
‘ pictures
hypocritical behaviour.
ٍ ا َ ْو ل ََص ِّی۱۸ن
ب ًۢ ٌ ُص۱۷ت لَّا ُیب ِصرو َن
ۙ َ م بُ ْك ٌم ُعمْىٌ فَ ُه ْم ل َا َی ْر ِج ُع ْو ٍ ت َ َر َل ُه ْم فِى ْ ُظل ُم
ّ ْ ُ ْ
یَ ْج َعل ُْو َن ا َ َصابِ َع ُه ْم فِىْۤ ا َذا ِن ِه ْم ِّم َن١ۚالس َمٓا ِء فِ ْی ِه ُظل ُم ٌت َّو َرعْ ٌد َّو بَ ْر ٌق
َّ ِّم َن
اّلل ُ َو اِذَا ۤ ا َ ْظل ََم َعل َْی ِه ْم ق١ۙۗ کُل َّ َماۤ ا َ َضٓا َء َل ُه ْم ّم ََش ْوا فِ ْی ِه١ؕار ُه ْم
ُ ّ َو ل َْو َشا ٓ َء١َؕام ْوا َ ا َ ْب َص
137
۱اّلل عَلى ک ُ ِ ّل َشىْ ٍء قَ ِد ْی ٌ ٍ۠رۺ ِ ب بِ َس ْم ِع ِه ْم َو ا َ ْب َص
َ ّ ا ِ َّن١ؕار ِه ْم َ لَذَ َه
(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
`Umyun 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 `iqi 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 m`i im W ' ş ri im 'Inn ll ` lá Kulli S y'in
Q run )
“T eir similitu e is t to m n w o kin le ire; w en it
lighted all around him, Allah took away their light and left
137 ‘ - -20
Comparative Analysis 214
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
Comparative Analysis 215
This behaviour ‘
following verses:
139
۵۴َج َدل ًا
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
139. Al ‘ -
140 ‘ -I ‘
141 ‘ 709
Comparative Analysis 216
words:
142
لَ ْؼ َس َك ِم ْث ِل ٖه َشىْ ٌءَۚ
Introduction
السمو ِت َو ا لْا َْر ِضَؕ ١مث َُل نُ ْو ِر ٖه َك ِم ْشكو ٍة فِ ْی َها ِم ْص َباحٌ ؕ ١ا َل ِْن ْص َباحُ فِى ْ اَ ّ ُ
ّلل نُ ْو ُر َّ
ی ّیُ ْوق َُد ِم ْن َش َج َر ٍة ُّمب َر َك ٍة َز ْی ُت ْونَ ٍة لَّا َش ْرقِ َّی ٍة َّو اج ٍةؕ ١ا َل ُّز َج َ َ
اج ُة کَاَن ّ َها ك َْوك ٌ
َب ُد ِّر ٌّ ُز َج َ
“ ll is t e lig t o t e e vens n t e e rt t ep 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
Comparative Analysis 218
‘ 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
Comparative Analysis 219
The key phrases that are related to the verses of this parable and that have been translated or
4 Y k u Z ytu Yuđ 'u W L w L m T ms s/ u N r ١َّؕیكَا ُد َز ْی ُت َها ُیضِ ىْٓ ُء َو ل َْو ل َْم تَ ْم َس ْس ُه ن ٌَار
7. W M n L m Y j` li ll uL uN r nF m L u Min N rin
While all translators have rendered this statement as "Allah/God is the light of the heavens
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
heavens and the earth, because he has manifested them and brought ‖147
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
In the translation of this phrase, the key terms are mathal and ka.
translated mathal S ‗ ‘
likeness.
nd of "niche" in the
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 ‘
Comparative Analysis 221
‖150
This phrase describes an attribute of the tree in the parable that needs to be explained beyond
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)
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
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
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
I ‗ I
This phrase describes another special attribute of the tree in the parable that needs to be
152 ‘ P
153 ‘
154 ī ‘ V. III, p. 227
155. Alcoran of Mohammed, George Sale, p. 292
156 ‘
Comparative Analysis 223
The oil whereof [is so bright that it] would well-nigh give light [of itself] even though fire
had not touched it
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.
It wanteth little but that the oil thereof would give light, although no fire touched it.
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
― "
the fire" of divine revelation, its inner consistency, truth and wisdom ought to be self-evident
157 ‘ P
Comparative Analysis 224
‖158
&
‗ ‘159
Sale commented as if the oil were so inflammable that could burn even at slightest approach
(light) be taken to refer to the Holy Prophet. The Prophet was by nature gifted with highest
‖161
This phrase has been rendered by the various translators as in the following:
God guides unto His light him that wills [to be guided}
158 ‘
159 ī ‘ V. III, p. 227
160. Alcoran of Mohammed, George Sale, p.292
161 ‘
Comparative Analysis 225
―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
‗ ‘
This phrase has been rendered by the various translators as in the following:
M. Asad: and [to this end} God propounds parables unto men
Hilali & Khan: And Allah sets forth parables for mankind
162 ‘ P
163 ‘
164 ī ‘ V III, p. 228
Comparative Analysis 226
Arberry has translated it as: And God strikes similitudes 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
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.
165. ‘
Comparative Analysis 227
The main difference between the translations of this phrase appears in the word
‗ ‘
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
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 ‘
Comparative Analysis 228
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
‘ ―
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
The parable of a good word versus an evil word that is narrated in Verses 14 -
ْ َّ َو َمث َُل کَلِ َم ٍة َخ ِب ْؼثَ ٍة ك ََش َج َر ٍة َخ ِب ْؼثَ ِة اِ ْج ُؾث۲۵َی َتذَ كَّ ُر ْو َن
ت ِم ْن ف َْو ِق ا لْا َْر ِض َما
الدنْ َیا َو فِى ِ ِاّلل الَّ ِذ ْی َن ا َم ُن ْوا بِا لْق َْو ِل الثَّاب
ُّ ت فِى ا ل َْحیو ِة ُّ ت ٍ َل َها ِم ْن ق ََر
ُ ُیؿ َِّب۲۶ار
(' 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
L Min Q r rin)
word as opposed to the instability of an evil word. Here the good word refers to the concepts
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
culture, balance, and equilibrium in collective life, justice and compassion in economy,
honesty in politi I
33:71
170
١ّؕی ُْصلِحْ لَ ُك ْم ا َ ْع َما لَ ُك ْم َو َی ْغ ِف ْر لَ ُك ْم ُذنُ ْوبَ ُك ْم
170 ‘ 33:71
Comparative Analysis 230
“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
In the translations of this parable, there are not much significant differences among the
The key phrases in this parable that have been described differently in the commentaries are:
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
Comparative Analysis 231
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.
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.
‘ I G ‘
175
‘ ‖
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;
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
&
description in his ī.
In Verse 26 the phrases: shaj r tin K t tin (evil tree) َش َج َر ٍة َخ ِب ْؼثَ ِةand K lim tin K t tin
(evil word) کَلِ َم ٍة َخ ِب ْؼثَ ٍةare translated and explained in almost the same style as the previous
phrases.
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
& 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
"
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
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
‗ - ‘
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
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
ِ َو تِل َْك ا لْا َْمثَا ُل ن َْض ِر ُب َها لِل َّن۳ َو ُه َو ال َْع ِز ْی ُز ال َْح ِك ْؼ ُمۼ١ُؕد ْونِ ٖه ِم ْن َشىْ ٍء
َو َما١ۚاس
180 ‘
Comparative Analysis 235
181
۳َی ْع ِق ُل َهاۤ ا ِلَّا الْعلِ ُم ْو َن۽
Now we compare the Verses that have been translated or commented upon somewhat
Verse 41:
The key words in this Verse are t d mt l )( َمثَل ا َْمثَا ُل
" "
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
181 ‘ -` -43
Comparative Analysis 236
‗S
‖184
Verse 42:
‗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
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
182 ‘ P
183. Ibid
184 ‘ Translation and Commentary, p. 768
185 ‘ P
186. Ibid
187 ‘
188 ‘
Comparative Analysis 237
Verse 43:
This verse has been translated somewhat differently. We can discuss its translation and
1. ِ ") َو تِل َْك ا لْا َْمثَا ُل ن َْض ِر ُب َها لِل َّنWa Tilka Al-' mt
In translating its first phrase (١ۚاس lu N đri u
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"
Arberry has translated it as: And those similitudes--We strike them for the people
translated it as people.
2. In translating the second phrase of verse 43 ( ") َو َما َی ْع ِقل َُهاۤ اِلَّا الْعلِ ُم ْو َنW M Y `qilu 'Ill l-
―P
Comparative Analysis 238
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.
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.
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
Comparative Analysis 239
5.4.5. Conclusion
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.
In the
terms like َش َج َر ٍة ُّمب َر َك ٍةand ک َ ِل َم ًة َط ِّؼ َب ًة, he is more subtle and vivid.
I &
translations of others.
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 ﷺare totally different from others
5.5. Miracles
a perceptible interruption of the laws of nature. This word is defined in Oxford Learners 7 th
event or action that apparently contradicts known scientific laws and is hence thought to be
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
‘ P
are special in their presentation. In the following pages we shall compare the commentaries
‘ 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
Comparative Analysis 241
ْ الَّ ِذ
َّ ا ِ نَّ ٗه ُه َو ا١ؕی ب َر ْك َنا َح ْولَ ٗه لِن ُ ِر َی ٗه ِم ْن ا ی ِؾ َنا
۱لس ِم ْی ُع ال َْب ِص ْی ُر
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.
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 )ﷺfor 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 (Muhammad)ﷺ
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;
Comparative Analysis 242
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.
S - -
‗ ‘ ‗ ‘
‗ ‘ S
translated it as farther temple of Jerusalem. All the translators are united by mentioning it as
‗ 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
‗ ‗
Comparative Analysis 243
‘196. M. Asad though presented both the point of views about Ascension
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
views and gave a third opinion also referring Abu'lfeda that the journey was corporeal till
Prophet ( )ﷺwhile others are classical in their comments and believe in the corporeal
S ‘
Scholars.
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
196 ‘ P 671
197 ‘ -1326
198 ī ‘ V III, p. 1
199. Alcoran of Mohammed, George Sale, p. 226-227
200 ‘
Comparative Analysis 244
201
١َؕع ْش َرةَ َع ْؼ ًنا
Translations
.Y. li
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
"S
stone with your stick." Then gushed forth there from twelve springs.
ryā ā i
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 . ‘ -
Comparative Analysis 245
. 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.
‗ ‘ ‗ ‘
‗ ‘ ‗ ‘202 ‗ or
‘ 203 ‗ ‘
― ضرب ‗ ‘
In the commentary of this Verse discussed the history of twelve tribes of Israel with
―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
Comparative Analysis 246
― ‖ 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
‗ ‘
ؑ) that cannot be ―S
Christian missionary, polemicist and Orientalist in the light of his pronouncements on Islam,
P ― ‖ P
― ‖ ― I ] ‖ ‖
― Ali, like Asad, rejected the mu„j z t (miracles) and strained Arabic grammar to
This section presents a comparative review of the commentary of some of the stories
‘ ‘
- ‘ says:
C- Historical relevance
The stories that have been selected as samples for review are:
1. The story of I ( ؑ)
2. I ī I ‘
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:
214
۹۹ؑۖك ِم ْن لَّ ُدنَّا ِذ ك ًْرا
َ َو ق َْد ا ت َ ْؼن١ۚك ِم ْن ا َ ًۢن ْ َبٓا ِء َما ق َْد َس َب َق ُّ ِك نَ ُك
َ ص َعل َْی َ كَذل
212 - I S A- - ī
213 - ‘ 12:111
214 ‘ Ţ , 20:99
Comparative Analysis 248
‗ ‘ ‘
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
K Luqm n ul Q rn in etc.
Stories about the Events during the life of the Holy Prophet ﷺ
These stories narrate the events that took place during the life of Prophet Mohammed ﷺ,
method, the most delightful in their style, and the most truthful in their presentation of
216
۳ق َْبلِ ٖه لَم َِن الْغ ِفلِ ْی َن
215 - - ī- - ‘ 306
216 - ‘ , 12:111
Comparative Analysis 249
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 :
ْ الَّ ِذ
ٍ۠ َ ی بَ ْی َن َی َد ْی ِه َو تَف ِْص ْی َل ک ُ ِ ّل َشىْ ٍء َّو ُه ًدى َّو َر ْح َم ًة لِّق َْو ٍم یُّ ْؤ ِم ُن ْو
۱۱۱ن
L q K n F Q ş şi im `I r tun Li'wl l-' l iM 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
mere historical commentaries, which benefit only historians. They are full of news and
Allah revealed the stories of the previous prophets to Prophet Mohammed ﷺnot only to
inform him about them, but to support him and console him, as Allah says in S
Comparative Analysis 250
217
۱۲۰َم ْو ِع َظ ٌة َّو ِذ كْرى لِل ُْم ْؤ ِم ِن ْی َن
‘ I ī
following way:
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
Comparative Analysis 251
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
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
differences). However, it 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.
Comparative Analysis 252
ْ اِ َّن هذَ ا الْق ُْرا َن َی ُك ُّص َعلى بَنِىْۤ ا ِ ْس َرآ ِء ْی َل ا َ ْكث َ َر الَّ ِذ
221
۷۶ی ُه ْم فِ ْی ِه َی ْخ َتلِف ُْو َن
‘ ‘
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
" ‘
I ‖I ī
Israelite ‖222
The ‘ S
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
Comparative Analysis 253
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
‘ 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
2.
3. The personality of Hazrat I ؑ can be a common link for harmony between the
I ( ؑ) in a most
respectable manner and place him as high in status as Allah Himself has placed him.223
‘ I ( ؑ
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
Comparative Analysis 255
They all had escaped and gone into hiding because of the fear from the Roman authorities as
killed. Although they thought that he was killed, in reality he was not. People were just
conf ‘
I ‘
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.
ِ ّ َّو ق َْول ِِه ْم ا ِ نَّا قَ َتل ْ َنا ال َْم ِس ْیحَ عِ ْؼ َسى ا بْ َن َم ْر َی َم َر ُس ْو َل
ُ َو َما قَ َتل ُْوهُ َو َما َصل َُب ْوه١ۚاّلل
اّلل َع ِز ْی ًزا
ُ ّ َان
َ َو ک١ؕاّلل اِل َْی ِه َّ اِ لَّا ا تِ ّ َباعَ ا
ُ ّ بَ ْل َّرف ََع ُه۱۵۷ۙ َو َما قَ َتل ُْو ُه َی ِق ْؼ ًنًۢا١ۚلظ ِّن
َو َی ْو َم الْ ِقی َم ِة َی ُك ْو ُن١ۚب اِ لَّا ل َُی ْؤ ِمن ََّن ِب ٖه ق َْب َل َم ْوتِ ٖه
ِ َو اِ ْن ِّم ْن ا َ ْه ِل الْ ِكت۱۵۸َح ِك ْی ًما
224
۱۵۹َۚعَل َْی ِه ْم شَ ِه ْی ًدا
224 ‘ - ‘ , 4:157-159
Comparative Analysis 256
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 witness2 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;
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.
Comparative Analysis 257
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
Comparative Analysis 258
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:
ْ َو لك
1. Wa-lakin shubbiha lahum ١ِؕن ُش ِّب َه َل ُه ْم
" "
Hilali & Khan: "but the resemblance I (Jesus) ؑwas put over another man (and they
killed that man)"
referring to different sects of the Christians. In the last sentence of his comment he put in the
crucified nor killed by the Jews, notwithstanding certain apparent circumstances which
Comparative Analysis 259
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
227
I ī is based on the statements of some of the companions of
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
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 ‘
Comparative Analysis 260
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
gospel of Barnabas, a forgery originally of some nominal Christians, but interpolated since by
Baidhawi, )
‖232
I G
resemble someone, not that someone was made to resemble Jesus233 Hazrat I ( ؑ).
" ‖
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
231. Alcoran of Mohammed, George Sale, p. 42
232 ‘
233. Ibid
Comparative Analysis 261
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
‗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 "
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 َِ إِلَ ْیwhich means towards Himself. If Rafa 'ahu was
234 ‘ P
235 ‘
Comparative Analysis 262
Prophet Idrees (pbuh), when Allah has used the same word Rafa' in the meaning of exalting
‗i1 i i‟ َِ إِلَ ْی.
position.
Hilali & Khan have added some words in his translated text to confirm the meaning of the
S ‗ ‘
‗ ‘236 & ‗ ‘
Sale did not give any personal commentary. Instead, he has just referred to the Classical
‖237
‗ ‘ ‘
‗ ‘
‖238
To further reflect upon this issue, had I ( ؑ) survived crucifixion and died a na
‘ I I ( ؑ
236 ī ‘ V. I, p. 386
237. Alcoran of Mohammed, George Sale, p. 79
238 ‘
Comparative Analysis 263
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
―I rat I ( ؑ
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
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 ‘
In conclusion, after the review of all opinions on this issue, it can be said that a
3. The phrase Qabla mawtihi ١ۚ ق َْب َل َم ْوتِ ٖهhas been translated as:
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 ”
The main difference in the translations of this verse is caused by the two possible
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
of I ( ؑ ―
clear, viz., every Jew and Christian, notwithstanding that he has no sure knowledge at all,
240 ī ‘ V I, p.386
Comparative Analysis 265
‖241
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.
I ī ؑ I ‘ ؑ
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 ( )ؑ
241 ‘
242. Dirks, Jerald F., Abraham: The Friend of God, International Graphics, Maryland, 2002. p. I
Comparative Analysis 266
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:
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
This is an outstanding story that has many lessons for the believers when its background is
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
Comparative Analysis 267
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 ‘ " "
faith and submission to Allah in public. Both father and son were put through the most
difficult tes I ī ؑ
much u' the only one he had and the one who had been the centre of his affection and
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
- I ī ؑ
I ‘ - I ‘
Comparative Analysis 268
244
۱۰۷ َو ف ََد ْین ُه ِب ِذبْ ٍح َع ِظ ْؼ ٍم۱۰۶ اِ َّن هذَ ا َل ُه َو ال َْبل ٓ ُؤا ال ُْم ِب ْی ُن۱۰۵ال ُْم ْح ِس ِن ْی َن
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
Comparative Analysis 269
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.
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
Comparative Analysis 270
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. 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"
Comparative Analysis 271
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),
Hilali & Khan: ""he had laid him prostrate on his forehead (or on the side of his
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
3. In Verse 107 "Wa fadaynahu bi dhibhin 'azim" has been translated as:
245 ‘
Comparative Analysis 272
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.
A.Y.
‘ P I ī )ؑ was to be
sacrificed?) and the original place of the sacrifice. He has also mentioned a
P I ī ؑ
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 ‘
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.
Comparative Analysis 273
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
As-S ‘ ‘ :
However this question has been answered and explained in an appropriate manner by
confusion ‗ ‘246 i
‗ ‘
― ‘ I ‘ ‘ ؑ
and is well-known in the society. From the text and the order of the verses the fact was
I ‘ī ؑ) for sacrifice was well-known and accepted. So much so that every year
with I ‘ ‘
‖247
― ― ‖
‘ G
I ‘ ‖248
I P ‘
e I
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,
249
۲َۚان ِم ْن عَل َ ٍق
َ َخل َ َق ا ل ْ ِان َْس
(Khalaqa Al-'Ins n Min ` l qin
The S - I
following pages translation and commentary of this verse according to the selected
ث ُ َّم َخل َ ْق َنا ال ُّن ْط َف َة عَل َ َق ًة فَ َخل َ ْق َنا ال َْعل َ َق َة ُم ْض َغ ًة فَ َخل َ ْق َنا ال ُْن ْض َغ َة ِعظ ًما فَ َك َس ْونَا
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
Comparative Analysis 276
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- ‗ ‘ ‗ ‘ ‗
Comparative Analysis 277
‘ ‗ ‘
― I
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 ‘
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
‗ Ā ‘ ―"
ī S ī - V ī
S ‘
‖253
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
253. Alcoran of Mohammed, George Sale, p. 281
Comparative Analysis 278
‖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.
Finality P
discussed:
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
Comparative Analysis 279
God's Apostle and the Seal of all Prophets. And God has indeed full knowledge 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 ‘
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
Comparative Analysis 280
S ī - V ī
‘ ‗ P P ‘
Mohammed as the seal of the Prophets, khatem Elnabiin. They say that he came to confirm
‖259
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
spokesperson of Qadyan ‘
I ‘ ‖262
Muslim population in English speaking world is increasing by leaps and bounds. On the other
technology and electronic as well as print media. It has also become the language of I -
- ‘
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 purpo ‘
‘ ‗ ‗
the Muslim Scholars and George Sale, A.J. Arberry from the Christians while Muhammad
of Prophethood. The comparison has led to some useful conclusions and recommendations.
6.1. Findings
Following findings have been drawn through comparative review of selected English
about some key words, such as M g and ll n in surah Al- ĥ by Hilali &
Bismillah remarkable.
2. I
philosophy and wisdom of the injunctions. M. Asad offers more necessary detai
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
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
Asad has given his unusual views on certain stories, such as his rejection of the
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
the incident as a miracle. He has differed in the translation and then also in the
commentary.
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
Findings, Conclusions and Recommendations 284
process. Modern science has proven all this. Modern scientific research has approved
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
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
6.2. Conclusions
Following conclusions have been drawn through comparative review and findings from
Each one of these commentators has done a remarkable job in performing the very difficult
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.
Findings, Conclusions and Recommendations 285
1. like
metaphoric expressions and allegoric comments about the topics such as angels and
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
I ī
‗I ( ؑ) ‖
& - -
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
Findings, Conclusions and Recommendations 286
Arabic, sometimes being too literal, limiting the meaning only to narrations from
earlier Muslims, addressing the Muslim readers only and insufficient commentary and
‘ ― ‗
‘ n wit nglis Tr nsl tion n omment ry‟ is, however, fully cognate with
1. S ‘ , being one of the earliest works, has its own place. Sale provided
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
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
Findings, Conclusions and Recommendations 287
every opportunity to promote the Qadiyani ideology. As we can see in the Story of
A.R. Kidwai who says in his survey of English Translations of the ‘ titled
‗ Untranslatable, ―
This study has shown that the translation and commentary of eac
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-
commentators give their commentary as an external commentator and address general readers
6.3. Recommendations
‗S -
1.
analysed with regards to their views on Faith, Women, Muslim and Non-Muslim
relations, etc.
2. A study of al ‘
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
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.
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
6. To fulfil
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
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
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
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
translations.
INDEX
Index 291
Index
l Qur‟ān
l- ‟rā
َو لَ َق ْد ِجػْ ٰن ُه ْم بِ ِك ٰت ٍ
ب ………7:52-53 31
یُّ ْص ِل ْح لَ ُك ْم َا ْع َما لَ ُ
ك ْم ………33:71 229
Al-„ lq
َخل َ َق ْاْل ِْن َسان ِم ْن َعل َ ٍ ٍۚ
ق۲…………96:2
َ 275
l- n īy
………21:10 لَ َق ْد َا ْن َزلْ َناۤ ِالَیْ ُك ْم كِ ٰؾ ًبا فِی ْ ِه ِذ ْك ُر ُك ْمؕ١ 19
………2:60 ج َرؕ١
اك ا ْْل َ َ
ب بِّ َع َص َ ض
ا ْ ِر ْ 244
……2: 104 ٰۤیاَیُّ َها الَّ ِذیْ َن ٰا َم ُن ْوا َْل َت ُق ْولُ ْوا َراع َِنا 96
َما َن نْ َس ْخ ِم ْ
ن ٰایَ ٍة َا ْو………2:106 23
ِب َث ٍل………25:33
ك َِ
َو َْل یَاْ ُت ْو َن َ 30
Al-Hashr:
………59:21 ك ْاْل َ ْم َث ُال َن ْض ِربُ َها
َو تِل ْ َ 211
Index 292
l- ujrāt
ك الْ ِك ٰت َ
ب م ِْن ُه……………3:7 ُه َو الَّذ ْۤ
ِی اَ ْن َز َل َعلَی ْ َ 31
ن ِم ْ
ن …………17:89 لن ِاس ِِف ٰه َذا الْ ُق ْر ٰا ِ
َو لَ َق ْد َص َّر ْف َنا ِل َّ
ْ 215
l- h
لن ِ
اس …………18:54 َو لَ َق ْد َص َّر ْف َنا ِِف ٰه َذا الْ ُق ْر ٰا ِ
ن ِل َّ ْ 215
Al- ‟i
تؕ5:5…………… ١ اَلْی َ ْو َم اُح َِّل لَ ُك ُم َّ
الط ِؼّب ُ ٰ 197
l- hl
ت َو ال ُّزبُ ِرؕ16:44………… ١
بِا لْ َب ِؼّ ٰن ِ 36
l- m r
39:27………… لن ِاس
َّ َو لَ َق ْد َض َربْ َنا ِل 211
As-S ‟ ‟t
37:102-107…… ۱۰۷َو َف َدیْ ٰن ُه ب ِ ِذبْ ٍح َع ِظی ْ ٍم 268
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
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
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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