Characteristics of Bayān-Al-Qur’ān

            “Bayān al-Qur’ān” in the series of services towards the Qur’ān by Dr. Isrār Aḥmad (d:1431A. H/2010A. D) has an important standing. He had been presenting the translation besides brief explanation of the Qur’ān during Ṣalāt-e-Tarāvīh since 1984A. D; this series of daura-e-Tarjuma (translation) was liked world-wide.

            The task of publishing daura Tarjuma-e-Qur’ān(held in 1998A. D inQur’ān Academy, Karāchī) in a book form had commenced in the life-time of Dr. Isrār Aḥmad. This important assignment was taken on by Anjuman Khuddām al-Qur’ān, Khyber Pakhtūnkhwāh, Peshāwar; so far, five volumes of Bayān al-Qur’ān upto Surah al-sajadah have been published.

            Dr. Isrār Aḥmad’s Tarjuma-e-Qur’ān comprising a brief translation and explanation in the form of Bayān al-Qur’ān has the following peculiarities:-

1. He presents the points of explanation (Tafsīr) in a very simple but convincing way for the audience which is easy as well as understandable. While explaining the ‘Split Alphabets’(ḥarūf-e-Muqatti‘āt) with refernce to the first Āyah of Surah al-baqarah, he writes:

            “These are the split words; suffice to know that no one knows the real and specific meaning of these with certainty except Allāh and His prophet(SAWS). This is a mystery resting between Allāh and the prophet(SAWS). Many explanations have come up but none of these is attributable or endorsed by the prophet(SAWS). However, it is known that the use of such split-words was common in poetic expression of the Arabs, hence they never raised a finger about the same. Out of 114 Suwar-e-Mubārakah (chapters) in the Qur’ān, 29 begin with such alphabets (ḥurūf-e-muqatti‘āt). ” [1]

            Dr. Isrār made use of simple words to explain even the complex issues so that the audience follow the message of the Qur’ān with no difficulty.

2. From the Study of Bayān al-Qur’ān, ’ it is felt that He had memorized relevant verses to quote while illustrating a single verse. He would invariably make a mention of the other supporting verses from the Qur’ān while explaining the subject of a verse, i. e. the explanation given out by him was not self-styled but he would do it in the light of different Qur’ānic verses as evidence.

Allāh says in Verse No. 17 of Surah al- an‘ām

“Wa In Yamsaska Allāhu Biḍurrin Falā Kāshifa Lahu Illā Huwa”

(And if you happen to be in trouble from Allāh, then there is going to be none to undo it except Him”)

Explaining the verse further, Dr. Isrār adds:

            “Now, This is a statement on Monotheism; when in trouble, do not call anyone else for assistance but Allāh for help- Wa Lā Tad‘u Ma‘ Allāhi Ilāhan 'Ākhara (al-qaṣaṣ: 88); It is He who resolves your difficulties; meets all your needs and takes away all your troubles” [2]

3. Yet another peculiarity of Bayān al-Qur’ān is that while explaining the text of the Qur’ān, Aḥadīth has been quoted with reference to the context. Allāh, says in Āyah:14 of Surahāl-e-‘Imrān:-

Zuyyina lilnnāsi ḥubbu ash-shahawāti mina An-nisā' wa al-Banīna

“The worldly attachment, e. g. women and the sons have been turned attractive for the masses”

With reference to this Āyah, Dr. Isrār, narrates the following Ḥadīth:

“Mā traktu ba‘dī fitnatan aḍrru ‘alrrijāle minannisāe”

            “Following the departure, I have not left behind for the men a greater damaging challenge than the challenge of the women. ”[3]

4. Dr. Isrār Aḥmad in his interpretations (Tafsīr) always remained cautious not to say anything that went against that of the eminent scholars. He had realized it fully well that forming an opinion away from the popularly accepted version gives rise to fraction.

Says Allāhin Āyah:17 of Surah āl-e-Imrān:

“Wa al-mustaghfirīna bil-Asḥāri”

A person wanting to explain the Qur’ānic Text with the help of a dictionary will be translating the word ashār as “from the depth of heart, i.e. “al-mustaghfirīna bil-Asḥāri” meaning thereby “persons asking forgiveness from the depth of heart” whereas its apt meaning are the same as given by Dr. Isrār:

“And those wanting forgiveness in the small hours of the morning”[4]

Dr. Isrār had a distinctive feature of maintaining his bondage with the elders of the past (aslāf) with a sense of pride.

5. One more peculiarity of Bayān al-Qur’ān is that, during theQur’ānic explanations, Dr. Isrār invariably quotes verses of ‘Allāma Iqbāl (d:1357A. H/1938 A. D) which enlivens the interest of his listeners.

6. Allāhsays in Āyah:179 of Surah al-a‘rāf: “Ulā’ika kal an‘āmi bal hum aḍallu ulā’ika humu al-ghāfīlūna”

“They are like the cattle rather worse than them; these are the ones unaware”. Explaining the Āyah, Dr. Isrār adds: “When any one turns away from the guidance and becomes stubborn, then Allāh puts a seal over the hearts………. . thus their seeing is the way the animals see and so is their hearing like the animals do, e. g. a dog may also see that a vehicle is coming head on and he has to escape from it. On the other hand, seeing by the human is to look into a thing with a view to ascertaining its reality in order to reach the right inferences. ‘Allāma Iqbāl (d:1357A. H/1938A. D) narrates the same philosophy in these words:

aye ahl-e-naẓr zauq-naẓar khōb hae lekin

 jo shae kīḥaqīqat ko na dekhey wo naẓar kiā!

“O’ the onlookers, it is good to see around but this seeing is of no use if one cannot see the reality of an object. ”[5]

6. Since the objective of Bayān al-Qur’ān is to familiarize the people with the message of the Qur’ān, therefore it has been dealt with brevity for ease of understanding and kept away from the literary debates.

7. History of various religions is also there in Bayān al-Qur’ān. While referring to Āyah:30 of Surah al-taubah, Dr. Isrār writes:

“Mithra-ism was an ancient religion with its center in Egypt. It believed in the trinity;

“God the father, Horus the son of God, and Isis the Mother Goddess”

This means the Lord, the son of God, and Isis as the Mother Goddess was the trinity faith that was first founded in Egypt. Thereafter, it was taken up by Saint Pāl to motivate people towards Christianity and in doing so the perimeter was widely extended to gentiles as well. Following the Egyptians, the concept of trinity was embedded in Christianity so that these people find it easier to embrace Christianity. Hence, the first trinity that was taken in Christianity was: ‘God, Christ the son of God and sacred Marry’, that is how by following the ancient religions, they founded the principle of the Trinity.” [6]

8. Before explaining a Surah, Dr. Isrār narrates its translation and also illustrates its link and connection with other surahs. In this context, he has sufficiently benefited from Niẓām al-Qur’ān described by Maulānā Ḥamīd al-Dīn Farāhī(d:1349A. H/1930A. D) and Maulānā Amīn Aḥsan Iṣlāḥī (d:1418A. H/1997A. D). Explaining the details of Surah al-anfāl, he makes its start:

            Surah al-anfāl is Madinite Surah being in pair with Madinite Surah al-taubah. The four Surahs of this group are meaningfully interlinked in a manner that the first two Surahs (al- an‘ām and al-a‘rāf) comprise a persistent invitation by the prophet(SAWS) addressing the Arab Infidels. Later, there is a mention of punishment in reply to the above in Surah (al-anfāl and al-taubah). These four Surahs on account of the context form a group of two in two pairs. ”[7]

            Dr. Isrār while explaining Āyah:5 of Surah al-ḥaj has confirmed to have benefited enough from Niẓām al-Qur’ān by Maulānā Iṣlāḥī. [8]

            Maulānā Amīn Aḥsan Iṣlāḥī (d:1418A. H/1997A. D) in his Tafsīr Tadabbur-e-Qur’ān has also mentioned various Surahs of the Qur’ān to be in pair to one another but it also holds true that neither Allāhhas ordained so in the Qur’ān nor it can be attributed as saying of the Prophet (SAWS).

9. In the Bayān al-Qur’ān, translation and explanation of Āyah have been done keeping in view the context and background of that Āyah, e. g Allāh said in Surah al-Raḥmān:

“Wa an-najmu wa ash-shajaru yasjudāni” [9]

Najam means Star and Shajar mean Tree, so this Āyah may be translated as: The stars and the trees bow down before Allāh. Likewise, Najam besides meaning Star, also means Plants that are without roots. Dr. Isrār Aḥmad, therefore, in view of the text has translated it as follows; “The shrubs and trees all bow down before Allāh. ”[10]

10. The criticism is also found against different religions and groups in Bayān al-Qur’ān. In Āyah:31 Surah al-taubah, there is a mention of assuming the saints, priests, and Eisa ibn-e-Maryam as God; Dr. Isrār comments:

          “Pope has the discretion to pass any judgment he desires, e. g. he quitted the Jews from the age-old allegation of crucifying the Christ, meaning thereby that he has the authority to even alter the historical record. Likewise, he may declare a forbidden item to be fair and vice versa”[11]

            Dr. Isrār makes a reference to the Ismā‘īlī Group saying; “Their sitting Imām is ever innocent and he has the authority to overrule by declaring a forbidden thing to be acceptable or fair. Bindings of the religion or Sharī‘ah are declared null and void by them, however, this practice is that of the Ismailis residing particularly in Gujrāt (India). But those living in Hunzah do believe in Sharī‘ah as these are old Ismailis settled here as immigrants”[12]

            Isrār Aḥmad at other places has also criticized the Shiaites; anything that is true and is supported by Aḥādīth, has been declared by him boldly while illustrating the Qur’ān without any fear, and for doing so he, many a time, had to pay a heavy price.

11. Since Dr. Isrār was well conversant with English language too, so one may find at places in Bayān al-Qur’ān the quotes of the English Thinkers in that language. While explaining Āyah:3 of Surah al-baqarah he narrates:

            “The starting point of the Qur’ānic Guidance is to make humankind understand that the true reality is hidden from the eyes. A renowned British thinker Bradley in his book “Appearance and Reality” writes; whatever is being seen is not the reality- the reality is in the background. Confucius (551-479B. C) was a great Chinese scholar and philosopher whose teachings have a conspicuous tinge of the moral values; one of his caption is:-

            “There is nothing more real than what cannot be seen: and there is nothing more certain than what cannot be heard”[13]

12. The struggle to implement Dīn had been the main focus of the narrator in Bayān al-Qur’ān; that is why wherever there was a reference about implementation of Dīn in the Qur’ān, Dr. Isrār expressed his stance at length and motivated the listeners to strive. Whenever we study the details of Surah al-anfāl, al-taubah and ‘al-ṣaff’ or other similar surah on the same subject we get a feeling that Bayān al-Qur’ān is a revolutionary and dynamic illustration. Let us examine a caption with reference to Āyah:16 of Surah al-taubah:-

            “You can never succeed to establish your sincere bondage with Allāh and Dīn unless the charming bonds of the worldly ties are slashed by the cut of a sword. ”[14]

13. Since Dr. Isrār has been a science student, therefore one may find mostly the scientific illustrations at number of places in Bayān al-Qur’ān; Allāhsays in Āyah:113 of Surah al-an‘ām:-

            “Wa litaṣghā ilayhi afidatu al-ladhīna lā yu'uminūna bil-ākhirati wa liyarḍawhu wa liyaqtarifū mā hum muqtarifūna”

            “And it is so because minds of the masses may divert to that category of people who do not believe in the day of judgement so that they may like to continue doing the bad deeds. ”

            The explanation of this Āyah in Bayān al-Qur’ān reads:-

            “Let us follow this dilemma with an illustration; when water (H2O) is subjected to electrolysis, the positively and negatively charged ions get split up. Likewise, the tussle that goes on in this world of right and wrong continues resulting into the IONIZATION of true and false, i. e. the righteous people become conspicuous to be separated and the wicked ones get on to the other side. This is how the good and bad get distinguished in society. ”[15]

            The elite educated class gets deep persuasion when the Qur’ān is explained with scientific examples. Dr. Isrār Aḥmad made optimum use of his scientific knowledge to this end.

14. Having a background in medical science, Dr. Isrār discusses frankly the stages of Human Creation and has fully utilized his glossary of the medical terms. While unfolding the facts given in Āyah:14 of Surah al-mo’minūn, he has differed with the traditional translation of the word ‘ALAQAH with given meaning as “Coagulated Blood”, saying:

            “Our know-how was generally based on the observations as there was no Dissection or Microscopic facility existing. In case of an abortion, exiting of the coagulated blood made the people translate it as “Al aqah(frozen blood)” whereas this meaning has no logical link. In fact, “Al Aqah”is derived from the root word ‘Aen-Lām-Qāf (Arabic alphabets) out of which words like “Muta‘alliq”, “Ta‘alluq” or “ ‘Ilāqah” are derived. It has now been learnt that semen is embedded in the wall of the mother’s womb from where it makes an exit to cling to the wall by hanging like a parasite and thus rightly called “Al Aqah” in the Qur’ān. ”[16]

            The above explicit style with illustration has earned Dr. Isrār a distinguished status amongst the Qur’ān Scholars.

Conclusion

            Keeping in view the above peculiarities of Bayān al-Qur’ān, it appears that this qualitative work has a special attraction for the highly educated lot. Being an explanation in brief, one may easily have an access to the meaning and understanding of the Qur’ān. Dr. Isrār has made minimum use of the difficult or intricate words and a reader or a listener can easily benefit from it. We may infer that Bayān al-Qur’ān is a valuable addition to the Scholarly Literature of Tafsīr in the twenty-first century.

Comparative Study of Tafheem Al-Qur’ān, Tadabbur-E-Qur’ān and Bayān Al-Qur’ān

            Dr. Isrār Aḥmad (d:1431A. H/2010A. D) was a close associate of Syed Abu’l-A‘lā Maudūdī (d:1399A. H/1979A. D) and Maulānā Amīn Aḥsan Iṣlāḥī (d:1418A. H/1997A. D). Syed Maudūdī and Maulānā Amīn Aḥsan Iṣlāḥī remained together for 17 years(1941-1958 A. D) in Jamā‘at-e-Islāmī with hand in hand. Maulānā Iṣlāḥī, on number of occasions, performed the duties as acting Amīr, jmā‘at-e-Islāmī but he resigned on 13th Jan, 1958A. D from the membership of the Jamā‘at. [17]

            Dr. Isrār Aḥmad (d:1431A. H/2010A. D)) benefited extensively from both scholars. Syed Maudūdī (d:1399A. H/1979A. D) began to write Tafhīm al-Qur’ān in Feb. 1942A. D and finished it in 1972A. D has invested 30 years and 4 months of his life. [18]

            Maulānā Amīn Aḥsan Iṣlāḥī (d:1418A. H/1997A. D) completed the work on Tadabbur-e-Qur’ān in 1980A. D. [19]

            Dr. Isrār Aḥmad (d:1431A. H/2010A. D) made a start of hisQur’ānic Services from the platform of Jamā‘at-e-Islāmī; was elected Nāẓim-e-A‘lā of “Islāmī Jamī‘at-e-Talabah”[20]

            He became a popular Qur’ān Teacher amongst the youth. Joined Jamā‘at-e-Islāmī after doing MBBS and continued with the Qur’ānic Services from the platform of Jamā‘at-e-Islāmī. [21]

            Later, he established Anjuman Khuddām al-Qur’ān in 1972A. D and Tanẓīm-e-Islāmī in 1975A. D. [22]

            He commenced the series of Qur’ānic Teaching widely all over the country. In 1984A. D, theQur’ānic Translation during Tarāvīḥ prayer was organized by Dr. Isrār. [23] This practice was very well appreciated and within few years it was spread through his students within the country and abroad as well. Dr. Isrār narrated Tafsīr of the Qur’ān during Tarāvīḥ in 1998A. D at Karāchī under the arrangements of Anjuman Khuddām al-Qur’ān which was given the name of Bayān al-Qur’ān. The task of reducing it in book-form to publish was undertaken by Anjuman Khuddām al-Qur’ān, Khyber Pakhtūnkhwāh. Its five volumes (upto Surah al-sajadah) so far have been published. Entire Tafsīr in the form of MP3 and DVD is saved; task of converting it in book shape is ongoing speedily.

            Here is a comparative study of Tafhīm al-Qur’ān, Tadabbur-e-Qur’ān and Bayān al-Qur’ān:-

1. Tafhīm al-Qur’ān is a Tafsīr comprising 6 extensive volumes with 3818 pages. [24]

Tadabbur-e-Qur’ān has 9 volumes having 5894 pages. [25]

Bayān al-Qur’ān with five published volumes so far comprises 1933 pages. [26]

2. Scholarly shade is evident in both Tafhīm al-Qur’ān and Tadabbur-e-Qur’ān whereas Bayān al-Qur’ān has the style of an address.

3. The writer in Tadabbur-e-Qur’ān does not present much Aḥādīth for reasoning whereas in Tafhīm al- Qur’ān and Bayān al-Qur’ān Aḥādīth have been referred frequently for corroboration.

4. Readers of Tadabbur-e-Qur’ān feel somewhat touchy over the arguments made by Maulānā Iṣlāḥī with reference to the divine books of the past. On the contrary, in Tafhīm al-Qur’ān and Bayān al-Qur’ān references from the literature of the book-bearers(ahl-e-kitāb) have been made use of only in extreme urgency.

5. Maulānā Iṣlāḥī and Dr. Isrār during explanation(Tafsīr) usually avoid to deliberate on the issues called Fīqhī or Kalāmī. Syed Maudūdī, however, has discussed these issues in Tafhīm al-Qur’ān. A study of Surah al-nūr indicates that Syed Maudūdī had an eye on the opinions of other scholars too. Study of Surah al-aḥzāb to examine these Kalāmī issues may prove very useful.

6. Syed Maudūdī in Tafhīm al-Qur’ān has not made use of any poetry. Dr. Isrār Aḥmad has very frequently quoted ‘Allāma Iqbāl (d:1357A. H/1938A. D) in Bayān al-Qur’ān. MaulānāIṣlāḥī, in Tadabbur-e-Qur’ān has utilized sufficiently the poetry of the old poets to fix the meanings of the Qur’ānic words.

7. Maulānā Iṣlāḥī is not the follower of any particular sectarian belief. Syed Maudūdī includes opinions of various scholars in his Tafsīr but prefers any one of them as per his own understanding. Dr. Isrār Aḥmad as far as possible avoids reference to the opinions of other scholars in Bayān al-Qur’ān.

8. Much emphasis has been laid on the symmetrical setting of the Qur’ān in Tadabbur-e-Qur’ān. Like MaulānāḤamīd al-Dīn Farāhī(d:1349A. H/1930A. D), this is a special subject of Maulānā Iṣlāḥī. Dr. Isrār Aḥmad has also adopted the sameQur’ānic discipline as described by Maulānā Iṣlāḥī by assuming different Surahs of the Qur’ān in pairs.

            While giving an explanation of Āyah:5 of Surah al-ḥaj, Dr. Isrār declares that he has benefited a lot from the Qur’ānic discipline narrated by Maulānā Iṣlāḥī. [27] Syed Maudūdī, however, has not stressed on this type of discipline.

9. Maulānā Iṣlāḥī has endeavored thatQur’ān should be followed by means of the Qur’ān itself. He believes that, for understanding of the Qur’ān, “Sunnat-e-Mutawātirah wa Mashhūrah”are big external sources as compared to Aḥādīth in general. Arabic language and literature as well as poets of the era of ignorance are also important means understanding of the Qur’ān. As regards utilization of the old tafāsīr, Maulānā Amīn Iṣlāḥī writes:-

            “Out of the books on tafāsīr, three invariably have been in my review, i.e. Tafsīr ibn-e-Jarīr, Tafsīr Rāzī, and Tafsīr Zamkhashrī. Tafsīr ibn-e-Jarīr comprises the collection of quotes of the elders. The intellectual sayings and brainstorming by the narrators are found in Tafsīr-e-Kabīr. Issues relating to nouns (Naḥav) or A‘rāb( sound/pronunciation) can be seen in Kashāf. I have been in touch with these collections right at the start of my religious career but at the time of writing my own, I made it a point to glance through these tafāsīr as well. Besides, the other books on tafāsīr were referred to by me only when I needed a direction as one has to look for the guidance from where ever there is a hope to find it. [28]

Syed Maudūdī has not mentioned in the preface of Tafhīm al-Qur’ānany sources that he benefited from but a deep study of the Tafsīr reveals that he has made use of the Qur’ān itself to explain the Qur’ānic version by quoting before the listener's list of other verses relating to the verse under discussion. He also presents Aḥādīth relevant to the verses of the Qur’ān besides giving importance to the sayings of companions of the prophet(SAWS). Where needed, Taurah and Injīl are also referred to by him besides making use of the sayings of the leaders of four schools of thoughts (Ā’immah Arb‘ah).

            Dr. Isrār Aḥmad in Da‘vat Rujū‘ ilā al-Qur’ān kā Manẓar-o-Pasmanẓar has described the Qur’ānic sources; he writes:-

            “ Like huwal awwalu wal ākhiru the beginning and ending of my vision is predominantly influenced by late ‘Allāma Iqbāl. The initial impact mostly is passionate to achieve a compassion-oriented spirit for Dīn whereas its end product is purely conceptual with its subject as “The study of the Qur’ān with the background of modern enlightenment” or “ The review and analysis of modern concept in the light of the Qur’ān”. Amidst these are the scholarly, enlightening and illuminating beacons of Maulānā Abu’l-Kalām Āzād and the message of Maulānā Abu’l-A‘lā Maudūdī’s “ Qur’āni Da‘vat Jihād-o-Inqilāb” besides “Ṭarīq-e-Tadabbur-e-Qur’ān” by Imām Ḥamīd al- Dīn Farāhī and Maulānā Amīn Aḥsan Iṣlāḥī and Ḥaḍrat Sheikh al-Hind as well as those of Maulānā Shabbīr Aḥmad Uthmānī. [29]

10. Tafasīr Tafhīm al-Qur’ān, Tadabbur-e-Qur’ān and Bayān al-Qur’ān pertain to the series of Bil rā’ey al-Maḥmūd. The three Mufasserīn have used their God given visionary abilities as per call of the time but never caused any fractions for the Ummah except few opinions given by Maulānā Iṣlāḥī where he had differed with Swād-e-A‘ẓam.

11. An important distinction of Tafhīm al-Qur’ān is to create an environment of nearness and homogeny of minds among the Islamic oriented societies and different religious groups. This explanatory style plays an important role to bridge the gap amidst different groups with regard to understanding by eradicating the prejudices. Syed Maudūdī is one of those persons who kept striving all his life to bring Ummah on a single United Platform. Explaining Āyah:103 of Surah āl-e-Imrān, Maulānā writes;

            “Real importance in the eyes of Muslims should be that of Dīn by keeping the religious interest alive and striving to enforce Dīn as a cohesive group to co-operate with each other. Whenever there occurs a deviation to it amongst the Muslims and their focus shifted to non essential fractions in the religion, they are bound to be victimized by the elements of fractions and differences. Such is the precedence that has earlier victimized multiple nations of various prophets in the past by deviating from the real mission of life and lurching into the humiliation of the finale. [30]

            There seems to be no attention towards established Aḥādīth besides the element of criticism on some of the companions of the Prophet (SAWS) by Maulānā Iṣlāḥī. This attitude of Maulānā Iṣlāḥī has not been generally accepted by the Ummah. Similarly, Dr. Isrār Aḥmad also invited hostilities from a section of the Muslim Ummah by deliberating and involving in the unnecessary debates.

12. Syed Maudūdī in his work paid particular attention to highlighting aspects that relate to Da‘vat-e-Dīn or lay particular emphasis on the mandatory duty of establishing Dīn. Maulānā also highlighted the aspects which have been pushed aside in the background because of the dominating western civilization. Dr. Isrār Aḥmad while explaining the Āyah on Da‘vat-e-Dīn or Establishment of Dīn also hammers down with all his ability that these are the two biggest mandatory duties.

            Discussions on the establishment of Dīn also exist in Tadabbur-e-Qur’ān but with less emphasis as compared to Tafhīm al-Qur’ān or Bayān al-Qur’ān.

13. Syed Maudūdī has rebutted the false concepts of the infidels and Christians by reasoning while this aspect seems unattended in Bayān al-Qur’ān and Tadabbur-e-Qur’ān. Syed Maudūdī while explaining Āyah:6 of Surah al-ṣaff has proved with arguments that Injīl and Taurh give prophecy about the arrival of the holy prophet(SAWS).

14. Syed Maudūdī, Maulānā Iṣlāḥī, and Dr. Isrār Aḥmad were simultaneously Dā‘ī as well as Mufassir, they have therefore, in their tafāsīr strongly rejected the

slogan of modern civilization dictating Religion and Politics as separate entities. They have proved in detail that unlike the Western thinking, Islām is not a religion in its restricted sense but is a complete code of life with the ability to handle all the state affairs.

15. Rebuttal of the two challenges, i. e. Denial of Sunnah and Qādiyāniyat has been dealt with in such a manner by Syed Maudūdī in Tafhīm al-Qur’ān that Maulānā Iṣlāḥī has not been able to do the justice with it in that way. As a reader of the Tafsīr, one, at times, also gets the feeling that Maulānā Iṣlāḥī became a part of the group that denied Aḥādīth.

16. Explaining Āyah:40 of Sura al-aḥzāb, Syed Maudūdī added a special supplement in Tafhīm al-Qur’ān discussing at length “The end of the prophethood” (Khatm-e-Nabuwwat) comprising 30 pages. [31]

With reference to the challenge of “Denial of Sunnah”, Syed Maudūdī has written a book titled “Sunnat kī Ā’īnī ḥythīyat” besides highlighting this issue at different places in Tafhīm al-Qur’ān.

16. The three scholars have made beginning of their work with a solid preface that serves as a key towards understanding of the Qur’ān. Syed Maudūdī clarifies as to what is the subject theme of the Qur’ān and who is its addressee? What are the causes of its gradual descent and why has it not descended in a chronological order? Why there exists no sequence as commonly found in a book-writing? Why its style is that of an address instead of being a literary one? What are the practical steps to comprehend the Qur’ān and how can one benefit from it. How can the Qur’ānic message of invitation be practically implemented in the present era?[32]

            Maulānā Amīn Aḥsan Iṣlāḥī(d:1418A. H/1997A. D), in the preface of Tadabbur-e-Qur’ān, has described the external and internal issues towards understanding of the Qur’ān. He assumes that the internal sources include the language of the Qur’ān, its disciplines and explanation of the Qur’ān by the Qur’ān itself. External sources encompass Sunnat-e-Mutāwātirah wa Mashhūrah, Aḥādīth-o-Āthār-e-Ṣaḥabah, background of the descent, books on Tafsīr, ancient heavenly scripts and Arabian history. Maulānā Iṣlāḥī in his preface has also imparted few instructions for the students of the Qur’ān. He considers that the purity of intent, admitting supremacy of the Qur’ān, determination to change as per Qur’ānic demands and supplicating before Almighty for the guidance are imperative. [33]

            Maulānā Iṣlāḥī while explaining the objectivity of Tafsīr writes:

            “Starting with the work, it has been my earnest desire to understand and explain the Qur’ān and each verse in a manner that is devoid of any external affiliation or influence as well as free of prejudice and malice. ”[34]

            Dr. Isrār Aḥmad (d:1431A. H/2010A. D) under the title of Ta‘āruf-e- Qur’ān has illustrated important issues at the beginning of Bayān al-Qur’ān. Titles of the chapters are:

Chapter 1: Our belief with respect to the Qur’ān

(1) Qur’ān: the word of Allāh

(2) Descent of the Qur’ān upon Allāh’s Prophet(SAWS)

(3) Protection of the Qur’ān

Chapter 2: Few miscellaneous discussion points;

Language of the Qur’ān

Names of the Qur’ān and Art of the Qur’ānic language

Chapter 3: Setting of the Qur’ān and its division

Chapter 4: Editing of the Qur’ān

Chapter 5: Subject of the Qur’ān

Chapter 6: Principles of understanding of the Qur’ān

Chapter 7: Important and fundamental causes of the Qur’ānic distinction

Chapter 8: Our ties with the Qur’ān

The Qur’ān is the cord of Allāh(Ḥablallāh)

Rights of the Qur’ān on the Muslim[35]

            The above titles denote that Dr. Isrār Aḥmad has amply discussed the Qur’ānic Disciplines at the start of his Tafsīr. [36]

17. Syed Maudoodi at the start of every Surah has written a very detailed and comprehensive preface by highlighting the central theme of that Surah. He also discusses the causes of its descent besides endeavoring to determine the time frame of that period when the Surah descended. [37]

            Maulānā Amīn Aḥsan Iṣlāḥī at the start of every Surah explains the central idea as well as its link with the prior ones besides analyzing the meanings of Surah. [38] Dr. Isrār Aḥmad also presents a concise introduction at the beginning of every Surah; explaining its relevancy with the Surah before and after. Environment of the descent and its time period is also assessed. Remarks prior to the beginning of the Surah in Bayān al-Qur’ān has been referred as Introductory preview (Tamhīdi Kalimāt). [39]

18. Another important feature of Tafhīm al-Qur’ān is that the author while explaining details of a Surah has also drawn the map or sketches of the places referred therein for ease of narrating its subject meaning. Syed Maudūdī is that distinguished narrator of the Qur’ān who physically travelled himself to witness the important places referred in the Qur’ān.

            No such facility for the reader exists in Tadabbur-e- Qur’ān or Bayān al-Qur’ān. Provision of the sketches has significantly magnified the value of Tafhīm al-Qur’ān.

19. The three scholars have refrained from discussing the ordinary issues but have deliberated individual and collective problems of the Muslim.

20. The three scholars while explaining the relevant verses have carried out sound intellectual analysis of the dollar-oriented and faithless modern western civilization to prove its falsehood. In doing so, they have endeavored to rescue the modern educated class out of the mental slavery imposed by the western civilization. They have impressed upon them to conceive the image of Islām as a complete code of life and not restrict it as a private affair as visualized by the westerners.

             Let us examine the explanatory opinions of the three scholars in the light of a few selected places from the Qur’ān:

Tafsīr Surah al-fīl

            Explaining Surat al-fīl, Maulānā Iṣlāḥī, has differed from the other scholars. He has assumed community of the “Quraish” to be the subject of word Tarmī in the Arabic text who are the addressees of the words Alam Tara. About the birds referred in Surah, he maintains that they were not dropping the pebbles but they had arrived to eat up the corpses of Aṣḥāb al-fīl. [40]

            Almost all the scholars revert the pronoun ofTarmī towards Ṭaer (bird) but after going through the explanation of this verse, one feels that Maulānā Iṣlāḥī considers it as an ordinary act instead of a Divine Miracle and that the Quraish were stoning the army which turned Abraha’s Army into a fodder. Summary of Maulana Iṣlāḥī’s reasoning is;

            It is not believable that ‘Abd al-Muṭalib approached Abraha only to retrieve his camels from him and that the Quraish or other people arriving in Makkah for Ḥaj would not take up any fight against the invading army or hide themselves in the hills of Makkah leaving the House of Allāh at its mercy. He, therefore, factually believes that the Arabs stoned Abraha’s Army and Allāh blew a stormy wind to disintegrate the army and then the birds were sent to eat up the corpses. [41]

            Syed Maudūdī has differed to criticize the above version and writes;

            “This is not the only narrative that ‘Abd al-Muṭalib went to demand back his camels but it is also said that he tried to prevail upon Abraha not to invade ‘Khānah Ka‘bah. Moreover, in the light of credible sayings, Abraha’s Army had advanced in the month of Moḥarram when all the pilgrims had returned. [42]

            Adding to it, Syed Maudūdī says that it was not with in the means of the Quraish or the inhabitants of the surrounding area to fight against an army of 60, 000 soldiers; they could not even muster more than ten or twelve thousand heads on the eve of Ghazwa-e-Aḥzāb despite a deliberate preparation to raise an army comprising the ‘Arab Infidels and Jewish tribes together, hence how could they dare to pit themselves against an army of 60, 000 soldiers. [43]

            Dr. Isrār Aḥmad has also concurred with the opinion of most scholars that the pronoun of Tarmī is Ṭaer(bird). [44]

Tafsīr Surah al-nūr and the Issue of Stoning (Rajam)

            Maulānā Iṣlāḥī’s view regarding stoning (Rajam) as given with reference to Surah al-nūr in volume 5 of Tadabbur-e-Qur’ān has been opposed strongly by the scholars. As per Dr. Isrār Aḥmad; he is out of the group ofAhl-e-Sunnah and has landed in the files of Munkirīn-e-Ḥadīth. [45]

Here is a summary of Maulānā Iṣlāḥī’ arguments;

Maulānā Iṣlāḥī, in Āyah:2 of Surah al-nūr has taken up the stance that the scholars who have assumed the cancellation of this Āyah to the extent of married ones on the basis of some narrations but these cannot turn it void.

            Maulānā Iṣlāḥī’s stance is that the Qur’ānic Injunctions cannot be canceled by anything other than the Qur’ān. Maulānā Iṣlāḥī comments about the narrative attributed to Ibn-e-‘Abbās that it seems a concoction from all angles by some hypocrite(Munāfiq). The motive behind it may be to cause suspicions with respect to the safeguarding of the Qur’ān or to create doubts in the minds of the innocents that some of the verses have been eliminated from the Qur’ān. [46]

            Maulānā Iṣlāḥī adds that he himself is convinced about the punishment by stoning (Rajam) and considers its derivation from Āyah: 33 of Surah al-mā’idah. Form of its enforcement, he believes, is when an individual or a group takes law in his own hands, turns peace of the area upside down, general public feels unsecured about their life, property and honor all the time at his hands. When offences like murder, dacoity, arson, kidnapping, fornication, disturbance, rioting or such heinous crimes are committed, then the state is competent to handle these affairs and take necessary steps in accordance with Āyāt: 33 and 34 of Surah al-mā’idah. Maulānā Iṣlāḥī is not in favor of the stoning punishment (Rajam) as long as a married person committing adultery does not create a law and order situation for the state. [47]

            Syed Maudūdī with reference to the above Āyah writes in Tafhīm al -Qur’ān:

The punishment specified in the above Āyah for fornication is the punishment only against fornication; it is not the punishment for the adulterer or for a person who commits adultery after having been married which is a serious crime in Islamic Law.

             This aspect is revealed by an indication in the Qur’ān that at this point, it is stating a punishment against the two parties committing fornication who are not in wedlock; prior to it, it was ordained in Surah. i. e.

            “Wa al-Lātī ya’tīna al-Fāḥishata min Nisā’ikum fastashhidū ‘alayhinna arba‘atan minkum fa in shahidū Fa amsikūhunna fī al-Buyūti ḥattā yatawaffāhunna al-mawtu aw yaj‘ala Allāhu lahunna Sabīlā” (Āyah No:15)

            “If any of your women are guilty of lewdness, take the evidence of four (reliable) witnesses from amongst you against them; and if they testify, confine them to houses until death claims them, or Allāh ordains for them some (other) way. ”

            A little ahead of it, is ordained:

            “Wa man lam Yastaṭi‘ minkum Ṭawlāan an yankiḥa al-muḥṣanāti al-mu’umināti famīn mā malakat aymānukum min fatayātikumu al-mu’umināti waAllāhu a‘lamu bi imānikum ba‘ḍukum min ba‘ḍin fankiḥūhunna bi idhni ahlihinna wa ātūhunna ujūrahunna bil-ma‘rūfī muḥṣanātin ghayra musāfīḥātin wa lā muttakhidhāti akhdānin fa idhā uḥṣinna fa in atayna bifāḥishatin fa ‘alayhinna niṣfu mā ‘ala al-muḥṣanāti mina al-adhābi” (Āyah:35)

            “If any of you have not the means wherewith to wed free believing women…        If they commit indecency their punishment is half that for free women. ”

            A ray of hope is shown in the 1^stĀyah out of the above that the wicked women who are being subjected to confinement, Allāh may ordain for them some other way. This means that this second order in Surah al-nūr is the same that had been promised in the above mentioned Āyāt of Surahal-nisā. In another Āyah, a punishment for a captive woman is described who becomes guilty of fornication. Here at two places, the word Moḥsanāt (women in wedlock) has been used, so there is reason to believe that at both the places, it carries the same meaning. Now, let us look into the sentence at the start where it is being said that “those who do not have the means to wed free believing women (Moḥsanāt)” obviously so, it cannot mean a “married-woman” but an “unmarried-woman” of a free family. Thereafter, in the ending sentence, it has been declared that “When they are taken in wedlock, if they commit indecency, their punishment is half that of a free woman”. From this too, it is also amply clarified that in this sentence again the word Moḥsanāt has the same meaning as that of the first sentence, i. e. not a married woman but a protected unwed woman of a free family. Thus, both the Āyāt of Surah al-nisā jointly refer to the aspect that the order given in Surah al-nūr which had been promised there, describes the punishment of the Un-married ones who are guilty of fornication. ”[48]

            About the woman guilty of adultery, Syed Maudūdī writes:-

            The issue as to what is the punishment of an adulterer, The Qur’ān is silent but its answer is found in Aḥādīth. Most of the reliable narrations prove that the Prophet (SAWS) not only ordered the punishment for such a sin by stoning to death (rajam) but practically enforced it in several places. After his demise, all the four caliphs enforced this punishment by declaring it as legal. Companions and the followers (Tābi‘īn) unanimously concurred over it. Not a single saying of any one exists from the initial period that anyone doubted about its being a religious injunction. Thereafter, all the scholars belonging to any era of time or country have been in unison on the aspect of its being a proven Sunnah as numerous evidences exist about its being true and no knowledgeable person can deny the same. Besides, in the history of this Ummah, no one ever rejected it except Khwārij and Mo‘tazilah. ”[49]

            From the above extracts of Syed Maudūdī, two aspects stand vividly clear:

(i)Āyāt;15 and 16 of Surah al-nisā indicate that the order contained in Āyah:2 of Surah al-nūr lays down the punishment for the unmarried persons found guilty of fornication.

(ii) In the times of the holy Prophet (SAWS), or in the periods of the Caliphs and the followers, this issue unanimously was agreed upon and the scholars of all the countries and of varying periods believed it to be an “Established Sunnah”. In the history of Ummah, none denied it except Khwārij and Mo‘tazila.

            Maulānā Iṣlāḥī has not been able to rebut the reasoning or the above concepts as claimed by Syed Maudūdī. The author of Tafhīm al-Qur’ān never came up with the stance that Āyah:2 of Surah al-nūrin favor of the Adulterers has been cancelled but with the reasoning, he has established that it lays down the orders only for the unmarried ones. Maulānā Iṣlāḥī on the other hand has put across a view which is a deviation from the established stance of the majority of the Ummah as such it was not readily accepted by the latter.

            Dr. Isrār Aḥmad while explaining Surah al-nūr also emphasizes that the punishment described in Āyah:2 pertains to the unmarried persons guilty of fornication whereas the punishment for the Adulterers as narrated in Aḥādīth is stoning to death (Rajam). [50]

Surah al-baqarah Āyah: 230 Issue of Ḥalālah

            Most scholars opine that if a woman is administered three divorces, she can rejoin her ex-husband only if she remarries another person and provided this husband too after the conjugation divorces her. Maulānā Iṣlāḥī holds the view that conjugation (waṭī) is not mandatory and after the wedlock if divorce is given without waṭī, she may be fairly accepted by the ex-husband. This view of Maulānā Iṣlāḥī indicates that he gives little importance to the aḥādīth.

 

Maulānā Iṣlāḥī Writes in Tadabbur-e-Qur’ān

            In the Qur’ānic version “Ḥattā tankeḥa Zaujan Ghayrahu”, the word Nikāḥ, we understand, means merely “Wedlock” but the people who assume that it implies waṭī (conjugation) have unnecessarily been too formal. [51]

            Maulānā adds further that at least the Waṭī is not established in the Qur’ān…as regards quoting of Ḥadīth and the reasoning about it, in our view, is considerably on the weaker side. [52]

 Maulānā Iṣlāḥī has termed the reasoning by Ḥadīth as weak but has not proved what is that weakness. Syed Maudūdī has not touched this important issue in Tafhīm al-Qur’ān at all.

            In Bayān al-Qur’ān, Dr. Isrār Aḥmad, explaining “Ḥattā tankeḥa Zaujan Ghayrahu” writes:

            “Having administered 3^rd Ṭalāq (divorce), if the husband wishes to remarry the same woman, then that woman has to enter into wedlock with another man and unless he gives her divorce, she cannot remarry the ex-husband; it is termed as Ḥalālah. However, under the cover of Ḥalālah, we have in our set up a business-like practice whereby, under a deal, the woman marries another person with whom it is already settled that after formal ceremony of the wedlock, he would divorce her. This practice has been condemned by the Prophet (SAWS). [53]

            From the above version of Dr. Isrār Aḥmad, it seems that he was reluctant to explain his view on the issue.

            Maulānā Iṣlāḥī has lost sight of the fact that if a woman without waṭī becomes fair to her ex-husband, then what is the penalty or warning for the latter? On the other hand, Islām wants to discourage the administering of three divorces; if the condition of waṭīis removed then no difficulty will be faced to make divorce-practice so common in the society.

            Allāh says in the Qur’ān, “Wa Lā Tattakhidhū 'Āyāti Allāhi huzūan. ”[54]

            “And make not the fun of Allāh’s verses”.

            Prophet (SAWS) has emphasized in clear terms that waṭīis so essential;

            “ ‘An Ibn-e-Shihāb Qāla:Akhbaranī ‘Urwah bin al-Zubair: ‘an ‘Aishah akhbarathu:‘an imra’ati Rifā‘ah al-quraẓī jā’at ilā Rasulilāh (SAWS) faqālat …wa tazawwaqī ‘usaīlatahū. ”[55]

            “Narrated by Ibn-e-Shihāb-he said, “I am apprised by ‘Urwah bin al-Zubair and he says that Ḥaḍrat ‘Aishah (R) narrated to him that wife of Rifā‘ah al-Quraẓī came to Prophet(SAWS) saying, O’ Prophet of Allāh! Rifā‘ah has irrevocably divorced me, so I am married to ‘Abd al-Raḥmān bin al-Zubair al-Quraẓī but he is found to be lacking in manlihood (impotent). Prophet(SAWS)said, “Perhaps you like to revert to Rifā‘ah; nay you cannot do so unless you both make love with each other. ”

            This Ḥadīth of Ṣaḥīḥ Bukhārī clearly pronounces the weakness of the stance taken up by Maulānā Iṣlāḥī.

Conclusion of the Discussion

            Having studied deeply Tafhīm al-Qur’ān, Tadabbur-e-Qur’ān and Bayān al-Qur’ān, it becomes evident that all the three works have lasting impression on minds of the persons who wish to see the religion fully implemented. The writers of the last two tafāsīr reflect an dictatorial command in their concepts, i. e. they not only assume their views to be final and exact but insist on the same, whereas the attitude of the writer of Tafhīm al-Qur’ān is the converse of the other two. The three tafāsīr are above board as far as the various sects are concerned and since the three authors have associated themselves with struggle to establish Dīn, that is why there seems more of the practical approach in their work. In the end, we can conclude without any fear or favor that in the present era this literary work of the three tafāsīr carries with it utmost importance.

Comparative Study of Ẓiā Al-Qur’ān and Bayān Al-Qur’ān

            Ẓiā al-Qur’ān and Bayān al-Qur’ān are the important tafāsīr of the current time.

Pīr Muḥammad Karam Shāh Al Azharī[56] was a prominent person of the Ahl-e-Sunnat (Barailvī) Sect whereas Dr. Isrār Aḥmad was a founder head (Amīr) of a nonpolitical revolutionary party “Tanẓīm-e-Islāmī”. In spite of being from Ḥanafī Sect, Dr. Isrār Aḥmad valued the opinions of other Ā’immah. Here is a comparative study of the works of Pīr Muḥammad Karam Shāh (d: 1419A. H/1998A. D) and Dr. Isrār Aḥmad (d: 1431A. H/2010A. D).

Preface of Tafsīr

Karam Shāh has written the preface of 1^st volume of Tafsīr comprising thirteen pages. In its beginning, stating the greatness of the Qur’ān, he writes:

            “This sacred Book in all respects is the most distinguished one. Its every aspect is so heartening that the reader gets into frenzy. On its descent, therefore, it attracted serious and intelligent individuals from every section of the humankind. There is no exaggeration that so much has been written in this book that no other book can claim. ” [57]

            As viewed by Pīr Karam Shāh, the most important aspect of the Qur’ān is that it is the book of Divine Guidance. Its Sender has frequently introduced it in words like:

            “Hādhā bayānun lilnnāsi wa hudan wa maw‘iẓatunlilmuttaqīna” (3:138)

            Today we need to pay our utmost attention to this aspect but unfortunately, this very aspect of the Qur’ān is relegated and neglected. [58]

            In the preface, Karam Shāh has also described various stages of consolidating and editing. Discussing symmetrical order of the Qur’ān, he writes:

            “The Qur’ān had completely been arranged in the time of the holy Prophet(SAWS) and all the companions(R) followed it in letter and spirit. ”[59]

            For the recitation of the Qur’ān, eight visual and five spiritual formal manners have been stated. These manners have been taken byKaram Shāh from the book Iḥya’-‘Ulūm al-dīn by Imām Ghazālī (d:505A. H/1112A. D) which are summarized below:

Visual Mannerism

1. To recite at ease with ablution facing Qiblah either by standing or sitting.
2. To recite and finish the Qur’ān in at least thirty days or a week.
3. To recite it deliberately (Tartīl).
4. Endeavor to cry during the recitation.
5. To express the effect as per reference to the context while reciting a particular Āyah.
6. To recite at the start: “A‘aūdhu billāhe samī‘il ‘alīm-e-minashaeṭān al- rajīm Rabbe a‘aūdhu bika min hamazātishaeṭān wa a‘aūdhu bika rabbe anyahdhorūn”. On ending, recite: “Ṣadaqallāhu ta‘ālā wa ballagha rasūlullāhi sallallāhu ‘alaehe wasallam-Allāhummah anfa‘nā behī wa bārik lanā fīhi, al-ḥamdu lillāhi rabbil ‘ālamīn was-tagfirullāh-al-ḥayyul qayyūm. ”
7. To recite as loud as to hear himself the least. Louder than this, if not troublesome to others, is desirable else detestable (makrūh).
8. To recite in a pleasant way as far as possible.

Spiritual Mannerism

1. The reader’s heart and soul should be filled with the greatness of the Book and its Bearer.
2. Recitation with complete concentration and presence of mind.
3. Making use of pondering and meditating potentialities with a view to accessing the secrets and mysteries of the Qur’ān.
4. Benefiting from the Qur’ān by burying the vicious desires and orthodox ideas.
5. Trusting in Allāh’s support and benevolence to understand the Qur’ān instead of depending on own understanding, intellect, and knowledge by supplicating in humility to Allāhfor divine guidance and assistance at every step. [60]

            After the manners of recitation, Ramūz Auqāf-e-Qur’ān’ have been narrated. Towards the end of preface, Karam Shāh reveals that he commenced working on Tafsīr in February 1960 A. D and completed it at the end of 1964A. D.

            Dr. Isrār Aḥmad at the start of Bayān al-Qur’ān has given out important discussion points of the Qur’ān under the heading Ta‘āruf-e-Qur’ān. Important information points relating to the Qur’ān have been provided in this introduction comprising eight chapters.

            The title of Chapter-1 is: “Our belief about Qur’ān”

            As per Dr. Isrār, we can describe our belief about the Qur’ān in three simple sentences;

“(1)Qur’ān is the word of Allāh.

(2)It has descended upon Muḥammad(SAWS).

(3)It is protected in all respects; it is existing as a whole and the onus of its protection rests with Allāh Himself. ”[61]

            The title of Chapter-2 is: “Few miscellaneous Discussion Points”

            In this chapter, the language of the Qur’ān, its names, attributes, and style have been explained.

            As regards the language of the Qur’ān, Isrār Aḥmad says, “Language of the Qur’ān is that of the nomads of Ḥijāz. ”[62]

            In his view when research for Tadabbur-e- Qur’ān is carried out, it cannot be considered complete unless the origin of a word is traced out completely like splitting of a hair. In doing so, understanding of the common street language to understand the Qur’ān is surely essential. [63]

            With regard to names and attributes of the Qur’ān, Dr. Isrār’s view is that the list of fifty-five names of the Qur’ān given by ‘Allāma Jalāl al-Dīn Sayūtī in Al Ittiqān fī ‘Ulūm il-Qur’ān is not complete. Dr. Isrār divides the names of the Qur’ān in two parts: firstly, the words which are used for the Qur’ān as singular in the form of proper noun whereas there are few adjectives which appear with Mauṣūf (a noun being described about). For example, in the wordQur’ān-e-Majīd, the word Majīd is not the name of the Qur’ān but is an adjective. Likewise, Al-Qur’ān al-Majīd has alphabets Alif Lām with Al-Majīd, as such it is also an adjective. [64]

            As regards the style or profile of the language of the Qur’ān, Dr. Isrār holds the view that the Qur’ān is neither a verse nor a book in a general sense; besides it is not a collection of speeches. Its style is that of an Address; in the form “Divine Addresses” added up in the shape of the Qur’ān. [65]

            Dr. Isrār assumes the Qur’ānic Style to be in line with that of free poetry; saying:

            “A poetry that became a practice in the current era; perhaps picked out of the Qur’ānic Profile is called ‘Blank Verse. ’ Its peculiarities and properties are derived from the source and point of origin which is the Qur’ān. ”[66]

            The title of the 3^rd Chapter is: “Chemistry and Division of the Qur’ān”.

            In this chapter, the division of Āyāt and Suwar, seven levels of the Qur’ān, the division of Rukū‘āt, and Chapters besides the order of descent and arranging of the Script have been discussed. With reference to the Qur’ānic Discipline, Dr. Isrār divides different Suwar-e-Mubārikah into groups. In this respect, he has followed the concept of Maulānā Ḥamīd al-Dīn Farāhī(d:1349A. H/1930A. D) and Maulānā Amīn Aḥsan Iṣlāḥī (d:1418A. H/1997A. D). [67]

            Chapter-5 relates to the Editing of the Qur’ān giving out its various stages. [68]

            Determining the subject or theme of the Qur’ān, Dr. Isrār says:

            “It is neither a book of science nor it is meant to impart knowledge of science or technology………. . the actual subject of the Qur’ān is Meta-physics. There is a need to have a guide for both Concept Clearance and Practical Implementation just like a pedestrian looking for the road-signs; cautioning “No Go” or “Danger Ahead” etc. Similarly, a human being for life journey requires such cautions; warning of the danger; cautioning him: it is Prohibited-Unfair-Hazardous whether you can see yourself or not but if you move that side, you are bound to meet disaster. In fact, this is the actual subject of the Qur’ān. ” [69]

            Chapter-6 deals with the principles to understand the Qur’ān. [70]

            Chapter-7 states the important and basic reasons of the Qur’ānic Distinction. [71]

            Chapter-8 has title: Our relationship with the Qur’ān.

            In this Chapter, the meaning of Ḥablallāh has been spelled out in detail besides describing the obligations of the Qur’ān on the Muslim. As per Dr. Isrār, the Qur’ān has the following five rights over every Muslim subject to his capacity:

1. Believe in the Qur’ān in the righteous way (īmān wa Ta‘ẓīm).
2. Recite it the way it should be done (tilāwah wa tartīl)
3. It should be understood the right way (Tadhakkur wa tadabbur)
4. It should be acted upon in letter and spirit (ḥukm wa iqāmat)
5. Disseminating it to others, spreading it to all and sundry (tablīgh wa tabyīn)[72]

            A pamphlet titled “Musalmānon parQur’ān-e-Majīd key Huqūq” by Dr. Isrār has been published. It consists of his two speeches delivered in 1986A. D.

            When we compare the preface of Ẓiā al-Qur’ān by Karam Shāh with Ta‘āruf-e-Qur’ān by Dr. Isrār Aḥmad, we see that Dr. Isrār has discussed in greater depth the Qur’ānic subjects whereas, in Ẓiā al-Qur’ān, there is brevity and also a scarcity of subjects in the preface. Preface of Ẓiā al-Qur’ān comprises 13 pages whereas Ta‘āruf-e-Qur’ān has 86 pages. Ta‘āruf-e-Qur’ān can rightly be called Encyclopedia of the Qur’ān.

Introduction of Surahs

            Karam Shāh, at the start of every Surah, gives out its complete introduction, e. g, introducing Surah al-taubah, he writes:

            “There is a mention of acceptance of repentance by few sincere believers in it, hence the name given Taubah. Besides, there is declaration in it to terminate the pacts concluded with the pagans of ‘Arab, therefore it is also called Barā’t. [73]

             He further adds: “there are several names given to this Surah but the above two names are more famous. [74]

            Stating the period of the descent, he says: “As per consensus of the scholars, this Surah is Madanī. Looking deeply over the events mentioned therein, it is revealed that this Surah descended in the year 9 A. H. [75]

Besides, detail of all its subjects is also given.

Introducing Surah al-fāteḥah, Karam Shāh writes:

            “This brief but full of facts and meanings, heart touching, heartily magnanimous Surah makes the beginning of Sacred Divine Book which diverted the history of mankind; which brought a revolution in the thinking and visionary process- which gave new life-line to the heart and soul. [76]

            The author has stated a few names of the Surah:

al-fāteḥah: Opener of the treasures of blessings and wisdom.

Fāteḥah al-kitāb: Key of the guarded secrets of the Qur’ān.

Umm al-Qur’ān: Origin and source ofthe Qur’ānic realities.

Al-sab‘l mathānī: Frequently repeated seven verses.

Al-shifā: Antidote of physical and spiritual ailments. [77]

             Karam Shāh fixing the period of its descent has written that this Surah descended in Makkah Mukarramah. ”[78]

            Another prominent feature of Ẓiā al-Qur’ān is that at the start of every Surah, the writer has given its number of the alphabets and words, e. g, in the introduction of Surah ḥā mīm al-sajadah, he writes:

“It comprises 6 Rukū‘āt and 54 Āyāt with 796 words and 3350 alphabets. ”[79]

In the introduction of al-qaṣaṣ, it is written:

            “Name of this Surah is al-qaṣaṣ. It contains 88 Āyāt, 9 Rukū‘āt, 441 words, and 5800 alphabets. ”[80]

            Dr. Isrār Aḥmad offers an introduction in the form of forewords at the start of every Surah giving its main theme, its relation with the Surah before and after, and the period and cause of its descent. For example, introducing Surah al-anfāl, says in the forewords:

            “It is Madanī Surah and it forms a pair with another Madanī Surah al-taubah. The four Surahs of this group have a linkage; in the first two Makkī Surahs, (al- an‘ām and al-a‘rāf) the continuous invitation from Rasūl Allāh(SAWS) towards Pagans of ‘Arab is completed. Later, in the two MadanīSurahs(al-anfāl and al-taubah) in response to the completion of invitation there is a mention of punishment. On account of the relativity of the theme, all these four Surahs form up one group with two pairs each.

            Surah al-anfāl descended nearly after the battle of Badar but earlier than most of the parts of Surah āl-e-Imrān. [81]

            In comparison with Karam Shāh, Dr. Isrār Aḥmad has the individuality to give out the relationship of different Surahs with one another. Dr. Isrār has borrowed the description from Niẓām al-Qur’ān stated by MaulānāḤamīd al-Dīn Farāhī (d: 1349A. H/1930A. D) and Maulānā Amīn Aḥsan Iṣlāḥī (1418A. H/1997A. D) and given out the pairing or grouping of different Suwar al-mubarikah. While illustrating Āyah: 5 of Surah al-ḥaj, Dr. Isrār has declared to have benefited greatly from Niẓām al-Qur’ān described by Maulānā Iṣlāḥī. [82]

            In Chapter 3 of Ta‘āruf-e-Qur’ān(Bayān al-Qur’ān vol: 1), detail has been given about the layout of the Qur’ānic Āyāt and Suwar under heading “ Qur’ān Majīd kī Tarkīb-o- Taqsīm”. Dr. Isrār thus says:

            “First Group is the largest of all with only one Makkī Surah al-fāteḥah and four Madanī Surahs spread over six and a quarter chapters……. Second Group is a balanced one in the sense that it contains two Makkī and two MadanīSurahs. In the third Group, there are fourteen Makkī Surahs from Surah Younus to Surah al-mo’minūn followed by one Madanī Surah. Fourth Group comprises Makkiyāt from Surah al-furqān to al-sajadah followed by a Madanī Surah al- aḥzāb. Fifth Group has Makkiyāt from Surah sabā to al-aḥqāf followed by three MadanīSurahsMuḥammad, al-fatḥ, and al- ḥujurāt. Thereafter, Sixth Group contains seven Makkiyāt from Surah qāf to al-wāqi‘ah followed by ten Madniyāt from Surah al-ḥadīd to Surah al-taḥrīm. Similarly in the Seventh Group, there are MakkīSurahs first and then two Madanī Surahs at the end; this is how it makes seven groups in all. ”[83]

            The above-detailed structure is designed by Maulānā Amīn Aḥsan Iṣlāḥī and stated by Dr. Isrār. It must be kept in view that neither Allāh has manifested various Surahs into pairs nor Prophet(SAWS) gave any such directive. Perhaps that is the reason, Karam Shāh paidno attention to this side, whereas preface to Niẓām al-Qur’ān by MaulānāḤamīd al-Dīn Farāhī (d:1349A. H/1930A. D) was in existence when Ẓiā al-Qur’ān was being written and concepts of Maulānā Amīn Aḥsan Iṣlāḥī (d:1418A. H/1997A. D) were also sounding high.

Translation of the Qur’ān

With reference to the translation of the Qur’ān, Karam Shāh writes in the preface to Ẓiā al-Qur’ān:

            “Translations of the Qur’ān that I have gone through are generally of two types; one type is the literal translation of words but without the strength of expression which happens to be the hallmark of dynamism of the Qur’ān. Second type is the transalation in phrase but having a difficulty that the given transalation does not correspond to the words above. Resultantly, a reader can not make out the transalation he is following below relates to which of the words or sentences. I have tried to consolidate the two types in a way that the continuity or flow of the speech is maintained without affecting the expression strength besides writing the transalation of each word below. [84]

            In Ẓiā al-Qur’ān, the literal translation of the Qur’ān has been undertaken in a very organized way. While translating, an explanation has been given keeping in view the phraseology of the language in a manner that even a non-Arab can easily understand the meanings of the Qur’ānic Text.

Allāh ordains in Āyah:167 of Surah al-nisā:

“'Inna al-ladhīna kafarū wa ṣaddū ‘an sabīli Allāhi qad ḍallū ḍalālan ba‘īdā”

 Karam Shāh transalating it writes:

            “Those who rejected faith and kept off others from the way of Allāh, have verily strayed far, far away from the path. ” [85]

            Translation of the Qur’ān by Karam Shāh under the title of Jamāl al-Qur’ān has been published with Arabic text. As compared to other translations of the Qur’ān by Ahl-e-Sunnat wal Jamā‘at (Barailvī Sect), e. g, Kanz al-Imān (author: Imam Aḥmad Raẓā Khān) and ‘Irfān al-Qur’ān (author: Dr. Muḥammad Ṭāhir al-Qādrī), Jamāl al-Qur’ān has more of literary color in it. As far as professing of his sect is concerned, this has been taken care of in Jamāl al-Qur’ān, e. g. Āyah: 7 of Surah al-ḍuḥā has been transalated as follows:

“On finding you wandering in quest of His love, blessed you with the destiny”[86]

            This remains a fact that Karam Shāh while following his sect does not exceed the limits. One can not find a verse in hisQur’ānic transalation where he could be found interpreting any word the wrong way.

            Dr. Isrār Aḥmad in Bayān al-Qur’ān has translated the Qur’ān in a simple and easy language by phrases keeping in view the reference to the context, e. g. Allāhsays in Surah al-Raḥmān:

“Wa an-Najmu wa ash-shajaru yasjudāni. ”: (55:6)

“Najam’ means Star and Shajar means Tree. However, An-najam besides stars also means the plants without roots. Dr. Isrār with reference to the context has translated it in the following way:

“Bushes (shrubs) all bow down before Allāh Almighty”[87]

            Thus, rules of the Arabic language have been kept into consideration, e.g.

“Īyāka na‘budu wa Īyāka nasta‘īnu”has been translated as:

“We worship You alone and will keep doing so; we seek assistance only from you and we

will keep doing so”[88]

            Having done the above translation, Dr. Isrār writes:

            “Preceding or preferring “ḍamīr Mukhātab” (pronoun) alphabet qāf implies Kalima-e-Ḥaṣar (restricted meaning). Besides, in Arabic tense of Fi‘l-e-Muḍāri‘ encompasses both Present as well as Future tenses simultaneously; that is why I have taken care of these aspects in the translation. ”[89]

            Dr. Isrār Aḥmad (d:1431A. H/2010A. D) was cautious not to utter anything in contradiction to the consensus of the scholars. He had a strong feeling that forming up an opinion against them creates fractions.

In Āyah: 17 of Surah āl-e-Imrān, Allāhsays:

“Walmustaghfirīna bil asḥār”

            If a person translates it with the help of a dictionary, the word Asḥār would be translated “from the depth of heart”, i.e.. “persons asking forgiveness from the depth of heart” whereas its apt translation would be the same as done by Dr. Isrār:

            “People asking forgiveness in the small hours of the morning” [90]

            We may conclude that ‘Jamāl al-Qur’ān’ and ‘Bayān al-Qur’ān’ are easy translations in Urdu prose and less educated persons can also benefit.

Delicacies of Grammar

            In Ẓiā al-Qur’ān, delicacies of grammar have been touched according to the rules of Ṣarf and Naḥv (grammer). Karam Shāh was a certified religious scholar who paid attention to the issues of Grammar. For example, explaining Āyah: 3 of Surah al-taubah, “Anna Allāha barī’un mina al-mushrikīna wa Rasūluhu”, he writes: “Wa Rasūluhu ” is M‘aṭūf whereas its M‘aṭūf ‘alaeh is the word ALLĀH which is noun of Anna and is called Mansūb (objective). As per rule of Naḥv, it should be Rasūlahu but here it is Rasūluhu; why is it so? Its brief answer is that ‘wa rasūluhu is indeed a M‘aṭūf but it is not a solitary (mufrid) m‘aṭūf; it is Mubtadā and its Khabar barī’un is Maḥdhūf. Thus, Rasūluhu along with its Khabar is M‘aṭūf in the form of a sentence and Annallāha barī’un as a sentence is M‘aṭūf ‘alaeh; that’s why it is not a deviation. [91]

            Allāh says in Āyah:72 of Surah al-namal:

            “Qul ‘asā an yakūna radifa lakum ba‘ḍu al-ladhī tasta‘jilūna . ”

“Say: “it may be that some of the events which you wish to hasten on may be close in your pursuit”

Referring to this Āyah, Karam Shāh writes:

“Yakūna and Radifa both are verbs and their subject is Ba‘ḍ. Due to Tanaza-e-Fi‘laen (conflicting verbs) subject ofthe one will be Ism-e-ẓāhir (visible noun) and that of the other Ism-e-ḍamīr (pronoun) to revert to its ‘Ism-e-ẓāhir”[92]

In Āyah: 2 of Surah al-taḥrīm, Allāhordains:

            “Qad faraḍa Allāhu lakum taḥillata aymānikum wa Allāhu Mawlākum wa huwa al-‘Alīmu al-ḥakīmu. ”

            “Allāh has already ordained for you, the expiation of your oaths: and He is your Protector and He is full of knowledge and wisdom”

 Karam Shāh explains it thus:

            “Taḥillatais similar to Tafillah. This is the other form of Tafīl group; Karrama-Takrīm and Takrimah or Kammala-Takmīl and Takmilah both sound alike. It is too the other maṣdar (noun) of Ḥallala-Taḥlīlān. [93]

            Rules of Grammar have been discussed in Bayān al-Qur’ān too. Giving details of Surah al-fāteḥah, Dr. Isrār, with reference of al-Raḥmān al-Raḥīm, writes:

            These are two names of Allāhderived from the root word Raḥmat. Let us find the difference between the two; Raḥmān sounds like F‘alān having vast meaning, i. e. extremely kind because Arabs select similar-sounding words to express more of intensity. So, Raḥmān is that source whose kindness is like the sea in tide. An adjective that becomes permanent or lasting in someone coincides with the sound Fa‘īl. Thus, the two adjectives al-Raḥmān and al-Raḥīm when put together gives the meaning that His benevolence is like the sea in tide and is permanent too. [94]

            Dr. Isrār desired to make his work very easy to understand and that is why he thought it unnecessary to refer much to the delicacies of grammar. However, author of Ẓiā al-Qur’ān being an administrator of an institution paid more attention to this aspect for the need of students and teachers.

Style of Tafsīr

             Karam Shāh’s Tafsīr has more of the fiction shade in it with overdoing it at times.

            Explaining Āyah:31 of Surah Luqmān, he writes:

            “Vastness of the sea, its depths, rising tides like Mountains, whirlpools surrounding at every step and amidst these all a boat carrying hundreds of passengers on board, laden with tons of load, playing hide and seek with the angry waves, escaping the odds, keeps heading to the destination; is it not the sign of power of nature? There are series ofdivine signs even in the sea and there exist world of worlds in its every drop, so many hidden treasures with several potential energies but all these natural powers unveil only for those who are blessed with the quality of patience. They are fond of thinking and pondering without being discouraged by the frequent failures but remain restless with passion to move ahead; these are the courageous people who are blessed with returns and rewards. ”[95]

             Karam Shāh writes in Āyah: 2 of Surah al-nūr:

            “If you study Islamic Sharī‘ah, then for God's sake, do not undertake the study being overpowered by the influence of volatile emotions but be above board. Virtually keep the respect and reverence aside and do not part with the reality because of someone’s coaxing or persuasion. Islām is the religion of nature; its beauty will enchant you once its realism dawns upon you. [96]

            The color of fiction is quite obvious in the explanation of Āyah: 28 of Surah al-fāteḥah:

            “It is not the religion of those who hide in caves or duck down in the shrines; it is not the religion of those who live safely a life by escaping the struggles; it also does not believe in compromising with the falsehood. It is the religion of the lions who put the evil on alert when they start roaring; a religion of eagles whose flight makes the space shrink; a religion of the bold and brave youngsters who know how to row the lifeboat across amidst the stormy crises. [97]

            Dr. Isrār Aḥmad in fact has not written a Tafsīr titled Bayān al-Qur’ān but his addresses of daura Tarjuma-e-Qur’ān are converted into a book form. That is the reason that this Tafsīr is speech oriented and during its study one can make out the style of a revolutionary sermon addressed to the audience. Use of simple words and frequent use of poetic verses create interest among the audience. The use of English words can also be seen in places. Dr. Isrār Aḥmad was a founder head (Amīr) of a revolutionary organization(Tanẓīm-e-Islāmī), Tafsīr, therefore, is action-oriented.

Allāh ordains in Āyah:286 of Surah al- baqarah:

“Lā yukallifu Allāhu nafsan illā wus‘ahā”

“On no soul, Allāh places a burden greater than it can bear”

Dr. Isrār explains this part of the verse in simple words says:

            “Allāh does not treat His beings blindly to account for them on the same footing. Every person receives genes that are different from individual to individual. These genes have their integral properties and limitations. Similarly, every person comes across varying type of environment. A combination of hereditary and environmental factors makes a profile of the human personality which is called Pāton by the local blacksmith. A mold of earth or wood is constructed first, if the iron is required to be molded into a shape. This mold is called Pāton in the language of our technicians. If the melted iron is poured into it, it will acquire the shape of the mold. In the Qur’ānic term, it is Shākilah which is formed of all humankind. [98]

Allāh ordains in Āyah: 51 of Surah al-taubah:

“Qul lan yuṣībanā illā mā kataba Allāhu lanā huwa Mawlānā”

“Say: Nothing will happen to us except what Allāh has decreed for us: He is our Protector”

Dr. Isrār about this verse says:

            “Whatever crises we face, it is ordained with the will and affirmation of Allāh. Without his will, not a single leaf sheds from a tree; He is our Facilitator and the Creator. If it is His will that we should be subjected to some difficulty, we bow before His discretion;

“sarey taslīm-e-kham hae jo mizāj-e-yār mein āey”- we reconcile to his will; even if it is in the form of some crises, we assume it as our well-being;

“har chey sāqi ma rīkh ain alṭāf ast”

(Our server may pour anything in our tumbler; for us, it is His blessing” [99]

            In the Qur’ān wherever comes a reference to the enforcement of religion in Āyah, Dr. Isrār has put across his stance in detail and has persuaded the masses to put up the struggle. While going through the details of Surah al-anfāl, al-taubah, al-ṣaff or other surahs on the same subject, we come to know that Bayān al-Qur’ān is a dynamic Tafsīr. Let us look into the sentence used to explain Āyah:16 of Surah al-taubah:

            “How your devotion to the religion can be proven unless the attractive ties of the worldly relationship are severed and cut by the sword. ” [100]

            In Ẓiā al-Qur’ān, while explaining Āyāt relating to the enforcement of Dīn, not much of the emphasis has been laid on uprooting the evil system or replacing the same with Divine Religion.

Sectarian Prejudice

            Karam Shāh basically was the spokesman of Barailvī Sect belonging to Ahl-e-Sunnat wal Jamā‘at School of thought. In his Tafsīr, he has advocated his own sect at different places. He has expressed his apprehensions that Ahl-e-Sunnat wal Jamā‘at, i.e., the followers of Aḥmad Raẓā Barailvī are becoming victim of the wrong path; explaining Āyah: 39 of Surah al-taubah, he writes:

            “O’ the Guides of Ahl-e-Sunnat wal Jamā‘at! How long the splitting of our files will continue to increase? How long the faithful of Monotheism will remain divided? How long the power of confidence that you acquired from your elders will remain unutilized? When will you light up your sad and barren hearts with candles of ambitions? For the sake of Allāh, His Prophet (SAWS) and to raise the flag of Islām, get united. Do not let your ego or status become the cause of splitting the files of Ummah. Give up the ways to turn your nears into strangers; adopt the art of attracting strangers towards you which was the attribute of blessed followers of Sharī‘ah. [101]

            Karam Shāh in the above paragraph has addressed the people of his sect and not the MuslimUmmah which makes his sectarian prejudice conspicuous.

            While explaining Āyah:2 of Surah al- ḥujurāt but without nominating the various sects, he has severely criticized them in the following way:

            “Today, the people talk cheaply in respect of Muḥammad(SAWS), question his divine knowledge, and do not pay due respect or reverence. They are proud of their knowledge, of their virtues, and of their faithless long sermons; they must think about their ultimate end. ”[102]

            Adding more to the above, he writes:

            “This sentence describes the deprivation and ill-fate of the arrogant. In spite of hearing all this, if the intoxication of literacy or so-called virtues does not shed away, the magic of supremacy and nobility is not diffused, then it would be an extreme of the bad luck. It has been clarified that all your deeds will be sheer waste without letting you know. You will be under the false spell of being so regular in offering the prayers and a great valorous otherwise; ever-fasting (ṣā’im al- dahar), steadfast in praying by night (Qā’im al-lael), narrator of the Qur’ān or Ḥadīth, a fiery orator and heavens awaiting you there. But alas! On reaching there, you find the orchard of your acts is turned into ashes because of the firry winds of your bad deeds. [103]

            The above profile of Karam Shāh’s writing clearly indicates that he is targeting the other sects (Ahl-e-Ḥadīth, Deobundī) of the sub-continent by criticism whereas any Muslims irrespective of his sect can never think of being arrogant to Prophet (SAWS). Karam Shāh in the preface of Ẓiā al-Qur’ān has written that he has interpreted hissect in a manner that the people will be out the misapprehension who under the influence of false propaganda think that a section of Muslim Ummah has been involved in Shirk or there is a similarity in their acts and in the acts of pagans(Mushrikīn). [104]

            Dr. Isrār Aḥmad(d:1431A. H/2010A. D) does not seem to be under the influence of sectarian prejudice. He was a messenger of the Qur’ān from beginning till the end and that is evident in Bayān al-Qur’ān. He was basically a Ḥanafī but individuals belonging to every school of thought are found in his organization. He held the principle that with regard to beliefs and acts, we must always stick to faith of the elders; this is explained as follows:

            “Trace back the practical aspect of Dīn disregarding the compulsions of the modern era; look into the acts performed by Prophet (SAWS) and his companions(R). In this respect, student of the Qur’ān should divert to the past to ascertain as to what was the understanding by the predecessors; leave the successors by tracing the steps of the formers; from there turn to the followers and then onwards to mā ‘ana ‘alaehe wa aṣḥābī, i. e, up to the acts of the prophet (SAWS) and the companions(R). For this, following verse of‘Allāma Iqbāl is befitting:

“ba Muṣṭafā barasān khawesh rā keh Dīn hamah ōst;

gar bah o nara sayyadī tamām bu lahbī sat”

“Practical aspect of Dīn is what is proven by the messenger of Allāh”[105]

            In other words, by putting across distinctive views, the motive of Dr. Isrār Aḥmad was not to create any mental differences but it was to reconstruct the agreeable and solid facts on the mental horizon of the current times with a view to producing an amiable understanding among the Ummah on controversial issues. Since Dr. Isrār did not advocate any particular sect, therefore scholars of every sect considered him as a stranger. His position was as per this verse:

“apney bhī khafā haen mujh sey begāney bhī nākhush

maen zehr-e-halāhil ko kabhī kaeh na sakā qand![106]

After the study of Bayān al-Qur’ān, no one can comment that this Tafsīr represents sects of Deobandī, Barailvī, or Ahl-e-Ḥadīth Schools of thought whereas the study of Ẓiā al-Qur’ān gives out that Karam Shāh was the advocate of Barailvī Sect.     

Command Discussions

            Karam Shāh belonged to the Ḥanafī religion. He had been a judge in Federal Sharī‘ah Court but in his Tafsīr, while explaining Command Verses, he not only endorses the views of Ḥanafī scholars but of the others too so that it adds up to the reader’s information.

Explaining Āyah: 5 of Surah al-nūr, he writes:

            “If a person offers repentance after slandering, he will not be exempted from Ḥadd-e-Qadhaf, however, the punishment he was to be given on the day of judgment will be forgiven. There is a difference of opinion whether, after the repentance, his evidence will be acceptable or not. In the Ḥanafī religion, his evidence will be rejected (Mardūd-al-Shahādah) despite repentance. Besides Imām A‘zam, Qāḍī Shoraiḥ, Ibrāhīm Nakh‘ī, Sa‘īd bin Jubair, Makḥūl and ‘Abd al-Raḥmān bin Zaid bin Jābir have the same opinion. But Imām Mālik, Imām Aḥmad and Imam Shāf‘ī are of the opinion that his evidence will be acceptable; so is the view of Sa‘īd bin al-musayib and other scholars. Sha‘bī is quoted to have said that after repentance, Ḥadd will be inapplicable. ”[107]

            Karam Shāh with reference to ‘Allāma Abū Bakr al-Jaṣṣāṣ (d:370A. H/981A. D) has endorsed a number of quotes about the subsistence and abode of a pregnant woman who loses her husband:

1. As per Ḥaḍrat Ibn-e-Abbas, Ibn-e-Mas‘ūd, Ibn-e-‘Umar, Shoraiḥ, Abu’l-‘Āliyah, Sha‘bī, and Ibrāhīm, she will be paid the subsistence out of the assets left behind by the husband.
2. Ḥaḍrat Jābir, Ibn-e-Zubair, Ḥasan, Ibn al-Musayib, and ‘Aṭā says, “Onus of subsistence lies with her and she will not be given subsistence from the assets of the husband”; so is the view quoted by Ḥaḍrat Ibn-e-‘Abbās.
3. Ibn-e-abī Laelā says, “She will be paid the subsistence as the debt is cleared out of the assets of the husband. ”
4. As per the view of Imām Mālik, she is not entitled to subsistence but the abode.

5. There are two quotes attributed to Imām Shāf‘ī:

            (a) She should be provided both subsistence and abode.

            (b) She will receive neither subsistence nor abode.

6. Imām Abū Ḥanīfah, Imām Abū Yousuf, Imām Muḥammad, and Imām Zufar are of the view that she has no right of subsistence or abode from assets of the husband as she has lost the privilege of belonging; all the assets now are right of the heirs and she is also on the panel of heirs as such she should bear up the expenses out of the share she is going to inherit. [108]

            One quality of Ẓiā al-Qur’ān is that there is no untoward insistence in it to follow a particular sect. Since Dr. Isrār Aḥmad (d: 1431A. H/2010A. D) was not a regular bonafide scholar, therefore, he refrained from the Command Discussions in Bayān al-Qur’ān. He always gave weight to the views of the majority of scholars and at most of the points, he proceeded ahead without much discussion by giving the views of various scholars.

In Āyah: 43 of Surah al-nisā, Allāhsays:

“Wa lā junuban illā ‘ābirī Sabīlin ḥattā Taghtasilū”

            “And not in a state of impurity except when you are passing by (through the mosque) until after washing your whole body”.

             Dr. Isrār while explaining this Āyah writes:

            “There are so many sayings about “illāābirī sabīlin”. Some scholars have the understanding that one should not get into the mosque in a state of impurity but when under compulsion to pass through it whereas others have interpreted it as a state of travel. ”[109]

            In Bayān al-Qur’ān the explanation of the Qur’ān is with the help of the Qur’ān and Ḥadīth. Since it is an explanation by invitation with a view to putting up the struggle for establishing Dīn, so the reader has been made to focus on this particular aspect. This is also true that had Dr. Isrār concentrated on describing the religious issues, his sayings would not carry much weight and instead, he would have faced the opposition of most of the scholars. Evading the Command Discussions, Dr. Isrār Aḥmad has proven wise.

Sources of Tafsīr-e-Qur’ān

Karam Shāh at the outset has tried to explain the Qur’ān by the Qur’ān itself, e.g., Allāh says in Āyah: 7 of Surah al-baqarah:

“Khtama Allāhu ‘alā qalūbihim wa ‘alā sam‘ihim”[110]

“Allāh has set a seal on their hearts and on their hearing”

            Some people comment that if Allāh has set a seal on their hearts and ears then how could they become the believers. Karam Shāh replying the people says:

            “This never means that they were deprived of their senses right from the beginning so that they may not follow the truth. This true dilemma has been explained in detail at several places in the Qur’ān that there exists no element of doubt, e.g., at one point it is said, “Bal ṭaba‘Allāhu ‘alaeha bekufrehim”, i.e., because of their not believing or the denial, Allāh set a seal on their hearts. Their hearts were not sealed earlier but due to their insistence to disbelieve they were deprived of this blessing. At another point it has been said, “ Bal rāna ‘alā Qulūbihim mā Kānū Yaksibūna, i. e, all the mischief they would be doing has caused dirt to settle in their hearts and the bright mirror of their heart has become opaque that no divine light can enlighten it. ” [111]

            After the Qur’ān, the second source of Tafsīr considered by Karam Shāh is Ḥadīth, e.g., explaining Surah al-taubahĀyah: 35, he writes:

            “This is well explained by Ḥadīth as stated by Ḥaḍrat Abū Hurairah(R), “Mā min ṣāḥibin. …kullamā baridat u‘īdat lahu. ”

             “A person who possesses gold and silver but does not fulfill his duty towards it, then on the day of judgement it will be made into strips which will be heated up by the hell-fire and thereafter the sides, forehead and back of that person will be stamped by the same. On cooling, these strips will be heated up again. [112]

            In the explanations of the Qur’ānic Verses, Karam Shāh has also endorsed the references of the Companions (R) in Ẓiā al-Qur’ān, e. g, while explaining Āyah:1 of Surah al-taubah, he has included the address by Ḥaḍrat ‘Alī (R) as follows:

1. Let no Mushrik enter for Ḥaj-e-Ka‘bah after this year.
2. Let no one perform Tawāf when naked.
3. No one other person but the believers will be entering heaven.
4. The agreement will be honored with those who do not initiate any violation but those not having any pact will be given a grace period of four months. [113]

            An important source of Karam Shāh’s Tafsīr is Tafsīr-e-Maẓharī. References of Tafsīr-e-Maẓharī are found frequently in Ẓiā al-Qur’ān. As regards Command Discussions, Karam Shāh has depended on Aḥkām al-Qur’ān- a Tafsīr written by Abū Bakr al-Jaṣṣāṣ (d:370A. H/981A. D). He has also made use of Tafsīr written by Syed Abu’l-A‘lā Maudūdī (d:1399A. H/1979A. D) besides taking into consideration the works by Deobundī School of Thought.

            Dr. Isrār Aḥmad (d:1431A. H/2010A. D) has given out sources of the Qur’ān in his book titled “Da‘vat Rujū‘ ilā al- Qur’ān kā Manẓar-o-Pasmanẓar. ” He writes:

            “My thought process and vision from the beginning till the end has the influence of late ‘Allāma Iqbāl; initial impact therein is mostly emotional one with the outcome of Ummah’s Passion with accomplishing color of a pure thought process. Its theme is the study of the Qur’ān in the background of modern thinking or review and analysis of modern thinking in the light of the Qur’ān. Amidst all this is the influx of the Qur’ānic invitation for the struggle (jihād) or revolution by Syed Abu’l-A‘lā Maudūdī and Ṭarīq-e-Tadabbur-e-Qur’ān by Imām Ḥamīd al-Dīn Farāhī and Maulānā Amīn Aḥsan Iṣlāḥī with the cool and fragrant springs oozing out profound knowledge of Ḥaḍrat Sheikh al-Hind and Maulānā Shabbīr Aḥmad Uthmānī. [114]

            Among the Sources of Tafsīr by Dr. Isrār Aḥmad, frequently appear names of the personalities who had conceived revolutionary thinking. dThat is the reason revolutionary color is evident in Bayān al-Qur’ān. Karam Shāh was a solid religious scholar with an intimate association with a particular sect, as such there is a literary reflection in his Tafsīr.

            Like Karam Shāh, Dr. Isrār Aḥmad carries out Tafsīr of the Qur’ān at the first instance by the Qur’ān itself, e. g, Allāh says in Āyah: 34 of Surah al-baqarah:

“Wa idh qulnā lilmalā’ikati asjudū li Ādama fasajadū illā iblīsa”

            “And behold, we said to the angels: “Bow down to Adam; and they bowed down except Iblīs”

            Dr. Isrār while explaining it says:

            “In Makkī surahs, this has been illustrated in clear words in two places:

            “Faidhā sawwaytuhu wa nafakhtu fīhi min Rūḥī faqa‘ū lahu Sājidīna”(al-ḥijr:29 and ṣād: 72)

            “When I set him (in due proportion) and breathed into him My spirit, fall you down in obeisance unto him”

            So, the real obeisance is not for Adam but for the Divine Spirit present therein which is in fact the Divine Element or Spark which has been specified by the Creator Himself in the words Min Rūḥī. [115]

            In Bayān al-Qur’ān, Aḥādīth-e-Mubārikah have also been used as a source to understand various Āyāt, e. g, to explain Āyah:115 of Surah al-nisā, Dr. Isrār has referred to the following Ḥadīth:

            “Inna ummatī lā tajtam‘u ‘ala al-ḍalālah ”

            “ My Ummah will never concur on the misleading. ”[116]

            However, very little reference has been made to the Companions (R) in Bayān al-Qur’ān.

            After studying the two tafāsīr, one may conclude that Karam Shāh has made more use of ancient literature on Tafsīr whereas Dr. Isrār Aḥmad has taken the help of the Scholars of the current time and medical science.

Rebuttal of Ahl-e-Tashayyu‘

Author of Ẓiā al-Qur’ān in his Tafsīr has leveled criticism on Ahl-e-Tashayyu‘ as well. While explaining Āyah: 40 of Sura al-taubah he has vehemently rebutted the following concept of Ahl-e-Tashayyu‘:

            “Had Abū Bakr accompanied Prophet(SAWS) during migration on the order of Allāh, it would be called a distinguished honor but he joined him on his own and Prophet(SAWS) did not stop him to do so lest he should inform the idolaters to arrest him. ”[117]

            Karam Shāh by quoting several scholars of Ahl-e-Tashayyu‘ has rebutted the above idea, e.g., by quoting Imām Ḥasan ‘Askarī as follows:

            “While the Non-believers made a plan to assassinate Prophet(SAWS), Ḥaḍrat Jibra’īl appeared, conveyed greetings of Allāh, reported about the evil designs of the Non-believers and also presented the following divine message:

“Wa amaraka an tastaṣhiba Aba Bakr”

“Allāh ordains you to take along Abū Bakr on this dangerous journey. ”[118]

            Karam Shāh after rebutting the allegations of Ahl-e-Tashayyu‘ with the explanations given by their own scholars writes:

            “If a person on a bright sunny day demands an argument on the rising sun, it may not be that out of place as is found in the statement of these friends; a person like Abū Bakr who is a successful merchant with status and assets in abundance; who is blessed with honor, prosperity and the offspring; he rejects everything only to give company to a person who is likely to be assassinated…;

            A person who puts everything at stake and yet accompanies the holy Prophet(SAWS); his loyalty and sincerity are above board and anyone doubting it should be ashamed. [119]

            While explaining Āyah: 33 of Surahal-aḥzāb, Karam Shāh has strongly rejected theconcept of Ahl-e-Tashayyu‘, i.e., Ahl-e-Bai‘at means only five personalities who are; Amīr al- Mursalīn(SAWS), Amīr al-Mo’minīnḤaḍrat ‘Alī Murtaẓā, Ḥaḍrat Syedah Ṭāhirah and Ḥasnain Karīmaen (R).

            Karam Shāh has proved it that all those narrations have no standing which advocates that Āyah: 33 of Surah al-aḥzāb descended in respect of the above five personalities (Haḍrāt-e-Khamsah) only or that respected wives of Prophet(SAWS) are not in the list. He further adds that even if the Aḥādīth are considered correct, these can neither be taken to interpret the meanings of the Qur’ān nor theQur’ānic verses can be altered on that account; what to talk of those narrators who do not meet the level of credibility. [120]

            No criticism of any particular sect is found in Bayān al-Qur’ān, however, Ahl-e-Tashayyu‘ remained ever-crossed with Dr. Isrār. It is mainly because he arranged wedding of his son Ḥāfiẓ ‘Ākif Sa‘īd (present Amīr-e-Tanẓīm-e-Islāmī) in the 1^st week of Muḥarram al-Ḥarām against their expectations. Dr. Isrār, however, remained calm with patience. On another occasion Ahl-e-Tashayyu‘ came up with strong opposition when he referring to the ill-effects of wine narrated the event that Ḥaḍrat ‘Alī (R) had taken wine and while leading the prayer erred in the Qur’ānic recitation. This made Ahl-e-Tashayyu‘ raise hew and cry resulting in closure of daura Tarjuma-e-Qur’ān being telecast at QTV besides he was given life threatswhereas this incident has been narrated by various scholars. Muftī Muḥammad Shafī‘ (d:1396A. H/1976A. D) in Tafsīr of Āyah of Surah al-nisā “Yā ayyuhalladhīna āmanū lā taqrabuṣṣalāta wa antum sukārā” writes:

            In Tirmazī, this incident of Ḥaḍrat ‘Alī has been narrated; prior to the prohibition of wine, once Ḥaḍrat ‘Abd al-Raḥmān bin ‘Auf had invited some of the companions (R) at supper with drinks. After the feast, it was time to offer evening prayer and Ḥaḍrat ‘Alī (R) was to lead it. During the prayer he, due to intoxication, recited Surah al-Kāfirūn wrongly. So this Āyah was descended with the warning not to offer the prayers under the effect of intoxication. ”[121]

            While Dr. Isrār Aḥmad narrated the above event, Ahl-e-Tashayyu‘ got annoyed and started wall-chalking in very harsh words. With decency, Dr. Isrār endorsed the incident in Bayān al- Qur’ān without naming Ḥaḍrat ‘Alī (R) yet explaining the background of the Āyah in the following way:

            “Since wine had yet not been prohibited, so the people would start offering the prayer in a state of intoxication resulting in erratic recitation. There were incidents when someone led the prayers and due to intoxication recited “A‘budu mā ta‘budūn” instead of “Lā a‘budu mā ta‘budūn” and thus descended this Āyah especially. ”[122]

            Bayān al-Qur’ān is thus devoid of any such discussions which may hurt the feelings of any particular sect.

Use of Poetry

             Karam Shāh has made use of Arabic, Urdu and Persian poetry in his Tafsīr. Explaining Āyah: 55 of Surah al-nūr, he has included many Persian verses:For example

bapasakh chuni guft khair-al-bashar

kih chun jast barq nakhist az hijar

namudand aiwān-e-kisrā biman

dūm qaṣr-e-Rome, Sūm az Yaman[123]

            The above verses have been translated by the author of Ẓiā al-Qur’ān as follows:

1. Replied the Prophet(SAWS), when striking the rock, it sparked for the 1^st time;
2. I was shown the palace of Kisrā; for 2^nd time it was the palace of Qaeṣar-e-Rome and 3^rd time that of Yemen; [124]

Explaining Āyah: 5 of Surah al-aḥqāf, he writes:

“let us listen to the verses of the poet of our time ‘Abd al-‘Azīz Khālid:

tu khurshīd-e-seḥr, tu badr-e-kāmil har adā terī

nagāren, mushk āgīn, āmber afshan yā Rasūl Allāh!

terī raḥmat key darwāzey khuley haen har kih-o-maeh par

hae tu wāḥid anīs-e-mustmandan yā Rasūl Allāh!

‘Aziz khātir āshuftah ḥālan kaun dunia maen

terey dewāney pakrhen kis kā daman yā Rasūl Allāh?” [125]

Illustrating Āyah: 29 of Surah al-fatḥ, following verse of an Arab poet is given:

“halīmun eza malhilmu zayyān ahlohuAlā innahu ‘indal ‘aduwwe muhību”

“That my praiseworthy is full of patience and forgiving as long as it is with grace but is dreadful when confronting the enemy. ”[126]

Dr. Isrār Aḥmad in Bayān al-Qur’ān has quoted verses of ‘Allāma Iqbāl at numerous places:

Explaining Āyah:53 of Surah al-anfāl, the Persian verse of ‘Allāma Iqbāl is quoted:

“chūn bajan dar raft jān degar shawad

 Jān chū degar shud jahān degar shawad”

“When this Qur’ān gets deep into the heart of a person, it upturns the heart and spirit inside; it is this revolution in a believer which takes the form of a World Revolution. [127]

Allāh says in Āyah:44 of Surah al-mā’idah:

“Wa man lam yaḥkum bimā anzala Allāhu fa’ūlā’ika humu al-Kāfīrūna”

“And those who fail to judge by what Allāhhas revealed, they are unbelievers”

Dr. Isrār Aḥmad explaining this part of the Āyah recites only the following verse of ‘Allāma Iqbāl:

“buton sey tujh ko ummīden, Khudā sey nā ummīdī

 mujhey batā to sahī aur kāfrī kiā hae?”[128]

In Bayān al-Qur’ān, besides Iqbāl, verses of Faiẓ Aḥmad Faiẓ and Maulānā zafar ‘Alī Khān have also been quoted.

            Selection of poetic verses for their tafāsīr by Karam Shāh and Dr. Isrār Aḥmad clearly explains that Dr. Isrār Aḥmad predominantly desires a change in the society whereas Karam Shāh accords more importance to intellect, dedication to Rasūl (SAWS) and to the righteousness of the concepts.

            A comparative study of Ẓiā al-Qur’ān and Bayān al-Qur’ān makes it evident that both tafāsīr not only meet the needs of the prevalent time but also accomplish the mission of providing full guidance to the young generation. Need of the time is that provision of these tafāsīr in the educational institutions of the country must be ensured so that the teachers and the taught may benefit the most from the same.