Introduction

In the Indo-Pak sub-continent, Sindh is the first of the zones where the advent of Islām was the earliest. Historically, the scholars here did a great work of intellect and research. In the year 270 A. H/883A. D, due to internal disturbance, so many small states came into being. [1]

            Out of these, the state of Manṣūrah was taken over by the Ḥubārī tribe. Muslim ruler ‘Abdallāh bin ‘Umar Ḥubārī of Manṣūrah had sent a scholar to Hindū Rājāh of Alvar on his request who presented the translation of the Qur’ān in his court. This incident narrated by the famous historian Buzurg Bin Shehr Yār has also been endorsed by renowned historians of the sub-continent. [2]But nothing with certainty can be said about the symmetrical order and the dictation of this translation, however, it is certain that the honor of translating the Qur’ān the first of all lies with Sindh. [3]

            In the era of Arghaun and Tarkhān, Makhdūm Nūḥ Hālāe’ (d:998 A. H/1589A. D) properly translated the Qur’ān in Persian which has become available in secured form despite the varying times. [4]

            This translation, with the efforts and research of ‘Allāma Muṣṭafā Qāsmī (d:1424A. H/2003A. D) has been published by Sindh Literary Board Ḥyderābād. This translation was compiled even earlier than the translation of famous researcher Shāh Walī Allāh(d:1176A. H/1762A. D). In this regard, we are justified to opine that in the sub-continent the honor of the first translation in the Persian language also goes to Sindh. In that period, a movement among the Sindhī Scholars emerged that the Islamic literature and art be documented in the mother tongue Sindhī so that a common Sindhī literate should be able to benefit. [5]Consequent to this movement, written as well as compilation work in Sindh commenced in the mother tongue Sindhī and initially it was in the form of ancient Sindhī poetry. In this regard, Makhdūm Muḥammad Hāshim Thathwī and other scholars of Sindh wrote down geneses of the Qur’ān. However, in that period, neither there is any reference to genuine translation in the literary history of Sindh nor any written material of this kind could be found. Sindhī poetry in the Kalhorah Period after its evolutionary phase took the shape of prose and this is how the translations in Sindh began in prose. [6] This practice is still ongoing. Translations of the Qur’ān in the Sindhī language are mentioned below.

Translations of the Qur’ān in Sindhī Language

(1)     QUR’ĀN-E-MAJĪD MUTARJIM (Ākhund ‘Azīz Allāh Matiyārvī)

            This is the first-ever translation of the Qur’ān in Sindhī language by a high-leveled scholar Ākhund ‘Azīz Allāh Matiyārvī (d:1283 A. H/1856A. D)

            During the ruling period of Tālpūr. Qāḍī‘Azīz Allāh Matiyārvī belongs to a famous literary family of Matiyārvī. He was a competent and renowned scholar who received the education of all disciplines from a well-known scholar of Matiyārī to become a dynamic scholar. He gave his hand in the hand of nobles of Lawārī following the Naqshbandī chain. At that time, Lawārī was a big education center. Qāḍī Matiyārvī most of the time stayed in Lawārī to do the work of writing Fatwā, writing books, and compilation. [7] Prior to Ākhund ‘Azīz Allāh Matiyārvī, all the available translations of the Qur’ān in the Sindhī language were of genesis type in nature; that is why these are technically not accounted for as translations. Earlier, the scholars of Sindh instead of Sindhī prose have documented books on Islamic discipline and art in the style of ancient dialects on the lines of so-called ALIF ASHBAH. Genesis by Makhdūm Muḥammad Hāshim Thathvī (d:1164A. H/1750A. D) known as Tafsīr-e-Hāshmī is in the ancient dialects. [8]

            This translation by Ākhund ‘Azīz Allāh Matiyārvī with regard to educational and art standards is the foremost and basic translation of its own kind in the ancient Sindhī literature. About the popularity of this translation, ‘Allāma Ghulām Muṣṭafā Qāsmī writes that this translation was prevalent in the entire Sindh and found almost in all the mosques there. [9]

(2) QUR’ĀN MUTARJIM WA MAHSHI (Maulānā Muḥammad Siddīque Norang Potā)

            Translator of this Sindhī translation of the Qur’ān Maulānā Muḥammad Siddīque son of Makhdūm ‘Abd al-Raḥmān was a well-known Ṣufī scholar as one of the descendants of the religious family of Makhdūm Naurang.[10]

            About the initial education of Maulānā Muḥammad Siddīque, there is silence among the narrations of Sindhī literature. Maulānā Dīn Muḥammad Wafā’i in his famous Tadhkarah Mashāhīr-e-Sindh has merely written that he after receiving education of prevalent Sindhī disciplines migrated to Mumbai where Kāthiyawāri were the followers of his family. He established a printing press in Mumbai with the name of Maṭba‘ah Ḥusainī to promote the spreading of knowledge and in particular for printing old Sindhī religious books. [11]

            This translation by Maulānā Muḥammad Siddīque after Ākhund ‘Azīz Allāh is the ancient Sindhī Translation of the Qur’ān. This translation, first of all, was published by Maulānā Muḥammad Siddīque in 1295 A. H/ 1878 A. D from his established press Maṭba‘ah Ḥusainī. At the end of this translation, Maulānā Ḥāfiẓ Ni‘amat Allāh Kashmīrī has endorsed the maiden date of printing as follows:

Qad Ṭab‘a Mushafun Majīdun

Lā Mithāla Lahā wa Lā Mumāthiluh[12]

            A study of this translation by Maulānā Muḥammad Siddīque reveals that this is on the lines of Ākhund ‘Azīz Allāh’s translation in the ancient Sindhī language with little variation as word for word.

(3) QUR’ĀN-E-PĀK MUTARJIM M‘A MUKHTAṢAR ḤĀSHIYAH (Qāḍī Sharf al-Dīn Sehwānī)

            Qāḍī Sharf al-Dīn Sehwānī comes from an ancient historical city of Sindh Sehwan. There is silence over Qāḍī’s affairs in Sindhī literary references. That is why nothing with certainty can be said as to how he received his initial education and what more educational or research services he rendered other than the mentioned translation. The manuscript of this Sindhī translation along with brief margins by Qāḍī Sharf al-Dīn Sehwānīis still available in the Institute of Sindhology at Jāmshoro. This translation with a dimension of 32 by 20 cm consists of 1047 pages. At the end of the translation, Qāḍī Sharf al-Dīnhas endorsed the maiden date which indicates that he spent two years on this assignment and on Friday, 13 Rajab al-Murajjab 1325 A. H/1907A. D, he completed it. [13]The translation is the word for word and while doing so, brief explanations along with the decorum of descent of the Qur’ānic Verses have also been given on the margin which is a great educational service.

(4) RAFĪ‘-AL-SHĀN QUR’ĀN-E-‘AZĪM MUTARJIM (Maulānā Syed Tāj Maḥmūd Amrotī)

            This proverbial translation of the Qur’ān has been done by a highly placed scholar and spiritual saint of Sindh Maulānā Syed Tāj Maḥmūd Amrotī. Because of his intellectual and spiritual level, people would come to join his company from far-flung areas of Sindh. He took an active part in the Freedom Movement and led the Freedom Fighters on way to Afghānistān during their migration. In his view, the only way to bring about constructive revolution is by spreading the teachings of the Qur’ān; he, therefore, compiled a poetic translation and genesis of Surah Yāsīn and Surah al-Raḥmān. [14] Besides, he translated the Qur’ān as a whole. Maulānā Syed Tāj Maḥmūd Amrotītook upon this task of translation in 1312 A. H/ 1896 A. D and in his lifetime, it was published in three parts (1335 A. H/1916 A. D by Al Ḥaq Press, Sukhur (Sindh). This translation in Sindhī by Maulānā Syed Tāj Maḥmūd Amrotī is the first of its kind whereby the translation is published by giving only the verses number without the Qur’ānic Text.[15]

            On publication of this translation without Arabic text, a great scholar and man of the logic of that time Maulānā Qamar al-Dīn Unarh of Punnu ‘Āqil raised serious objections and termed this act of translation by Maulānā Syed Tāj Maḥmūd Amrotī as an act of infidelity. He went beyond it to travel to Marot for discussion and confront Maulānā Syed Tāj Maḥmūd Amrotī over the issue. Maulānā Syed Tāj Maḥmūd Amrotī without any discussion assured Maulānā Qamar al-Dīn that next time this translation would not be published without the Arabic text. [16]Thereafter, this translation continued to be published several times regularly from Lāhore by the efforts of Maulānā Aḥmad ‘Alī Lāhorī. This translation in Sindh is so common and popular that the famous publishing concern Tāj Company Limited of Pākistān is continuously publishing its magnificent and attractive editions to date.

(5) QUR’ĀN-E-MAJīD WA FURQĀN-E-ḤAMīD MUTARJIM (Maulānā Nūr Muḥammad ‘Ādilpūrī)

            This is the translation of the Qur’ān by Maulānā Nūr Muḥammad ‘Ādilpurī in Sindhī (d:1365A. H/1944A. D). He started it with margins on 10 Dhilḥaj, 1346A. H/1928A. D and completed it in the month of Shawwāl, 1347A. H/1929A. D. [17]The translation was published by Karīmī Press Lāhore in 1348 A. H/1930A. D with the cooperation of Ḥājī Malik Dīn Muḥammad and sons Book Traders. This translation consists of full-size 965 pages.

            This translation by Maulānā Nūr Muḥammad ‘Ādilpurī is proverbially in commonly understood Sindhī Language. Nowhere in the translation, anything short of the actual meaning of a verse can be detected. Since Maulānā comes from the area of North Sindh, so there are a number of words of the local language used in it, thus the translation being intellectual and linguistic in nature has been quite popular in Sindh.

(6) MAQBUL-E-‘ĀM QUR’ĀN-E-PĀK MUTARJIM (Maulānā ‘Abd al-Raḥīm Manghī):

            This popularly known Sindhī translation of the Qur’ān titled above is by Maulānā ‘Abd al-Raḥīm Manghī (d:1362A. H/1943A. D) who was a teacher in Fiqh at National Institute “Sindh Madrassah-tul-Islām” of Sindh. Besides teaching, he was committed to writing and compiling; wrote twenty-two books which mostly were published. In addition to short geneses, he translated and compiled books in Sindhī. [18] This translation in full size by Maulānā ‘Abd al-Raḥīm Manghī was published from Ṣābir Electric Press Lāhore and later published by Sheikh ‘Abd al-‘Azīz ‘Arab ex-Editor al-Ḥaque from Jhonā Market Karāchī. The name of the translator is not given at the start but only a caption that this translation has been prepared by a group of competent scholars. ‘Allāma Ghulām Muṣṭafā Qāsmī (d:1424A. H/2003A. D) in his article has verified that he came to know through Abd al-Rasūl of ‘Abbāsiyah Book House Karāchī that its actual translator is Maulānā ‘Abd al-Raḥīm Manghī. [19]

            This translation by Maulānā is proverbial using simple, illustrative, and easy words of Sindhī. The use of the original Sindhī language with proverbs and similes makes it free of undue artificiality and formalities.

(7) ALĀHī ĀWĀZ JU ĀLĀP (Ḥājī Shāh Nawāz Pīrzādah)

            This is a translation of the Qur’ān in Sindhī language by Ḥājī Shāh Nawāz Pīrzādah (d:1394A. H/1974 A. D) of almost entireQur’ān but without Arabic text and in two parts comprising 15 chapters in each part. This translation under the above nomenclature was published by Dewān Karam Chand from Chandan Printing Press Ḥyderābād. It consists of 520 crown-sized pages. This is the first ever Sindhī translation published after Freedom. At the start of the translation, Ḥājī Shāh Nawāz Pīrzādah carried out an analysis of the changes occurring after the end of the British Empire and emphasized the benefits of the Qur’ānic teaching and its understanding. In his opinion, meaning and understanding of the Qur’ān essentially must reach a common man. [20]

(8) QUR’ĀN-E-PĀK MUTARJIM BAYĀN-AL-QUR’ĀN (Maulānā ‘Abdallāh Khidhrī)

            This translation of the Qur’ān in Sindhī has been done by Maulānā ‘Abdallāh Khidhrī (d:1384A. H/1964A. D)who is considered among the highly placed scholars of Sindh. He received the education in the religious disciplines from his father Maulānā Muḥammad ‘Umar and grandfather Maulānā ‘Abd al-Ghanī. Education of Usūl-e-Ḥadīth, he obtained from Maulānā ‘Ubaid Allāh Sindhī. From the seat of his dars several known scholars were blessed; he was also a writer of many books. [21]This translation by Maulānā comprises only 1^st five chapters of the Qur’ān and it was published in 1367A. H/1948A. D by Sheikh ‘Abd al-‘Azīz ‘Arab from Nadhīr Printing Press Karāchī comprising demi sized 120 pages.

            This translation by Maulānā ‘Abdallāh is a literal word-for-word translation; under the Arabic text of every verse, the translation is apt and no additional words are used which is its great specialty. This translation today is not available anywhere and perhaps Maulānā ‘Abdallāh might have translated the entireQur’ān but it cannot be said with certainty.

(9)     QUR’ĀN-E-PĀK MUTARJIM (Maulānā Muḥammad ‘Ālam Sūmrū)

            This Sindhī translation by Maulānā Muḥammad ‘Ālam Sūmrū (d: 1408A. H/1988A. D) was published in 1404A. H/1983A. D by Prima Printers Minārah Road Sukhur (Sindh) with the co-operation of Ḥijrah Council Islāmābād. In the preface of this translation written by Maulānā, it is given that he started it in Dhilq‘adah, 1367A. H/ 1947A. D and completed it in Dhilq‘adah 1372A. H/1952A. D. [22] The complete translation consists of 735 pages. True Sindhī words of the language are used in the translation. Due to being literal, the translation lacks the latest Sindhī grammar, however, it is concise, clear, and commonly understood.

(10)   QUR’ĀN-E-SHARīF MUTARJIM (Maulānā Muḥammad Madanī)

            Complete Sindhī translation by Maulānā Muḥammad Madanī is proverbial. He was born in a poor Hindū family of Hālah T‘allaqah. Right from childhood, he was in love with the Qur’ān and the love with the Qur’ān ultimately became the cause of his entry into Islām. On becoming Muslim, he migrated from Sindh via Mumbai and reached Madīnah. There he acquired knowledge from ‘Arab scholars and later he went through various stages in search of religious pursuits in the company of highly placed scholars like MaulānāḤusain Aḥmad Madanī(d:1377A. H/1957A. D), Maulānā Maḥmūd al- Ḥasan(d:1339A. H/1920A. D), Maulānā Khalīl Aḥmad Sahāranpūrī(d:1346A. H/1927A. D), Maulānā Anwar Shāh Kashmīrī(d:1351A. H/1932A. D) and Maulānā ‘Ubaid Allāh Sindhī(d:1363A. H/1944A. D). [23]

            To start with, the translation of Maulānā Muḥammad Madanī used to be published in the form of various chapters separately but the complete translation finally was published in 1376A. H/1956A. D by Educational Press Karāchī. One of the features of this translation is that on its margin Sindhī translation of Shāh Walī Allāh’s Fatḥ al-Qur’ān’ has been inserted. Translation of Fatḥ al-Raḥmān has been done by ‘Allāma Ghulām Muṣṭafā Qāsmī (d:1424A. H/2003A. D). Overall, this translation by Maulānā Madanī in the present era of the Sindhī language is considered of a very high standard and quality. Really speaking, after Maulānā Tāj Maḥmūd Amrotī, this translation by Madanī is better in all respects.[24]

(11)   QUR’ĀN-E-MAJEED MUTARJIM SINDHI MANZOOM (Maulānā Aḥmad Mālāh):

            Maulānā Aḥmad Mālāh is considered among the honorable scholars of Sindh. He belonged to the city of Badīn in Lower Sindh. Besides their religious and worldly education, he possessed political vision as well; was a scholar, a writer, and an un-matching poet in Sindhī Language. His biggest achievement is the translation of the Qur’ān into Sindhī poetry; he is the first Sindhī scholar who has translated the Qur’ān completely into Sindhī poetry. While doing so, he has, besides the objective and understanding, maintained its originality and has done complete justice to the translation. During the translation, if he came across an interrogative sentence, he translated it into Sindhī poetry the same way and kept the finesse of the poetry too. [25]

            Maulānā Ḥājī Aḥmad Mālāh (d:1387A. H/1967A. D) first got a poetic translation of the last chapter ‘Amma published under Dār al- Ishā‘at Ḥyderābād. Thereafter, Ḥājī Mālāh translated the entire Qur’ān in poetry which was published on Photo Offset at Karāchī by Arbāballāh Jārio. This translation was again published by Mehrān Arts Council Sindh in 1398A. H/1978A. D under Sindh Text Book Board Ḥyderābād. This translation published by Arts Council had the preface written by ‘Allāma Ghulām Muṣṭafā Qāsmī (d:1424A. H/2003A. D). As per ‘Allāma Qāsmī, this translation by Ḥājī Mālāh is the first translation of its own kind because of its novel style. [26]

            This translation “Nūr al-Qur’ān” by Ḥājī Mālāh is continuously being published and is extremely popular among the special and general public.

            Besides the above stated translations, there are other translations of the Qur’ān also available in Sindhī language; some complete and few incomplete which include translations by Maulānā Muḥammad Rafīque, Khān Bahādur Mīr Gul Ḥasan Tālpūr, Maulānā ‘Abd al-Ghafūr, Maulānā Muḥammad Ismā‘īl Shikārpūrī, Maulānā Farmān ‘Alī, Professor ‘Abdallāh Tānio, Maulānā Ghulām Aṣghar, ‘Alī Khān Abro, Muḥammad Moḥsin Panhor and Dr. ‘Abdal Hayye Abro.

Genesis Services of Sindhī Scholars

            Scholars of Sindh besides being attached to the Qur’ān through its translations were equally involved in the services on Genesis as well. Here is a review of their services in this field:

(1)     Tafsīr “TANVIR AL IMĀN” (Maulānā Muḥammad ‘Uthmān Naurangzādah)

            Maulānā Muḥammad ‘UthmānNaurangzādah was a teacher in Islāmiyāt at Sindh Madrassah-tul- Islām Karāchī. He has been a famous scholar, a Faqīh, and a Mufassir of his time. He took down translation and genesis on the desire of his Spiritual Leader Rashīd al-Dīn Shāh Jhandey Wāley. He could complete 25 chapters only; after his death, his grandson Maulānā Muḥammad Naurang completed the assignment on the same footing. He in his scholarly preface has stated the blessings and issues of the Qur’ān, and endorsed the date of consolidation and editing besides answering the leveled objections on it. He has stated the translation and genesis of every Surah in addition to indicating the honor of descent as well as valid and redundant verses. This translation and genesis in Sindhī Language by Maulānā Muḥammad ‘Uthmān Naurang is the best achievement. [27]

(2)     Tafsīr MIFTĀḤ RUSHD ALLĀH (Qāḍī Fateḥ Muḥammad Niẓāmānī)

            Qāḍī Fateḥ Muḥammad Niẓāmānīwas a great scholar of his time. Pīr Rashīd al-Dīn Shāh Jhandey Wālā assigned his sons, i. e, Syed Rushd Allāh Shāh and Muḥammad Imām Shāh at Pīr Jhando to impart religious education. Tafsīr Miftaḥ Rushd Allāh is the translation and genesis of Chapter alif Lām Mīm” which was taken down by Qāḍī Fateḥ Muḥammad Niẓāmānī as desired by Syed Rashīd al-Dīn. The order of translation and genesis is on the same lines as found in the case of other Sindhī scholars. [28]

(3)     Tafsīr KAUTHAR SHĀH MARDĀN SHĀH (Maulānā Muḥammad Siddīque Naurangpotah)

            Maulānā Muḥammad Siddīque has written translation and genesis of Surah al-fāteḥah. Then, he has given a translation of the verse of every Surah followed by its Tafsīr. Since “Tafsīr Kauthar Shāh Mardān” is the genesis written in the initial period of British, therefore, its style is akin to the profile of Preceding Scholars. Maulānā Muḥammad Siddīque has taken lead from the translation of Akhund ‘Azīz Allāh Matiārvī but with sufficient innovation. He has used a tone of Lower Sindh in Sindhī Prose. [29]

            Besides the above mentioned, there are so many other complete and incomplete geneses available in the Sindhī language of the following scholars as well:

            Tafsīr Hāshmī by Makhdūm Muḥammad Hāshim Thathwī, Tafsīr Fāḍilīn by Maulānā Muḥammad Afḍal and Syed Muḥammad Fāḍil Shāh, Tafsīr Raghbat ut Ṭālibīn by Makhdūm Mehrodil, Tafsīr Karīmī by Qaḍī ‘Abd al-Karīm, Tafsīr Aḥsan al Qaṣaṣ by Makhdūm ‘Abdallāh Nare’e Wāley, Aḥsan al Bayān fī Tafsīr alQur’ān by Maulānā Muḥammad Idrīs Dāhrī, Tafsīr ╕ia al Imān by Maulānā Muḥammad Khān Laghārī Murtaḍāī’, Tafsīr Tashīl alQur’ān by Makhdūm Allāh Baksh Khodvī, Tafsīr Tamaddun-e-‘Arab, Tafsīr Jang-e-Inqilāb and Ilhām al- Raḥmān fī Tafsīr il-Qur’ān by Maulānā ‘Ubaid Allāh Sindhī, Rawāe ‘al Bayān fī Tafsīr il-Qur’ān by Maulānā Ghulām Muṣṭafā Qāsmī, Tafsīr Irfān al-Qur’ān by Maulānā ‘Abd al-Hādī Jatoī’, Tafsīr Khazāen al-Raḥmān by Maulānā Raḥīm Baksh Qamar Lākhū.

            Besides the above, there are other Tafāsīr that have been translated into Sindhī such as:

            Sindhī translation of Tafhīm al-Qur’ān” of Maulānā Abu’l-A‘lā Maudūdī by Maulānā Jān Muḥammad Bhutto and Ḥakīm Amīr al-Dīn Mehr, Maulānā Shabbīr Aḥmad ‘Uthmānī’s Tafsīr-e-‘Uthmānī translated by Maulānā Muḥammad RamaḍānMahīrī and Maḥram ‘Alī Taggar, Tafsīr Ibn-e-Kathīr translated in Sindhī by Engineer ‘Abd al-Mālik Memon. [30]