Translations of the 20^th Century

(1)     Tesīr Al-Qur’ān By Maulānā ‘Abd Al- Raḥmān Kelānī

Author's Introduction

            Maulānā‘Abd al- Raḥmān Kelānī was born on 11^th November, 1341A. H/1923A. D at the famous Caligraphic Centre of Ḥaḍrat Kelianwāla, District Gujrānwāla. His respectable father Nūr Ilāhī (d:1362A. H/943A. D) was also a well-known Caligrapher. [1]‘Abd al- Raḥmān Kelānī studied upto Matric (1360A. H/1941A. D). He appeared in a military examination in 1363A. H/1944A. D to serve in the Army and stood first. The Brigadier Examiner lay down a condition that if he shaved off the beard, he would stand selected to join the Brigade but he refused to do so. Like a commoner, he was thus recruited as an ordinary clerk and sent to Rāwalpindī. In 1366A. H/1947A. D, he left the Army to join the institution of Fīrōz Sons and took up his family profession as a Caligrapher. He commenced the writing of the Qur’ān in 1366A. H/1947A. D and by end of 1401A. H/1981A. D, he took down nearly fifty scripts. In 1405A. H/1985A. D, he passed the examination of Wafāq al-Madāris in the 1^st division. [2]He authored several books. On 18^th December1416A. H/1995A. D, he came from his home to the mosque to say ‘Ish’a prayer in the congregation; bowed down in 1^st rak‘at for the 1^stSajidah and never got up again to breathe his last.

Tesīr al-Qur’ān

Translation: Maulānā‘Abd al- Raḥmān Kelānī

Margin (sideline): Ḥāfīẓ ‘Atīq al-Raḥmān Kelānī

Islāmic Press “Dār al-Salām” Wassanpurah, Lāhore

Volume: 686 Pages

Literal or Proverbial Translation

While translating the Qur’ān in its literal meaning and proverbial style, an effort has been made to take both techniques together. As quoted by Moḥashī Tesīr al-Qur’ān, “We endeavored to follow the middle and moderate course in between the two profiles. Keeping the translation text meaningful and understandable, we adopted to undertake the literal meanings as much as we could and wherever possible we retained the Qur’ānic symmetry and order”. [3]

Literary Taste

            While performing the assignment of translation from one language to another, the most difficult stage is to interpret the meaning and to transform the same from the former to the language of the latter maintaining its literary taste. In this aspect, translation by Maulānā‘Abd al-Raḥmān Kelānī deserves a generous appreciation, e. g. yaum al-ttanād as “Day of hew and cry” (Āh-o-Fughān kā din). [4]

Unobscured and Clear Translation

            Translations of some of the Qur’ānic verses are obscured and unclear and for a common reader, it is not possible to have access to translation or through the translation up to meanings of the original verse. However, a worthy interpreter, as far as possible, has eliminated the chance of obscurity from the translation of ‘Tesīr al Qur’ān’.

Allowance of Arabic Phrases

            While translating from one language to another, awareness of the phrases as well as universal truths of the original language is a key to success. The translator has tried to do justice with the translation by giving due allowance to the Arabic phraseologies.

Use of Alien Words

            The translator, in order to interpret the meanings, has also used English words in the translation, e. g. “Wa qālū Rabbanā ‘ajjil lanā qiṭṭanā qabla yawmi al-ḥisāb”“and they say O’ our Lord! Hurriedly give us our Charge Sheet before the Day of Judgement. ”

(aur ay hamārey Rab! Hamein hamārī Charge Sheet jaldīyaum-e-ḥisāb se pehley hī de dey. )[5]

            After a review of the translation of Tesīr al-Qur’ān, the crystallized fact is that it is a beautiful combination of literal and proverbial translation. Approximately 90% of the translation of the lines has been undertaken as per the original verse. We may rightly say that in the translation of Tesīr al-Qur’ān, in order to convey the real sense, the author as for as possible has abstained from the unnecessary length of the text.

(2)     Translation of the Qur’ān by Syed Shabbīr Aḥmad (d:1422A. H/2001A. D)

Author’s Introduction

            Maulānā Syed Shabbīr Aḥmad was born in 1339A. H/1920A. D at Āgra (UP). In 1353A. H/1934A. D, he completed his Dars-e-Niẓāmī at the age of 14 from a famous religious institution Ḥizb al Aḥnāf, Lāhore. Later, he passed the examinations of‘Arabī Fāḍil, Munshī Fāḍil, and Adīb Fāḍil from Punjāb University. Thereafter, he was appointed at the same Madrsah as a teacher to deliver the Qur’ānic lessons. Side by side, he set up an institution as Idārah T‘alīm-e-Niswān, where the women learned Oriental Languages, Iqbāliyāt, and other disciplines. In 1411A. H/1991A. D, he laid the foundation of the Qur’ān Āsān Movement. He steered this Movement up to the year 1421A. H/2000A. D as its Life-President and breathed his last in the same year i-e 1421A. H/2001A. D. [6]

Peculiarities

            The translation under review is unique as it has not been carried out by Maulānā Shabbīr himself, instead, he collected translations from numerous scholars; after sifting he picked up the one which appeared to him easily and nearest in meaning to the Qur’ānic words. To this effect, he writes:

            “Quite for some time, a few friends were insisting on developing a translation for students of the Qur’ān so that they could understand the complete interpretation and actual sense of the Qur’ānic words to ascertain their literal meanings as well as the order and symmetry used by the Qur’ān to convey a particular sense. ”[7]

            Translations of the following scholars were reviewed by Syed Shabbīr Aḥmad for compilation of the Qur’ānic Translation;

Shāh ‘Abd al-Qādīr(d:1230A. H/1815A. D)

Maulānā Maḥmūd al- Ḥasan(d:1339A. H/1920A. D)

Shāh Raf‘ī al-Dīn(d:1233A. H/1818A. D)

Maulānā Maudūdī(d:1399A. H/1979A. D)

Maulānā Amīn Aḥsan Iṣlāḥī(d:1418A. H/1997A. D)

‘Allāma Waḥīd al- Zamān(d:1416A. H/1995A. D)

Maulānā Ashraf ‘Alī Thānvī (d:1362A. H/1943A. D)[8]

            Maulānā in his translation has introduced an innovation by using two color-print, i. e. red and blue. The selection of these colors is perhaps for ease of the color-blind so that they could easily differentiate between the two as such persons are unable to differentiate between various colors. Since it is neither a literal word-for-word translation nor truly proverbial as explained earlier but an intermixing of the two, so a reader may come across a frequent use of the parentheses (explanation in brackets) so that a reader may understand what lies in between the lines, e. g. Surahal-baqarah Verse No. 2:

“Dhālika al-Kitābu lā rayba fīhi hudan lilmuttaqīna: has been transalated in Urdu as under:

“Yeh Allāh kī kitāb hae; Nahī koī shak is (key kitāb-e-Elāhī honey) mein, Hidāyat hae Allāh sey darney walon key liye”[9].

            In the present era, a translation of this kind was essentially needed which should be commonly understood and the effort by Maulānā Syed Shabbīr Aḥmad fulfills this requirement to a great extent.

(3)     Tarjumah Qur’ān: Reviewed by Maḥmūd al-Ḥasan ‘Ārif

            Dr. Maḥmūd al-Ḥasan ‘Ārif was born at Lāhore in 1373A. H/1954A. D. He completed Dars-e-Niẓāmī from Jāmi‘ah Ashrafiyah and other modern disciplines from Punjāb University; attained degree of Ph. D. after carrying out intellectual and research work on the subject of “Life History and the Writings of Qaḍī Thana Allāh”. He authored several books and is working as Chairman of Mu‘ārif-e-Islāmia, Urdu Circle since 1415A. H/1995A. D.

            He reviewed this translation prepared by a group of literary fellows headed by Sheikh Aftāb Aḥmad. Throwing light on its peculiarities of it, Dr. Aftab Aḥmad Sheikh writes:

“Idārah ‘Ilm al-Qur’ān being an old institution to publish religious books has been instrumental to promote this task. A group of scholars keeping the text of the Qur’ān in view and by benefiting from the translations has rearranged a new version; it is neither a translation in tact nor a free Lancer type. The effort has been made to put down the meanings of a word under the same word order so that the sense of the sentence is truly conveyed. In order to benefit the masses, colors have also been introduced. In every Āyah, the translation given below is in the same color. Another interesting feature is that besides translation in simple Urdu words or usage of the commonly used words, the aspect of simplicity, prose pattern, and general understanding has been under consideration. ”[10]

            There is another distinction of this translation that at the start of every chapter (pārah), its introduction has been added whereas the common practice is to give the introduction at the beginning of each Surah.

(4)     Irfān al-Qur’ān: Syed Muḥammad Wajīḥ al-Semā Irfānī

            Syed Muḥammad Wajīḥ al-Semā Irfānī was born in 1338A. H/1920A. D. His family was famous for its religious disciplines. He did his Master's in Philosophy at Punjāb University and also learned a few of the lessons of Dars-e-Niẓāmī from some teachers. He had complete expertise in the languages like Persian, French, Urdū, Punjābī, Sansikrat, and German. He worked in the news department of Radio Pākistān as an interpreter. Over ten books in prose and poetry have been published under his name as he had full command over the art of translation. Allāh had desired to make use of his services for the Qur’ān as such so many scripts were switched over to Urdū. Besides, his interaction and association with the chain of Chishtis opened the hidden avenues of the Qur’ān on him. [11]

            In this translation, the dissemination (Iblāgh) is at its peak. The beauty of mass communication discipline has been embedded in the translation. The selection of words in the translation leaves a pleasant effect on the mind of a reader. A few of the specialties relating to Irfān al- Qur’ān are as under:

1. Commonly used proverbial style of Urdū

Tabbat yadā Abī Lahabin wa tabb (al-lahb:1)

Translation: “May both hands of Abū Lahb be broken! Abū Lahb murdah bād!”

Allāh condemned the act of Abū Lahb. This was well explained to the reader (in translation) by the slogan “Murdah bād”

2. Sometimes, a Qārī while reading the translation gets into some complexities which by virtue of the translation technique of Irfānal-Qur’ān get resolved: Eihde naṣṣirāt al-mustaqīm(al-Qur’ān1:5)

Translation (in Urdū): “Hamen sīdhey aur ṣaḥīḥ rāstey par liye chal!”

            Sometimes, there seems a doubt, “Are we not on the right path in spite of the repetition of this verse of Surah al-fāteḥah. Use of the words in Irfān al-Qur’ān“Liye Chal” has amply clarified the sense that currently, I may be on the right path but I ask for steadfastness, longevity and continuity in the same.

3. The interpreter has been extremely careful with regard to the respect and reverence in honor of the Prophet (SAWS) by never using words like Tū or Tum in the translation while referring to “Muḥammad” SAWS because these common words do not fulfill the obligations of respect and regard.

(5)     Tarjumah Qur’ān Karīm by Maulānā Thanā Allāh Amratsarī

            MaulānāThanā Allāh Amratsarī was born in 1258A. H/1868A. D at Amratsar-a well-known city of the Freedom Lovers. [12]He lost his father at the age of seven. Maulānā’s elder brother was a clothes mentor (Rafū Gar) and he made his younger brother learn the same skill. He with his hard work soon became an expert in this art. [13] Besides this job, he started learning the basic books from Maulānā Aḥmad Allāh. [14] With his God-given intelligence, he read over Sharaḥ-e-Jāmī Quṭbī and a few other books. Giving up the job of clothes-mending, he reported to Ustād-e-Punjab Ḥāfīẓ ‘Abd al-Mannān Wazīrābādī. In 1306A. H/1889A. D, he received the certificate of Ḥadīth. MaulānāThanā Allāh Amratsarī has the honor of being a student of Schools professing three sects, i. e. Ahl-e-Ḥadīth, Deobund, and Barailvī. [15]

            Maulānā Thanā Allāh was a scholar and writer of many books. His TarjumahQur’ān became very popular in the sub-continent. This translation was first published in seven volumes along with Tafsīr Thanā’i. Later, Maulānā Dāwūd Rāz(d:1401A. H/1981A. D), a short while after the death of Maulānā Thanā Allāh, consolidated the translation in one place to publish it. [16]

Maulānā, at the end of the preface of Tafsīr Thanā’i, writes in a separate section regarding this translation:

            “My real motive is to bring the masses as close to the Qur’ān as possible, that is why while translating I have not restricted to the meanings of the Arabic words but I have determined the equivalent versions in Urdū to frame sentences not tackling them as per rules of Arabic grammar. [17]

            Maulānā Thanā Allāh Amratsarī’s translation amply reflects the beliefs and acts of the Companions of Prophet(SAWS). He has a unique style to have translated Abi Lahb not as merely a name but as JoshWāley and thus has not written his family name with Abū Lahb.

            He has the lack of effectively translating Ḥurūf-e-Tākīd wa Ḥaṣar, e. g.

            “Wa Ja‘ala kalīmata al-ladhīna kafarū al-suflā wa kalīmatu Allāhi hiya al-‘ulyā” (Al-Qur’ān, 9: 40)

            “. . aur kāfiron kā bol past kar diā (they failed while opposing Islām and the Messenger of Islām) aur Allāh kā bol hameshah bālā hae”[18]

            MaulānāAmratsarīat times take care of the Qur’ānic words to translate in literal meaning coupled with the proverbial interpretation. He has translated the following verses in the simplest way with the flavor of the proverbial Urdū:

            “Yā Ayyuhā al-ladhīna āmanū kūnū qawwāmīna bil-qisṭi” (Al-Qur’ān, 4:135)

            “Aye Musalmāno! Khudā lagtī munṣifānah gawahī diā karo”[19]

            There is no dearth of Qur’ānic translations today, however, the real sense of Allāh’s Book which is seconded and supported by the Prophet (SAWS) and by the scholars of the yesteryears produces such a reliable translation. All these aspects, however, can be found in the trustworthy translation and margins by Maulānā Thanā Allāh Amratsarī.

(6)     Tarjumah Qur’ān Karīm by Ḥāfīẓ ‘Abd al-Salām bin Muḥammad

            Ḥāfīẓ ‘Abd al-Salām has earned a place for himself in the disciplines of the Qur’ān and Ḥadīth. His full name is Abu ‘Abd al-Raḥmān Ḥāfīẓ ‘Abd al-Salām Bin Muḥammad Bhitvī; he was born in 1365A. H/1946A. D at Gohadh Chak No. 8, Qaṣūr District. He learnt from several teachers like; Ḥāfīẓ Muḥammad Gondalvī, Maulānā Muḥammad ‘Abduhu al Falāḥ, Maulānā Ṣādiq Khalīl and Maulānā Sharīf Allāh Sawātī, etc. He had been teaching in Jāmi‘ah Muḥammadiah Gujrānwāla from 1386A. H/1966A. D to 1413A. H/1992A. D. He continues to be in the same profession until this day.

            While translating the Qur’ān, he adopted the proverbial style; putting Arabic Text on one side of the page and the translation on the other by working hard almost for 13 months. In the words of the author, “During the process, I looked into 25 translations in Urdū and Persian and Allāh knows fully well as to how many Arabic books on Tafsīr, Ḥadīth, Lughat, Literature, and mass communication I had to go through to fix the meaning and sense of a word. [20]

            Translation of the Qur’ān byḤāfīẓ ‘Abd al-Salām was published in the best binding in 1427A. H/2006A. D under arrangements of Dār al-Undlus, Lāhore. Its preface has been written by him from pages 7 to 19 in which he has given a brief history of the translations carried out in the sub-continent and has emphasized the need for more translations. He has also highlighted the peculiarities and specialty of his translation in comparison to the other ones and has wished well about the well-being of the personnel in support at the end of the preface. The translation commences on page 20 and ends on page 702.

(7)     Qur’ān Majīd (Urdū Translation) by Fateḥ Muḥammad Jālandhrī

Publishing Year: 1309A. H/1969A. D.

Publishers: Tāj Company Ltd, Karāchī

            This translation is one of the many standardized translations in Pākistān and is extremely popular amongst all schools of thought. It contains the Qur’ānic text English translation by Picthal.

(8)     Translation of the Qur’ān with Brief Margins (Urdū)- Syed Abu’l-A‘alā Maudūdī

PublishingYear: 1309A. H/1969 A. D.

Pages : 1580

Distributers: Idārah Tarjumān al-Qur’ān, Lāhore.

            In this translation, the proverbial translation used in the world-fame genesis Tafhīm al-Qur’ān by Syed Maudūdī has also been included, however, it has now been published separately.

            Syed does not consider the literal meaning effective. Having said so, he reasons out the style of translation adopted by him for which he uses the term Interpretation:

“In the process of literal translation, Kasr and Khāmī are the two aspects which have been compensated by me with the technique of interpretation. My methodology has been to read the text of the Qur’ān carefully and after meditating on whatever sense clicks to my heart, I transfer the same in my language with utmost accuracy as for as possible. I have endeavored not to resort to mere translation but to convey the sense of Arabic words in Urdū, keeping a natural style in writing maintaining an impact of clear speech as well as the decorum of the divine words of Allāh. All this warranted exit from the restrictions of the words and having a free-lance translation but I became too conscious to do it due to the sensitivity of the matter with regard to the words of Allāh. Being conscious of this fact, I ensured that freedom of translation should be in accordance with whatever the Qur’ān permits and never beyond the limits. [21]

(9)     Jamāl al-Qur’ān (Urdū)-Pīr Muḥammad Karam Shāh al-Azharī

Publishing Year: 1406A. H/1986 A. D.

Pages:1004

Publishers: Ẓiā al-Qur’ān Publishers, Ganj Baksh Road, Lāhore.

This translation in fact was done with the famous genesis Ẓia al-Qur’ān by KaramShāh which now has been published separately into a book form.

(10)   Qur’ān-e-Marqūm with Meanings and Sense (Urdū Poetry)-‘Allāma Sīmāb Akbarābādī

Year of publication:1401A. H/1981 A. D.

Pages: 971

Publishers: Sīmāb Academy Pākistān, P. O. Box: 2367, Nāẓimābād, Karāchī-8

‘Allāma Sīmāb Akbarābādī had command over the poetry. He continued writing poetry for fifty years and did not leave any of its avenues. He converted Mathnavīof Maulānā Rūmī into poetry under the title of Ilhām-e-Manẓūm. After this tiresome task and with a view to satisfying his quest for religion, he commenced the translation of the Qur’ān in poetry with the title of Waḥī Manẓūm. This was a second big literary breakthrough that will be remembered for time to come. One of its copies lies in Diāl Singh Trust Library, Lāhore.

(11)   Tesīr al-Bayān Fī Tarjumān il-Qur’ān, Al M‘arūf Tarjumah Qādrī (Urdū)-Muftī ‘Azīz Aḥmad Qādrī

Pages: 823

Distributer:Qur’ān Company, Urdū Bazār, Lāhore.

            This translation in fact is an easy version of the Qur’ānic translation by Maulānā Aḥmad Raẓā Khān Barailvī(d:1339A. H/1921A. D)as it was difficult for the modern generation to understand it. This translation has on it the margin of the Tafsīr by Ibn-e-‘Abbās.

(12)   Rafī‘-al-Shān Tarjumah Qur’ān-e-‘Azīm (Urdū)- Maulānā Na‘īm al-Dīn Murādābādī

            Publication Year: 1383A. H/1963 A. D. Matba‘ah Tāj Company, Lāhore.

            This translation has the Qur’ānic text with it.

(13)   Tajumah Qur’ān Sharīf- Mirzā Bashīr al-Dīn Maḥmūd

            Year of Publication: 1385A. H/1965A. D, Naqūsh Press Lāhore.

This Tarjumah has been compiled with Qādyānī viewpoint

(14)   Tarjumah Qur’ān Sharīf-Fīroz al-Dīn

            FīrozSons Ltd Lāhore published it in 1362 A. H/1943A. D.

(15)   Tarjumān al -Qur’ān(Pashto)-Maulānā ‘Abd al-Qādīr Director Pashto Academy

            Pashto Academy Peshāwar has been publishing it every month; now it has been published as a complete book.

(16)   An Interpretation of the Holy Qur’ān by ‘Abdallāh Yousuf ‘Alī

            Year of Publication: 1399A. H/1979 A. D.

Pages: 259

Publishers: Ashraf Printing Press, Lāhore.

            This translation bears Urdū as well as an English translation.

(17)   Tarjumah Qur’ān-e-Majīd in Balochī-Maulānā Miān Ḥuḍūr Baksh Jatoi

            The first-ever translation of the Qur’ān in Balochī was completed in Jamādī al-Awwal, 1326A. H/1908A. D. It was printed by Hindustān Steam Press, Lāhore, and published by Dhādar Balochistān. It comprises 1224 pages. While translating, the work of Shāh Walī Allāh (d:1176A. H/1762A. D), Shāh Raf‘ī al-Dīn (d:1233A. H/1818A. D), and Shāh ‘Abd al-Qādir (d:1230A. H/1815A. D) was under review by the translator. After their study, he translated it into Western Balochī. As viewed by the experts, Maulānā assumed an independent style and one cannot make out that he ever benefited from the above-mentioned translations.

Tafāsīr of 20^th Century

(1)     Tarjumān al-Qur’ān

            Maulānā Abu’l- Kalām Āzād (d: 1378A. H/1958A. D) had three types of assignments when he assumed the Qur’ān as the focus of his meditation and concentration:

1. Muqaddimah Tafsīr, Al-Baṣā’er
2. Al Bayān fī Maqāṣid al-Qur’ān
3. Tarjumān al -Qur’ān

            Under Moqaddamah Tafsīr, he intended to consolidate principles and discussion points on the objectives and meanings of the Qur’ān. To this effect, at least twelve chapters not only had been written but published too, comprising hundreds of pages. [22] Under the title of al-Bayān, he planned to write a complete Tafsīr of the Qur’ān.            The advertisement that appeared in al-Balāgh, had the following caption:

            “This detailed and complete Tafsīr of the Qur’ān is from the same pen which originated the facts and maxims of the Qur’ān to encompass the Qur’ānic teachings and invitation in its entirety. ”[23]

            Maulānā had divided seven days of the week in a manner that three days were reserved for editing and sifting of al-balāgh, two days for the translation, and the remaining two days for the genesis. Due to the arrest, he was deprived of his manuscripts and this episode has been given in detail in Tarjumān al-Qur’ān. Being misplaced, this valuable asset could not come to the limelight.

            With reference to the Qur’ānic service, it was Tarjumān al -Qur’ān that became the source of Maulānā’s introduction. He in his own words introduced Tarjumān al-Qur’ān and explained the difference between al-Bayān and al- Baṣā’er in the following words:

            “By arranging Tarjumān al-Qur’ān, it was intended to provide a middle reference book guaranteeing a general study and common understanding of the Qur’ān; comparatively with more of explanation than the mere translation but lesser in magnitude than the long genesis. So, with this in view, a methodology was adopted to start with the maximum explanation in the translation with the addition of notes at places but with no discussion or details. As regards the issue of discussion points of genesis and Usūl, two separate books Moqaddamah and al-Bayān are underway. ”[24]

However, as this task progressed, Maulānā’s political activities interrupted his literary pursuits and the scenario of the work also changed. al-Bayān could not be produced on the forefront as such, at places in Tarjumān al-Qur’ān, it was tried to make up the shortfall. Wherever in the 1^st volume, the margins were briefly written, at the same points in the 2^nd volume, the same was explained in detail. Notwithstanding this modification, the distinguishing feature of Tarjumān al-Qur’ān as viewed by Maulānā is its translation; so he writes:

            “While going through Tarjumān al-Qur’ān, this must be kept in view that the actual basis of all its qualities is its translation and style. If this aspect remains abreast, the book will be in sight but without it, the book will lose its impact. ”[25]

After the translation, its notes are considered another feature of Tarjumān al-Qur’ān as viewed by Maulānā and is expressed by him in the following words:

            “Tarjumān al-Qur’ān does not involve itself in the debate of points relating to genesis but presents the meanings of the Qur’ān in a symmetrical order observing the rules and regulations as applicable. ”[26]

Another distinction of Tarjumān al-Qur’ān is that with every Surah a list of meanings has been given affording an introduction of its subjects at a glance. MaulānāĀzād being a literary figure, has reflected this quality in the translation at its full swing. As regards Usūl-e-Tafsīr, he is mostly seen following the scholars of genesis with little variation to differ with them. The real output of Maulānā is that he has presented the Qur’ān in his tenure as the liveliest Book which can serve as a singular guide for the Muslim. Syed Sulemān Nadvī(d:1373A. H/1953A. D)giving commentary on Tarjumān al-Qur’ān has written:

            “The visionary approach by the writer of Tarjumān al-Qur’ān is appreciable as he identified the myth of time and amidst the evil mind of the British followed the path that was desired by Ibn-e- Taymiyyah and Ibn-e-Qayyim. The way they had termed the secret of the devastation of the Muslims of that time as brainwashing by the Greek philosophy, similarly the secret of the Muslim’s destruction today as viewed by the author of Tarjumān al-Qur’ān is the subjugation of minds by the philosophy of the Greek and the British. So, the proposed prescription of treatment is the same that the word of Allāh should be comprehended in the language and terminology of the Holy Prophet (SAWS) using the wisdom and logic of nature. ”[27]

Alas! This translation could not be completed by Maulānā, however, whatever is left under the title of Tarjumān al-Qur’ān (containing that Tafsīr of Surah al-fāteḥahwhich is truly a part of al-Bayān), it remains as an everlasting achievement.

(2)     Mu‘ārif al-Qur’ān

Maulānā Muftī Muḥammad Shafī‘(d:1396A. H/1976A. D) commenced this work on Tafsīr in 1388A. H/1968A. D which was completed in 1392A. H/1972A. D. [28]

It has eight volumes. As directed by Maulānā Ashraf ‘Alī Thānvī(d:1362A. H/1943A. D), he produced “Aḥkām al-Qur’ān” by joining hands with Maulānā zafar Aḥmad ‘Uthmānī(d:1394A. H/1974A. D) and Maulānā Muḥammad Idrīs Kāndhalvī(d:1394A. H/1974A. D)which is a very valuable guide on the issues and commandments related to the Qur’ān. Tafsīr Mu‘ārif al-Qur’ān was completed in different stages. From 1373A. H/1954A. D to 1384A. H/1964A. D, it was broadcast in series by Radio Pākistān. [29]

            Muftī Shafī‘ has not resorted to any of his own translations in Mu‘ārif al-Qur’ān, instead, he has made use of the translation by Maulānā Maḥmūd al-Ḥasan(d:1339A. H/1920A. D). For him, translation is a more sensitive issue than genesis and since the translation by an elder is already available, there is no need to translate it afresh. In the genesis, he addressed issues of the dictionary first and then he briefly stated the genesis of the Qur’ān under a summarized Tafsīr. This mode he acquired from Bayān al-Qur’ān by Maulānā Ashraf ‘Alī Thānvī(d:1362A. H/1943A. D)and has narrated the same in easy words. Bayān al-Qur’ān is called Ashraf al-Tafāsīr. Once Syed Sulemān Nadvī(d:1373A. H/1953A. D) thought of simplifying it but practically this task was completed by the hands of Muftī Muḥammad Shafī‘(d:1396A. H/1976A. D). At the beginning of Mu‘ārif al-Qur’ān, he writes:

“An invaluable and unmatchable religious asset in the shape of Tafsīr Bayān al-Qur’ān by a great scholar, Ḥakīm al-Ummat Ḥaḍrat Maulānā Ashraf ‘Alī Thānvī(d:1362A. H/1943A. D)is available. However, due to the use of intellectual terminologies and literary level, the common gentry of today is unable to make use of it or benefit from it, so since ages, it was my obsession that it may be made easy to afford general comprehension by the public but the assignment demanded hard labor and time. Before moving to Pākistān, I did embark upon this project but gave it up. Allāh be praised! This document of Mu‘ārif al-Qur’ān is quite satisfying as its base has been kept on Bayān al-Qur’ān. ”[30]

            After the summarized genesis, Muftī Muḥammad Shafī‘(d:1396A. H/1976A. D) unfolds the meanings of the considered verses while discussing multiple issues under the heading of Mu‘ārif-o-Masā’il. Muftī Shafī‘ believed in Deobundī School of Thought and he professed the same. He is reluctant to say anything new but assumes the stance adopted by the elder scholars. Generally, he besides Siḥaḥ, quotes the references from the following literature on genesis:

Tafsīr Ibn-e-Kathīr

Tafsīr Qurṭabī

Tafsīr Baḥr-e-Muḥīṭ, and

Tafsīr Maẓharī

He has also deliberated on some of the issues of the prevalent time, e. g. use of the loud speaker[31] besides facilitating the understanding of the current issues in the light of quotes by the senior scholars of the past.

(3)       Ẓiā al-Qur’ān:

            This genesis by Pīr Muḥammad Karam Shāh(d:1419A. H/1998A. D)consists of five volumes. The first edition of volume-I was published in 1385 A. H/1965 A. D. Pīr Muḥammad Karam Shāh al-Azharī is the spokesman of Barailvī School of Thought and has assumed a commonly understood profile in his Tafsīr. He selects specific points to deliberate in which there exists a difference of opinion or people attribute Barailvī School of thought toward Shirk or Bid‘at. On such points, he tactfully refers to the quotes from genesis or relevant narratives instead of giving his own verdict. Likewise, he carries out a study of available geneses of the time with an open heart. In the preface of Ẓiā al-Qur’ān, he writes:

            “I wish all sincerity have tried to project my school of thought in the right manner without alterations and modifications in the light of clearQur’ānic Verses, Aḥādīth-e-Saḥiyah or the directives of the scholars. This is done by me to remove the misgivings or misapprehensions which cast their shadows on the real truth because of the involvement of a section of unaware friends. Allāh willing, this way the allegations will automatically be settled to help alleviate the misconceptions created by a group under propaganda that Barailvis are either involved in Shirk or their practices resemble those of the Mushriqīn- “Al ‘ayadho billāh”[32]

(4)     Tafhīm al-Qur’ān

            This Tafsīr by Maulānā Syed Abu’l-A‘lā Maudūdī consists of six volumes. MaulānāṢadr al-Dīn has summarized it too; Dr. Jamīlah Shaukat and Dr. Khālid ‘Alvī(d:1429A. H/2008A. D)have prepared its index. Alṭāf Gauhar(d:1421A. H/2000A. D)has translated its selected parts into English. Dr zafar Isḥāq Anṣārī has also translated it and five of its volumes have been published.

            Writing of the script of Tafhīm al- Qur’ān commenced in 1361A. H/1942A. D. It used to be published in the monthly Tarjumān al-Qur’ān in series and later produced in book form. Its last volume was published in 1392A. H/1972A. D. Syed Maudūdī(d:1399A. H/1979A. D) in Tafhīm al-Qur’ān has also abided by the same recognized principles which are followed in other tafāsīr. However at times, he has differed instead of reconciliation with the narrations or stances taken up by the majority of the scholars, e. g. in the case of “Aqsām al-Qur’ān”, he has relied on the research work of Ḥamīd al-Dīn Farāhī(d:1349A. H/1930A. D)instead of the age-old scholars. Besides, his Tafsīr is more akin to the issues of today as compared to the other tafāsīr. He is also mindful of the fact that Tafsīr of the Qur’ān should be handled keeping in view the latest philosophy on science and social sciences, however, its confirmation or disagreement should be resorted to only in the light of the Qur’ān. Initially, he did not have any such structure in his mind but as he proceeded to write Tafsīr, this concept became evident in the subsequent volumes of his work. One of the distinguished features of Tafhīm al-Qur’ān is its translation and the author has put down the following note about the same:

“Instead of giving any meanings to the Qur’ānic Words, my endeavor has been to read the text from the Qur’ān, ponder over and after that whatever I understand or receive its effect on the mind, I interpret the same in my words with care and cure. Besides an accurate translation, I had desired that the meanings and the ultimate objective of the Qur’ān should not only be clear and crisp but its royal decorum as well as the impact as far as possible be reflected in the interpretation. However, it was unavoidable to observe all these conditions and yet come out with the real essence of the Qur’ānic text but it was quite a sensitive issue, particularly with regard to the words of Allāh Subḥānohū wa Ta‘āla. That is why with all the fear in mind, I picked up the courage to embark upon this assignment with utmost care and caution lest the translation should cross over the limits because of the freestyle. ”[33]

Tafhīm al-Qur’ān, thus, achieved unprecedented popularity amongst its readers. Under the auspices of Idārah Tarjumān al-Qur’ān, its twenty editions have so far been published. Currently, three institutions are publishing Tafhīm al-Qur’ān.

(5)     Tadabbur-e-Qur’ān

            Maulānā Amīn Aḥsan Iṣlāḥī(d:1418A. H/1997A. D) completed the first volume of Tadabbur-e-Qur’ān in 1386A. H/1966A. D. It was initially published in eight volumes but later in nine volumes. He has not based his work on conventional principles as he thinks there are two types of sources of Tafsīr, i. e. Internal and External. Internal resources clearly depict the Qur’ānic language and the discipline whereas External resources include traditions and historical effects. In the Tafsīr, he has accorded priority to the discipline of the Qur’ān. By discipline, it means the systematic order in which the Surahs and Verses descended as ordained, as such this order is termed as Tauqīfī, i. e. this is all by the wisdom of Allāh with a philosophy behind it. As viewed by Maulānā Amīn Aḥsan Iṣlāḥī(d:1418A. H/1997A. D), subjet-wise the Qur’ān is divided into seven parts as it has been said in terms ofSab‘a Minal Mathānī in the Qur’ān. As regards the understanding of the Qur’ānic Terminologies is concerned, Maulānā holds that such meanings will be taken in the light of Sunnat-e-Mutawāterah, e. g. Namāz, Ḥaj, etc. will be performed with that consensus of Ummah as enunciated by Prophet(SAWS) and was transferred as such in the subsequent period after the companions of Prophet(SAWS). Maulānā in the preface of Tadabbur-e-Qur’ān writes:

            “I have assumed the same version at every step in Tafsīr by giving due importance to the Qur’ānic Discipline. This fact, really speaking, is under compulsion because the one who is observing discipline can never lose sight of it by going hay while and until he is blind, deaf, or prejudiced. Every Surah is a constant unit with a distinctive theme to which all its contents are closely linked. Adding further, I like to submit that the Qur’ān in its totality in a specific system; one of its aspects is quite obvious and visual to every individual. Its other aspect is obscured which can only be detected by deep pondering and meditation. Looking at seven groups of Makkī and Madanī Surahs, each group ends up with one or more Madanī Surahs. Each group first has Makkī Surahs followed by Madinites. It is also visible that the group comprising Law and Sharī‘ah has precedence over the other group containing cautions (Mundhirāt) which are kept at the end. That indicates that the objectivity of the Cautionary Commands is to divert the people from the wrong path to the right one, i. e. the true path of Sharī‘ah which is the objectivity; hence it precedes the other group. Sharī‘ah is the wealth that has been passed over to the Muslim Community from the Book Bearers (Ahl-e-Kitāb), which is why the first group describes their dethroning along with details of Islamic Sharī‘ah. Looking into it deeply, it is revealed that the relationship between the first group and the last group in the Qur’ān is much like the link that a building has with its base or foundation, however, when the building attains completion, it is the standing building visible in front whereas its foundation goes down beyond the sight. [34]

            Maulānā Amīn Aḥsan Iṣlāḥī (d:1418A. H/1997A. D) for his work on Tafsīr acted upon the principles that were framed by his teacher Maulānā Ḥamīd al-Dīn Farāhī(d:1349A. H/1930A. D)who in the light of these could only write Tafsīr of few last surahs which have been arranged by Maulānā Amīn Aḥsan Iṣlāḥī under the title of Majmu‘ah Tafsīr-e-Farahī. Tadabbur-e-Qur’ān indeed is an important Tafsīr of the time; its principles of Tafsīror the resultants can be criticized but it remains a fact that among the traditions, it is the first-ever Tafsīr of its kind which has changed the basic concepts of the Muslim. [35]

(6)     Lughāt al-Qur’ān - Mafhūm al-Qur’ān

            Ghulām Aḥmad Parvez(d:1405A. H/1985A. D) has compiled a dictionary of the Qur’ānic words under the title of Lughāt al-Qur’ān whereby he has tried to give out the broader meanings of every word explaining in a vast sense with reference to its exact use in the Qur’ān. This work by him mostly was compiled during the period of Abbasides. This was the period when Non-Arabs had influenced the Muslim Community, so resultantly the words were in Arabic whereas their visualization to interpret the same was non-Arabic- hence Arabic Language lost its originality. [36]

            Parvez has advised a solution to have access to the accurate meanings of the words; he writes:

            “All the words that were in use at the time when the Qur’ān was descending and the same were available in literary books too besides their presence in the poetry or verses of that time. Thus, their meanings or exact sense can be determined with the help of these verses to have an access to the correct meanings of the words used in the revelation. That is the reason Arabs were quite familiar with these words of the Qur’ān. ”[37]

            As viewed by Parvez, a dictionary alone cannot help find the true meanings of the words of the Qur’ān as it is a product of a human effort with a possibility to err or miss. His principles of Tafsīr can be enumerated in the following points:

1. First of all, check the root of the word to determine its basic meanings and characteristics.
2. Then, find out how the Arabs of the desert made use of that word in different ways and styles.
3. Thereafter, try to ascertain where and in what way the Qur’ān has utilized the same word.
4. The most important of all is to keep in view the overall picture of the Qur’ānic Teachings.

In the preface of Lughāt al-Qur’ān, he has admired the profile of Farāhī’s Tafsīr and as per his vision, has also accepted to benefit from the Qur’ānic Wisdom of Ḥamīd al-Dīn Farāhī. [38]

            Likewise, about the meanings of the Qur’ānic Terminologies, Pervez has his own concept, e. g about Aqāmat-e-Ṣalāt, he writes:

            “A specific terminology of the Qur’ān Iqāmat-e-Ṣalāt is translated as regularity in the prayer or saying the prayer. The root word of Ṣalāt (in Arabic) is (Ṣād Lām Wāo) having a basic meaning (of Ṣallū): to follow behind someone. The meaning of the word Ṣalāt, therefore, would be to act upon or obey the “Laws of Allāh”. Thus, the real sense of the word “Iqāmat-e-Ṣalāt” would be to establish a system or society that depicts the image of Allāh’s obedience within that society in its true sense. The Qur’ān, therefore, has used this word at places for Congregations too. By concentrating a little on the Qur’ānic verses, it becomes evident whether to translate the word Ṣalāt as Congregations for the Prayer or interpret the same for establishing a social setup. ”[39]

            Pervez in the Tafsīr of the Qur’ān does not consider those versions to be true which are stated under the title of Shān-e-Nuzūl (Circumstances of Descent). About the Qur’ānic issues of well-spoken grandeurs (M‘arikah tul-Āra Masā’il), he has expressed his opinion under the heading Mu‘ārif al-Qur’ān. These have been published separately under the following names:

Iblīs-o-Ādam

Sh‘olah-e-Masṭūr

Jooy-e-Nūr

Man-o-Yazdān

            Pervez is a non-believer of the Sunnah as a source of the Qur’ān as such his ideas are not readily acceptable to the Ummah. Besides, while interpreting or explaining the Qur’ān, he does not take cognizance of his own rules enacted by him, e. g. as per his stance, “the Qur’ānic Arabic is the language which is found within Arabian poetry since the period of ignorance and with the help of dictionary alone, the true sense of a word cannot be fixed”. At the same time, he often makes use of the dictionary while carrying out the genesis of the Qur’ān.

(7)     TIBYĀN AL-QUR’ĀN

            ‘Allāma Ghulām Rasūl Sa‘īdī has written a scholarly Tafsīr comprising 12 volumes with the title of “Tibyān al-Qur’ān”. ‘Allāma Sa‘īdī represents Barailvī School of Thought. In the Tafsīr, he has piled up a hoard of arguments in favor of his ideologies. With reference to the translation of the Qur’ān, in his Tafsīr, he writes:

“I have neither translated the Qur’ān word for word nor I have tried to interpret the Qur’ānic sense without giving due allowance to the text or deriving independent meanings to the words of the Qur’ān but I have bound myself to the Qur’ānic words and the text without resorting to the literal meanings. ”[40]

Stating peculiarities of his Tafsīr, ‘Allāma Ghulām Rasūl Sa‘īdī writes:

“In this Tafsīr, I have highlighted the Principal Beliefs of Islām by emphasizing the points relating to the directives and issues from the Qur’ānic verses with due reasoning. I have also made use of the points that our predecessors have stated in the genesis of the Qur’ān but without concentrating on the non-essentials or the exaggerated ones. My endeavor has been to put across maximum Aḥādīth coupled with signs (Āthār) as most of the writers make a reference to Aḥādīth without unfolding the same, i. e. Takhrīj. I have taken pains to work hard elucidating every ḥadīth endorsed in Tibyān al-Qur’ān with complete references. However, as regards the scripts of well-known scholars of ḥadīth like Ḥāfiẓ Manẓarī, Ḥāfiẓ al-Haethmī, and Ḥāfiẓ Sayūṭī, I have borrowed the references from their great work giving original sources only where essentially required. ”[41]

‘Allāma Sa‘īdī referring to the nouns and their origin writes:

            “In the translation, I have taken advantage of the translation al- Bayān by Aḥmad Sa‘īd Kāẓmī. For Tafsīr, mostly Aḥkām al-Qur’ān, Al Jāmi‘aal-Qur’ān, Al Baḥr al-Moḥīt, Tafsīr-e-Kabīr, Addur al-Manthūr and Rūh al-Ma‘ānī have been utilized. Out of the latest ones, Tafsīr-e-Munīr, Marāghī, Fīẓilāl il-Qur’ān, and Tafsīr Qāsmī also have been in my review. Regarding causes of the descent, Jāmi‘a al- Bayān has relied on more. [42]

            Among Tafāsīr of the present era, Tibyān al-Qur’ān bears an important status as Tafsīr. An additional quality of this Tafsīr is that it introduces the reader to the literary heritage and ancestors of the Muslims. This Tafsīr has been published by Farīd Book Stall, Lāhore.

(8)     AḤSAN AL-TAFĀSEER

Maulānā Ḥāfiẓ Syed Aḥmad Ḥasan (d:1338A. H/1920A. D) has compiled the complete genesis of the Qur’ān in seven volumes under the title of Aḥsan al-Tafāsīr. It was published by Maktabah al-salafiyah, Lāhore. Its preface comprises 49 pages to bring the following topics under discussion:

1. Descent and order of the Qur’ān.
2. Discussion points on the Order of Descent.
3. Script Writing of the Qur’ān; the difference between the Qur’ān and Ḥadīth.
4. Term: Makkī and Madanī
5. Ease in Recitation of the Qur’ān.
6. Consolidation of the Qur’ān in the period of Prophet (SAWS).
7. Form of consolidating the Qur’ān in Siddīquī tenure.
8. Status of disparity between Muṣḥaf-e-‘Uthmānī and Ibn-e- Mas‘ūd (R).
9. Complexities of Recitation and Pronunciation (Qirā’t wa Tajwīd).
10. Enactment and Cancellation (Nāsikh-wa-Mansūkh): Syed Aḥmad Ḥasan contemplates five of the verses as canceled referring to the quotes by the companions (R).
11. Coherence of the verses.
12. Descent of the Qur’ān in the dictionary of the Quraish.
13. A distinctive attribute of the Qur’ān.
14. Origin of the Arabic language.
15. Blessings of recitation.
16. Cause of compilation.
17. Basics of Genesis discipline and its principles.
18. No differentiation of Genesis and the alterations by the elderly scholars.
19. Levels of the Mufasserīn.
20. Removal of a suspicion.
21. Genesis by ‘Abdallāh Bin ‘Abbās(R).
22. Genesis of the Qur’ān by the Qur’ān itself.
23. Genesis of the Qur’ān by SaḥīḥḤadīth.
24. No SaḥīḥḤadīth in contradiction of the Qur’ān.
25. Tafsīr-e-Saḥābah is like a Touchstone.
26. Status of Tafsīr-e-Tabi‘īn.
27. Tafāsīr by Taba‘ Tabi‘īn.
28. Level of Tafsīr Ibn-e-Jarīr and Tafsīr Ibn-e-Kathīr.
29. Later Tafāsīr.
30. Compilation of Aḥsan al- Tafāsīr.
31. Need and importance of Publishing Tafsīr.
32. Elimination of a doubt.
33. Need of Ḥadīth to understand the Qur’ān.
34. A question for those who reject Ḥadīth (Munkerīn-e- Ḥadīth).
35. Solution of another doubt.
36. Methodology of Aḥsan al-Tafāsīr in attributing the pronouns (Marj‘a Zamā’er).
37. Terminolgy of ‘Reliable’ or ‘Unobjectionable’ (Mu‘tabar aur Nāqābil-e-A‘itaraḍ).
38. A critical view on the ideologies of ancient and modern philosophy.
39. The universe is perishable.
40. Answer to a doubt.
41. Monotheism by the Philosophers and its weaknesses. [43]

            Syed Aḥmad Ḥasan states further about the compilation of Aḥsan al- Tafāsīr. The Qur’ān is in Arabic language and everyone cannot follow it. Late Shāh ‘Abd al- Qādir’s translation in Urdū was in simple prose style and its three translations Qur’ān of the selected verses along with ‘Merits’ (Fawā’id) under the title of Aḥsan al-Fawā’id had been published on the margins by Farūqī Publishers. Allāh be praised! Muslim brethren made the best use of ‘Aḥsan al-Fawā’id’ and are desirous to have three translations of Qur’ān but that Qur’ān is not available. This embedded in it the meanings of the selected verses only, so complete Qur’ān could not yet be understood. In order to overcome this hurdle, the translation by Shāh ‘Abd al-Qādir(d:1230A. H/1815A. D)was published in a manner that over and above the verses of the Qur’ān with translation and given below is brief and true genesis as Aḥsan al-Tafāsīr. This was to make the men and women easily understand the meanings of the Qur’ān so that they could rise to the level of the angels as per Ḥadīth quoted by Ḥaḍrat ‘Āishah(R). [44]

The above-stated introduction of Tafāsīr and Tarājum makes it clear that the 20^th century is rich in this regard and the sub-continent can be proud of those scholars who dedicated themselves to the Qur’ānic services.