aliahmad786
19-01-2009, 17:44
A‘lahazrat as a Translator of Holy Qur‘an
A‘lahazrat has translated the Holy Qur’an into Urdu published in 1912 under the name and style of "Kanz al-Iman Fi Tarjuma al-Qur’an."
Mawlawi Irfan has translated into Urdu a book "Jazb al- Qulùb Ilb Dyar al-Mehboob" written by Shah Abdul Haq Muhaddith Dehlawi in Persian, under the name of "Rahat-al-Qulùb". In the preface of his book, he has mentioned that the work of translation is not an easy job. Whosoever may have had an occasion to under-take this work, better knows the difficulties he has to face. I agree with Mawlawi Irfan as I too experienced a lot of difficulty in translating a few poetic verses of "Hadà’iq-i-Bakhshish" of A‘lahazrat into English though my translation is restricted to a drop in ocean. Reasonably, the more difficulty arises, the more responsible book it is sought to be translated and Holy Qur’an is the most responsible book of the universe.
Translation does not mean substitution of words only. Translation is what reflects the true sense. Every man who knows English and Urdu, cannot translate an Act into Urdu. He is not supposed to be acquainted with the legal terminology as also the purpose of legislature without which the translation of any Act or legal matter is impossible. Holy Qur’an is the highest book of law revealed by Allah, the Most High upon his Holy Rasùl. Its translation into another language can only be done by a Doctor of Religion who possesses equal command of both the languages. He is supposed to be well aware of the Islamic sciences as also the purpose of Allah, the Highest Legislator.
As far as the translation of A‘lahazrat is concerned, it satisfies all the above conditions and it is most surprising that A‘lahazrat dictated the translation to Mawlana Amjad Ali ‘Azami in extempore. The original manuscript is preserved in the library of Idara Tahqiqat-i-Imam Ahmad Riza (Karachi). It is further surprising that there are no corrections and omissions in the manuscript. Needless to say that to be a doctor of religion, A‘lahazrat is a Mujaddid and insofar as his being at home in Arabic and Urdu is concerned, he is an author of about one thousand books in Arabic, Urdu and Persian — in prose as well as poetry. The translation of A‘lahazrat provides simple, idiomatic and appropriate Urdu. It fully preserves the position, prestige and purpose of Allah and His Prophet. This is why the Sunni savants of the entire world recognize his translation as a standard one. However, there are certain people who try in vain to find fault with the translation of A‘lahazrat. This is because of ignorance or rancor. The Urdu translations available are many. The fact is that the translation of A‘lahazrat has not lowered the standard of other translations; yet, it has not allowed the translations of below standard to assume the place of standard translation. It must be borne in mind that in his translation from beginning to the end A‘lahazrat has nowhere pointed out any mistake or mistakes what so ever of any of his counterparts. So A‘lahazrat cannot and should not be held responsible if the people later on make a comparison of other translations with that of A‘lahazrat, with the result that some blunders in other translations become apparent.
About a dozen books have been written on the comparative study of "Kanz al-Iman". One of the books "Tauzih al-Bayan" by Allama Ghulam Rasùl Saeedi is a comprehensive one. Those who wish to have a bird’s eye view are advised to consult the booklet "Qur’an Sharif Kay Ghalat Tarjumon Ki Nishandehi" (pointing out of wrong translations of Holy Qur’an), which has been written by Qari Riza-ul-Mustafa Azmi, published from Aijaz Book Depot, Calcutta. Prof. Dr. Majeedullah Qadri of Karachi University has written his doctoral dissertation on the comparative study of Kanz al-Iman and other selected Urdu translations. It is most comprehensive. I give hereunder the comparative study of various translations in regard to only four small verses of Holy Qur’an, which is enough to evidence the respective standard of various translations. One thing to be noted is that I am presenting English version of these translations. In case of any doubt, being double translation, the original text of Urdu translations may please be seen in the above booklet;
(1) Wa Lamma Yalamil Lahul Lazina Jahadoo Minkum
..........Arabic text.......
Different translations by different translators have been made as under:
(a) And still Allah did not inquire "who are fighters amongst you". (Shah Abdul Qadir & Mahmood Hasan)
(b) Though still Allah did not inquire well the very crusaders amongst you. (Fateh Muhammad Jullandhari)
(c) Though still Allah did not know amongst you who waged crusade. (Abdul Majid Daryabadi)
(d) Though still Allah did not see the very people who waged (Mawlawi Ashraf Ali Thanvi)
(e) And still Allah did not put your Ghazis (crusade-conquerors) to test. (A‘lahazrat)
Now attention is invited to the fact that Mawlawi Shah Abdul Qàdir and Mawlawi Mahmood Hasan are pointing out that Allah did not enquire (say enquire at all). Mawlawi Fateh Muhammad Jullandhari is going a step further by pointing out that Allah did not inquire well.
The doctor did not treat the patient and the doctor did not treat the patient well — there is lot of difference between the two. The latter version, in fact, points out a shortcoming or charge on the part of the doctor — a shortcoming if he could not and a charge if difference between did not enquire and did not enquire well. The latter part clearly speaks of a charge against Allah as certainly. He could but did not. In any case, Mawlawi Fateh Muhammad Jullandhari has not been able to use word "well" well
Mawlawi Abdul Majid Daryabadi went wrong all the more by saying that Allah did not know. It is a more serious charge than that of not enquiring well. It is not necessary that one who asks something or enquires of something, does not know himself. To substantiate it, I would refer to the verse "Wa ma Tilka Be Yamineka Ya Moosa"(Arabic text); of Holy Qur’an. Allah enquired of Hazrat Moosa Alaihis Salaam as to what was in his right hand. Did He not know that it was his A‘asa (Holy Staff). Of course, He knew. To say flatly that Allah did not know, clearly goes to point out lack of knowledge on Allah’s part, which is an absurd charge.
Mawlawi Ashraf Ali Thanvi well caught hold of the words "enquire" and "know" and better chose to put such words into oblivion but even so he used the word "see"(dekhna). In Urdu, this word is usually used in the sense of sight or look. Mawlawi Ashraf Ali translates to say that Allah did not see the very people. It goes to show that either Allah could not see or the people were able to escape His sight. If the first part is followed, then Allah remains blind and if the latter part is followed, then the sight of Allah stands challenged.
It is surprising to note that at hundreds of other places, Mawlawi Ashraf Ali Thanvi and others have translated that Allah knows everything; Allah sees everything. Allah knows what you know not; Allah sees what you see not. Readers would appreciate that Allah is the same and the translators are the same but the translations are not the same.
Now come to the translation of A‘lahazrat that still Allah did not put your Ghazis to test. Here it is to be seen that "did not put to test" is something different from "did not know" and "did not see". Not putting to test does not constitute any charge or shortcoming on the part of Allah. Rather it is a boon. It is His sweet will whether or not to put to test any of His bandas (slaves). A‘lahazrat has used the word "Ghazis" (conquerors of crusade). Though the word crusaders is also correct, yet looking to the context of the verse, the word "Ghazis" is more befitting.
Thus, it would be seen that A‘lahazrat presented his translation conveying the real sense of the verse as also preserving the prestige of Allah, the Most Prestigious. Conversely, the Deobandi savants either could not follow the real sense and used the words as such. Or, they followed the real sense but could not use the appropriate words. Or, they could use the appropriate words but did not for the reasons best known to them.
A‘lahazrat has translated the Holy Qur’an into Urdu published in 1912 under the name and style of "Kanz al-Iman Fi Tarjuma al-Qur’an."
Mawlawi Irfan has translated into Urdu a book "Jazb al- Qulùb Ilb Dyar al-Mehboob" written by Shah Abdul Haq Muhaddith Dehlawi in Persian, under the name of "Rahat-al-Qulùb". In the preface of his book, he has mentioned that the work of translation is not an easy job. Whosoever may have had an occasion to under-take this work, better knows the difficulties he has to face. I agree with Mawlawi Irfan as I too experienced a lot of difficulty in translating a few poetic verses of "Hadà’iq-i-Bakhshish" of A‘lahazrat into English though my translation is restricted to a drop in ocean. Reasonably, the more difficulty arises, the more responsible book it is sought to be translated and Holy Qur’an is the most responsible book of the universe.
Translation does not mean substitution of words only. Translation is what reflects the true sense. Every man who knows English and Urdu, cannot translate an Act into Urdu. He is not supposed to be acquainted with the legal terminology as also the purpose of legislature without which the translation of any Act or legal matter is impossible. Holy Qur’an is the highest book of law revealed by Allah, the Most High upon his Holy Rasùl. Its translation into another language can only be done by a Doctor of Religion who possesses equal command of both the languages. He is supposed to be well aware of the Islamic sciences as also the purpose of Allah, the Highest Legislator.
As far as the translation of A‘lahazrat is concerned, it satisfies all the above conditions and it is most surprising that A‘lahazrat dictated the translation to Mawlana Amjad Ali ‘Azami in extempore. The original manuscript is preserved in the library of Idara Tahqiqat-i-Imam Ahmad Riza (Karachi). It is further surprising that there are no corrections and omissions in the manuscript. Needless to say that to be a doctor of religion, A‘lahazrat is a Mujaddid and insofar as his being at home in Arabic and Urdu is concerned, he is an author of about one thousand books in Arabic, Urdu and Persian — in prose as well as poetry. The translation of A‘lahazrat provides simple, idiomatic and appropriate Urdu. It fully preserves the position, prestige and purpose of Allah and His Prophet. This is why the Sunni savants of the entire world recognize his translation as a standard one. However, there are certain people who try in vain to find fault with the translation of A‘lahazrat. This is because of ignorance or rancor. The Urdu translations available are many. The fact is that the translation of A‘lahazrat has not lowered the standard of other translations; yet, it has not allowed the translations of below standard to assume the place of standard translation. It must be borne in mind that in his translation from beginning to the end A‘lahazrat has nowhere pointed out any mistake or mistakes what so ever of any of his counterparts. So A‘lahazrat cannot and should not be held responsible if the people later on make a comparison of other translations with that of A‘lahazrat, with the result that some blunders in other translations become apparent.
About a dozen books have been written on the comparative study of "Kanz al-Iman". One of the books "Tauzih al-Bayan" by Allama Ghulam Rasùl Saeedi is a comprehensive one. Those who wish to have a bird’s eye view are advised to consult the booklet "Qur’an Sharif Kay Ghalat Tarjumon Ki Nishandehi" (pointing out of wrong translations of Holy Qur’an), which has been written by Qari Riza-ul-Mustafa Azmi, published from Aijaz Book Depot, Calcutta. Prof. Dr. Majeedullah Qadri of Karachi University has written his doctoral dissertation on the comparative study of Kanz al-Iman and other selected Urdu translations. It is most comprehensive. I give hereunder the comparative study of various translations in regard to only four small verses of Holy Qur’an, which is enough to evidence the respective standard of various translations. One thing to be noted is that I am presenting English version of these translations. In case of any doubt, being double translation, the original text of Urdu translations may please be seen in the above booklet;
(1) Wa Lamma Yalamil Lahul Lazina Jahadoo Minkum
..........Arabic text.......
Different translations by different translators have been made as under:
(a) And still Allah did not inquire "who are fighters amongst you". (Shah Abdul Qadir & Mahmood Hasan)
(b) Though still Allah did not inquire well the very crusaders amongst you. (Fateh Muhammad Jullandhari)
(c) Though still Allah did not know amongst you who waged crusade. (Abdul Majid Daryabadi)
(d) Though still Allah did not see the very people who waged (Mawlawi Ashraf Ali Thanvi)
(e) And still Allah did not put your Ghazis (crusade-conquerors) to test. (A‘lahazrat)
Now attention is invited to the fact that Mawlawi Shah Abdul Qàdir and Mawlawi Mahmood Hasan are pointing out that Allah did not enquire (say enquire at all). Mawlawi Fateh Muhammad Jullandhari is going a step further by pointing out that Allah did not inquire well.
The doctor did not treat the patient and the doctor did not treat the patient well — there is lot of difference between the two. The latter version, in fact, points out a shortcoming or charge on the part of the doctor — a shortcoming if he could not and a charge if difference between did not enquire and did not enquire well. The latter part clearly speaks of a charge against Allah as certainly. He could but did not. In any case, Mawlawi Fateh Muhammad Jullandhari has not been able to use word "well" well
Mawlawi Abdul Majid Daryabadi went wrong all the more by saying that Allah did not know. It is a more serious charge than that of not enquiring well. It is not necessary that one who asks something or enquires of something, does not know himself. To substantiate it, I would refer to the verse "Wa ma Tilka Be Yamineka Ya Moosa"(Arabic text); of Holy Qur’an. Allah enquired of Hazrat Moosa Alaihis Salaam as to what was in his right hand. Did He not know that it was his A‘asa (Holy Staff). Of course, He knew. To say flatly that Allah did not know, clearly goes to point out lack of knowledge on Allah’s part, which is an absurd charge.
Mawlawi Ashraf Ali Thanvi well caught hold of the words "enquire" and "know" and better chose to put such words into oblivion but even so he used the word "see"(dekhna). In Urdu, this word is usually used in the sense of sight or look. Mawlawi Ashraf Ali translates to say that Allah did not see the very people. It goes to show that either Allah could not see or the people were able to escape His sight. If the first part is followed, then Allah remains blind and if the latter part is followed, then the sight of Allah stands challenged.
It is surprising to note that at hundreds of other places, Mawlawi Ashraf Ali Thanvi and others have translated that Allah knows everything; Allah sees everything. Allah knows what you know not; Allah sees what you see not. Readers would appreciate that Allah is the same and the translators are the same but the translations are not the same.
Now come to the translation of A‘lahazrat that still Allah did not put your Ghazis to test. Here it is to be seen that "did not put to test" is something different from "did not know" and "did not see". Not putting to test does not constitute any charge or shortcoming on the part of Allah. Rather it is a boon. It is His sweet will whether or not to put to test any of His bandas (slaves). A‘lahazrat has used the word "Ghazis" (conquerors of crusade). Though the word crusaders is also correct, yet looking to the context of the verse, the word "Ghazis" is more befitting.
Thus, it would be seen that A‘lahazrat presented his translation conveying the real sense of the verse as also preserving the prestige of Allah, the Most Prestigious. Conversely, the Deobandi savants either could not follow the real sense and used the words as such. Or, they followed the real sense but could not use the appropriate words. Or, they could use the appropriate words but did not for the reasons best known to them.