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Volume I, Issue I, Winter 2018
ALIGARH JOURNAL OF
QURANIC STUDIES
Chief Editor: Professor Abdur Rahim Kidwai
Director, K. A. Nizami Centre for Quranic Studies
director.cqs@amu.ac.in
Editor: Dr. Nazeer Ahmad Ab. Majeed
Assistant Professor, K. A. Nizami Centre for Quranic Studies
namajeed.cqs@amu.ac.in
EDITORIAL BOARD
Professor Abdul Azim Islahi Hamid Miyan
Professor & Chief Editor Assistant Professor
Journal of Islamic Economics K. A. Nizami Centre for Quranic Studies
Islamic Economics Institute hmiyan.cqs@amu.ac.in
King Abdulaziz University, Jeddah, KSA Dr. Mohammad Mubeen Saleem
aaislahi@kau.edu.sa Assistant Professor
Professor Akhtarul Wasey K. A. Nizami Centre for Quranic Studies
Professor, Jamia Millia Islamia, New Delhi mmsaleem.cqs@amu.ac.in
President Maulana Azad University, Jodhpur Arshad Iqbal
awasey@jmi.ac.in Assistant Professor
Professor Abdallah El Khatib K. A. Nizami Centre for Quranic Studies
Professor and Editor-in-Chief aiqbal.cqs@amu.ac.in
Journal of College of Shariah & Islamic Studies
Qatar University, Qatar
aelkhatib@qu.edu.qa
Contents!
Sr. No. Papers & Authors Pages
Sajid Shaffi
9. Qur’an Translations in Indian Regional Languages: 152 - 164
A Bibliography
Sajid Shaffi
ALIGARH JOURNAL OF QURANIC STUDIES • VOLUME NO. 1 • ISSUE 1 WINTER 2018
ABSTRACT:
1
Qatar University, Qatar
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INTRODUCTION:
The Holy Qur’ān has been subject to various interpretations throughout
history due to the ideologies of its exegetes. Therefore, we have traditional Sunni
(Asharī, Ṣufī, and Salafī), Shiī, Mutazilite, Ibaḍī, and philosophical interpretations.
Since translation is a kind of interpretation, the ideologies of the translators of the
holy text are clearly reflected in the various European language and English
translations of the Qur’ān.
In the West, the Holy Qur’ān has been translated into numerous European
languages, such as Latin (1143), Castilian or Aragonese (1455), Italian (1547),
German (1616), French (1647), English (1649), Dutch (1641), and Russian (1716).i
The ideologies of the Western translators are clearly reflected in the texts.
Furthermore, to this date, there are many new translations of the Qur’ān, also
reflecting the ideologies of their translators.ii
In addition, the battle for interpreting the holy text is an ongoing issue in the
Islamic world as it faces many interior challenges, such as from ISIS and other
extremist and terrorist groups, who alter the text from its real meaning to meet their
political ends.
This article will shed light on the effects of the exegete or translator’s
ideology on the Qur’ānic translation by looking at English translations of the Qur’ān
by translators from various Islamic sects and trends, and by non–Muslims. (The
religious beliefs of the translator could significantly affect the content of the
translation; e.g., a translation of the Bible by a Buddhist would surely be affected by
the translator’s beliefs.)
Additionally, this article will discuss interpretation of the Qur’ān in relation
to subjects such as governing by the Law of God, i.e., Sharīa; the dispute
over the interpretation of some verses related to fighting non-Muslims, such
as Q. 2: 191: “Kill them wherever you find them”; and the battle between
classical and liberal exegesis in relation to various issues, including how to
interpret physical pleasure in the hereafter relating to matters such as
eating and sexual relations, and whether these issues are to be understood
literally or allegorically. Moreover, I will discuss the treatment of the
rebellious wife and whether the husband possesses the right to hit her.
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“Those who do not judge according to what God has sent down are the
disbelievers”.v
This verse concerns those who totally reject and deny the laws of Allah in
their heart and with their tongues. However, if a person believes in the law of Allah
with his heart and confesses it with his tongue but does something contrary to these
beliefs, he is not regarded as a disbeliever but rather a person who chose not to
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follow the law of Allah. Thus, this verse does not apply to such a personvi, according
to most Muslim jurists.
On the other hand, the Khawārij, an Islamic sect that interpreted this verse in
the same manner as ISIS, hold the view that this verse indicates that anyone who
follows a law other than Allah’s Law is a disbeliever (kāfir), not giving any
consideration to whether this person denies being a disbeliever. The Khawārij
deduced from this verse: ‘Whoever leaves the law of Allah is a disbeliever, the
sinner has left the application of the law of Allah; therefore, the sinner is a
disbeliever (regardless of the severity of the sin).’vii This view of the Kharijites has
been totally rejected by most Muslim theologians and the major schools of lawviii.
It should be noted here that the act of takfīr (applying apostasy upon
somebody) has its roots in Islamic history with the Kharijites, who used this verse
and others to assert their ideological beliefs. The fourth rightly guided Caliph, Alī,
was assassinated by this group in 661 when the Kharijites excommunicated him,
declaring him a disbeliever, claiming that he had committed a sin when he deviated
from Allah’s law by agreeing to arbitration between himself and his rival Muāwiyah
bin AbīSufyān. Furthermore, the mass and brutal killings of Muslims and non-
Muslims by ISIS have been stimulated by many political and religious factors, one
of which is misinterpretation of the Holy Qur’ān verses.
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The Interpretation of Q. 2:191 (Kill them wherever you find them) and (Q. 9:5)
There are two verses in the Qur’ān that have been misinterpreted, and
therefore misquoted, by non-Muslims, most often propagandists who claim that
these verses promote violence and encourage Muslims to wage war against those
who do not follow Islam. These verses are:
This verse has been misinterpreted, misunderstood and taken out of context.
Some have translated “uqtulūhum” as “slay them” instead of ‘kill them’, and we
found an article entitled “Slay them whenever you find them”.xiii This
misinterpretation lies in the use of the word ‘slay’ instead of ‘kill’, which is the
translation for the Arabic word qatala. The equivalent of “slay” in Arabic is
dhabaḥa, which also means to slaughter; “slay” has a negative connotation and is
not as accurate as “kill”. In addition, the pronoun “them” in “kill them” is not
general in this verse but instead refers to specific polytheists who declared war on
Muslims and broke their oaths of allegiance with Muslims.
We also find some Muslim extremists who deduced from this verse that
Muslims were ordered to kill all the non-believers, which has been totally rejected
by Muslim scholars. Therefore, Abdul Haleem translates this verse as: “Kill them
wherever you encounter them”.xiv
The Muslims were driven out of their home country Mecca, their belongings
were confiscated, and they were persecuted by the polytheists who attempted to
convert them back to idolism. The Qur’ān here was addressing whether Muslims
were allowed to defend themselves against the aggression of these Arab polytheists
and their terrible actions against the new religion. Furthermore, the Muslims were
confused about whether it was a sin to fight these aggressors if they encountered
them in the holy sanctuary in Mecca (where killing, hunting, and cutting plants are
prohibited)xv. Therefore, God allowed Muslims to defend themselves by killing the
aggressors wherever they encountered them, whether in the holy sanctuary or not.
The verses go on to impose some restrictions on this kind of killing: “And drive
them out, for persecution is more serious than killing. Do not fight them at the
Sacred Mosque unless they fight you there. If they fight you, kill them-this is what
such disbelievers deserve-but if they stop, then God is most forgiving and
merciful”.xvi
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Secondly, the other verse that caused controversy among Muslims and others
is the so-called “Sword Verse”, which has no actual mention of the word “sword”,
reads as “When the [four] forbidden months are over, wherever you encounter the
idolaters [who broke the treaty], kill them, seize them, besiege them, ambush
them…”xvii
Some liberal translators such as Muhammad Asad holds the view regarding
all the Prophetic stories and their miracles in the Qur’ān as having parable and
allegorical meanings, as myths and legends that are not real. According to Asad, the
Prophet Abraham was not thrown into fire, The Prophet Solomon did not ride the
wind, and Luqman was a mythical figure. Asad has also denied the existence of
creatures called jinn, regarding them as invisible or unseen beings.xxii The
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miraculous journey of Isrā and Mi’rāj (the miraculous night journey) was not a
physical journey to Jerusalem and then to heaven but rather a spiritual journey.xxiii
Furthermore, Asad claimed that the Qur’ān did not order women to wear the ḥijāb
veil but rather asked women to wear decent clothes according to the customs of their
society.xxiv
“Men are supporters of wives because God has given some of them an
advantage over others and because they spend of their wealth. So the ones (f) who
are in accord with morality are the ones (f) who are morally obligated, the ones (f)
who guard the unseen of what God has kept safe. But those (f) whose resistance you
fear, then admonish them (f) and abandon them (f) in their sleeping place then go
away from them (f) and if they (f) obey you, surely look not for any way against
them (f); truly God is Lofty, Great.”xxvii
Bakhtiar insisted that the main reason for her translation lies in correcting
Muslim scholars’ views concerning the verses related to women in the Qur’ān,
especially Q. 4: 34. She claimed that, for fourteen centuries, Muslim scholars have
dismissed women’s views and misinterpreted this verse and the phrase iḍribūhunna.
In addition, out of twenty-six meanings for ḍarb, she chose only one meaning,
which is ‘go away from them’. She did not choose to translate it as hit, spank,
chastise, beat, etc. because the above-mentioned phrase does not mean ‘hit them’,
she argues, for the following reasons:
Firstly, the word “ḍarb” has many meanings in Arabic; thus, why would we
choose a meaning that validates the oppression of women by means of physical
abuse, and does not concur with the ethical principles of the Qur’ān? Furthermore,
these meanings also do not match the conduct of the Prophet, who never hit a
woman during his life. In addition, the verses that follow this verse ask both parties
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to send an arbitrator to resolve the disputation between the spouses, and these verses
never order the husband to hit his wife.
The arguments put forward by Laleh Bakhtiar are unacceptable for the
following reasons:
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On the other hand, some translators have disrespected the Qur’ānic text by
altering its order, which is totally at odds with the norms of translation. Such
translations include those written by Rodwell, Bell, and Dawood. Nobody would
translate Shakespeare’s Macbeth by changing its original order, an act that would be
deemed completely unacceptable and heavily criticized. Why, then, are the
standards different when dealing with the Qur’ānic text, which is revered by more
than two billion Muslims as a holy text?
Rodwell, Bell, and Dawood have changed the order of the text, arranging it
chronologically, i.e., by the dates of the revelations, and not according to its
standard order. Each one of these Orientalists has produced a unique order for the
chapters of the Qur’ān, based on the dates of the revelations, which is a matter of
dispute among scholars.
Here, we will discuss Dawood’s alteration of the order of the Qur’ānic Sūras.
Taking liberties with the order of the Qur’ānic Sūras goes against the
consensus of Muslims worldwide (over the past 14 centuries), starting with the
Companions of the Prophet (pbuh), and is considered a very pernicious act. The
order of these Sūras is best thought of as fixed, the position held by Muslim scholars
such as Al-Bayhaqī, Abū Bakr Al-Anbāri, Al-Karmānī in his Al-Burhān, Ibn Ḥajar,
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and Al-Suyūṭīxxxiv. Al-Suyūṭī says: “The Sūras and verses of the Qur’ān had this
order during the time of the Prophet Muhammad”xxxv.
N. J. Dawood has made quite random changes to the order of the Qur’ānic
Sūras. He expresses regret that those who collected the Qur’ān into book form paid
little or no attention to the chronological sequence of the Qur’ānic revelations, and
he references attempts made by some Orientalists, such as Noldeke, Grimme,
Rodwell and Bell, to re-arrange the Sūras in chronological order. To justify his
departure from the order of the Sūras that is familiar to Muslims, Dawood writes:
“In this edition, the traditional arrangement has been abandoned. The present
sequence, while not following a strictly chronological order, begins with the more
Biblical and poetic revelations and ends with the much longer, and often more
topical, chapters. In short, the new arrangement is primarily intended for the
uninitiated reader who, understandably, is often put off by such mundane chapters
as “The Cow” or “Women”, which are traditionally placed at the beginning of the
book”xxxvi.
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If, then, we are so extremely scrupulous with, and avoid tampering with, the
words, phrases and titles produced by humans, how much more this approach
should apply to our interactions with the Book of Almighty Allah – a book whose
sentences, words and even letters contain so much mystery! How, then, can anyone
even think of changing its order?
When I investigated the main reason Dawood changed the order of the
Sūras, I found that he uses the pretext of wanting to begin with the poetic Sūras, or
those relating to the Old Testament. He says that the contemporary reader is put off
by the traditional Muslim order of the Sūras because the initial Suras are about
ordinary and mundane themes, such as ‘The Cow’ (Baqara) and ‘Women’ (Nisā).
The language used by this translator exposes the psychology that lurks behind his
words, in such a way that I feel able to say that, even though he has produced a
translation of the Qur’ān, his translation reveals more about his attitude, and what it
offers is his own reading of the Qur’ān.
The translator’s words reveal what he really wants to say, which is that
Sūras such as Zalzala, Infitār, Takwīr, Insān, Raḥmān, and ‘Adiyāt resemble the
Bible in their content. For instance, he invites the reader to compare Raḥmān with
Psalm 136 in the Old Testament. He also wants to convey that these Sūras are in
fact poetry because of their overall content and their rhythmical schemes and that
they describe things in a romantic style far removed from reality.
Dawood deferred longer Sūras such as Baqara and Nisā, claiming that
readers are put off by them, when both Sūras contain many law-related verses that
enjoin righteous and charitable living. The Sūra Nisā (‘Women’) honours women to
the extent that the entire Sūra is named after them, and it shows clearly how Islam
elevated the status of women and gave them their full rights, which they had
previously been denied. This translator wanted to divert the reader’s attention from
such down-to-earth realities in the Qur’ān, as though the Qur’ān contains no
connection to the real world. Instead, he wished to highlight its poetic themes and
fantastic language, as in the Sūras Zalzala, Infiṭār and Takwīr. When he wishes to
display the more factual side of the Qur’ān, he focuses on the Sūras that resemble
the stories of the Old and New Testaments, such as Maryam (Mary) or
Yusuf (Joseph).
Then, he offers us the pretext that his new arrangement is intended for the
“uninitiated reader”. There is an obvious riposte to that explanation, namely, that
when we are translating any kind of literary text, let alone a sacred text such as the
Holy Qur’ān, we cannot tinker with the text claiming the interests of the “uninitiated
reader”. The Qur’ān is not there to be translated for the benefit of the uninitiated.
Rather, its meanings are to be translated correctly and soundly, without any
corruption or alterations, and for all readers equally, whether they are uninitiated or
otherwise.
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The Orientalists who translated the Holy Qur’ān did not believe that the
Qur’ān is the word of God; they regarded the text as a fabrication by the Prophet
himself, and they regarded Islam as a heretical religion - a distortion of both
Judaism and Christianity. For example, the word ummī in the Qur’ān means
illiterate or unlettered and was used to describe the Prophet Muhammad (pbuh).
Thus, ‘the unlettered Prophet’ and ‘the illiterate people’ are mentioned more than
twice in the Qur’ān. The adjective was also used to describe the Arab tribes to
whom the Prophet was sent. One of the verses reads Q. 62: 2 ‘It is He who sent
amongst the illiterate people, a Messenger.’ The Orientalists have challenged the
Prophet’s illiteracy, as they totally disagree with Muslim scholars and exegetes on
this issue; because they deny his prophecy, they therefore deny his illiteracy. They
argue that the meanings of the words ummī and ummīyyīn are not illiterate and
illiterates but rather ‘the one who worships idols’ and ‘the one who was sent for the
common folk’. This interpretation is incorrect from both linguistic and historical
points of view for the following reasons.
The Qur’ān states clearly that the message of the Prophet Muhammad (pbuh)
completes and consummates the messages of the prophets who preceded him and
that the Qur’ān authenticates the earlier Old and New Testaments of the Bible. The
fact that these texts are similar to the Qur’ān proves that Allah’s Messenger (pbuh)
was a prophet. Muhammad (pbuh) was unlettered throughout his life, and there is no
evidence that he studied with anybody, including Jews or Christians; therefore, the
precise information in the Qur’ān about Jews and Christians surely points to the fact
that the Prophet’s source was divinely revealed. Moreover, the points of
disagreement between the Qur’ān and the Old and New Testaments are clear
indications – according to Maurice Buccaille – that Muhammad (pbuh) did not rely
upon the Bible,xl and his only teacher was God, the Wise and All-Knowing One.
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Another reason for distorting the text concerns linguistic difficulties. Here are some
examples:
Example one:
Example two:
When I checked several translations on this point, I found that all the
translators made the same error – except Al-Hilali and Khan, who distinguished
between ‘arsh and kursī, with an explanation in their notes. They put the word kursī,
just as it is, in their translation, which is, in my opinion, the best way for translators
to address this and similar words.
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Al- Hilali and Khan’s translationxlviii reads: “His kursīxlix extends over the
heavens and the earth”. Others have been less careful, translating kursī as throne, as
did both Pickthall and Abdullah Yusuf Ali. The former has translated as “His throne
includes the heavens and the earth”,l while the latter has translated as “His Throne
doth extend over the heavens and the earth”.li
Example three:
We also find Dawood and other translators at fault when they translate Q 5:7
“wa in kuntumjunuban fa aṭṭahharū”. This verse means that, if someone is in a
state of ritual impurity because of sexual relations or some other act, he or she must
cleanse him or herself via a full, ritual washing of the body.
The examples above typify the sorts of errors made by Dawood and Sale in
their translations. The objective here has not been to count the errors in these
translations but to provide some examples to readers to help them assess these
translations’ worth. Another objective has been to increase awareness of how flawed
the works of individuals are, and how it is consequently necessary for Muslim
scholars, backed by their governments and institutions, to work on team-based
projects rather than individual ones, so that the Holy Qur’ān may be translated into
all the world’s languages.
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CONCLUSION
This article has discussed how the ideological views of interpreters and
translators affect the translation and interpretation of the Qur’ān, and how the true
meaning of the text might become lost in the process of interpretation and
translation. Therefore, the same verse could have contradictory meanings,
depending on the interpreters’ views. “ISIS” often uses the verse “Kill them
wherever you find them” in their discourse, “justifying” their crimes against
humanity. Sadly, the same verses are also used by Islamophobes to “prove” that
Islam is an intolerant religion. While the fallacy of both arguments is evident in the
contextual understanding of these verses, it is also evident that there is a dire need to
return the religious authority to the scholars, who unfortunately have lost it lately.lviii
Moreover, the views of the liberal translator’s of the Holy Qur’ān, regarding all the
Prophets’ stories and their miracles in the Qur’ān as having parable and allegorical
meanings, as myths and legends, could not be accepted because they contradict
authentic history. Lastly, the Orientalists’ translations of the Qur’ān clearly show
how the meaning of the Qur’ānic text has been distorted, from the first Latin
translation in 1143, until today. This distortion was not limited to the alteration of
the text’s meaning but also included altering the order of the Qur’ānic Sūras
(chapters).
In conclusion, there is no final authority who can claim to be the sole and ultimate
authority on the true meaning and ultimate truth of an open text such as the Qur’ān.
Thus, we need to use traditional linguistics—along with the sayings of the Prophet
Muhammad (pbuh), his companions, and their successors—as well as exercise
tolerance, logic, and interfaith dialogue when translating and interpreting the
Qur’ān.
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i
A. El-Khatib, Translations of the Meanings of the Holy Qur’ān into English Language (From 1649
till 2013) A Critical Study, (Sharjah: University of Sharjah, 2014), pp.19-22.
ii
The Study of Qur’ān: A New Translation and Commentary, Editor-in-Chief Seyyed Hossein Nasr;
General Editors Caner Dagli, Maria Masse Dakake, Joseph E. B. Lumbard; Assistant Editor
Mohammed Rustom. New York: Harper One.
iii
The Salafī Jihadist like Abu Muhammad Aṣim al-Maqdisī regarded the Saudi government as
apostate; furthermore, Muhammad Abdul Salām, in his book al-Jihād al-Farīḍa al-Ghāibah,
has called to fight the nearest enemy inside the Muslim World instead of the outside enemy. See
the views of the different Salafi schools in Ahmad ZaghlūlShallātah and others,Between
Salafism and Terrorism of Takfir: Ideas for Explanation, (in Arabic), (Beirut: MarkazDirāsat al-
Wahda al-Arabiyyah, 2016); and Abdel HaqqDahmān, “al-Salafiyyah al-Khalījiyyah”, (in
Arabic), ibid., pp.97-101.
iv
ISIS leader Abu Bakr al-Baghdadi urges a fight to the death in Iraq, audio claims, retrieved from
https://www.theguardian.com/world Thursday 3 November 2016.
v
Compare this translation with A. J. Dorge, The Qur’ān: A New Annotated Translation, Bristol:
Equinox Publishing Ltd., (reprinted in 2014), p.68; M.A.S. Abdel Haleem, The Qur’ān: English
Translation, 2nd. ed., (Oxford: Oxford University Press, 2010), p.116; and A.J. Arberry, The
Koran Interpreted A Translation, p.76, retrieved from
https://ia801706.us.archive.org/20/items/Qur’ānAJArberry/Qur’ān-A%20J%20Arberry.pdf
Wednesday 20 June 2018.
vi
Muhammad bin Umar al-Rāzī, Mafātīh al-Ghayb, 1st. ed., (Beirut: Dār al-Kutub al-Ilmiyyah,
1421/2000), vol.12, p.6.
vii
See ibid. and Aḥmad bin Alī al-Jaṣṣāṣ, Aḥkām al-Qur’ān, ed. by Muhammad Qamhāwi, (Beirut:
DarIhyā’ al-Turāth al-Arabī, n.d.), vol.4, p.94.See also Muhammad al-Hazzat,
“TanẓīmdāishwaTahdīd al-Dawlah al-Waṭaniyyah”, in Ahmad ZaghlūlShallātah and others,
Between Salafism and Terrorism of Takfir: Ideas for Explanation, p.45.
viii
Compare al-Jaṣṣāṣ,Aḥkām al-Qur’ān, vol.4, p.94; and al-Ṭabarī, Muhammad binJarīr,Jāmi al-
BayānanTawīl Ay al-Qur’ān, (Beirut: Dār al-Fikr, 1405 H.), vol.6, pp.252-257. Some Jurists
have said that the word (kāfirūn) in the verse does not mean literally the one who rejected the
faith but is rather a kind of rejection (kufr) less than the kufr related to denying the religion
(kufrundūnakufrin). Furthermore, some have suggested that the word kufr here means: denying
the grace of Allah, not the religion; therefore, the person is not regarded as a disbeliever. See al-
Tabari, Jāmi al-BayānanTawīl Ay al-Qur’ān, vol.6, p.256; al-Jaṣṣāṣ,Aḥkām al-Qur’ān, vol.4,
p.92; and Muhammad Ibn Abdallāh Ibn al-Arabī,Aḥkām al-Qur’ān, ed. by Muhammad
AbdelQādirAtā, (Beirut: Dār al-Fikr, n.d..), vol.2, p.127.
ix
For further information about the importance of the context, see M.A.S. Abdel Haleem, “The Role
of Context in Interpreting and Translating the Qur’ān”, Journal of Qur’ānic Studies, vol.20,
issue 1, 2018, pp.47.66.
x
See the following important work: EkmeleddinIhsanoglu, Islamophobia from Confrontation to
Cooperation the task Ahead, (Jeddah: Organisation of Islamic Cooperation: 2013).
xi
For the views of al-Būtī on these verses, seeAdel bin KhalīfahBalkahlah, “Mawāqif al-Shaykh
Muhammad Saīd al-Būtī al-Siyāsiyyah: IṣlahīIshtirāīyuḥāribu (al-Rāyāh al-Immiyyah)”, (in
Arabic), Al-Mustaqbal al-Arabī, vol.40, issue 467, January 2018, pp.134-136.
xii
Abdel Haleem, The Qur’ān: English Translation, p.31.
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ALIGARH JOURNAL OF QURANIC STUDIES • VOLUME NO. 1 • ISSUE 1 WINTER 2018
xiii
For a detailed discussion of this issue, see the following references: Violence in the Qur’ān,
[Wikipedia]; Abdel Haleem, The Qur’ān: English Translation,pp.xxii (footnote 17)-xxiii; and
Abdel Haleem, “The Role of Context in Interpreting and Translating the Qur’ān”, Journal of
Qur’ānic Studies, (2018), Vol.20, Issue 1, pp.57-63.
xiv
See Abdel Haleem, The Qur’ān: English Translation, p.31. and Droge, The Qur’ān: A New
Annotated Translation, p.20.
xv
Abdel Haleem, The Qur’ān: English Translation, p. xxii
xvi
Ibid.,p.31.
xvii
Ibid.,p.xxiii and p.199.
xviii
Ibid.,p. xxiii.
xix
Adel bin KhalīfahBalkahlah, “Mawāqif al-Shaykh Muhammad Saīd al-Būtī al-Siyāsiyyah:
IṣlahīIshtirāiyuḥāribu (al-Rāyāhal-Immiyyah)”, (in Arabic), Al-Mustaqbal al-Arabī, vol.40,
issue 467, January 2018, pp.134-136.
xx
Qur’ān and violence, [Wikipedia]
xxi
Abdel Haleem, The Qur’ān: English Translation, p. xxiii.
xxii
Muhammad Asad, The Message of The Qur’ān, p.899, footnote:1; compare with Prof. Abdur
Raheem Kidwai’s important comments on Asad’s translation in his excellent book: Translating
the Untranslatable: A critical Guide to 60 English Translations of The Qur’ān,(New Delhi:
Sarup Book Publications Pvt. Ltd., 2011), p.70.
xxiii
Muhammad Asad, The Message of The Qur’ān,pp.997-998.
xxiv
Ibid., pp.538-539, footnotes 37-38.
xxv
Compare with Prof. Abdur Raheem Kidwai’s important comments on Bakhtiar’s translation in:
Translating the Untranslatable: A critical Guide to 60 English Translations of The
Qur’ān,p.146.
xxvi
Abdel Haleem, The Qur’ān: English Translation, p.85.
xxvii
Bakhtiar, The Sublime Qur’ān, p.94.
xxviii
Abdel Haleem, The Qur’ān: English Translation, p.38.
xxix
Ahmed Ali, Al-Qur’ān: A Contemporary Translation, (Princeton: Princeton University Press,
1993), pp.78-79, 298.
xxx
For further information, see Riḍwān al-Sayyid, al-Mustashriqūn al-Almān: al-Nushū’ wa al-
Ta’thīrwa al-Masā’ir, (Beirut: Dār al-Madār al-Islāmī, 2013.), pp.94-108; and Tarek Elkot, “Is
the Qur’ān Part of the Late Antiquity of Europe? A Reading in German Orientalism”, (in
Arabic), Journal of the College of Sharia and Islamic Studies, Vol.35. issue 2, 2018, pp.101-
130.
xxxi
Theodor Nöldeke,Geschichte des Qorāns, ZweiterTeil: Die Sammlung des Qorāns,
völligumgearbeitet von Friedrich Schwally, 2. Auflage, DieterichʼscheVerlagsbuchhandlung,
Leipzig 1919.
xxxii
N. J. Dawood, The Koran Translated with Notes, (London, 1978), p.11.
xxxiii
Ibid., p.9.
xxxiv
Manna’ Al-Qattan, Mabāhithfī ‘ulūm al-Qur’ān, pp.142-145. For more information on how the
Qur’ān was compiled into book form, and on why we have to respect this ordering as per the
consensus of the Companions of the Prophet, see the two introductions to ‘Ulūm al-Qur’ān, the
Introduction by Ibn ‘Aṭṭiya, and the Introduction to the kītāb al-mabānī, ed. Geoffrey
Arthur,with the assent of Abdullah Ismā’īl Al-Ṣāwī, (Cairo, 1972), pp. 41-42. See also
Muhammad MuhammadAbūShuhba, Al-madkhal li-dirāsāt al-Qur’ān al-karīm, (Cairo, 1972),
p.333.
xxxv
Mannā’ Al-Qaṭṭān, Mabāhith, p.144 – 145.
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xxxvi
Dawood, The Koran Translated, p.11. It should be noted here, editions since 1990 have had the
true Qur’ānic order of Suras, and the translator has added this note: “Note to all readers: The
reader should bear in mind that the familiar [to Muslims] ordering of the Sūras, as observed in
this translation, is not basic to an understanding of the Qur’ānic text, so those new to the Qur’ān
are advised to start with the short, poetic Sūras such as the ones describing the Day of
Resurrection or Heaven and Hell, e.g.,Takwīr and Raḥmān, or ones like Maryam and Yusuf,
which deal with Biblical topics. These come in the second half of the Qur’ān but should be read
before the long and complex Sūras in the first half, such as Baqaraand Mā’ida, which require of
the reader a prior knowledge of events that took place in the early days of Islam”. Dawood, The
Koran Translated, (London: Penguin Books, 1993), p. 5.
xxxvii
See Abdel Haleem’s latest article entitled: “The Role of Context in Interpreting and Translating
the Qur’ān”, Journal of Qur’ānic Studies, 20:1, (2018): pp.47-63.
xxxviii
Ibrāhīm bin ‘Umar al-Ribāt Al-Biqā’ī,TafsīrNaẓm al-durar fi tanāsub al-ayywa al- suwar,
(Hyderabad, 1398 AH/1969), vol. 1.
xxxix
Qur’ān 2, 11-12 (From A. Yusuf Ali’s translation, p. 19).
xl
Maurice Buccaille, The Bible, the Qur’ān and Science, (Tripoli, 1987), p. 269.
xli
George Sale, Koran,p.234. [Online Archive]
xlii
Abdel Haleem, The Qur’ān: English Translation, p.312.
xliii
A. J. Dorge, The Qur’ān: A New Annotated Translation, p.198.
xliv
A. J. Arberry, The Koran Interpreted A Translation [Online version]
xlv
Q. 2: 255.
xlvi
Dawood, The Koran Translated, p. 316.
xlvii
Hans Wehr, Dictionary of Modern Written Arabic, ed. J. Milton Cowan, (New York, 1976), p.
820.
xlviii
M. Al-Hilali and M. Khan, Interpretation of the Meanings of the Holy Qur’ān, (Riyadh, 1995), p.
96.
xlix
The kursī is literally a footstool or a chair or a throne. In the Qur’ān, it means a world that
surrounds our universe. Our universe compared to kursī is nothing but is like a ring thrown out
upon space of the desert. The kursī compared to the ‘Arsh is nothing but is like a ring thrown
out upon space of the desert.
l
Pickthall, The Glorious Qur’ān, p.42.
li
A. Yusuf Ali, The Holy Qur’ān, p.103.
lii
Dawood, The Koran Translated, p. 488.
liii
Arthur J. Arberry, The Koran Interpreted, p.100.
liv
Majid Fakhry, The Qur’ān: A Modern English Version, (London: Garen Publishing Limited,
1998),p.68.
lv
M. H. Shakir, The Koran, (New Delhi: Goodword Books, 2000), p. 66.
lvi
M. Al-Hilali and M. Khan, Interpretation of the Meanings of the Noble Qur’ān, p. 212.
lvii
A. Yusuf Ali, The Holy Qur’ān, p. 242.
lviii
< http://jihad.info/isis-a-disgrace-to-islam.html>
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Abdel Haleem, M.A.S..The Qur’ān: English Translation, 2nd. ed., Oxford: Oxford University Press,
2010.
Abdel Haleem, M.A.S.. “The Role of Context in Interpreting and Translating the Qur’ān”, Journal of
Qur’ānic Studies, 20:1, (2018): 47-66.
Al-Hilali, M. and Khan, M.. Interpretation of the Meanings of the Holy Qur’ān, Riyadh, 1995.
Ali, Ahmed. Al-Qur’ān: A Contemporary Translation, Princeton: Princeton University Press, 1993.
Al-Jaṣṣāṣ, Ahmad bin Alī.Aḥkām al-Qur’ān, ed. by Muhammad Qamhāwī, Beirut: Dar Ihyā’ al-
Turāth al-Arabī, n.d..
Al-Rāzī, Muhammad bin Umar. Mafātīh al-Ghayb, 1st. ed., Beirut: Dār al-Kutub al-Ilmiyyah,
1421/2000.
Al-Ṭabarī, Muhammad bin Jarīr. Jāmi al-BayānanTawīl Ay al-Qur’ān, Beirut: Dār al-Fikr, 1405 H.
Arberry, Arthur J..The Koran Interpreted, Oxford: Oxford University Press, 1998.
Balkahlah, Adel bin Khalīfah, “Mawāqif al-Shaykh Muhammad Saīd al-Būtī al-Siyāsiyyah:
IṣlahīIshtirāiyuḥāribu (al-Rāyāh al-Immiyyah)”, (in Arabic), Al-Mustaqbal al-Arabī, vol.40,
issue 467, January 2018, pp.133-144.
Bewley, Abdulhaqq and Bewley, Aisha. The Noble Qur’ān, A New Rendering of its Meaning in
English, Norwich: Bookwork, 1999.
Buccaille, Maurice. The Bible, the Qur’ān and Science, Tripoli, 1987.
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ALIGARH JOURNAL OF QURANIC STUDIES • VOLUME NO. 1 • ISSUE 1 WINTER 2018
Dorge, A. J..The Qur’ān: A New Annotated Translation, Bristol: Equinox Publishing Ltd., reprinted
in 2014.
El-Khatib, A..Translations of the Meanings of the Holy Qur’ān into English Language (From 1649
till 2013) A Critical Study, Sharjah: University of Sharjah, 2014.
Elkot, Tarek, “Is the Qur’ān Part of the Late Antiquity of Europe? A Reading in German
Orientalism”, (in Arabic), Journal of the College of Sharia and Islamic Studies, 35:2,
(2018):101-130.
Fakhry,Majid.The Qur’ān: A Modern English Version, London: Garen Publishing Limited, 1998.
Isis leader Abu Bakr al-Baghdadi urges fight to death in Iraq, audio claims, retrieved from
https://www.theguardian.com/world Thursday 3 November 2016.
Kidwai, Abdur Raheem, Translating the Untranslatable: A critical Guide to 60 English Translations
of The Qur’ān, (New Delhi: Sarup Book Publications Pvt. Ltd., 2011).
Nöldeke, Theodor, Geschichte des Qorāns, ZweiterTeil: Die Sammlung des Qorāns,
völligumgearbeitet von Friedrich Schwally, 2. Auflage, DieterichʼscheVerlagsbuchhandlung,
Leipzig 1919.
Shallāṭah, Ahmad Zaghlūl, and others, Between Salafism and Terrorism of Takfir: Ideas for
Explanation, (in Arabic), Beirut: MarkazDirāsat al-Wahda al-Arabiyyah, 2016.
The Study of Qur’ān: A New Translation and Commentary, Editor-in-Chief Seyyed Hos- sein Nasr;
General Editors Caner Dagli, Maria Masse Dakake, Joseph E. B. Lumbard; Assistant Editor
Mohammed Rustom. New York: Harper One.
‘Ulūm al-Qur’ān, the Introduction by Ibn ‘Aṭṭiya, and the Introduction to the Kitāb al-mabānī, ed.
Geoffrey Arthur, with the assent of AbdullahIsmā’īl Al-Ṣāwī, Cairo, 1972.
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ALIGARH JOURNAL OF QURANIC STUDIES • VOLUME NO. 1 • ISSUE 1 WINTER 2018
Wehr, Hans.Dictionary of Modern Written Arabic, ed. J. Milton Cowan, (New York, 1976).
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Z. Junaid2
Al-Hamd Islamic University,
Islamabad, Pakistan
ABSTRACT
his article attempts to understand the economic philosophy of Qur’ān with the
T support of five renowned commentaries (Tafasīrs) of the 20th century, and some
notable scholars of Islamic Economics. This study has identified Qur’ānic
teachings to provide a basis for an understanding of the economic life of human beings
and nations as the conventional economic thinking provides. The study has probed in
to the basic foundations of Islamic Economic System. The article has carried out a
comparative analysis of the secular concept of life with the Islamic concept of life and
linked it to the Islamic Economic Philosophy. This paper has identified that Qur’ānic
approach to economic life clearly differs from the conventional approach on Economic
matters. This article leads to some new dimensions not covered in conventional
Economics.
1
Adjunct Professor, Faculty of Management Sciences, International Islamic University, Islamabad, Pakistan
2
Visiting Lecturer, Al-Hamd Islamic University, Islamabad, Pakistan
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INTRODUCTION
According to Will Durant, “Every science begins as philosophy and ends as
art; it arises in hypothesis and flows into achievement. Philosophy is a hypothetical
interpretation of the unknown (as in metaphysics), or of the in-exactly known (as in
ethics or political philosophy); it is the front trench in the siege of truth. Science is the
captured territory; and behind it are those secure regions in the captured territory; in
which knowledge and art build our imperfect and marvelous world. Philosophy seems
to stand still, perplexed; but only because she leaves the fruits of victory to her
daughters the sciences, and herself passes on, divinely discontent, to the uncertain and
unexplored”.i
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This philosophy considers man completely free in his thought and action
and regards this worldly life alone to be the sole target. It is the material gain alone,
which counts. This concept of natural and social sciences disregards the soul and its
requirements and gives exclusive attention to human body and its demands. In
consequence, moral values, which prove to be a barrier in the realization of worldly
objectives are either rejected, or regarded as merely relative subject to the needs of
time. Thus, secular philosophy of modern-day economics originating in the West is
not compatible with Islamic philosophy of economics. In simple words, Man
fabricates secular philosophy of economics and the Lord of this universe reveals the
Islamic philosophy of economics to Man.iv
This may be kept in mind that before the advent of Western colonialism,
which legalized interest, and on its basis promoted banks, the Muslim world was
following the Islamic economic system without any problem. This fact can be
compiled from the older works on ahādīth and fiqh covering mu‘amalāt.
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(1) Man and all other creations owe their existence, to Allah alone. (2) The
universe is created and administered in accordance with the regulations set by
Almighty Allah, known as "Laws of Nature”. Negation of the mechanical concept
of universe, which claims, it a product of an accident. (3) Whole universe is
subservient to Man for his use and benefit. (4) Life of the humankind in this world
in a place of trial, on which depends his life of the Hereafter. (5) Allah alone is the
Sovereign; this concept of sovereignty gives birth to the concept of human unity
and human equality. It slashes the roots of rule of man over man, and negates the
concept of kingship, dictatorship, priesthood. (6) Every one is equal according to
Islam. All humans enjoy equal rights and can seek remedy, if wronged, through a
court of law. Everyone has protection of his life, property, and honour. (7) The
economic philosophy of Qur’ān is based on Wahī (revelation), which demand a
believer to adopt a balance between the requirements of body and soul and function
for the larger interest of human good. (8) This Philosophy is not against morality. It
believes in eternal moral values, through which nations rise and fall. (9)
Fundamentals of Islamic economic philosophy come from Qur’ān and Sunnah. The
Qur’ān condemns every innovation, for which there is no proof in the fundamentals.
However, Islamic economic philosophy is not static. It gives a golden tenet of
Ijtihād, an instrument, for use in all places and times of need. (10) Regarding the
reason of truth, the Qur’ān prescribes that where there is valid evidence for another
point of view, it should be accepted with humbleness. However, where the evidence
is fake or lacking in truth, the Qur’ānic philosophy feels obligated to expose that
discrepancy. The truth is exclusive and should be accepted without compromise.
The good value is recognition of Allah as the source of all truth. (11) A common
misunderstanding about the economic philosophy of Qur’ān is that it demands blind
faith in its principles and blocks the way of evaluation. This is a mistaken view,
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which has created hostility between the Qur’ānic and non-Qur’ānic philosophy of
social sciences, which certainly includes economics. The Holy Qur’ān on the
contrary, repetitively invites and encourages humankind for judicious economic
thinking about every phenomena including that of economics.ix
“Flair in the eyes of men is the love of thing they covet: Women and sons;
heaped-up hoards of gold & silver; horses branded for (blood & excellence); and
(wealth) of cattle and well-tilled land. Such are the possessions of this worlds' life; but
in nearness to Allah is the best of the goals (to return to). Say shall I give you glad
tidings of things for better than those? For the righteous are gardens in nearness to
their Lord, with rivers flowing beneath; Therein is their eternal home; with
companions pure (and holy) and the good pleasures of Allah. For in Allah's sight are
(all) His servants”.xi
These verses clearly display the concept of two lives both of which have
economic gains and benefits of their own kind and taste. The first life has material
pleasures like women, sons, gold, silver, horses, cattle and good land and the other life
of the Hereafter has spiritual pleasure, gardens, rivers, eternal houses and companions.
"Nay (behold), ye prefer the life of this world; but the Hereafter is better and
more enduring”.xii
Similarly, in verse 2:62 it has been mentioned that those who live a righteous and
pious life, they will not have fear in this world, nor shall they grieve in the Hereafter.
All these verses also show the difference of two lives; the achievements in the
Hereafter showing a priority over this worldly life because of its much better, enduring
and eternal economic benefits.xiii
The concept of two lives, in fact is like two phases. The first phase is
transitional which begins with the present life on this earth. All of its material
conveniences and pleasures will end on an appointed day. From here starts the second
phase, the life of the Hereafter which is eternal and endless in terms of life and its
pleasure and pain, possessions and punishments.xiv
This concept of two lives is very important to understand in order to explore
the economic philosophy and the economic teachings of Holy Qur’ān.
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The Qur’ān describes nature of this world in these words: "What is the life of
this world but a play and amusement" xvi and "The life of this world is nothing but
goods and chattels of deception”.xvii These verses again refer to the lower value and
transitory condition of this world. Similarly verses 3:14, 18:46, 28:60, 42:36, 43:35,
mention that the material things like women, sons, heaped up hoards of gold and
silver, excellent branded horses, wealth of cattle, well-tilled land are nothing but
conveniences and possessions of the present life which is a fleeting show and the only
reality will be when man has attained his final goal.xviii
The Qur’ān also tells us in verses 7:32, 17:21 and 28:61, that the good, clear
and pure things of this life are beautiful gifts of Allah produced for his servants for
their use, convenience and sustenance in this worlds' fleeting life, but are not more in
rank, gradation and excellence in comparison with those of the Hereafter. It is also
mentioned in verses 92:11 and 104:3, that amassed wealth and material advantages of
this world will not last forever nor will they be of any use on the Day of Judgment. In
the light of above, and from verses 2:2, 42:36, 46:15, it can be understood that the
system of this world is not eternal, because it will end at a certain time which is only
known to Allah, and after using the material possessions and conveniences of this
world for a limited period of life every soul will leave empty handed and everything
will be annihilated on an appointed day.xix
The Qur’ān also describes the importance of the next world and emphasizes
upon man to prefer the next world over this world. In verses 9:38 and 87:16-17, it
says: "Do you prefer the life of this world; but the Hereafter is better and some more
enduring". These verses show that these two lives are not equal in value. Very little
value is attached to worldly material things and ranks comparing with those of the
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Hereafter. The gifts of the Hereafter are far higher and superior in dignity, quality and
real worth than the transitory ones of this world. So, it is rationale to look and go for
those having more value. For these reasons Qur’ān requires to give priority to the
Hereafter and demands sacrifice of worldly profits on those of the Hereafter.xxi
In contrast with ephemeral and uncertain pleasure of this material life there is a
general call from the Lord to all human beings for the higher good and that is the best
and eternal home of peace of the Hereafter, better and more lasting which is within the
sight of Allah, only for those who believe, work-righteous and put their trust in
Lord.xxii It does not mean at all that the present worldly life and its comforts are not
important to Muslims and they are required to ignore the first life and just try to pursue
the second life, but in fact, the first life provides the opportunities to succeed in the
second life. The important thing is that success in second life depends on how one
behaves in the first life and the behaviour in first life to enable one to succeed in the
second life does not require one to ignore first life. He is rather required to be fully
active to get rewards in the world hereafter.xxiii
The two lives are not two independent lives but are two integral parts of same
life. One life leads to the other. The life of this world is in fact a place of test in
different ways for men, people and nations to earn their comforts in the permanent life
of the Hereafter. All human beings on the earth are under trial by having or not having
the sustenance and possessions of this life, which are provided by Allah to the just and
the unjust as a test, the result or reward of which is not given in this world but in the
Hereafter which will bring Paradise for the successful and Hell for the those who
failure.xxiv
"Verily we have created man for toil and struggle". xxv This means that man is
born to strive, struggle, and suffer hardships to achieve the objective of his life. Verses
23:30 and 29:2-3, clearly state that there are signs for men to understand that they will
not be left alone by only saying this that they believe, but for sure they will be tested,
like those before them. The Qur’ān also gives the historical proof in verses 7:94-95,
about trial taking, that whenever a prophet was sent to a town (means nation), Allah
took up its people in suffering and adversity, in order that they might learn humility.
Then Allah changed their suffering into prosperity, until they grew and multiplied, and
began to say that their fathers too were touched by suffering and affluence. Both
suffering and prosperity were referred to as a trial of Allah in this case. In the same
context the parable about "People of the Garden" mentioned in verses 68:17 to 20,
illustrates the test of Allah by economic losses and also refers to the history of the
people of Makkah, who were tested at the time of this divine revelation.xxvi
"That what is on earth we have made but as a glittering show for the earth, in
order that we may test them as to which of them are best in conduct". xxvii The purpose
of testing the people by prosperity and adversity is also explained in verses 11:7, 29:3,
39:49 and 89:15-16, by saying that most of the people do not understand that Allah
tries the people to see their true and false conduct.
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"Be sure We shall test you with something or fear and hunger, some loss in
goods or lives or the fruits; ---". xxviii The Holy Qur’ān mentions more in verses
3:186, 6:165, 20:131, 21:35 and 64:15, that the trial by Allah may be loss of
possessions, gifts, riches and children, by raised ranks above others, by splendor of life
and by evil and good. In other words, the economic achievements of the first life are
merely a form of a test.xxix
The philosophy of Hereafter discussed above, is the continuity of this life with
a break by death. The soul will not die but the death of the body will give a taste of
death to the soul when the soul separates from the body. The soul will then know that
this life was but, a probation. The denial of the life after death make all other beliefs
meaningless but the concept of Hereafter with its belief of answering to Allah on the
day of judgment for all the deeds and the distribution of reward or punishment keeps
the man alert in his worldly activities and plays a very important role in the Islamic
system of life. The Holy Qur’ān says: "And fear the Day when ye shall be brought
back to Allah. Then shall every soul be paid what it earned, and none shall be dealt
with unjustly". xxx Moreover "On that day will men proceed in companies sorted out,
to be shown the deeds that they (had done). Then shall anyone who has done an
atom’s weight or good, see it. And anyone who has done an atom’s weight of evil,
shall see it".xxxi Pick hall translated same verses in these words: “That day mankind
will issue forth in scattered groups to be shown their deeds. And whoso doeth good
an atom’s weight will see it then. And whoso doeth ill an atom’s weight will see it
then”.
The Qur’ān tells more of its nature in al-Qur’ān: 3:57, 3:185, 6:36, 19:40,
29:8, 34:11, 40:40, 45:22 and 89:5, that every soul shall have a taste of death, all will
be raised up by Allah, all the good and bad deeds will be shown and all will be
rewarded justly and all the seeming inequalities will be adjusted finally on the day of
judgment.xxxii
"On that Day no power shall they have over each other for profit or harm and
we shall say to the wrong-doers, taste ye the penalty of the Fire, the which ye were
wont to deny!" (al-Qur’ān: 34:42). “The day whereon neither wealth nor sons will
avail." (al-Qur’ān: 26:88). In the above verses and in verses 2:134, 39:47-48 & 92:11,
Qur’ān makes us aware that on the Day of Judgment no one will have the power over
each other for profit or harm. Wealth amassed in this world will be of no use on that
day, nor will the sons and any material advantages of this life bring profit by
themselves in the Hereafter. Everybody shall reap the fruits of his doings according to
his merits.xxxiii "Ye shall certainly be called to account for all your actions". xxxiv
Moreover, “For every act of hearing or seeing or of (feeling) in the heart will be
enquired into".xxxv
The Qur’ān informs Man of his responsibility in this world and warns him by
telling that he will certainly be questioned in the Hereafter for his actions, for the joy
he indulged in, and for every engagement he will have to stand before Allah’s tribunal
to answer all his deeds.xxxvi So one should fear and be prepared of the questioning and
its bad consequences in case of guilty of the day of disaster when hearts and eyes will
be transformed in wholly new world.xxxvii And for those who do not believe in the
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Hereafter Allah has made their deeds pleasing in their eyes and so they wander about
in distraction. For such, a grievous penalty of fire is waiting and, in the Hereafter will
be the greatest loss.xxxviii
The Qur’ān encourages Muslims to take their portion of the beautiful bounties
of Allah in this world and use these worldly gifts which he has produced for his
servants. "Do not forget thy portion in this world". xli It suggests a middle course
between the two different conceptions of life, which is "moderation" in every walk
of life. "Hold a just balance between those extremes." (al-Qur’ān 25:67). It also
means neither to renounce this world, because the life of asceticism destroys all
working potentialities, nor to be engrossed and involve in the economic pursuits of life
to such an extent, that the second life is forgotten.
Qur’ān describes the objective of both lives by using the term "Falah" which
means prosperity, betterment and success of both worlds which depend upon the
righteous behaviour and good deeds related to the second life. "The believers must
(eventually) win through" (al-Qur’ān 23:1). To achieve this objective, it enjoins the
Believers to go for the greatest success of this world without endangering the good and
benefits of the next world by walking on the path of truth and piety that is to believe
and obey Allah and his Apostles instructions and do good and righteous work, which
will certainly bring peace, happiness, calmness of heart and the prosperity of this life
and that of the Hereafter. (al-Qur’ān: 2:35, 2:62, 2:197, 2:281, 2:200-201, 23:51, 72:16)
The greediness of this world should not be the objective of a Muslim but to
live a life of honour and piety by lawful economic activities looking for the good of
both worlds. Al-Qur’ān: "But whosoever turns away from my message, verily
for him is a life narrowed down, and we shall raise him blind on the Day of
Judgment". xlii Holy Qur’ān considers only those worldly successes as valuable, which
are pure and possess good of both worlds even it may be very little in quantity it
counts the reward of the next world as the profits of this world. On the other hand, by
walking on the path of faith, righteousness and piety, if one looses all the worldly
pleasures or possessions of this life, he is not considered as a failure in the view of the
Qur’ān because he will for sure get excellent rewards and will be successful in the
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next life forever in the Paradise, without any fear and grieve. And those who don't
obey Allah, will go to hell fire. (al-Qur’ān: 2:38-39, 2:62, 2:175).xliii
CONCLUSION
Economic philosophy creates a system of Islamic life, which stands on this
concept that Allah has created Man and all that is in the heavens and on the earth and
he loves his creation.xlv He is the only one to be worshiped without any rival. He is the
real sustainer and owner of all that is in the heavens and to him belong the entire
heritage and He has all the knowledge.xlvi Allah has placed Man as trustee and
inheritor on this earth and all that is created in the heavens and on the earth is for him
to explore by the perfect knowledge inspired to him by Allah to use and enjoy its fruits
in good ways to achieve the success of both worlds. Allah has given many things in
his hands as a trust with an authority, power and freedom of its use and enjoyment
according to his wish. But, the use of these worldly bounties of Allah should be in
accordance to the instructions of Allah, not merely to his own Lusts. He should handle
this trust with honesty and skill, with mindfulness of Allah and with the consciousness
of responsibility to Allah.xlvii
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xii
al-Qur’ân: 87:16-17; also see commentary by: Abdullah Yousuf Ali, Mufti
Muhammad Shafi, Ma-ârif-ul-Qur’ân; Mawlâna Amin Ahsan Islâhi, Tadabbur al-
Qur’ân; Sayyid Abul-a‘la Mawdûdi, Tafheem-ul-Qur’ân; Pîr Muhammad Karam
Shah al-Azharî, Zia-ul-Qur’ân.
xiii
al-Qur’ân: 2:62; also see commentary by: Abdullah Yousuf Ali, Mufti
Muhammad Shafi, Ma-ârif-ul-Qur’ân; Mawlâna Amin Ahsan Islâhi, Tadabbur al-
Qur’ân; Sayyid Abul-a‘la Mawdûdi, Tafheem-ul-Qur’ân; Pîr Muhammad Karam
Shah al-Azharî, Zia-ul-Qur’ân.
xiv
al-Qur’ân: 2: 210, 3:14-15, 3:117, 9:25, 9:38, 9:64, 10:24, 16:74-76, 17:18-20,
18:16-17, 18:46-49, 22:56, 28:60, 43:35, 52:1-10, 82:1-5,102:1-8; also see
commentary by: Abdullah Yousuf Ali, Mufti Muhammad Shafi, Ma-ârif-ul-Qur’ân;
Mawlâna Amin Ahsan Islâhi, Tadabbur al-Qur’ân; Sayyid Abul-a‘la Mawdûdi,
Tafheem-ul-Qur’ân; Pîr Muhammad Karam Shah al-Azharî, Zia-ul-Qur’ân; also
see: Khurshid Ahmad, Islami Nazriyah-e-Hayat, (Karachi University, 1982, 7th ed.
Pp.127-147)
xv
Also see commentary on the verses cited, by: Abdullah Yousuf Ali, Mufti
Muhammad Shafi, Mawlâna Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr
Muhammad Karam Shah al-Azharî.
xvi
al-Qur’ân 6:32, 29:64, 47:36; also see commentary by: Abdullah Yousuf Ali,
Mufti Muhammad Shafi, Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr
Muhammad Karam Shah al-Azharî.
xvii
al-Qur’ân 3:185, 57:20; also see commentary by: Abdullah Yousuf Ali, Mufti
Muhammad Shafi, Mawlâna Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr
Muhammad Karam Shah al-Azharî.
xviii
Also see commentary on the verses cited by: Abdullah Yousuf Ali, Mufti Muhammad Shafi,
Mawlâna Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr Muhammad Karam Shah al-Azharî.
xix
Also see commentary on the verses cited by: Abdullah Yousuf Ali, Mufti Muhammad Shafi,
Mawlâna Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr Muhammad Karam Shah al-Azharî.
xx
al-Qur’ân 75:20-21, 102:1-2; also see commentary by: Abdullah Yousuf Ali, Mufti
Muhammad Shafi, Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr Muhammad
Karam Shah al-Azharî.
xxi
Also see commentary by: Abdullah Yousuf Ali, Mufti Muhammad Shafi,
Mawlâna Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr Muhammad Karam
Shah al-Azharî.
xxii
al-Qur’ân: 6:32, 20:131, 28:60, 42:36, 43:35; also see commentary by: A. Yousuf
Ali, Mufti M. Shafi, Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr
Muhammad Karam Shah al-Azharî.
xxiii
Also see commentary on the verses cited, by: Abdullah Yousuf Ali, Mufti Muhammad Shafi,
Mawlâna Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr Muhammad Karam Shah al-Azharî.
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xxiv
See commentary on the verses cited, by: Abdullah Yousuf Ali, Mufti
Muhammad Shafi, Mawlâna Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr
Muhammad Karam Shah al-Azharî.
xxv
al-Qur’ân: 90:4; also see commentary by: Abdullah Yousuf Ali, Mufti
Muhammad Shafi, Mawlâna Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr
Muhammad Karam Shah al-Azharî.
xxvi
Also see commentary on the verses cited, by: Abdullah Yousuf Ali, Mufti Muhammad Shafi,
Mawlâna Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr Muhammad Karam Shah al-Azharî.
xxvii
al-Qur’ân: 18:7; also see commentary by: Abdullah Yousuf Ali, Mufti
Muhammad Shafi, Mawlâna Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr
Muhammad Karam Shah al-Azharî.
xxviii
al-Qur’ân: 2:155; also see commentary by: Abdullah Yousuf Ali, Mufti
Muhammad Shafi, Mawlâna Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr
Muhammad Karam Shah al-Azharî.
xxix
Also see commentary on the verses cited, by: Abdullah Yousuf Ali, Mufti Muhammad Shafi,
Mawlâna Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr Muhammad Karam Shah al-Azharî.
xxx
al-Qur’ân: 2:281; also see commentary by: Abdullah Yousuf Ali, Mufti
Muhammad Shafi, Mawlâna Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr
Muhammad Karam Shah al-Azharî.
xxxi
al-Qur’ân: 99:6-8; also see commentary by: Abdullah Yousuf Ali, Mufti
Muhammad Shafi, Mawlâna Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr
Muhammad Karam Shah al-Azharî.
xxxii
Also see commentary on the verses cited, by: Abdullah Yousuf Ali, Mufti Muhammad Shafi,
Mawlâna Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr Muhammad Karam Shah al-Azharî.
xxxiii
Also see commentary on the verses cited, by: Abdullah Yousuf Ali, Mufti
Muhammad Shafi, Mawlâna Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr
Muhammad Karam Shah al-Azharî.
xxxiv
al-Qur’ân: 16:93; also see commentary by: Abdullah Yousuf Ali, Mufti
Muhammad Shafi, Mawlâna Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr
Muhammad Karam Shah al-Azharî.
xxxv
al-Qur’ân: 17:36; also see commentary by: Abdullah Yousuf Ali, Mufti
Muhammad Shafi, Mawlâna Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr
Muhammad Karam Shah al-Azharî.
xxxvi
al-Qur’ân: 2:281, 17:34, 102:8; also see commentary by: Abdullah Yousuf Ali,
Mufti Muhammad Shafi, Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr
Muhammad Karam Shah al-Azharî.
xxxvii
al-Qur’ân: 45:15; also see commentary by: Abdullah Yousuf Ali, Mufti
Muhammad Shafi, Mawlâna Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr
Muhammad Karam Shah al-Azharî.
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xxxviii
al-Qur’ân: 22:55, 27:4-5, 34:42; also see commentary by: Abdullah Yousuf
Ali, Mufti Muhammad Shafi, Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr
Muhammad Karam Shah al-Azharî.
xxxix
al-Qur’ân 7:32; also see commentary by: Abdullah Yousuf Ali, Mufti
Muhammad Shafi, Mawlâna Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr
Muhammad Karam Shah al-Azharî.
xl
al- Qur’ân 16:81; also see commentary by: Abdullah Yousuf Ali, Mufti
Muhammad Shafi, Mawlâna Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr
Muhammad Karam Shah al-Azharî.
xli
al- Qur’ân 28:77; also see commentary by: Abdullah Yousuf Ali, Mufti
Muhammad Shafi, Mawlâna Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr
Muhammad Karam Shah al-Azharî.
xlii
al-Qur’ân: 20:124; also see commentary by: Abdullah Yousuf Ali, Mufti
Muhammad Shafi, Mawlâna Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr
Muhammad Karam Shah al-Azharî.
xliii
Also see commentary on the verses cited, by: A.Yousuf Ali, Mufti Muhammad Shafi, Mawlâna
Amin Ahsan Islâhi, Sayyid Abul-a‘la Mawdûdi, Pîr Muhammad Karam Shah al-Azharî.
xliv
al-Qur’ân: 2:11, 5:36, 11:85, 18:28, 20:81, 26:183, 28:32, 28:82; ________ , .
xlv
al-Qur’ân: 2:21, 2:29-30-31, 3:180; ______________ , .
xlvi
al-Qur’ân: 2:22, 2:29, 3:129, 3:180, 24:64; ________ , .
xlvii
al-Qur’ân: 2:30-31, 2:33, 4:27, 6:165; ___________ , .
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ABSTRACT
A
bdul Majid Daryabadi (1892-1977) holds the distinction of being the first
Muslim scholar to represent the Ahl Al-Sunnah wa Al-Jama stance on
things Quranic in his English translation of the Quran (1957). The field was then
dominated by the Orientalist, Qadyani and pseudo-rationalist English translations of
the Quran. The other laudable element of his translation is his faithfulness to the
original Quranic text in his version, a quality conspicuous by its absence in most of
the English translations in his day. Equally remarkable is the comparative note in
his elucidation of the Quran by way of contrasting it with the Bible. Needless to
add, this brings into sharper light the truth of the Quran as the eternal book of
guidance par excellence for all time and place.
This paper attempts at critically examining Daryabadi’s contributions to the
Quranic scholarship, as evidenced by his remarkable commentary on the Quran.
---------------------------------------------
*K. A. Nizami Centre for Quranic Studies, AMU, Aligarh, Sulaim_05@yahoo.co.in
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It is indeed a pity that the publication of such a valuable work was so much
delayed by the publisher’s apathy. Its three reprints were issued in 1962, 1970 and
1971. During all these years Daryabadi kept on revising his tafsir, especially in
terms of updating it with the latest archaeological studies having some bearing on
the historical sites referred to in the Quran. After Daryabadi’s demise in 1977,
Mawlana Abul Hasan Ali Nadwi took the initiative of acquiring the publishing
rights of Daryabadi’s both English and Urdu tafasir under the aegis of the Nadwatul
Ulema’s publishing house, the Academy of Islamic Research and Publications,
Lucknow. Accordingly the revised edition of Daryabadi’s English tafsir in four
volumes came out between 1981- 1985.
Another significant development in the publication of Daryabadi’s English
tafsir was also at the behest of Mawlana Nadwi. At the request of the leading
publisher of books on Islam in the West, the Islamic Foundation, Leicester, UK,
Mawlana Nadwi granted it permission to bring out a single volume edition of this
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work. This abridged edition contains the full English translation by Daryabadi and
an intelligent, careful selection of his explanatory notes. This edition has been
re-issued several times by the Islamic Foundation. It is gratifying that its
distribution at a large scale, especially among new Muslims in the West has been
sponsored by some Arab philanthropists. Moreover, this edition has been reprinted
by the Sidq Foundation, Lucknow, thanks to the laudable initiative and efforts of
Hafiz Naimur Rahman Siddiqi. As a result, readers in the subcontinent now have
easy access to this single volume abridged edition.
Daryabadi’s work indeed filled a big gap in the then Quranic scholarship in
English. For there was hardly any reliable, satisfactory English translation by a
Muslim scholar in 1930s when he undertook it. The only translations were by
Abul Fadl (1911), Hairat Dihlawi (1916), Ghulam Sarwar (1920), Muhammad
Marmaduke Pickthall (1930) and Abdullah Yusuf Ali (1934-1937). The ones by
Abul Fadl and Hairat Dihlawi are eminently forgettable. For they were not the
scholars of Islam. They were fired by their pious zeal to vindicate the truth of
Islam/the Quran against the aggressive and menacing Christian missionary
onslaught in the early twentieth century British India. Their presentation, however,
leaves much to be desired. As to Ghulam Sarwar, he was a judge in Singapore. A
remarkable feature of his work is his extensive, scathing critique on the Orientalists’
forays, namely the English translations of George Sale (1734) J. M. Rodwell (1861)
and E. H Palmer (1880). His critique is a testament to his sound, sterling
scholarship, his discerning familiarity with the Orientalist discourse, his painstaking
attention to detail and his sharp critical eye. However, all these qualities are not
inexplicably reflected in his own translation of the Quran. Since he had his career in
Malaya (present day Malaysia) as a civil servant, his translation did not receive
attention in the subcontinent. Another reason could be his ambivalent position on
Qadyanism. Although the Qadyani translator Muhammad Ali’s work (1917) figures
in his critique, he is all praise for the latter. Amid his glowing tribute he makes no
mention of Muhammad Ali’s Qadyani credentials. Nor does he say a word about
the interpolation of Qadyani beliefs into Ali’s explanatory notes on the Quran
which misguide the unsuspecting readers. Muhammad Marmaduke Pickthall’s is a
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translation only, with almost no explanatory note about the Quranic allusions or any
background to the Quranic Surahs. For those new to Islam this translation is not
helpful. Abdullah Yusuf Ali’s, no doubt, contains copious notes, illustrating his
wide range of scholarship. However, his is a pseudo- rational, apologetic account of
the Quranic description of al-ghayb (all that which lies beyond the domain of man’s
sense perception). His branding of miracles and of the joys and punishments of the
Hereafter as symbolic or allegorical is discordant with the basic articles of Islamic
faith.(2) Little wonder then that the Ministry of Religious Affairs, Saudi Arabia
which used to distribute thousands of free copies of Abdullah Yusuf Ali’s work
discontinued this practice and got his work thoroughly revised by an expert
committee. Since 1989 this revised and considerably abrogated edition has been in
circulation.(3) The two other English translations, bearing Muslim names as
translators – Muhammad Abdul Hakim Khan (1905)(4) and Muhammad Ali (1917)
were by Qadyanis and hence patently unreliable.
Maulwi Sirajul Haq was not off the mark in his significant observation
about the non-existence of a credible English translation by a Muslim scholar.
Armed with his mastery over English, his thorough familiarity with the Western
thought patterns, his first hand knowledge of comparative religion, and his Islamic
fervour after his return to Islam and his knowledge of the finer details of the
meaning and message of Islam which he had gained at the feet of Mawlana Thanwi,
Daryabadi was suited best for taking up this formidable task. As he set out, he
received much encouragement from Mawlana Thanwi, Mawlana Hussain Ahmad
Madni, Mawlana Manazir Ahsan Gilani, Syed Suleman Nadwi, Saiyyid Abul Ala
Mawdudi and others. Let us first recount Mawlana Thanwi’s advice to him, as
reported by Daryabadi as part of his correspondence with the Mawlana:
Daryabadi: I seek your blessings and advice about a highly important
matter. For the last some weeks I have been thinking seriously of translating
the Quran into English.
Thanwi: I have felt its need for years. However, it calls for these two
requisites: i) competent translators, and ii) ample funds for its production.
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For these constraints it has remained so far my wish only. May be it is time
for the actualization of this dream.
Daryabadi: Mawlana Hussain Ahmad Madni too, had asked me to
undertake this work. However, I told him about my incompetence for this
undertaking. Although I am still aware of my inadequacies, I strongly
realize the urgent need for this work. During this period I have supplicated
many times after prayers that I be blessed with guidance and ability by
Allah.
Thanwi: You should embark upon it, taking Allah’s name. Allah may
provide you with all that is required for it. The most important requirement
is that a responsible person should undertake this job. Who is better suited
than you for this? More importantly, this will give us the peace of mind. In
your case we will have the satisfaction that you would keep consulting us. In
other words, it would be our collaborative effort.
even to this day. It stands in the wide valley of Leja, under the Rass of Sufsafeh.”(8)
Significantly enough, while the Qadyani translator Muhammad Ali denies this
incident altogether, Abdullah Yusuf Ali plays it down as some local tradition which
should be better interpreted as a parable.
While elucidating the Quranic statement: “And Sulaiman did not
blaspheme” (al-Baqarah 2: 102), Daryabadi contributes this insightful explanatory
note:
The Jews, true to their traditions of ingratitude and malevolence
have not hesitated to malign their own hero and national benefactor,
Prophet Solomon (peace and blessings be upon him) and to accuse
him of the most heinous of all offences – idolatry (The Bible, The
First Book of Kings, ii, iv, ix and x)… The Quran upholds the honour
of all Prophets of God, to whatever race or age they may belong.(9)
Among the Muslim English translators of the day it was thus Daryabadi
alone who explained the above enigma, as blasphemy is unthinkable in the context
of a Messenger of Allah. He adds that the Quranic assertion about Prophet
Solomon’s unblemished conduct is corroborated by modern Biblical studies which
show that “Solomon was a sincere worshipper of Yahwe.”(10) It is common
knowledge that the Quran addresses in particular the children of Israel, repeatedly
mentions their history and confers upon them the coveted title of being Allah’s
favourites (al-Baqarah 2: 40 and 47). This special attention to them is explained
thus by Daryabadi:
The children of Israel had been the nation of priests, patriarchs and
prophets,… blessed of their Lord and … were in the early days of
Islam, in effect intellectually, the dominating masters of the country.
In matters religious and divine they were the trusted advisors of the
unlettered pagans and their acknowledged superiors. It helps to
explain the extent of attention they receive in the Quran and the long
series of admonitions, warnings and exhortations addressed to
them.(11)
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In al-Baqarah 2: 102 the Quran designates Harut and Marut as the two
angels sent down by Allah, who taught magic to men. Unnerved by this apparently
anomalous Quranic statement, Abdullah Yusuf Ali resorts to pleading: “The word”
angels “as applied to Harut and Marut is figurative. It means good men, of
knowledge, science (or wisdom), and power.” (12) Without any streak of apologia,
Daryabadi explains away that these angels were sent down
in order that its nature [i.e. of magic and witch craft] be explained
and its mischief be demonstrated in full, and people may be weaned
from the engulfing superstitions, just as a physician acquires an
intimate knowledge of diseases not of course to propagate but to
combat these…(13)
For pressing home Allah’s Omnipresence and the pre-requisites for piety the
Quran says:
The east and the west belong to Allah. To whichever direction you
turn, you will turn to Allah. Surely Allah is All Embracing, All
Knowing.
(al-Baqarah 2: 115)
It is not virtue that you turn your faces to the east or west. Virtue is
to believe in Allah…
(al-Baqarah 2:177)
Insightfully Daryabadi points out that the above verses aim also at
denouncing the prevalent practice of “Direction Worship”, a popular form of
polytheism:
To the East the Christians, in common with the sun-worshippers and
many other polytheists attach special sanctity. From the very early
times and in more than one ethnic religion, the direction towards
which the worshipper made his prayer was considered of great
importance. The Essenes prayed in the direction of the rising sun
and the Syrian Christians also turned eastward at prayer. To the
Christians again the West is full of meaning: “In the rite of
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baptism… the catechumen was placed with the face toward the
west.” (Taylor, Primitive Culture, p. 428) “In Greek religion, deities
were classified as Olympians and Chthonians. The East was the
abode of the Olympian gods … while the West was the direction
which the worshippers of the Chthonian gods faced” (Hastings,
Dictionary of the Bible, Vol. 5, p. 143). According to Hindus, the
direction of south-east was to Manu …“(Hastings, Encyclopaedia of
Religion and Ethics, Vol. 12, p. 618).
It was the belief of the early Church that the evil entered from the
north. The above quoted Quranic verse (al-Baqarah 2: 177) strikes
at the root of the “Direction Worship” and says in effect that there is
no merit at all in turning towards any particular direction. Islamic
worship, it must be manifest to the reader, is not directed towards
any direction as such – east west, north or south, but towards Ka’ba,
a particular House, on whatever side of the worshipper it may
happen to be.(14)
Mawlana Abul Hasan Ali Nadwi, who besides his other distinctions, was a
Quranic scholar par excellence. His following note on Daryabadi’s work draws
attention to some other merits of Daryabadi’s work:
There was, however, the need for another English translation of the
Holy Quran, complete with explanatory notes, which could be
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That Daryabadi was alive to the present day challenges for a mufassir
(the Quran exegete) comes out in his tafsir, as Mawlana Nadwi points out, and also
in his following piece which he wrote in his last days. This illustrates his alertness
to the current issues and his keen desire that these be studied and resolved in the
light of the Quran. His profound observations offer much food for thought for the
Quran scholars of our time. Furthermore, these give a clear idea of some of the
concerns which Daryabadi had in mind while writing his tafsir in both English and
Urdu. These project him as a genuine seeker of the truth embodied in the Quran and
the perfect amalgam of tradition and modernity, and faith and reason in his
approach to tafsir. More importantly, the issues raised by him should be taken up by
the present day Quran scholars. The sooner it is done, the better it would be for the
cause of a better understanding of the meaning and message of the Quran:
There has been information explosion in the twentieth century. The
challenges posed by modern scholarship were therefore not faced by
earlier Quran scholars. Some new questions, however, today stare in
the face of the students of the Quran. Many recent historical,
geographical and archaeological findings need to be investigated in
line with their Quranic version.
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The Quran has recounted at length the beliefs and history of both the
Jews and Christians. Since the classical mufassirun had no direct
interaction with other faiths, they have often failed to grasp the
Quranic allusions to other faiths. With easy and direct access to
numerous sources on comparative religion, we should be in a better
position to explain these now.
At an earlier time the articles of faith held the central position in that
the detractors of Islam evaluated the Quran with reference to the
beliefs it prescribed such as monotheism, the Hereafter and divine
attributes. The classical tafsir discourse is accordingly devoted
mainly to these issues. However, there is now a greater need for
discussions on matters related to social life and individual conduct.
Public affairs have assumed greater importance and urgency. The
issues in need of elaboration are: the form of government, role of
interest (usury) in economy, gender equality, war on religious
grounds and the state policy of the total prohibition of wine. In sum,
numerous ramifications of ethics, politics, and economics have to be
resolved within the Quranic terms of reference.
With the dawn of modern science, many Quranic verses
(14:33, 36:38 and 40 and 55:5) have been identified which
seemingly support modern scientific theories. A mufassir, must,
however, exercise utmost caution and moderation. As it is, the Quran
is not some text book of science. Nor does it seek to impart
knowledge about the laws of nature. Essentially it deals with faith
and moral teachings with the objective of providing guidance to
everyone. Matters related to science are incidental to the Quran. A
mufassir should adopt a balanced approach in that the Quran should
not be presented as opposed to science. Nor should the current
scientific theories be discovered in each and every Quranic verse.
Even the Quranic words have to be explained carefully and
cautiously. For example, the Quran says that Allah taught Prophet
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To sum up, Daryabadi set in motion the trend of the English translations of
the Quran by Muslim scholars. It is gratifying that after 1980 some presentable
translations by Muslim scholars have appeared which cater to the needs of those
who have access to the meaning of the Quran only in English. Some notable
additions to the field after Daryabadi are by Muhammad Muhsin Khan and
Taqi al- Din al- Hilali (1977), M. M. Khatib (1986), the English version of
Tafsir-i Usmani by Mahmudul Hasan and Shabbir Ahmad Usmani (1991), and of
Tafhim al-Quran by Saiyyid Abul Ala Mawdudi (1967-1988), Ali Ozek and others
(1992), M.A.S. Abdel Haleem (2004), Unal Ali (2006), Ahmad Zaki Hammad
(2007) and Tarif Khalidi (2008).(27)
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2. See the following for the serious flaws in Abdullah Yusuf Ali’s approach to
understanding the Quran:
Q. Arafat, Incorrect Equivalents Chosen by Abdullah Yusuf Ali in his
Translation of the Quran. Leicester, UK.
A Discussion on the Errors of Yusuf Ali. By Majlisul Ulama, Transval,
South Africa.
Abdur Raheem Kidwai, “Abdullah Yusuf Ali’s Views on the Quranic
Eschatology”, Muslim World League Journal, Makkah, 12:5 February 1985,
pp. 14-17.
S. A. H. Rizvi, “Some Errors in Abdullah Yusuf Ali’s English Translation
of the Quran”, Muslim and Arab Perspectives, New Delhi. 1:1 October
1993, pp. 4-19.
3. Abdur Raheem Kidwai, “Review on Abdullah Yusuf Ali’s Translation of the
Quran”, Muslim World Book Review, Leicester, UK, 12: 20, 1992, pp. 18-23.
4. Abdur Raheem Kidwai, “Mohammad Abdul Hakim Khan’s The Holy Quran
(1905): The First Muslim or the First Qadyani English translation?”, Insights,
Islamabad, Pakistan 2:1, 2009, pp. 57-75.
5. Abdul Majid Daryabadi, Hakim al-Ummat, (Urdu) pp. 317-321 (abridged)
6. Abu Ala Mawdudi, “Quran Majid ka Angrezi Tarjuma”, Tarjuman al-Quran,
Hyderabad, 4: 4, Rabi al-Thani 1353H.
7. Abdul Majid Darayabadi, Tafsirul Quran: Translation and Commentary of the
Holy Quran. Lucknow, Academy of Islamic Research and Publications, 1981-
1985, 1, 13A.
8. Ibid., 1, 12B.
9. Ibid., 1,18.
10. Encyclopedia Britannica, London, 14th edition, 20, 952.
11. Tafsirul Quran, 1, pp. 10A and 10B.
12. Abdullah Yusuf Ali, The Meaning of the Glorious Quran, Beirut, Dar al-Kitab,
n.d., 1, 45.
13. Tafsirul Quran, 1, 18B.
14. Ibid., pp. 20A and 28A.
15. Maryam Jameelah, Why I Embraced Islam, New Delhi, Crescent Publishing,
n.d., pp. 3 and 5.
16. Tafsirul Quran, 1, 16.
17. Ibid., 1, 31.
18. Ibid., 1, 102.
19. Ibid., 1, 123.
20. Ibid., 1, 131.
21. Ibid., 1, 148.
22. Ibid., 1, 152-153.
23. Ibid., 1, 154.
24. Ibid., 1, 192.
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ABSTRACT
-----------------------------------------------
* Dr Tauseef Ahmad Parray, Assistant Professor, Islamic Studies, Govt. Degree College, Pulwama,
(Higher Education Deptt.), Jammu & Kashmir; Email: tauseef.parray21@gmail.com
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on this, the next section provides a comparative analysis on the ‘Similarities and
Differences in Interpretation(s) of Shura’. This is followed by the Conclusion.
This discussion helps us to know the various approaches—which are in
many ways similar but are different from each other as well—of the exegetes on
this particular concept as well as reveals the contribution of these five (5) exegetes
of the Sub-Continent to the theme of Shura-democracy nexus.
Reading these two verses completely and keeping in view the asbab-i-nazul,
what becomes clear is that in 3: 159, Shura as ‘shawirhum’ (plural), literally
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meaning ‘consult with them’, is a special text related to the Prophet Muhammad
(pbuh) in the shadow of occurrence of battle of Uhud. This verse gives direct order
to Prophet Muhammad (pbuh) to consult believers in the worldly affairs and
governmental matters and to respect the opinion of the majority (of them). The
verse has been of central interest both to the mufassirun (exegetes/ commentators)
and general scholars alike.
While as, in 42: 38, Shura (as mutual consultation/ deliberation among
themselves) applies “to all Muslims”, as in this verse, Allah praises those Muslims
who conduct their affairs through consultation, i.e., one of the best qualities and
attributes of true believers is that they conduct their affairs by mutual consultation.
The expression ‘wa amruhum Shura baynahum’ means that in every matter which
needs deliberation—whether it belongs to the field of authority and government or
other social or communal aspect—the customary practice of the true Muslims is
that they work through mutual consultation. Here the term Shura is understood in
the context of verses 37-39 of surah 42 as one of a series of attributes of Muslims:
they shun/ avoid heinous sins and indecencies, forgive when angry, obey the
command of their Lord and persevere in Prayer, their rule is to consult one another,
spend out of what God provides and, when tyranny affects them, defend
themselves.xiii
In the tafsir literature of classical and pre-modern eras, one comes to know
that Shura (consultation) is described and detailed as one of the foremost rule of
law in the Islamic system of political administration and social set up. The
institution of Shura, the intrinsic component of Islamic Polity, plays a cordial role
in the socio-political system as it discusses most important issues of human life.
And in the words of Asma Afsaruddin,
Especially the verses 3: 159 and 42: 38 have been debated significantly, but
variedly. There has been substantial debate among Muslim commentators
surrounding the context the meaning of this command.
On the basis of these Qur’anic injunctions, modern Muslim scholars and
theorists (whether traditionalists, modernists/ reformists, or Islamists in orientation)
venerate Shura as the example par excellence of Islam’s inherent democratic
impulse. Resonating the way to just and consultative power-sharing in contrast to
arbitrary despotism (istibdad), the concept of Shura is conflated with modern
notions of democracy—and thus it becomes first and foremost key operational
concept and element in the relationship between Islam and democracy—or ‘Islamic
democracy’. To put in the words of Abdullah Saeed (Australia), in the modern
times, Shura is “a central concept in contemporary Muslim political thought” which
is seen not only as the “foundation for thinking about governance in an Islamic
context”, but is (re)interpreted and regarded as being “very closely connected to the
kind of ideas, values, and institutions of democracy and participatory systems of
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1. Azad: “aur unko hukm diya ki mashwara kar ke tamaam amuur anjaam
dein”(‘and who conduct their affairs by mutual consultation’);
2. Shafi: “aur kaam kartey hain mashwara se aapas ke” (‘and whose affairs are
(settled) with consultation between them’);
3. Daryabadi: “aur unka (ye aham) kaam bahami Mashwara se hota hai” (‘and
whose affair being a matter of counsel among themselves’;
4. Mawdudi: “apne ma’amlaat aapas ke mashwarey se chalatey hain” (‘the
conduct of their affairs is by mutual consultation’);
5. Islahi: “aur unka nizam shura par hai” (‘their system is based on mutual
consultation’): [For comparison, see Table on next page]
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1(a) 3:159: “wa shawirhum fil Azad “nez is tarha ke ma’amlaat main “and consult them in
amr”/ (yeni Jung wa aman ke ma’amlaat matters of importance [i.e.,
main) unse mashwara kar liya in matters related to war and
َوشَا ِو ْر ُه ْم فِي ْاْلَ ْم ِر karo”/ مشورہ/ معامالت/ peace]”
1(b) Shafi “aur mashwara le unse kaam main” “and consult them in the
matter”
---- مشورہ/کام
1(c) Daryabadi “aur unse ma’amlaat main “and take [thou] counsel
mashwara letey rahiye” with them in the affair”
----
مشورہ/ معامالت
1(d) Mawdudi “aur deen ke kaam main unko bi “and take counsel with
sharik-i-mashwara rakho” them in the conduct of the
---- affairs”
شریک مشورہ/ کام
1(e) Islahi “aur ma’amlaat main unse “take counsel with them in
mashwara letey raho” the conduct of affairs”
----
مشورہ/ معامالت
2(b) Shafi “aur kaam kartey hain mashwara se “and whose affairs are
aapas ke” (settled) with consultation
---- between them”
مشورہ/ کام
2(c) Daryabadi “Aur Unka (Ye Aham) Kaam “and whose affair being
Bahami Mashwara Se Hota Hai” matter of counsel among
----- themselves”
باہمی مشورہ/ کام
2(e) Islahi “aur unka nizam shura par hai”ٍ “their system is based on
شؤرئ mutual consultation”
----
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counsel of them before deciding on any line of action, it should behove them to
obey him implicitly”. xx
For Mufti Muhammad Shafi, the terms like Shura, mashwarah, and
mashawarat (which literally mean counsel, consultation, and mutual consultation,
respectively) all mean “the soliciting of advice and counsel in something that needs
deliberation”.xxi For him, the expression ‘and consult them in the matter’
(Q. 3: 159) means that the Prophet (pbuh) has been commanded “to consult with or
seek the advice of his noble Companions” in matters of concern and those needing
“deliberation, which include those of authority and government”, so that they are
“fully satisfied and emotionally at peace” and thus “will become an act of
mollifying grace”.xxii He further adds that Q. 3: 159 and 42: 38 collectively “not
only highlight the need for consultation very clearly; they also point out to some
basic principles of Islam’s system of government, and its constitution. The Islamic
government is a government by consultation [Shuracracy/ Shura-cratic] in which
the amir or chief executive is chosen by consultation and definitely not as a matter
of family inheritance”.xxiii Referring to the then two superpowers, Persian/ Sasanian
Empire and Roman/ Byzantine Empire—which were both headed by hereditary
emperors and were despotic monarchies based on power/ supremacy and not on
merit/ ability—Shafi asserts that through Shura, “Islam demolished the unnatural
principle of government through hereditary and gave the choice of appointing and
dismissing the chief executive to the people”. Shura is “a just and natural system”,
which later became the “spirit of a system of government” known as democracy.xxiv
For Amin Ahsan Islahi, in this verse (3: 159) along the guidelines of seeking
Allah’s forgiveness, Prophet (pbuh) is advised to consult the Sahabah
(Companions) in matters requiring deliberation. Regarding the religious matters,
Prophet (pbuh) was not in need of consultation as he was guided by Revelation, but
in political and administrative matters, Prophet (pbuh) used to consult Companions
constantly. In this way, he himself laid the foundations of the Shurai’yat (institution
of Shura) that has been an important feature of the Islamic political system, notes
down Islahi.xxv
For Shafi, the expression ‘wa Shawirhum fi-l Amr’ (and consult them in the
matter) in the present verse means that holy Prophet (pbuh) has been commanded to
consult with or seek advice of his noble companions in matters that need
deliberation, which include those of authority and government;xxvi and for Islahi, the
matters requiring deliberation means “the political and administrative matters”, as
Prophet (pbuh) used to engage Companions in deliberations on same. xxvii
Furthermore, for Islahi, the general literary style (uslub) of the holy Qur’an is to
describe the Salah (prayer) along with Zakah (poor-due/ alms tax) or Infaq (to
spend in the way of God). But here, contrary to this, the Qur’an has adopted a
distinctive approach of illustration by mentioning Shura in between the two
fundamentals of Islam—Salah and Zakah—which demonstrates the significance of
the institution of Shura in social life.xxviii This view-point is also shared by
Daryabadi saying that by mentioning Shura (in Q. 42: 38) in between the two
fundamentals of Islam—Salah and Zakah—demonstrate its significance and at
collective level it stands for the “consultative government—same as was during the
Khulafa-i-Rashidun period”.xxix However, it does not mean (for example as pointed
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out Prof. M. Y. Faruqi) that the Shura is one of the pillars of Islam; however, the
style of its description provides ample evidence of its special importance in the
Islamic polity.xxx
Similarly, sharing the related view-point, Daryabadi and Azad are of the
opinion that Q. 3: 159 refer to take counsel in the important affairs of the
community, such as peace and war. But Daryabadi goes even further to say that it
denotes the “essentially democratic character of the commonwealth of Islam”.xxxi
For him, in this verse, the Islamic political system, one of the fundamental basis of
which is being consultative, is different both from despotic as well as (secular)
democratic system.xxxii Here it is pertinent to mention that Mawdudi does not make
any comments on Q. 3: 159, and has made a detailed discussion on Shura and its
various dimensions in Q. 42: 38, which is highly political.
Almost all of them have made a detailed and meticulous discussion, in their
tafaseer, on the verse Q. 42: 38, and share almost same opinion that it applies “to all
Muslims”. In this verse, Allah praises those Muslims who conduct their affairs
through consultation, i.e. it’s one of the best qualities and attributes of true believers
is that in every matter which needs deliberation—whether belonging to the field of
authority and government or to social aspect—they work through mutual
consultation.
For example, in the explanation of Q. 42: 38, Azad, who identifies the
compatibility between democracy and community deliberation and consultation
(Shura), writes:
“To take consultation or deliberation from each other is one of the best
qualities of Muslims mentioned in this verse and Prophet (pbuh) is commanded
to take consultation from the Companions in 3: 159 [and consult with them
(Shawirhum) in the affairs]. Except Obligatory Commandments [Ahkam–i-
Mansusa], Prophet (pbuh) himself used to consult with his noble Companions
on every matter related to state and administration [Masaleh Mulki]. Later
Shura was made into the very foundations of [the government of the] Pious
Caliphate period [r. 632-60CE], and Abu Bakr [the first caliph; r. 632-34 CE]
was nominated/ selected under the same procedure. This proves that Islamic
social order (Nizam-i-Ijtimayi’) is a pillar of Islamic way of life, having
peculiar importance in it.”xxxiii
However, he also cautions here that there are some basic/ fundamental
differences between modern democracy and Islamic Shura System, and further adds
that “in modern democracy, the elected representatives have wide authority role/
rights in legislation; but in Islam, the Caliph has no authority to intervene (or take
consultation) in matters wherein there are clear guidelines in the Islamic sources
(nassus). He has right to take consultation only in matters—which he confronts—
about which there are no clear injunctions in the Qur’an and Sunnah; and it is only
here that the ‘Consultative Council’ is authoritative to decide”.xxxiv It is noteworthy
to mention here that this view is also shared by Mufti Shabbir Ahmad ‘Uthmani
(d. 1949), in his tafsir, Qur’an Majeed.xxxv
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people’s representatives to present their opinions correctly and honestly; and finally
(5) the unanimous or majority verdict of the consultative body should be
accepted.xlii Thus, for him, the implication of this verse is that Muslims can consult
in order to come up with the most correct ruling in legal matters, but not give
independent judgment in settled matters. Therefore, consultation and deliberation
should be done in all collective matters of Ummah.
Islahi translates/ interprets Shura here as ‘their system is based on mutual
consultation’, which, for him, indicates that “the socio-political system of Muslims
should be based on mutual consultation, and not on stubbornness, monarchy, family
monopoly/ social prestige, and tribal lineage”.xliii Similarly, for Daryabadi, at
collective level, Shura here stands for consultative government—same as was
during the Khulafa-i-Rashidun period.
Thus, Shura is interpreted by them—and majority of the present-day
scholars do so with more rigor—both in the historical context with examples from
the Prophetic and Pious Caliphate period as well as with modern re-interpretations
so that to present it as “a key operational element in the relationship between Islam
and democracy” as well as to make the efforts for the transition of listing
“democratic doctrines of Islam” into creating and forming “coherent theories and
structures of Islamic democracy that are not simply reformulations of Western
perceptions in some Muslim idiom” (Italics added).xliv
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From these points it becomes clear that Shura has remained a “contested”
concept, and thus a number of questions and issues are still unanswered—which are
not new, but are centuries old—and range from the nature, scope and necessity of
application of Shura, to the procedure for the selection/ election of Shura members.
So the need of the hour is to address the below issues/ questions:
What is the scope/ necessity of application of Shura?
Is Shura Obligatory or Recommended?
Are results of Shura process binding or non-binding?
What is the procedure for the selection/ election of Counsellors? And many
other related issues—which are not new, but are centuries old.
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CONCLUSION
The above discussion, thus, reveals that the concept of Shura is directly
raised in the Qur’an, and Muslim exegetes, especially of modern period, have
explored it in detail. It plays an amiable role in the socio-political system as it
discusses most important issues of human life. For Muslim Ummah, Shura is the
preferred and desirable method of resolving matters of all walks of life—whether
social, communal, or political. Moreover, it also becomes clear that since the 20th
century, Muslims have been slowly but surely reinterpreting the concept of Shura as
being akin to democracy and democratic values and ideas.
The preceding discussion also reveals that attitudes towards Shura—in the
tafsir literature of Sub-Continent—exist in a wide variety, which range, in Abdullah
Saeed’s lexis, “from hostility to the notion of democracy to caution to the assertion
that Shura and democracy are compatible”: while some have argued “for a return to
pre-modern understanding of Shura”, others are providing “a new and quite
different understanding of Shura by equating it with democracy”, and many others
have “identified a degree of crossover between the values of Shura with those of
democracy”.xlviii But, among these trends, the dominant trend—from the final
decades of last century—consists of the reformist Muslim thinkers, who are
“working toward a new interpretation of shura that is in line with contemporary
understanding of what is acceptable in the governance of Muslim states”.xlix
It is also noteworthy to mention, and thus apt to conclude—that in his
Reading the Qur’an in the Twenty-First Century, Abdullah Saeed—in a special
chapter on “Shura and democracy”—concludes that the modern interpretations of
‘Shura as democracy’ demonstrate that since the 20th century, the general trend is to
interpret Shura in the light of new social, political and cultural contexts. Muslim
exegetes and intellectuals “have been slowly but surely reinterpreting the concept of
Shura as being [not only] akin to democracy and democratic institutions” but is
“very closely connected to the kind of ideas, values, and institutions of democracy
and participatory systems of governance” as well.l
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i
The first draft of this paper, entitled as “The Theme of Shura-Democracy Nexus
in the Selected Urdu Tafaseer of the Sub-Continent”, was presented as a
Special Lecture at K. A. Nizami Center for Quranic Studies (KAN-CQS),
Aligarh Muslim University (AMU), Aligarh, 2nd March’ 2018. I am grateful
to the Director KAN-CQS, AMU, for his gracious consent/ permission to
publish the draft of this Lecture as a separate paper.
ii
For details, see, Mawlana Abul Kalam Azad, Tarjuman al-Qur’an, 3 vols.
(Lahore: Islami Academy, n.d.); Idem., The Tarjuman al-Qur’an, 5 Vols.
(Edited and Trans.), Syed Abdul Latif (Hyderabad: Dr Syed Abdul Latif
Trust for Qur’anic Cultural Research, 1962-78; New Delhi: Sahita Academy,
1966) [hereafter abbreviated as Azad, Tj.Q (Urdu); Azad, TTQ (Eng.)]
iii
For details, see, Mufti Muhammad Shafi, Ma’ariful Qur’an, (English Trans.)
Muhammad Shamim (New Delhi: Farid Book Depot, 2008) [hereafter
abbreviated as Shafi, MQ]
iv
For details, see, Mawlana Abul Ala Mawdudi, Tafhim al-Qur’an/ “Towards
Understanding the Qur’an” [English translation Zafar Ishaq Annsari,
assisted by A R Kidwai], (Markfield, Leices., London: Islamic Foundation,
1989; also published and reprinted in New Delhi by Markazi Maktaba Islami
Publishers, 1999) [hereafter abbreviated as Mawdudi, Tf.Q]. Its English
version (S. A. A. Mawdudi, Tafhim al-Qur’an—The Meaning of the Qur’an)
is also available online at www.englishtafsir.com
v
For details, see Abdul Majid Daryabadi, Tafsir-i-Qur’an: Translation and
Commentary of the Holy Qur’an, 4 vols. (Karachi: Darul Ishaat, 1991);
Idem., Tafsir-i-Qur’an: Tafsir-i-Majidi, 2nd ed. (Urdu) (Lucknow, India:
Academy of Islamic Research and Publications, 2003) [hereafter abbreviated
as Daryabadi, TM]
vi
For details, see Amin Ahsan Islahi, Tadabbur al-Qur’an (Delhi: Taj Company,
1989) [hereafter abbreviated as Islahi, Td.Q]
vii
For details, see Maulana Abdul Majid Daryabadi, The Glorious Qur’an: Text,
Translation, and Commentary (Leicester, Mark.: The Islamic Foundation,
2001) [hereafter abbreviated as Daryabadi, GQ];
viii
See for example, Ibn Manzoor, Lisan al-Arab (Beirut: Dar Sadr, 1900), 4: 434;
Qazi Zain al-Abidin Sajad Meerthi, Qamus al-Qur’an: Qurani-Dictionary
(Meerut, India: Maktaba Ilmiya, 1954), pp. 281-2; Zahoor Ahmad Azhar,
“Shura”, in Urdu Dai’rah al-Ma’arif Islamiya (Lahore: Danishgah Punjab,
1975), 11: 810; Bernard Lewis, “Shura”, in The Encyclopedia of Islam, New
Edition, Eds. C.E. Bosworth et al., (Leiden: Brill, 1997), 9: 504 [hereafter
cited as EI2]; Ahmad Mubarak al-Baghdadi “Consultation”, (trans.) Brannon
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xix
This phrase is taken from Abdur Raheem Kidwai, Translating the
Untranslatable: A Critical Guide to 60 English Translations of the Quran
(New Delhi: Sarup Publishers, 2011)
xx
Azad, Tj.Q, 1: 317-18, fn. 15, 16; Cf. Azad, TTQ, 2: 194-5
xxi
Shafi’, MQ, 2: 227. References are made from the English version.
xxii
Shafi, MQ, 2: 226
xxiii
Shafi, MQ, 2: 233
xxiv
Shafi, MQ, 2: 233-34
xxv
Islahi, Td.Q, 2: 208-09
xxvi
Shafi, MQ, 2: 227
xxvii
Islahi, Td.Q, 2: 202, 208
xxviii
Islahi, Td.Q, 2: 170-180
xxix
Daryabadi, TM, fn. 43, p. 974 (Urdu)
xxx
For this view–point, see for example, among others, Muhammad Yusuf
Faruqi, “The Institution of Shura: Views of Early Fuqaha’ and the Practices
of the Rashidun Khulafa’ ”, in Jihat al-Islam, 1: 2, June-July, 2008, 9-30, p.
12 [hereafter cited as Faruqi, JI, 1(2): 2008]
xxxi
Daryabadi, GQ, fn. 239, p. 146; Daryabadi, TM, fn. 300 & 301, 1: 280 (Eng)
xxxii
Daryabadi, TM, vol. 1, fn. 325/ 326, p. 655 / Daryabadi, TM, fn. 325 & 326,
1: 196 (Eng) [Tafsir-i-Qur’an: Translation and Commentary of the Holy
Qur’an, 4 vols. (Karachi: Darul Ishaat, 1991)
xxxiii
Azad, Tj.Q, 3: 330-31; Azad, TTQ, 5: 334-35. Cf. Al-Hilal, 8 Sep, 1912, p. 8.
Translation is mine.
xxxiv
Azad, Tj.Q, 3: 331. Translation is mine.
xxxv
See, Mufti Shabbir Ahmad ‘Uthmani, Qur’an Majeed (New Delhi: Taj
Company, n.d.), p. 632; Cf. Parray, “Text, Tradition, and Interpretations of
Shura…”, Hamdard Islamicus, 34, 3 (July-Sep 2011), pp. 14-15
xxxvi
Mawdudi, Tf.Q, 4: 508-510, fn. 61, esp. p. 508 (Eng. version: fn. 61, pp. 548-
51, esp. p. 508); English version is also available online at
www.englishtafsir.com/Quran/42/index.html. Here references are provided both
from the original Urdu and English versions.
xxxvii
For details see, Syed Abu ‘Ala Mawdudi, Khilafat wa Mulikiat [Caliphate
and Monarchy] (Lahore: Islamic Publication, 1966); Idem., Islamic Way of
Life, (Trans.), Khurshid Ahmad (Delhi: Markazi Maktaba Islami, 1967);
Idem., “Political Theory in Islam”, in Khurshid Ahmad (Ed.), Islam: Its
Meaning and Message (London: Islamic Council of Europe, 1975), Chapter
10, 147-171; Idem., Islami Riyasat [Islamic State] (New Delhi: Islamic Book
Foundation, 1991)
xxxviii
Mawdudi, “Political Theory in Islam”, p. 160; Idem., Islami Riyasat, p. 130
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xxxix
Dr Israr Ahmed, “The Constitutional and Legislative Framework of the
System of Khilafah in Modern Times”, [article no. 2] in Khilafah in
Pakistan: What, Why and How? A collection of two articles written by Dr
Israr Ahmad, compiled by Shoba Samo Basr (Lahore, Pakistan: Markazi
Anjuman Khuddam-ul-Qur’an, n. d.), p. 8
xl
Mawdudi, Tf.Q, 4: 508-9
xli
Mawdudi, Tf.Q, 4: 509
xlii
Mawdudi, Tf.Q, 4: 509-510 (Eng. Version, pp. 549-50)
xliii
Islahi, Td.Q, 7: 179
xliv
John L. Esposito, and John O. Voll, Islam and Democracy (New York: Oxford
University Press, 1996), pp. 28, 31
xlv
Amin Ahsan Islahi, The Islamic State (Trans.) Tariq Mahmood Hashmi
(Germany: Lambert Academic Publishing, 2012)
xlvi
Mawlana Abul Kalam, Islami Jamhurriyah/ “Islamic Democracy” (Lahore: Al
Hilal Book Agency, 1956), pp. 1-3; Idem, Al-Hilal, 1(8): 9, 1 September
1912, (Calcutta)
xlvii
Saeed, Reading the Qur’an, p. 157
xlviii
See, Saeed, Reading the Qur’an, p. 156
xlix
Saeed, Reading the Qur’an, p. 156
l
See, Chapter 13, “Shura and democracy” in Saeed, Reading the Qur’an, pp.
156-57
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ABSTRACT
C
lassical Arabic Sources - such as the Quran and Hadith literature as well as
the extensive body of commentaries which have sprung up around them –
provide us with a rich array of diverse yet highly effective strategies for the
attainment of human excellence and moral enhancement through positive
self-refinement and empowerment.
Perhaps one of the greatest impediments to the actualization and realisation of
human excellence and self-empowerment is the impulse of uncontrolled and
unchecked anger. Psychologists are agreed that anger is a very dangerous and
destructive impulse, and one which, if not subdued and brought under control,
certainly has the potential to do irreparable and often irreversible damage to a
person’s life and social relationships.
Since anger control and management represent a crucial aspect of a human being’s
constant struggle for attaining moral excellence and psychological self-
empowerment, this paper will attempt to shed light on effective strategies and tips
for anger management which have been put forward in the classical Arabic sources,
with special focus on the Quran, as well as classical Arabic sources such as Hadith
compilations and exegetical literature.
1
Senior Research Fellow, Department of Arabic, AMU
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INTRODUCTION
Psychologists are unanimously agreed that anger is a very dangerous and
destructive human impulse which can do irreparable damage to a person’s life and
social relationships if it is not controlled, subdued, and managed properly. It is
therefore crucial for every human being desirous of attaining moral excellence and
psychological self-empowerment to make concerted efforts to deal with anger and
the problems arising therefrom.
It is not in vain or for no reason that many big corporate firms, companies
and institutions organise anger management classes and courses for their
employees. They do so because they recognise that even at a worldly level, their
operations cannot achieve efficiency and smooth progress until and unless their
employees have received proper training on how to manage and channelize their
anger.
Anger has adverse and pernicious effects on people, and harms them not
only emotionally, psychologically, physiologically, mentally, but also spiritually.
This can be discerned and deduced from the fact that securing control over anger
and making a habit of swallowing it is one of the most critical skills which the
Quran lists as part of the qualities that distinguish the paradise-bound Muttaqeen
(God-fearing and pious people).
In the Quran, Allah (SWT) Declares:
ْ ض أ ُ ِعد
َ) الَّذِين133( ََّت ِل ْل ُمتَّقِين ُ س َم َاواتُ َو ْاْل َ ْر
َّ ض َها ال
ُ ع ْر َ عوا ِإلَى َم ْغ ِف َرةٍ ِم ْن َر ِب ُك ْم َو َجنَّ ٍةُ ار
ِ س
َ َو
ْ َّ اس َو
)134( ََّللاُ ي ُِحبُّ ال ُمحْ ِسنِين ِ َّع ِن الن ْ
َ َظ َوال َعافِين ْ
َ اظ ِمينَ الغَ ْي ْ
ِ اء َوال َك ِ اء َوالض ََّّر َّ يُ ْن ِفقُونَ فِي ال
ِ س َّر
“Be quick in the race for forgiveness from your Lord, and for a Garden whose
width is that (of the whole) of the heavens and of the earth, prepared for the
righteous.
Those who spend (freely), whether in prosperity, or in adversity; who restrain
anger, and pardon (all) men;- for Allah loves those who do good.”i
In the first verse, the believers are being urged to strive and struggle in order
to win the forgiveness of Allah (SWT) and the ultimate reward of Jannah
(paradise). However, we are also informed that both the forgiveness of God and His
Jannah are not out there for free distribution; rather these two priceless prizes are
reserved for pious and God-fearing people. Jannah, therefore, is specifically built
and created for the Muttaqeen, i.e. pious people who fear God and exercise Taqwa.
Then in the next verse, Allah (SWT) lists down some of the salient features and
qualities that one is supposed to have in order to be eligible for the two prizes being
offered, and the quality of restraining one’s anger and swallowing it features quite
prominently in that list. The verse also serves to showcase the intimate relationship
between Taqwa and control of one’s anger, since the Muttaqeen are being defined
as people who frequently swallow their anger and refrain from venting it out on
other people.
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in the path to attaining Taqwa is because anger, when left uncontrolled, leads to a
lot of other immoral, forbidden and sinful deeds. This can be seen from the
statement of Imam Hasan al Askari (as), who remarked:
الغضب مفتاح كل شر
“Anger is the key of every evil.”ii
In other words, anger opens the door to a host of other sins and a variety of other
vices.
Even from a worldly perspective, anger takes away the peace and calmness
from people’s lives. It divests lives of all the fun, joy, pleasure and enjoyment that
would have otherwise adorned it. Anger disturbs and upsets the symmetry and flow
of life and turns it into a living hell not just for the person who suffers from a habit
of not controlling it, but also for those who live around this sort of person, such as
the person’s family, friends, and relatives.
The anguish, pain, trauma, conflict and general unpleasantness that is caused
by anger has broken homes, torn apart families, ruined relationships, destroyed
friendships, started wars and wreaked havoc in the lives of countless people in the
past, and still continues to do so even to this very day. Hence, anger is an impulse
that can ruin one’s worldly life as well as one’s future prospects in the hereafter.
One can easily see how effectively the devil is using the power of
uncontrolled anger nowadays to corrupt the masses. We can also observe the
damage that is being caused by anger and the havoc it is wreaking all around us – at
home, at the workplace, in the classroom, and even on the roads and streets – so
much so that a special new term (i.e. road rage) has had to be coined to describe
such instances when there is outpouring of such anger on the roads or streets.
To save us from all this gratuitous loss and unnecessary distress, the Arabic
sources tell us that God has enjoined human beings to restrain their anger and
refrain from letting it out or pouring it on others, and as always, He promises great
and handsome rewards for those who comply with this Divine Directive.
Imam Jafar bin Mohammad al-Sadiq (as) further highlights another great advantage
that is associated with controlling one’s anger in the following statement:
.من كف غضبه ستر هللا عورته
“Whoever restrains his/her anger, Allah (SWT) will cover up and conceal such a
person’s defects and shortcomings.”iv
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The Arabic sources also provide us with another fascinating narration in this
regard:
علمني:) قال رجل للنبي (ص: قال،) عن أمير المؤمنين علي بن أبي طالب (ع،عن الرضا (ع) عن آبائه
. ال تغضب وال تسأل الناس شيئا وارض للناس ما ترضى لنفسك:) قال (ص.عمال ال يحال بينه وبين الجنة
Imam Ali bin Musa al Ridha (as) narrates on the authority of his forefathers, who in
turn narrate on the authority of Ameerul Muminen Ali bin Abi Talib (as) that a man
once came to the Prophet of Allah (Saww), and asked him: can you teach me or
inform me of something that will remove and clear all the hurdles and obstacles on
the path to Jannah (so that I may enter into Jannah straight away without any
problems, difficulties or complications)?
The Prophet (Saww) replied: “Do not lose your temper (lit. don’t get angry); do not
ask people for any of your needs; and desire for others what you desire for
yourself.”vii
In another narration, we are told that the Prophet (Saww) said to one of his
companions:
ال تغضب ولك الجنة
viii
“Don’t get angry (at people) and Jannat (paradise) is yours.”
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This is one of the reasons why they show so much violence and bloodshed
on television today via the medium of action movies, films, thrillers and drama
series – with the idea being that watching such programmes, the viewer gets to
vicariously exact revenge and vent out all his pent up anger on a suitable candidate
– who is usually the villain.
Interestingly, however, this Aristotelian concept has been proved wrong because
study after study has shown that watching violence on television makes teenagers
and youths more prone to violence and aggression in real life.
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Thus, Allah (SWT), while describing the qualities believers in Surah Shoora, Says:
)37( ََضبُوا ُه ْم يَ ْغ ِف ُرون
ِ ش َو ِإذَا َما غ ِ اإلثْ ِم َو ْالفَ َو
َ اح ِ ْ َوالَّذِينَ يَجْ تَنِبُونَ َكبَائِ َر
“Those who avoid the greater crimes and shameful deeds, and, when they are angry
even then forgive.”xii
This verse makes it clear that swallowing one’s anger is not sufficient, but rather
one has to learn to forgive those who provoke it in the first place.
In both cases, the accumulation of anger from within is going to lead the
person to commit acts that will have some very evil, pernicious, devastating,
deleterious and harmful consequences and ramifications for him or her – both in
this world as well as in the hereafter.
As a wise man once said: “Resentment is like taking poison and hoping the other
guy dies.” In other words, when we resent others or harbour grudges against them,
we hurt only ourselves, and suffer as a result. We do not harm the person we resent
in the least by resenting him or her. In fact, as another wise saying goes, “holding a
grudge is like letting someone (i.e. your enemy against whom you harbour the
grudge) live rent-free inside of your head!”
Forgiveness has in it the power to dilute and neutralise pent up anger, and
not only helps in alleviating it but also in eliminating it completely.
For this reason, the Quran actively exhorts and urges the believers to adopt a
forgiving attitude towards their fellow human beings. In Surah Noor, God Almighty
Says:
َّ سبِي ِل
َِّللا َ اج ِرينَ فِي َ س َع ِة أ َ ْن يُؤْ تُوا أُو ِلي ْالقُ ْربَى َو ْال َم
ِ ساكِينَ َو ْال ُم َه َّ ض ِل ِم ْن ُك ْم َوال ْ ََو َال يَأْت َ ِل أُولُو ْالف
)22( ور َر ِحي ٌم ٌ ُغف َ َُّللا ْ ََو ْليَ ْعفُوا َو ْلي
َّ صفَ ُحوا أ َ َال ت ُ ِحبُّونَ أ َ ْن يَ ْغ ِف َر
َّ َّللاُ لَ ُك ْم َو
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“Let not those among you who are endued with grace and amplitude of means
resolve by oath against helping their kinsmen, those in want, and those who have
left their homes in Allah's cause: let them forgive and overlook, do you not wish
that Allah should forgive you? For Allah is Oft-Forgiving, Most Merciful.”xiii
It is true that sometimes forgiving someone who has done you wrong can be
very difficult, but after understanding and internalising the message of this verse, it
becomes so much easier. This is so because this verse awakens and sensitises us to
the fact that just as someone under our authority may have provoked our anger by
making a mistake, we too have disobeyed an Entity that has authority over us; if we
want that supreme Authority to show us forgiveness and pardon our sins,
shortcomings, and wrongdoings, then we need to do the same with those who have
angered us by wronging us as well.
In fact, the Quran not only recommends that we show forgiveness to our
fellow believers, but rather it even teaches believers to extend forgiveness to
unbelievers and non-Muslims. In Surah Jaathiyah, God Almighty admonishes and
exhorts the believers to be forgiving towards those who don’t have faith:
)14( َي قَ ْو ًما بِ َما َكانُوا يَ ْك ِسبُون َ قُ ْل ِللَّذِينَ آ َ َمنُوا يَ ْغ ِف ُروا ِللَّذِينَ َال يَ ْر ُجونَ أَي
َّ َّام
َ َّللاِ ِليَجْ ِز
“Tell those who believe, to forgive those who do not look forward to the Days of
Allah: It is for Him to recompense (for good or ill) each People according to what
they have earned.”xiv
Not adopting a forgiving attitude towards one’s fellow human beings is not
without its adverse and pernicious consequences both here and in the hereafter. Not
forgiving those who anger us means that our anger for them remains bottled up
inside of us and slowly and gradually transforms itself into a variety of negative
emotional feelings such as resentment, malice, and ill will, and this kind of
emotional baggage ultimately harms us more than anyone else.
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warns, will not receive his intercession. Indeed such people don’t deserve the
Prophet’s intercession.
Why should the Prophet plead with Allah to forgive the mistakes and shortcomings
of a person who used to arrogantly refuse to forgive and overlook the oversights
and mistakes of his or her fellow human beings?
Being deprived of the Prophet’s intercession, therefore, seems to be a fitting
punishment for such inconsiderate and merciless people.
As for the positive outcomes promised for those who are forgiving, we have
the following narration from Imam Sadiq (as):
فتعافوا يعزكم، فإن العفو ال يزيد العبد إال عزا، عليكم بالعفو:) قال رسول هللا (ص: عن أبي عبد هللا (ع) قال
.هللا
“I advise you to act with forgiveness, because forgiveness only elevates the status
of a servant. Therefore, forgive one another, Allah will give you a high and lofty
status.”xvi
This notion is reiterated in other narrations as well. In another narration we are told
that Prophet Musa (as) addressed God with the following question:
.) من إذا قدر غفر! (رواه البيهقي: يا رب من أعز عبادك عندك؟ قال:قال موسى بن عمران
“O Lord, who is the dearest of your servants to You? He (God) replied: “He who
forgives when he has the power to punish.”xvii
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The Classical Arabic sources provide us with a narration that is very useful in
helping us uncover and unearth the deep-seated psychological underpinnings of
anger and rage. The narration in question has been transmitted on the authority of
Imam Sadiq (as) as follows:
يا معلم الخير علمنا أي اْلشياء أشد؟ فقال: ) قال الحواريون لعيسى بن مريم (ع:عن أبي عبد هللا (ع) قال
وما بدء: قال. بأن ال تغضبوا:) فبما يتقى غضب هللا؟ قال (ع: قالوا. أشد اْلشياء غضب هللا عز وجل:)(ع
. الكبر والتجبر ومحقرة الناس:)الغضب؟ قال (ع
“The disciples said to Isa son of Maryam (as): O teacher of goodness, teach us what
is the deadliest and most dangerous of all things. He replied: The deadliest and most
dangerous of all things is the Wrath of Allah, the Almighty, the Exalted. They (i.e.
the disciples) said: so how can we save ourselves from the Wrath of God. He
replied: by not getting angry yourself. They asked: What is the root cause of anger?
He replied: Pride/arrogance, haughtiness, and contempt for people.”xx
This narration gives us useful insight into why anger is regarded as such an
evil impulse. It is not so much that anger in itself is a negative feeling or evil
impulse, rather it is what lies beneath it and underpins it that represents the true
problem.
Anger is symptomatic of another more complex, deadly and spiritually
lethal human vice, and that is pride and arrogance. When a person has a very
inflated opinion of himself and thinks very highly of himself, then such a person is
more prone to uncontrolled outbursts of anger at the slightest feeling that his self-
worth has been compromised. If such feelings are accompanied by a concurrent
disregard and contempt for other people, then such a person is definitely more
likely to lose his temper on others.
Anger has a very natural, deep, and intimate connection and relationship
with pride. In fact, it wouldn’t be wrong to say that anger is sometimes nothing
more than one of the multiple manifestations of pride. It is a conduit for its
transmission and a channel for its outburst. Anger is therefore the inevitable
outcome and corollary of pride.
Of course, in some instances, anger can simply be an uncontrolled and spontaneous
outburst of emotions resulting from human weaknesses inherent in the very nature
and personality of a person. But in other cases, it can take the form of a calculated
outburst, and this is especially so in the case of people who suffer from spiritual
ailments and diseases like pride, arrogance, and superiority complex.
According to Prophet Isa (as), pride is the underpinning of the deadliest and
most pernicious forms of anger. Perhaps that is why, Christianity, even today, has a
fairly clear concept of this. Those who have studied Christian theology must be
familiar with the concept of the “Seven deadly sins”. Many may have heard of this
concept in the context of the release of an updated version of the “seven deadly
sins” in March 2008, which was the subject of the usual media hype and fixation.
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The list contained some new deadly sins such as drug abuse and environmental
pollution which had not been included in the list previously but which the Vatican
felt needed to be included in light of modern developments. However, in classical
Christian theology as it was promulgated in the medieval period, the seven deadly
sins were listed as pride, covetousness, lust, envy, gluttony, anger and sloth. These
sins were termed ‘deadly’ because according to the Christian teaching, these mortal
sins and vices were such that they put the soul of anyone involved in them in peril
of eternal damnation. It was taught that anyone guilty of any of these evils would
rot and burn in hell forever, unless the doer were to repent by the act of confession.
What is particularly relevant and noteworthy for us, in the context of our
discussion on anger and the subtle yet profound links and connections it has with
pride, is the fact that both ‘anger’ and ‘pride’ have been listed as deadly, cardinal,
mortal sins in the official list.
It is also interesting to note that among all these sins and vices, pride has been given
primary importance and attention as can be seen from the fact that it has been
placed at the head of the list and is mentioned before all other sins.
Theologians have explained the reason for this by pointing out that ‘pride’ was the
vice which triggered and motivated the first known sin and act of defiance against
God ever, and led to the expulsion of Satan from the domain of God’s Mercy and
His Grace.
Indeed the classical Arabic sources also present us with a similar picture and
confirm that pride was at the root of Satan’s rebellion against God as well as his fall
from grace.
In his iconic and deeply insightful sermon entitled Al Qaasiah, Imam Ali bin Abi
Talib (as) remarks:
وكان قد عبد هللا ستة آالف سنة ال،"فاعتبروا بما كان من فعل هللا بإبليس إذ أحبط عمله الطويل وجهده الجهيد
فمن ذا بعد إبليس يسلم على هللا بمثل،يدرى أمن سنين الدنيا أم من سنين اآلخرة عن كبر ساعة واحدة
معصيته؟
إن حكمه في أهل السماء وأهل اْلرض.كال ما كان هللا سب حانه ليدخل الجنة بشرا بأمر أخرج به منها ملكا
". وما بين هللا وبين أحد من خلقه هوادة في إباحة حمى حرمه على العالمين،لواحد
“You should take a lesson from how Allah dealt with Satan, when He nullified
(annihilated, obliterated, wiped clean in one stroke) the record of his great acts and
extensive efforts on account of the vanity (arrogance) of one moment. Iblees had
worshipped Allah for six thousand years, and it is not known whether these were
earthly years or heavenly years. Who, then, can remain safe from Allah’s Wrath and
Retribution after Satan by/while committing a similar disobedience?
Never and none at all, for Allah the Glorified would not let a human being enter
paradise after committing a sin for which He expelled an angel from it.xxi His
command for the inhabitants of the sky and the inhabitants of the earth is one and
the same. There is no special relationship between Allah and any of His creations
which might entitle that creation to a license for violating a sanctuary which he has
deemed off limits for all and sundry.”xxii
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The Arabic sources also teach us that arrogance and pride are qualities for
which God Almighty has a zero tolerance policy. This can be seen from numerous
reports such as the following one by Imam Sadiq (as):
.ال يدخل الجنة من في قلبه مثقال ذرة من كبر
“He who has even an atom’s weight of pride in him shall not enter paradise.”xxiii
In the final analysis, subduing anger and bringing it under control represents
one of the most significant impediments and obstacles that one has to surmount in
order to secure one’s salvation in the afterlife. It is for this reason that Arabic
sources place such great emphasis on the necessity of developing positive and
constructive methods for anger management and devote such importance to
adopting practical and viable solutions and strategies and employing them wisely in
order to rein in this dangerous and destructive human impulse.
The Quran and Hadith both make it clear that one cannot attain Taqwa
without mastering the art of controlling one’s anger and learning to forgive those
who provoke it. Our sources further emphasise the role of forgiveness in
neutralising anger and purifying our hearts and minds of any negative emotional
residues bottled up anger may leave inside us. Great material as well as spiritual
rewards are promised for those who battle their inner self and overcome this deadly
impulse.
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Email: syedalihur@gmail.com
i
. The Quran: 03: 133-134.
ii
. Al Harrani, Tuhaf al Uqool, pg. 362.
iii
. Al Tabarsi, Mishkaatul Anwaar, pg. 751 (Hadith no. 1795).
iv
. Al Kulayni, Al Kaafi, vol. 2, pg. 303; Bundle of Flowers, pg. 238 (Hadith no. 428).
v
. Al Hindi, Al Muttaqi, Kanzul Ummal, vol. 3, pg 131 (Hadith no. 5823).
vi
. Fascinating Discourses of 14 Infallibles, pg. 182 (Hadith no. 23).
vii
. Bundle of Flowers, pp 237-238.
viii
. Al Hashimi, Mukhtaarul Ahaadith, pg. 144 (Hadith no. 22).
ix
. I think we should apportion the lion’s share of blame for this idea to Sigmund Freud because he is
the one who propounded and promoted it in modern western thought perhaps more than anyone else.
x
. Abrams, A Glossary of Literary Terms, Seventh Edition, pg. 322.
xi
. Lilienfeld, Scott O., et al., 50 Great Myths of Popular Psychology: Shattering Widespread
states in 18: 50. The Imam (as) has referred to him here as an angel probably because he was treated
on par with angels, and perhaps even outranked several of the senior angels, hence the Imam refers
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to him as an angel to highlight and emphasise his rank and position, and not his actual nature or
essence.
xxii
. Al Radhi, Nahjol Balaagha, Sermon 191, pg. 409.
xxiii
. Al Kulayni, Al Kaafi, vol. 2, pg. 310; Bundle of Flowers, pg. 209.
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Ummal Fi Sunan al Aqwaal wal Af’aal, Ed. Sheikh Bakri Hayyaati and Sheikh
Safwat al Saqqa, Beirut: Mu’assasah al Risaalah, n.d.
Al Radhi, Sayyid Shareef. Nahjol Balaagha (Peak of Eloquence). Translated by
Sayyid Ali Reza. Qum: Ansariyan Publications, 2003.
Al Tabarsi, Hasan bin Fadhl bin Hasan. Mishkaatul Anwaar Fi Ghurar il-Akhbar
(The Lamp Niche for the Best Traditions). Research and Translation: Ms. Lisa
Zaynub Morgan & Dr. Ali Peiravi. Qum: Ansariyan Publications, 2002.
Eshtehardi, Muhammad Muhammadi. Fascinating Discourses of 14 Infallibles.
Translated by Javed Iqbal Qazilbash. Qum: Ansariyan Publications, 2001.
Imani, Sayyid Kamal Faghih. A Bundle of Flowers. Translated by Sayyid Abbas
Sadr Ameli. Edited by Ms. Celeste Smith. Esfahan: The Scientific and Religious
Research Center, 1998.
The World Federation. Exhortations of Prophet Isa (as) – 40 Ahadith. Stanmore:
The World Federation, 2004.
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ABSTRACT
he Noble Qur’ān, the Divine Scripture of Islam, lays an unequivocal
The Noble Qur’ān, the Divine scripture of Islam, is replete with verses that
highlight the significance of purposefulness in the Divine scheme of creation, in
general, and human life, in particular. A cursory look at the Qur’ānic content
reveals that it recurrently and frequently draws our attention towards the objectives
of and wisdom in the creation of life and death, universe and everything therein,
sending of messengers, its own revelation as well as the commandments and
prohibitions it lays down for its adherents. One of the Beautiful Names
(Asmā’ al-Husnā) of Allah (SWT) is al-Ḥakīm—The Absolute Wise (Q.
i
02: 32, 129, 220, etc.). Likewise, the Qur’ān is qualified by the adjective al-
1
Gowhar Quadir Wani, D/o. Islamic Studies, AMU
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ḥakīm in several Qur’ānic verses (e.g., Q. 36: 02). All this but testifies that the
Creator has created the universe and everything therein on the basis of wisdom and
not for the sake of futile play. Given this, it is inconceivable that the Sharī‘ah—the
Divine path laid down for the human beings to live their life in accordance with the
approval of their Creator—established for the one who is most advanced in
intelligence and intellect (i.e., human being) in the whole creation consists of mere
rulings devoid of any wisely set objectives. Thus, it becomes imperative to
undertake a purposive (objectives-based) reading of the Qur’ān, the primary source
of the sharī‘ah, so that the overriding objectives of its revelation are identified. This
will facilitate the realization of these objectives in human life on one hand, and on
the other, it will prevent the readers/adherents of the Qur’ān from resorting to
fragmented/atomist approach to the Qur’ānic text that violates its spirit and higher
objectives. The Qur’ānic verses highlighting the wisdom/objectives in different
Divine Acts are discussed below followed by the verses reflecting the objectives of
the Sharī‘ah. Finally, the objectives of the Qur’ān (Maqasid al-Qur’ān) are
discussed briefly.
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remain in the service of humankind and help them realizing the creation plan of the
Creator.
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We send the Messengers only to give good news and to warn: so those who believe
and mend (their lives),― upon them shall be no fear, nor shall they grieve.xv
The above verses highlight the various objectives and purposes of sending Prophets
for the propagation of the Divine message. These include, as is explicit from the
above verses textually, calling people towards the worship of Allah (‘ibādah), His
awful reverence and fear (taqwā), giving glad tidings (bashārah) to the believers,
and warning (indhār) the disbelievers. An exhaustive study of the Qur’ān reveals
that these objectives are universal as they are common to all prophets. However, in
case of Prophet Muhammad (SAAW), the Qur’ān makes a special mention of some
objectives of his messengerhood in an emphatic way. These are discussed below
under a separate heading.
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teaching the Book (Qur’ān) and wisdom (ḥikmah) establishing the truth of Islam
against all forms of falsehood, commanding good, forbidding evil, settling the
disputes and relieving humanity from the burden and chains of false customs,
beliefs, practices that had troubled it for a long time. It is noteworthy that the
objective of (teaching) wisdom (Q, 03: 164) is intricately linked to the maqāṣidīfiqh
so much so that maqāṣid are sometimes defined in terms of ḥikmah. Likewise, the
objective of relieving humanity from the shackles and burdens (of false customs,
beliefs, practices) as mentioned in Q, 07: 157, is glaringly reflective and reminding
of the very definition of maṣlaḥa (a key term in maqāṣidifiqh) as “jalb al-
manfa‘ahwadaf‘u al-madarrah (attainment of benefit and removal of harm).”xxii
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includes introducing the One towards Whom people are called, description of the
right path and the ultimate destiny (of humanity). The latter includes the description
of the fate of those who respond positively to the Divine call with the aim of
encouraging them, description of the fate of the disbelievers with the aim of
warning them and description of the means and capabilities for traversing the right
path.xxx It is quite obvious that the objectives of the Qur’ān as identified by the
eminent Muslim scholars are but the major themes of the Qur’ān. That is why the
debates and discussions revolving around these objectives have led to the evolution
of a separate full-fledged sub-field of Qur’ānic Studies termed as ‘thematic exegesis
of the Qur’ān’ or al-tafsir al-mawdu‘i or al-tafsir al-maqasidi. It is worth pondering
that the significance of purposefulness in Islamic perspective is such that a separate
genre of Qur’ānic commentary and Qur’ānic studies has come into existence only
for the sake of the understanding and explaining the objectives of the Qur’ān. It is
beyond the scope of the present paper to go into the details of maqasid al-Qur’ān or
al-tafsir al-mawdu‘i. However, to cut a long story short, it will be beneficial to
discuss the objectives of the Qur’ān as mentioned by Tahir ibn Ashur in the
introduction to his voluminous commentary of the Qur’ān, al-Tahrirwa al-Tanvir.
Iṣlāh al-I‘tiqād: Even a cursory look at the Qur’ān reveals that guiding people
towards the unity and unicity of Allah (SWT) is the most fundamental objective of
its revelation. Tawḥīd is the foundation of all principles and the purpose of all
purposes. It is the necessary condition for the acceptance of the righteous deeds. For
Ibn Ashur, it is the most important objective of the Qur’ān and the essence of the
Islamic faith. It is the strong rope (connecting humanity to the Transcendent) that is
never meant to be severed as is testified by the verse: Whoever submits his whole
self to Allah, and is a doer of good, has grasped indeed the trustworthy hand-hold:
and with Allah rests the End and Decision of (all) affairs. xxxii According to Ibn
Ashur, the Qur’ān seeks to discuss and explain the Islamic faith, especially Tawḥīd,
in different phraseologies and employing varied styles. No chapter of the Qur’ān,
rather no single page, misses the mention of the unity of Allah (SWT). Allah
created this universe to manifest His glorious attributes: existence, knowledge,
power; and enabled human beings to acquire from these attributes in proportion to
their inherent capacities. Besides, Allah bestowed human mind and soul with an
insatiable urge towards gradual perfection so that human beings ever-increasingly
benefit from the grace of the Divine attributes.xxxiii Ibn Ashur discusses at length the
Qur’ānic discourse on Tawḥīd and its antithesis, polytheism (shirk), so much so that
the realization of Tawḥīd can be genuinely and inarguably regarded as the
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overarching objective of the Qur’ān. Besides, he has not failed to mentioned belief
in prophethood and hereafter while discussing the teaching of right creed as the
objective of the Qur’ān. Regarding the first five verses of Chapter 96, the first
revelation on Prophet Muhammad (SAAW), Ibn Ashur says: These five verses
encompass the principal Divine attributes. The attribute of al-Rabb is reflective of
God’s existence and unity, khalq and ‘ilm are the attributes of Divine action (sifat
al-af’al) and the word al-akram is indicative of God’s transcendent perfection.xxxiv
Tahdhīb al-Akhlāq: The attainment and realization of lofty morals has been much
lauded in Islam. In the traditions of Prophet Muhammad (SAAW), one who is best
in morality has been regarded as the best in the sight of Allah.xxxv Likewise, the
Prophet is reported to have said, “I have been sent to perfect the lofty moral
virtues.”xxxvi Drawing on some important verses of the Qur’ān as well as some
aḥādīth, Ibn Ashur discusses the refinement of morality as an objective of the
Qur’ān. For him, one of the biggest concerns of the Qur’ān is the ultimate
amelioration of ummah and righting the conduct of believers by strengthening their
morals, keeping them steadfast and guiding them towards salvation.xxxvii
Qur’ānic Stories: The Qur’ān bears a good number of stories of the earlier nations
and important events in the Divine scheme of creation. The creation of Adam is an
important case in this regard. The purpose of these Qur’ānic stories is to serve as
the historical testimony to the truth Qur’ān stands for. Besides they serve the
purposes of admonition, glad tidings to believers and warning to the disbelievers.
That is why these stories are not mentioned in a sequential way but are apparently
scattered throughout the Qur’ān. However, whatever story or its part is mentioned
at any place in the Qur’ān, it is thematically related to the objective of that chapter
or the immediate discussion.xl
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Ibn Ashur has discussed the other objectives of the Qur’ān, too, properly
substantiated by the related Qur’ānic verses and convincing argumentation. He
holds the purposive approach to the Qur’ānic interpretation in such a high esteem
that he makes it mandatory for a Qur’ānic exegete to be cognizant of the objectives
of the Qur’ān.xli
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While the first verse mentioned above establishes the attainment of taqwā as the
objective of the all forms of worship, the rest three verses declare in general terms
that facilitation (taysīr), prevention and elimination of harm (raf‘ al-ḥarj) are the
objectives of Islamic Sharī‘ah . The maqāṣidīfiqh is but grounded on and revolves
around these Qur’ānic themes that relate the Divine commandments as well as
prohibitions with their objectives impregnated with profound wisdom.
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َيَ ٰـٓأَيُّ َہا ٱ َّلذِينَ َءا َمنُواظ ِل َم تَقُولُونَ َما ََّل ت َۡف َعلُون
َّ َڪب َُُ َم ۡقتا ِعند
َٱَّللِ أَن تَقُولُواظ َما ََّل ت َۡفعَلُون َ
O ye who believe! why say ye that which ye do not? Grievously odious is it in the
sight of Allah that ye say that which ye do not.liv
The above verses make it clear that the Qur’ān discourages and warns
against aimless attitude and actions. It calls for attentive listening in a gathering and
ridicules absent-minded physical presence. Again, it disregards such false claims
that are not supported by actions as they serve no purpose either for the individual
or for the community. Likewise, it does not approve of such vain poetry that is but
an aimless wandering here and there and contradictory to the poets’ real life actions.
CONCLUSION
It can be justifiably concluded from the above discussion that Islam lays an
unequivocal emphasis on purposiveness in almost everything. It draws our attention
to the objectives, purposes, and wisdom in the creation of the universe, human life,
Divine scheme of sending Prophets, etc. frequently and recurrently. The Qur’ān
does not impose its teachings on its adherents but highlights their objectives that
strengthen one’s conviction in it. Besides, the Quran does not miss to mention its
own objectives The Qur’ānic verses discussed above are a convincing proof of the
fact that the maqāṣidī approach to interpret the Qur’ān and develop Islamic
jurisprudence is not a modernist innovation but rooted in Qur’ānic inspiration and
authentication.
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i
The references to the Qur’anic verses (āyāt) are given as Q followed by the numeric
figures separated by the colon mark. The numeric figure before the colon mark
represents the Chapter (sūrah) number and the one after it represents the verse (āyah)
number.
ii
Q. 67:02, Abdullah Yusuf Ali (tr.), The Glorious Qur’an, 2nd Edition (USA: American
Trust Publications, 1977), p.1576. The English rendering of all the verses mentioned in
this paper is from the same translation.
iii
Q. 51: 56.
iv
Q. 38: 27.
v
Q. 44: 38-39.
vi
Q. 02: 29.
vii
Q. 31: 20.
viii
Q. 21: 25.
ix
Q. 16: 36.
x
Q. 07: 59.
xi
Q. 07: 65.
xii
Q. 26: 105-108.
xiii
Q. 02: 213.
xiv
Q. 04: 165.
xv
Q. 06: 48.
xvi
Q. 21: 107.
xvii
Q. 03: 164.
xviii
Q. 05: 67.
xix
Q. 61:09; 09:33.
xx
Q. 07: 157.
xxi
Q. 04: 65.
xxii
Abū-Ḥāmid al-Ghazālī, Al-Mustaṣfā Min ‘Ilm al-‘Uṣūl (Beirut: Dār al-Kutub al-
Islāmiyyah, 1998), vol.1., p. 174.
xxiii
Q. 02: 185.
xxiv
Q. 07: 52.
xxv
Q. 03: 138.
xxvi
Q. 10: 57.
xxvii
Q. 04: 105.
xxviii
Q. 38: 29.
xxix
Al-Tabari quoted in Jalal al-Din al-Suyuti, Al-Itqānfī‘Ulūm al-Qur’ān (Beirut: Dar al-
Kitab al-Arabi, n.d.), vol.2, p.266.
xxx
Al-Ghazali, Jawāhir al-Qur’ān, p.4. [Online Version]
xxxi
Tahir ibn Ashur, Al-Tahrīrwa al-Tanvīr (Tunisia: Al-Dar al-Tunisiyya, 1984), vol.1, pp.
39-41.
xxxii
Q. 31: 22.
xxxiii
Ibn Ashur, Al-Tahrīrwa al-Tanvīr, vol.1, p.182.
xxxiv
Ibn Ashur, Al-Tahrīrwa al-Tanvīr, vol.30, p.440.
xxxv
MuḥammadibnIsmā‘ῑl al-Bukhārῑ, al-Ṣaḥῑḥ(Kitāb al-Adab), ed. Muṣṭafa al-Bughā, 5th
ed. (Beirut: DāribnKathῑr, 1993), vol. 5, p. 2243 (Hadith No. 5682).
xxxvi
Zurqani, Sharh al-ZurqanialaMuwatta Imam Malik (Commentary on Malik’s
Muwatta), ed. Muhammad ibnAbd al-Rahman al-Mara‘shali (Beirut: Dar Ihya al-
Turath al-Arabi, 1997), vol.4, p. 344(Hadith No. 1742).
xxxvii
Ibn Ashur, Al-Tahrīrwa al-Tanvīr, vol.1, p.81.
xxxviii
Ibn Ashur, Al-Tahrīrwa al-Tanvīr, vol.3, p.86-87
xxxix
Ibn Ashur, Al-Tahrīrwa al-Tanvīr, vol.5, p.98
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xl
Ibn Ashur, Al-Tahrīrwa al-Tanvīr, vol.1, p.64.
xli
Ibn Ashur, Al-Tahrīrwa al-Tanvīr, vol.1, pp.39-41.
xlii
Q. 20: 14.
xliii
Q. 02: 183.
xliv
Q. 22: 27-28
xlv
Q. 02: 21.
xlvi
Q. 05: 06.
xlvii
Q. 02: 185.
xlviii
Q. 22: 78.
xlix
Q. 08: 20-23.
l
Q. 15: 3.
li
Q. 16: 92.
lii
Q. 18: 28.
liii
Q. 26: 224-226
liv
Q. 61: 2-3.
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ABSTRACT:
1
Islamic Studies, Govt. Degree College, Pulwama, Jammu & Kashmir
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The major aim and objective here is to reveal how Shura (with particular
reference to Q. 3: 159 and 42: 38)—a crucial concept in contemporary Islamic
political thought—is interpreted, by these selected exegetes of the Sub-Continent in
the light of new socio-politico-cultural contexts, and how their (varied)
interpretations show its similarity (and differences) with democracy, institutions of
democracy, and participatory systems of governance. It is true that Shura
(with particular reference to Q. 3: 159 and 42: 38) is equated, compared and
connected, in the present times, with democracy. In the modern period, this
Qur’anic concept has been (re) interpreted and compared with the concept of
(Western) democracy, both by exegetes and by general scholars as well; and thus is
regarded as a key operational element in the relationship between Islam and
democracy, or as the source and basis of ‘Islamic democracy’. To achieve the major
objective, this paper is divided into the following main sections: in section first, it
throws light on ‘Shura: Text, Context, and Connotation’. This is followed by a
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connection with private affairs, including issues pertaining to the individual, the
individual in relation to other individuals, between husbands and wives, and parents
and their children, and is clearly vital regarding public affairs and the major issues
they raise”.xii
Reading these two verses completely and keeping in view the asbab-i-nazul,
what becomes clear is that in 3: 159, Shura as ‘shawirhum’ (plural), literally
meaning ‘consult with them’, is a special text related to the Prophet Muhammad
(pbuh) in the shadow of occurrence of battle of Uhud. This verse gives direct order
to Prophet Muhammad (pbuh) to consult believers in the worldly affairs and
governmental matters and to respect the opinion of the majority (of them). The
verse has been of central interest both to the mufassirun (exegetes/ commentators)
and general scholars alike.
While as, in 42: 38, Shura (as mutual consultation/ deliberation among
themselves) applies “to all Muslims”, as in this verse, Allah praises those Muslims
who conduct their affairs through consultation, i.e., one of the best qualities and
attributes of true believers is that they conduct their affairs by mutual consultation.
The expression ‘wa amruhum Shura baynahum’ means that in every matter which
needs deliberation—whether it belongs to the field of authority and government or
other social or communal aspect—the customary practice of the true Muslims is
that they work through mutual consultation. Here the term Shura is understood in
the context of verses 37-39 of surah 42 as one of a series of attributes of Muslims:
they shun/ avoid heinous sins and indecencies, forgive when angry, obey the
command of their Lord and persevere in Prayer, their rule is to consult one another,
spend out of what God provides and, when tyranny affects them, defend
themselves.xiii
In the tafsir literature of classical and pre-modern eras, one comes to know
that Shura (consultation) is described and detailed as one of the foremost rule of
law in the Islamic system of political administration and social set up. The
institution of Shura, the intrinsic component of Islamic Polity, plays a cordial role
in the socio-political system as it discusses most important issues of human life.
And in the words of Asma Afsaruddin,
Especially the verses 3: 159 and 42: 38 have been debated significantly, but
variedly. There has been substantial debate among Muslim commentators
surrounding the context the meaning of this command.
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1. Azad: “aur unko hukm diya ki mashwara kar ke tamaam amuur anjaam
dein”(‘and who conduct their affairs by mutual consultation’);
2. Shafi: “aur kaam kartey hain mashwara se aapas ke” (‘and whose affairs are
(settled) with consultation between them’);
3. Daryabadi: “aur unka (ye aham) kaam bahami Mashwara se hota hai”
(‘and whose affair being a matter of counsel among themselves’;
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1(a) 3:159: “wa shawirhum fil Azad “nez is tarha ke ma’amlaat main “and consult them in
amr”/ (yeni Jung wa aman ke ma’amlaat matters of importance [i.e.,
main) unse mashwara kar liya in matters related to war and
َوشَا ِو ْر ُه ْم فِي ْاْلَ ْم ِر karo”/ مشورہ/ معامالت/ peace]”
1(b) Shafi “aur mashwara le unse kaam main” “and consult them in the
matter”
---- مشورہ/کام
1(c) Daryabadi “aur unse ma’amlaat main “and take [thou] counsel
mashwara letey rahiye” with them in the affair”
----
مشورہ/ معامالت
1(d) Mawdudi “aur deen ke kaam main unko bi “and take counsel with
sharik-i-mashwara rakho” them in the conduct of the
---- affairs”
شریک مشورہ/ کام
1(e) Islahi “aur ma’amlaat main unse “take counsel with them in
mashwara letey raho” the conduct of affairs”
----
مشورہ/ معامالت
2(b) Shafi “aur kaam kartey hain mashwara se “and whose affairs are
aapas ke” (settled) with consultation
---- between them”
مشورہ/ کام
2(c) Daryabadi “Aur Unka (Ye Aham) Kaam “and whose affair being
Bahami Mashwara Se Hota Hai” matter of counsel among
----- themselves”
باہمی مشورہ/ کام
2(e) Islahi “aur unka nizam shura par hai”ٍ “their system is based on
شؤرئ mutual consultation”
----
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For Mufti Muhammad Shafi, the terms like Shura, mashwarah, and
mashawarat (which literally mean counsel, consultation, and mutual consultation,
respectively) all mean “the soliciting of advice and counsel in something that needs
deliberation”.xxi For him, the expression ‘and consult them in the matter’
(Q. 3: 159) means that the Prophet (pbuh) has been commanded “to consult with or
seek the advice of his noble Companions” in matters of concern and those needing
“deliberation, which include those of authority and government”, so that they are
“fully satisfied and emotionally at peace” and thus “will become an act of
mollifying grace”.xxii He further adds that Q. 3: 159 and 42: 38 collectively
“not only highlight the need for consultation very clearly; they also point out to
some basic principles of Islam’s system of government, and its constitution.
For Amin Ahsan Islahi, in this verse (3: 159) along the guidelines of seeking
Allah’s forgiveness, Prophet (pbuh) is advised to consult the Sahabah
(Companions) in matters requiring deliberation. Regarding the religious matters,
Prophet (pbuh) was not in need of consultation as he was guided by Revelation, but
in political and administrative matters, Prophet (pbuh) used to consult Companions
constantly. In this way, he himself laid the foundations of the Shurai’yat (institution
of Shura) that has been an important feature of the Islamic political system, notes
down Islahi.xxv
For Shafi, the expression ‘wa Shawirhum fi-l Amr’ (and consult them in the
matter) in the present verse means that holy Prophet (pbuh) has been commanded to
consult with or seek advice of his noble companions in matters that need
deliberation, which include those of authority and government;xxvi and for Islahi, the
matters requiring deliberation means “the political and administrative matters”, as
Prophet (pbuh) used to engage Companions in deliberations on same.xxvii
Furthermore, for Islahi, the general literary style (uslub) of the holy Qur’an is to
describe the Salah (prayer) along with Zakah (poor-due/ alms tax) or Infaq
(to spend in the way of God). But here, contrary to this, the Qur’an has adopted a
distinctive approach of illustration by mentioning Shura in between the two
fundamentals of Islam—Salah and Zakah—which demonstrates the significance of
the institution of Shura in social life.xxviii This view-point is also shared by
Daryabadi saying that by mentioning Shura (in Q. 42: 38) in between the two
fundamentals of Islam—Salah and Zakah—demonstrate its significance and at
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collective level it stands for the “consultative government—same as was during the
Khulafa-i-Rashidun period”.xxix However, it does not mean (for example as pointed
out by Prof. M. Y. Faruqi) that the Shura is one of the pillars of Islam; however, the
style of its description provides ample evidence of its special importance in the
Islamic polity.xxx
Similarly, sharing the related view-point, Daryabadi and Azad are of the
opinion that Q. 3: 159 refer to take counsel in the important affairs of the
community, such as peace and war. But Daryabadi goes even further to say that it
denotes the “essentially democratic character of the commonwealth of Islam”.xxxi
For him, in this verse, the Islamic political system, one of the fundamental basis of
which is being consultative, is different both from despotic as well as (secular)
democratic system.xxxii Here it is pertinent to mention that Mawdudi does not make
any comments on Q. 3: 159, and has made a detailed discussion on Shura and its
various dimensions in Q. 42: 38, which is highly political.
Almost all of them have made a detailed and meticulous discussion, in their
tafaseer, on the verse Q. 42: 38, and share almost same opinion that it applies “to all
Muslims”. In this verse, Allah praises those Muslims who conduct their affairs
through consultation, i.e. it’s one of the best qualities and attributes of true believers
is that in every matter which needs deliberation—whether belonging to the field of
authority and government or to social aspect—they work through mutual
consultation.
For example, in the explanation of Q. 42: 38, Azad, who identifies the
compatibility between democracy and community deliberation and consultation
(Shura), writes:
“To take consultation or deliberation from each other is one of the best qualities of
Muslims mentioned in this verse and Prophet (pbuh) is commanded to take consultation
from the Companions in 3: 159 [and consult with them (Shawirhum) in the affairs]. Except
Obligatory Commandments [Ahkam–i-Mansusa], Prophet (pbuh) himself used to consult
with his noble Companions on every matter related to state and administration [Masaleh
Mulki]. Later Shura was made into the very foundations of [the government of the] Pious
Caliphate period [r. 632-60CE], and Abu Bakr [the first caliph; r. 632-34 CE] was
nominated/ selected under the same procedure. This proves that Islamic social order
(Nizam-i-Ijtimayi’) is a pillar of Islamic way of life, having peculiar importance in it.”xxxiii
However, he also cautions here that there are some basic/ fundamental
differences between modern democracy and Islamic Shura System, and further adds
that “in modern democracy, the elected representatives have wide authority
role/ rights in legislation; but in Islam, the Caliph has no authority to intervene
(or take consultation) in matters wherein there are clear guidelines in the Islamic
sources (nassus). He has right to take consultation only in matters—which he
confronts—about which there are no clear injunctions in the Qur’an and Sunnah;
and it is only here that the ‘Consultative Council’ is authoritative to decide”. xxxiv
It is noteworthy to mention here that this view is also shared by Mufti Shabbir
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Mawdudi has made a detailed discussion on this verse (Q. 42: 38) and
understood mashawarat obligatory on the Muslim community due to these three (3)
reasons: (i) the decision of one person according to his/ her own opinion is injustice
when the interests of many are concerned; (ii) arbitrary action is morally detestable,
as it is only the result of felt superiority or usurping of others’ rights; and (iii)
deciding in matters of common interest is a grave responsibility, so consultation is
needed to share the burden.xl “A deep consideration of these three things”, he
further elaborates, “can enable one to fully understand that consultation is a
necessary demand of the morality that Islam has taught to man, and departure from
it is a grave immorality”. He also indicates that Shura extends beyond government
and should permeate all aspects of Muslim life: ranging from the domestic affair,
family, tribe/ city, to nation. He criticizes, specifically, the act of obtaining power
by force or deception as being un-Islamic. xli
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the absolute right to express their opinions” (i.e., there should be freedom of
opinion and freedom of information); (2) that the appointment of the person
responsible for the collective affairs [Representatives] of the Muslims should be
with the free will of people”; (3) that representatives of people involved in
consultation with the head of the state should be appointed on the basis of the
“genuine trust of people”; (4) that there should be freedom of expression for
people’s representatives to present their opinions correctly and honestly; and finally
(5) the unanimous or majority verdict of the consultative body should be
accepted.xlii Thus, for him, the implication of this verse is that Muslims can consult
in order to come up with the most correct ruling in legal matters, but not give
independent judgment in settled matters. Therefore, consultation and deliberation
should be done in all collective matters of Ummah.
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Moreover, Mawdudi and Azad also take their own approaches: while Azad
has in brief mentioned about it but he regards it as the real foundation of Islamic
socio-political system and this concept that has “peculiar importance in Islam”.
Azad also speaks of Shura both in terms of “war and peace”, as becomes clear from
his very translation of this verse, and as the basis of “Islamic democracy”—or what
he calls “the real basis of democracy in Islam”, and even goes further to argue that:
“Qur’an uses the term Shura for describing it [the real democracy] and what else
term (other than Shura) can we use for describing it”.xlvi Almost similar approach is
offered by Daryabadi.
Also, much noteworthy and striking is the point that while almost all the
exegetes and other scholars have emphasized on the concept of Shura, speaking in
modern terminology/ phraseology, as the basis of democracy in Islam (or as the
main source of democratic ethics in Islam) Mawdudi is the only scholar who
interpreted Khilafah as the basis of democracy in Islam and coined the term
“theo-democracy” for it. Thus, it demonstrates the diversity and variety of
approaches that these exegetes have adopted while translating and interpreting the
holy Qur’an.
From this brief comparison, what becomes evident is that there are some
common points in their interpretations as well, which are:
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use the lexis of Abdullah Saeed—not only as being “akin to democracy and
democratic institutions” but is “very closely connected to the kind of ideas, values,
and institutions of democracy and participatory systems of governance” as well
(Italics added).xlvii
Summarizing these varied translations and different interpretations of these
five commentators of Sub-Continent on the concept of Shura, it becomes evident
that:
(i) All of them have approached the concept of Shura in different perspectives
as per their own theological and ideological orientation(s), which has
resulted in diversity and multiplicity of translations of the verses. There is
no concordance and agreement between their views (although, as such,
there are many similarities) as they interpret and translate the verses,
3: 159 and 42: 38, in different contexts—from traditionalist to modernist,
from linguistic/ thematic aspect to socio-political/ contemporary
approach—and keeping in view the nazm, asbab-i-nazul, and the practice
of the Prophet (pbuh) as well.
(ii) They have not been able to come to an agreed and established conclusion
whether, all in all, Shura is obligatory or just recommendatory: on the
basis of 3: 159, where it occurs in command form, they regard Shura as
obligatory; and on the basis of 42: 38, it is recommendatory. But it
becomes clear that those who approach it from political angle, which is
done by most of them, they regard Shura as an important and obligatory
duty for the leader to consult with others.
(iii) Shura has been (re)interpreted from the “political” angle and from the last
few decades, has been regarded and discussed as the alternate as well as an
important “operational key concept” for describing democracy in Islam.
And all these exegetes have approached the concept from this perspective
as well: whether they are traditionalist like Shafi or modernists like
Mawdudi, or others. Islahi and Mawdudi, who wrote separate books on
“Islamic State” as well, have described this concept as the basis of
“Shuraiyat” in Islamic polity.
(iv) Shura has been translated and interpreted in various ways, variedly and
differently, thus making it an “issue” and subject of concern and as there
are no guidelines about the form, structure, and other related details of this
concept, and as such no mufassir has tackled with this issue. e.g., Azad,
regarding structure/ form of Shura, in its explanation says: “It needs more
discussion”/Ye Masla Tafseel Talb Hai (thus avoids the issue); similarly
Islahi says, for details see my book (and here he discusses Shura under
Khualfa-i-Rashidun).
From these points it becomes clear that Shura has remained a “contested”
concept, and thus a number of questions and issues are still unanswered—which are
not new, but are centuries old—and range from the nature, scope and necessity of
application of Shura, to the procedure for the selection/ election of Shura members.
So the need of the hour is to address the below issues/ questions:
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CONCLUSION:
The above discussion, thus, reveals that the concept of Shura is directly
raised in the Qur’an, and Muslim exegetes, especially of the modern period, have
explored it in detail. It plays an amiable role in the socio-political system as it
discusses most important issues of human life. For Muslim Ummah, Shura is the
preferred and desirable method of resolving matters of all walks of life—whether
social, communal, or political. Moreover, it also becomes clear that since the 20th
century, Muslims have been slowly but surely reinterpreting the concept of Shura as
being akin to democracy and democratic values and ideas.
The preceding discussion also reveals that attitudes towards Shura—in the
tafsir literature of Sub-Continent—exist in a wide variety, which range, in Abdullah
Saeed’s lexis, “from hostility to the notion of democracy to caution to the assertion
that Shura and democracy are compatible”: while some have argued “for a return to
pre-modern understanding of Shura”, others are providing “a new and quite
different understanding of Shura by equating it with democracy”, and many others
have “identified a degree of crossover between the values of Shura with those of
democracy”.xlviii But, among these trends, the dominant trend—from the final
decades of last century—consists of the reformist Muslim thinkers, who are
“working toward a new interpretation of shura that is in line with contemporary
understanding of what is acceptable in the governance of Muslim states”.xlix
It is also noteworthy to mention, and thus apt to conclude—that in his
Reading the Qur’an in the Twenty-First Century, Abdullah Saeed—in a special
chapter on “Shura and democracy”—concludes that the modern interpretations of
‘Shura as democracy’ demonstrate that since the 20th century, the general trend is to
interpret Shura in the light of new social, political and cultural contexts. Muslim
exegetes and intellectuals “have been slowly but surely reinterpreting the concept of
Shura as being [not only] akin to democracy and democratic institutions” but is
“very closely connected to the kind of ideas, values, and institutions of democracy
and participatory systems of governance” as well.l
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i
The first draft of this paper, entitled as “The Theme of Shura-Democracy Nexus
in the Selected Urdu Tafaseer of the Sub-Continent”, was presented as a
Special Lecture at K. A. Nizami Center for Quranic Studies (KAN-CQS),
Aligarh Muslim University (AMU), Aligarh, 2nd March’ 2018. I am grateful
to the Director KAN-CQS, AMU, for his gracious consent/ permission to
publish the draft of this Lecture as a separate paper.
ii
For details, see, Mawlana Abul Kalam Azad, Tarjuman al-Qur’an, 3 vols.
(Lahore: Islami Academy, n.d.); Idem., The Tarjuman al-Qur’an, 5 Vols.
(Edited and Trans.), Syed Abdul Latif (Hyderabad: Dr Syed Abdul Latif
Trust for Qur’anic Cultural Research, 1962-78; New Delhi: Sahita Academy,
1966) [hereafter abbreviated as Azad, Tj.Q (Urdu); Azad, TTQ (Eng.)]
iii
For details, see, Mufti Muhammad Shafi, Ma’ariful Qur’an, (English Trans.)
Muhammad Shamim (New Delhi: Farid Book Depot, 2008) [hereafter
abbreviated as Shafi, MQ]
iv
For details, see, Mawlana Abul Ala Mawdudi, Tafhim al-Qur’an/ “Towards
Understanding the Qur’an” [English translation Zafar Ishaq Annsari,
assisted by A R Kidwai], (Markfield, Leices., London: Islamic Foundation,
1989; also published and reprinted in New Delhi by Markazi Maktaba Islami
Publishers, 1999) [hereafter abbreviated as Mawdudi, Tf.Q]. Its English
version (S. A. A. Mawdudi, Tafhim al-Qur’an—The Meaning of the Qur’an)
is also available online at www.englishtafsir.com
v
For details, see Abdul Majid Daryabadi, Tafsir-i-Qur’an: Translation and
Commentary of the Holy Qur’an, 4 vols. (Karachi: Darul Ishaat, 1991);
Idem., Tafsir-i-Qur’an: Tafsir-i-Majidi, 2nd ed. (Urdu) (Lucknow, India:
Academy of Islamic Research and Publications, 2003) [hereafter abbreviated
as Daryabadi, TM]
vi
For details, see Amin Ahsan Islahi, Tadabbur al-Qur’an (Delhi: Taj Company,
1989) [hereafter abbreviated as Islahi, Td.Q]
vii
For details, see Maulana Abdul Majid Daryabadi, The Glorious Qur’an: Text,
Translation, and Commentary (Leicester, Mark.: The Islamic Foundation,
2001) [hereafter abbreviated as Daryabadi, GQ];
viii
See for example, Ibn Manzoor, Lisan al-Arab (Beirut: Dar Sadr, 1900), 4: 434;
Qazi Zain al-Abidin Sajad Meerthi, Qamus al-Qur’an: Qurani-Dictionary
(Meerut, India: Maktaba Ilmiya, 1954), pp. 281-2; Zahoor Ahmad Azhar,
“Shura”, in Urdu Dai’rah al-Ma’arif Islamiya (Lahore: Danishgah Punjab,
1975), 11: 810; Bernard Lewis, “Shura”, in The Encyclopedia of Islam, New
Edition, Eds. C.E. Bosworth et al., (Leiden: Brill, 1997), 9: 504 [hereafter
cited as EI2]; Ahmad Mubarak al-Baghdadi “Consultation”, (trans.) Brannon
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xix
This phrase is taken from Abdur Raheem Kidwai, Translating the
Untranslatable: A Critical Guide to 60 English Translations of the Quran
(New Delhi: Sarup Publishers, 2011)
xx
Azad, Tj.Q, 1: 317-18, fn. 15, 16; Cf. Azad, TTQ, 2: 194-5
xxi
Shafi’, MQ, 2: 227. References are made from the English version.
xxii
Shafi, MQ, 2: 226
xxiii
Shafi, MQ, 2: 233
xxiv
Shafi, MQ, 2: 233-34
xxv
Islahi, Td.Q, 2: 208-09
xxvi
Shafi, MQ, 2: 227
xxvii
Islahi, Td.Q, 2: 202, 208
xxviii
Islahi, Td.Q, 2: 170-180
xxix
Daryabadi, TM, fn. 43, p. 974 (Urdu)
xxx
For this view–point, see for example, among others, Muhammad Yusuf
Faruqi, “The Institution of Shura: Views of Early Fuqaha’ and the Practices
of the Rashidun Khulafa’ ”, in Jihat al-Islam, 1: 2, June-July, 2008, 9-30, p.
12 [hereafter cited as Faruqi, JI, 1(2): 2008]
xxxi
Daryabadi, GQ, fn. 239, p. 146; Daryabadi, TM, fn. 300 & 301, 1: 280 (Eng)
xxxii
Daryabadi, TM, vol. 1, fn. 325/ 326, p. 655 / Daryabadi, TM, fn. 325 & 326,
1: 196 (Eng) [Tafsir-i-Qur’an: Translation and Commentary of the Holy
Qur’an, 4 vols. (Karachi: Darul Ishaat, 1991)
xxxiii
Azad, Tj.Q, 3: 330-31; Azad, TTQ, 5: 334-35. Cf. Al-Hilal, 8 Sep, 1912, p. 8.
Translation is mine.
xxxiv
Azad, Tj.Q, 3: 331. Translation is mine.
xxxv
See, Mufti Shabbir Ahmad ‘Uthmani, Qur’an Majeed (New Delhi: Taj
Company, n.d.), p. 632; Cf. Parray, “Text, Tradition, and Interpretations of
Shura…”, Hamdard Islamicus, 34, 3 (July-Sep 2011), pp. 14-15
xxxvi
Mawdudi, Tf.Q, 4: 508-510, fn. 61, esp. p. 508 (Eng. version: fn. 61, pp. 548-
51, esp. p. 508); English version is also available online at
www.englishtafsir.com/Quran/42/index.html. Here references are provided
both from the original Urdu and English versions.
xxxvii
For details see, Syed Abu ‘Ala Mawdudi, Khilafat wa Mulikiat [Caliphate
and Monarchy] (Lahore: Islamic Publication, 1966); Idem., Islamic Way of
Life, (Trans.), Khurshid Ahmad (Delhi: Markazi Maktaba Islami, 1967);
Idem., “Political Theory in Islam”, in Khurshid Ahmad (Ed.), Islam: Its
Meaning and Message (London: Islamic Council of Europe, 1975), Chapter
10, 147-171; Idem., Islami Riyasat [Islamic State] (New Delhi: Islamic Book
Foundation, 1991)
xxxviii
Mawdudi, “Political Theory in Islam”, p. 160; Idem., Islami Riyasat, p. 130
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xxxix
Dr Israr Ahmed, “The Constitutional and Legislative Framework of the
System of Khilafah in Modern Times”, [article no. 2] in Khilafah in
Pakistan: What, Why and How? A collection of two articles written by Dr
Israr Ahmad, compiled by Shoba Samo Basr (Lahore, Pakistan: Markazi
Anjuman Khuddam-ul-Qur’an, n. d.), p. 8
xl
Mawdudi, Tf.Q, 4: 508-9
xli
Mawdudi, Tf.Q, 4: 509
xlii
Mawdudi, Tf.Q, 4: 509-510 (Eng. Version, pp. 549-50)
xliii
Islahi, Td.Q, 7: 179
xliv
John L. Esposito, and John O. Voll, Islam and Democracy (New York: Oxford
University Press, 1996), pp. 28, 31
xlv
Amin Ahsan Islahi, The Islamic State (Trans.) Tariq Mahmood Hashmi
(Germany: Lambert Academic Publishing, 2012)
xlvi
Mawlana Abul Kalam, Islami Jamhurriyah/ “Islamic Democracy” (Lahore: Al
Hilal Book Agency, 1956), pp. 1-3; Idem, Al-Hilal, 1(8): 9, 1 September
1912, (Calcutta)
xlvii
Saeed, Reading the Qur’an, p. 157
xlviii
See, Saeed, Reading the Qur’an, p. 156
xlix
Saeed, Reading the Qur’an, p. 156
l
See, Chapter 13, “Shura and democracy” in Saeed, Reading the Qur’an, pp.
156-57
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Sajid Shaffi
D/o.Islamic Studies, AMU1
ABSTARCT
T his bibliography lists more than 350 doctoral theses on varied aspects of
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Issues in the Qur’an: Gender Issues and Current Issues; Thematic and Conceptual
Studies of the Qur’an; Comparative Religions/Scriptures and the Qur’an;
Theological Debates in the Qur’an; Political Debates in the Qur’an; Western
Scholarship and the Qur’an; Qur’anic Sciences; Prophets and Personalities in the
Qur’an; Collection, Codices and Manuscripts of the Qur’an; Juristic Issues in the
Qur’an; Readings of the Qur’an; Knowledge, Education and Ethics in the Qur’an
and The Qur’an & Science. The data has been retrieved from more than 100 online
official archives and other data bases of different universities for which access has
been provided by Maulana Azad Library, Aligarh Muslim University.
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322. ABU-BAKR, Yousef El-Khalife, “Text of the Qur’an with Reference to the
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325. AMIN, A.M.F.M., “The Place of the Science of Qiraat and Tajwid Among
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151
ALIGARH JOURNAL OF QURANIC STUDIES • VOLUME NO. 1 • ISSUE 1 WINTER 2018
Sajid Shaffi
D/o. Islamic Studies, AMU
ABSTARCT
resent study aims to highlight the bibliographical setting of complete Qur’an
1
D/o. Islamic Studies, AMU
152
ALIGARH JOURNAL OF QURANIC STUDIES • VOLUME NO. 1 • ISSUE 1 WINTER 2018
only 1-3 translations of the Qur’an in IRL’s have been published so for in
Assamese; Sanskrit; Nepali; Odai; and Manipuri. Rest four translations of the
Qur’an in Bodo; Dogri; Konkani; Maithili and Santhali are yet to be explored—if
there are translations done/available. Apart from these languages, translations of the
Qur’an in Urdu language are excluded.
ASSAMESE
1. ALI, Muhammad Sadr, Pawitra Koraana, Gauhati: Lawyers Book Stall,
1970
2. KHAN, Bahadur Ataur Rahman, The Holy Qur’an: Arabic Text with
Assamese Translation, Tilford Surry, UK: Islam International Publications,
1989
BENGALI
4. ABU AHMAD, Tarjama-i Qur’an, Calcutta: The Model Litho and Printing
Works, 1940
153
ALIGARH JOURNAL OF QURANIC STUDIES • VOLUME NO. 1 • ISSUE 1 WINTER 2018
17. KHAN, Abdul Rahman, Tarjama-i Qur’an, Dhaka Universal Press, 1962
21. MAWDUDI, Syed Abul Ala, ed., Abdul Raheem, Translation of Tafhim-ul-
Qur’an in Bengali, Calcutta: Bengali Islamic Prakashan Trust, 1980
24. SATTAR, Abu Ata Abdul, Tarjama-i Qur’an, Calcutta: Altafi Press, 1916
27. SHAFI, Mufti Muhammad, ed., Muhiuddin Khan, Maariful Qur’an: Bengali
Translation and Short Tafsir
154
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33. UNKNOWN, The Holy Qur’an: Arabic Text with Bengali Translation,
Punjab: Nazarat Nashro Isha‘at, 2001 (First published in Bangladesh-1989)
34. WADUD, Qadi Abdul, Pabitra Qur’ana, Calcutta Bharati Library, 1966
35. WAHID, Abdul, Qur’an Sharif, Calcutta: Dar al-Isha‘at Islamia, 1964
GUJARATI
37. BHAUNAGRI, Ghulam Ali Ismail, Holy Qur’an, Ahmadabad: Ithna Ashari
Press, 1901
40. ISMAIL, Ghulam Ali Haji, Al-Qur’an, Ahmedabad: Ithna ‘Ashari Press,
1901
42. MAWDUDI, Syed Abul Ala, ed., Zaheer-u-din Sheikh, et al., Translation of
Tafhim-ul-Qur’an in Gujarati, Ahmadabad: Islamic Sahatiya Prakashan,
1981
46. RASHID, Hafiz Abdul, Gujrati Translation of the Qur’an, Delhi, 1893-94
155
ALIGARH JOURNAL OF QURANIC STUDIES • VOLUME NO. 1 • ISSUE 1 WINTER 2018
49. UNKNOWN, The Holy Qur’an: Arabic Text with Gujarati Translation,
Tilford Surry, UK: Islam International Publications, 1990
HINDI
50. AHMAD, Hafiz Nazar, trans., Understand Qur’an Academy, Aasan Hindi
Anuvad Hyderabad: Understand Qur’an Academy,
52. DARYABADI, Abdul Majid, ed., Vinay Kumar Awasti, Qur’an Shareef-
Tafsir Majidi, Lucknow Kitabghar, Vani Press, 1983
56. MAWDUDI, Syed Abul Ala, ed., Kousar Yazdani, Translation of Abridged
Tafhim-ul-Qur’an in Hindi, Delhi: Markazi Maktaba Islami Publishers,
2005
57. MAWDUDI, Syed Abul Ala, ed., Muhammad Farooq Khan, Translation of
Tafhim-ul-Qur’an in Hindi, Delhi: Markazi Maktaba Islaami Publishers,
2001
58. MAWDUDI, Syed Abul Ala, ed., Naseem Ahmad Ghazi, Translation of
Tafhim-ul-Qur’an in Hindi, Delhi: Markazi Maktaba Islami Publishers,
2015
156
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63. SIDDIQUI, Muslema, et al., The Holy Qur’an in Hindi Language, New
Delhi: Goodword, 2014
KANNADA
67. KESARI, R. A., Pavitra Qur’an, 1949
69. MAWDUDI, Syed Abul Ala, ed., Muhammad, Noor and Sadullah,
Translation of Tafhim-ul-Qur’an in Kannada, Manglore: Shanti Prakashana,
2016
70. MAWDUDI, Syed Abul Ala, ed., Saeed, Ibrahib et al., Translation of
Tafhim-ul-Qur’an in Kannada, Manglore: Shanti Prakashna, 1978
72. QADIR, Abdul, et al., Divya Qur’an, Banglore: Islami Sahitya Prakashan
1978
73. YUSUF, Muhammad, Pavitra Qur’an: The Holy Qur’an Arabic Text with
Kannada Translation, Qadian: Nazarat Nashiro Ishaat, 2004
KASHMIRI
74. ANDRABI, Syed Jallal-u-din, Ijaz-ul-Qur’an, New Delhi: Self Publications,
2000
157
ALIGARH JOURNAL OF QURANIC STUDIES • VOLUME NO. 1 • ISSUE 1 WINTER 2018
MALAYALUM
80. AHAMED, C. N., Tafseerul Qur’an: Paribhasayum Vyakyanavum, Kerela:
Perumbavoor Ansari Press, 1963
158
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94. MADNI, Sheikh Abdul Hamid Haider, et al., Translations of the Meanings
of the Noble Qur’an in Malayalum, Al-Madinah Al-Munawwarah: King
Fahd Complex for the Printing of the Holy Qur’an, 1996
96. MAWDUDI, Syed Abul Ala, ed., Sheikh Muhammad Karkunu, Translation
of Tafhim-ul-Qur’an in Malayalam, Kozi Kot, Kerela: Islamic Publishing
House, 2003
159
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105. QUTB, Syed, ed., V. S. Salim and Kunji Muhammed Pulavathu, Qur’ante
Thanalil, Perumbavoor, Kerela, Manas Foundation, 1995
109. SULLAMI, Abdul Salam, Quraante Velicham, Calicut: Ayyobi Book House
2001
111. UBAID, T. K., Qur’an Bhashyam, Calicut: Islamic Publishing House, 1988
113. WAFA, Muhammed Abdul, Vishudha Qur’an, Tilford Surey, UK: Islam
International Publications, 1991
MANIPURI
115. HASAN, Ahmad, The Holy Qur’an Arabic Text with Manipuri Translation,
Tilford, Surrey, UK: Islam International Publications Limited, 1991
MARATHI
116. CHAUS, Abdur-Rahman, The Holy Qur’an in Marathi Language, Chennai:
Goodword Books, 2015
117. KHAN, Muhammad Yaqub, The Holy Qur’an, Bombay: Saad Adam Trust,
1973
118. MAWDUDI, Syed Abul Ala, ed., Abdul Jabbar Quraishi, et al., Translation
of Tafhim-ul-Qur’an in Marathi, Mumbai: Marathi Islamic Publications,
1991
119. MAWDUDI, Syed Abul Ala, ed., Abdur Rahman, Translation of Tafhim-ul-
Qur’an in Marathi, Mumbai: Marathi Islamic Publications, 2017
160
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120. UNKNOWN, The Holy Qur’an: Arabic Text with Marathi Translation
Tilford, Surrey, UK: Islam International Publications, 2001
NEPALI
121. JAMAIT AHLE HADITH, Markaz Nepal, Translations of the Meanings of
the Noble Qur’an in Nepali, Al-Madinah Al-Munawwarah: King Fahd
Complex for the Printing of the Holy Qur’an, 2015
122. UNKNOWN, The Holy Qur’an with Nepalese Translation, Tilford, Surrey,
UK: Islam International Publications Limited, 2001
ODIA
123. KHAN, Abdul Qadir and Muhammad Anwar-ul-Haq, Pabitra Qur’an,
Tilford Surrey, UK: Islam International Publications, 1989
124. MAWDUDI, Syed Abul Ala ed., Tanzeemi Group, Translation of Tafhim-
ul-Qur’an in Odai, Bhubaneswar: Odia Islamic Sahatiya Prakashan, 2011
PUNJABI
125. AZIZ, Abdul, Tafsir Azizi, Lahore, 1908
129. HABIB, Muhammad and Bhai Harpreet Singh, The Holy Qur’an in Punjabi,
Chennai: Goodwords, 2017
133. JALANDAHRI, Abdul Ghafur Aslam, Tafsir Yasir, Gujarat: Shawkat Book
Depot, 1968
134. MAWDUDI, Syed Abul Ala ed., Ramzan Saeed, Translation of Tafhim-ul-
Qur’an in Punjabi, Malair Kotla: Punjabi Islamic Publications, 1998
161
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139. UNKNOWN, The Holy Qur’an: Arabic Text with Punjabi Translation,
Tilford Surrey, UK: Islam International Publications Limited, 1983
Sanskrit
SINDHI
143. AL-AMROOWATI, Taj Mahmood, Translations of the Meanings of the
Noble Qur’an in Sindhi Language, Al-Madinah Al-Munawwarah: King
Fahd Complex for the Printing of the Holy Qur’an, 2002
146. DAHRI, Abdul Qadir and Ghous Baksh Shaikh, The Holy Qur’an: Arabic
Text with Sindhi Translation, Tilford Surrey, UK, Islam International
Publications Limited, 1991
162
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154. UNKNOWN, Qur’an Sharif Sawali Sindhi Tarjama San, Hyderabad Qur’an
Company
TAMIL
155. ALI, Abdullah Yusuf, ed., Sadaqat-ul-Allah Alim Baqwi and Abdul
Wahhab, Qur’an Majid, John Trust, 1983
156. ALIM, Nuh, Fath al-Karim, Bombay: Fath al-Karim Press, 1890
159. AL-QAHIRI, Nuh bin ‘Abd al-Qadir, Tafsir Fath al-Karim, Bombay: Al-
Karimi Press, 1911
163. BAQWVI, Abdul Hamid, Translations of the Meanings of the Noble Qur’an
in Tamil, Al-Madinah Al-Munawwarah: King Fahd Complex for the
Printing of the Holy Qur’an, 1993
165. MAWDUDI, Syed Abul Ala, ed., Lutfullah, Aziz, Translation of Tafhim-ul-
Qur’an in Tamil, Chennai: Islamic Book Foundation Trust, 2012
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ALIGARH JOURNAL OF QURANIC STUDIES • VOLUME NO. 1 • ISSUE 1 WINTER 2018
TELUGU
168. AZEEZ-UR-RAHMAN, Muhammad Divya Grandham Qur’an, The Holy
Qur’an in Telugu Hyderabad: Goodword, 2016
172. MAWDUDI, Syed Abul Ala, ed., Malik, S. M., Translation of Tafhim-ul-
Qur’an in Telugu, Hyderabad: Telugu Islamic Publications Trust, 2010
174. NASIR, Ibrahim, The Holy Qur’an: Arabic Text with Telugu Translation,
Tilford Surrey, UK, Islam International Publications Limited, 1988
164
CALL FOR PAPERS
Thrust Areas
1. The authors are required to submit an abstract, not exceeding 150 words along with their
manuscripts. Manuscripts must be typed double spaced with at least one-inch margins on all
sides.
2. References and notes should be marked serially and placed at the end of the manuscript. The
use of op.cit.is to be avoided. Quoted material should have full location reference.
3. Authors are requested to quote the English translation of the Quranic verses from the
edition of A. Yusuf Ali only.
4. The authors are requested to provide along with the manuscripts, their present postal
address, phone number, mobile number and e-mail address.
5. Authors must include in their articles, versions of Arabic and Persian terms in the original
script also.
Transliteration
Words in Arabic, Persian, Turkish and Urdu should follow this Journal’s transliteration table.
Copyright
Publication of material in the Journal means that the author assigns copyright to K. A. Nizami
Centre for Quranic Studies, including the right to electronic publishing. This is, inter alia, to ensure
the efficient handling of requests from third parties to reproduce articles as well as to enable wide
dissemination of the published material. Authors may, however, use their material in other
publications acknowledging the Aligarh Journal of Quranic Studies as the original place of
publication. Requests by third parties for permission to reprint should be addressed to the Director,
K. A. Nizami Centre for Quranic Studies, AMU, Aligarh, UP, India (director.cqs@amu.ac.in).
Editorial rights
Submissions will be blind peer reviewed. The editor reserves the right to copy-edit and make
necessary alterations in the material contributed for publication. The editor also reserves the right to
modify or omit any material deemed inappropriate for publication.
For Publishers
Publishers may submit books and journals, in duplicate, for review to the Editor, Aligarh Journal of
Quranic Studies, K. A. Nizami Centre for Quranic Studies, AMU, Aligarh, UP, India.
Disclaimer
The responsibility for the accuracy of the stated facts rests solely with authors. Opinions expressed
in Islamic Studies are those of the authors are not necessarily endorsed by either the K. A. Nizami
Centre for Quranic Studies or the Aligarh Journal of Quranic Studies. Authors are themselves
responsible for obtaining permission to reproduce copyright material for other sources.
Contact Information
Email: quranicstudies.amu@gmail.com
English:
1. Abdullah Yusuf Ali's translation of the Quran: An 80-Year Retrospective, 2013
by Prof. Bruce B. Lawrence ISBN: 978-81-928837-1-7
2. Personality Development in the light of Quran and Hadith, 2016
by Er. Muhammad Matloob Khan ISBN: 978-93-84354-85-5
3. God’s Word, Man’s Interpretations: A Critical Study of the 21st Century English Translations of the Quran, 2018
by Professor Abdur Raheem Kidwai ISBN: 9789387486294
4. 21st Century Quranic Studies in English: A Bibliography, 2018
by Sajid Shaffi,ISBN: 9789387486355
5. How to Study the Quran: Sayyid Abdul Hasan Ali Nadwi’s Approach, 2018
by Dr. Abdul Kader Choughley ISBN: 978-0-620-77954-8
6. Sayyid Abdul Hasan Ali Nadwi’s Contribution to Quranic Studies, 2018
by Dr. Abdul Kader Choughley
Urdu:
1. Relation of Quran with Hadith, 2013 by Professor Syed Salman Nadwi
2. Kitab-e-Ilahi ke Panch Mutalabat, 2013 by Dr. Fazlur Rahman
3. Climate change in the light of Quran and Hadith, 2013 by Maulana Aneesur Rahman Nadvi
4. Hayat-e-Shaikh Abdul Haq Mohaddis Dehlavi, 2015 by Prof. K. A. Nizami, ISBN: 978- 9384354-19-0
5. Quran Aur Insani Nafsiyat translated and annotated, 2015 by Prof. M. Salahuddin Umari
ISBN: 978-93-84354-59-6
6. Quran Aur Insan, 2016 by Brigadier Mukhtar Alam ISBN:978-93-845354-98-5
7. Husne Akhlaq Aur Hum, 2016 by Dr. Mohammad Mubeen Saleem ISBN: 978-93-84354-99-2
8. Aligarh Aur Deeni Talim, 2017 by Prof. Khaliq Ahmad Nizami ISBN: 978-93-84354-46-6
9. Idara-e-Sir-Syeed Aligarh MuslimUniversity Ke Mashahir ki Qurani Khidmat, 2017
by Professor Abu Sufyan Islahi ISBN: 978-93-87497-06-1