Joined: Apr 2005 Gender: Male Posts: 61 Location: UK Karma: 2
Imam Maududi « Thread Started on Apr 25, 2005, 12:31am »
Hi,
Along with some friends, I am currently reading the translation of the Holy Quran. However, the author of the book is Imam Maududi; someone my friend regards highly.
I have been sceptical, as to the reliability of the source. It would give me peace of mind, if you could confirm the reliability of the author. I look forward to hearing from you.
I didn’t know that Mawdudi Sahib was an Imam. This may trigger the question that ‘well…he has translated the Qur’an al-kareem, so he must be’. Then not everybody who has translated the Qur’an al-kareem has been an Imam, nor a scholar, nor a saint, nor a mystic or a Gnostic. Rather there have been certain people who have translated the Qur’an al-kareem, who have been novelists, poets, politicians etc.
Mawdudi Sahib believed that translations of the Qur’an al-kareem have changed as time has passed, and that the ‘later people had changed such translations ….this is so absurd that to think that even the translations, interpretations, exegisis of the Qur’an in the times closest to the Messenger of Allah (peace be upon Him) were changed, then who were those people who bought such changes about,,, any names of people ….any names of a group … any names of an organization…who ?
There has always remained a majority of Muslims carrying similar beliefs, actions, devotion, humbleness, respect for those who bought our religion to us, from amongst our fathers and forefathers. They didn’t change any part of Islam, but always had declared it. I am referring to the Great Majority, Ahl as-Sunnah wal Jamaa’ah, the people of the Sunnah, and the people of the Sunnah of the Noble Companions of the Beloved Messenger of Allah (peace and blessings be upon him). They have always followed the Qur’an al-kareem and the Sunnah, and have never strayed from it, changed it, subtracted from it, nor added to it, so that all the actions relating to the Qur’an al-kareem, and Sunnah remained preserved. Including translations of the Qur’an, commentaries of the Hadith, notes of the exegesis of the Qur’an, its sciences, and all the other forms of art that were related to it.
This is one reason why we have so many weak translators of the Qur’an al-kareem, yet none that can answer to it once they are criticized. For them to answer to a criticism is to cause differences within the Ummah, yet such differences had been foretold by the Messenger of Allah (peace and blessings be upon Him). Then which is a good translation?
It must be remembered, that when reading the translation of the Qur’an al-kareem, then you are not deriving the full intended meaning of the Qur’an, because the Qur’an is such a vast ocean, not unless you are so highly skilled in the sciences of al-Qur’an and al-Hadith, that you can make a conversation with God. However, a most impressive introduction of the Qur’an al-kareem along with its translation can be found in the ‘Kanz al-Imaan’, which means ‘the treasure of the faith’. Furthermore, the English commentary can be found of this translation by Imam Ahmad Rida (Rehmatullahi alaihi) called ‘Nur-ul-Irfaan’, by Mufti Ahmad Yar Khan Na’imi (Rehmatullahi alaihi), who in turn has written the exegetical notes in his Tafsir-e-Na’imi, a most impressive and dynamic influence over the reader in relation to the characteristics, attributes, and personality of the Messenger (Peace and Blessings be upon Him).
May Allah the Almighty guide us all to the truth and keep us steadfast on the straight Path.
Joined: Jun 2004 Gender: Male Posts: 2,049 Location: UK Karma: 64
Re: Imam Maududi « Reply #2 on May 30, 2005, 4:48pm »
Bismillahir-Rahmanir-Rahim
Assalamu 'Alaykum,
There have been many translators of the Qur’an al kareem especially from the subcontinent. Sometimes, before the Qur’an translation begins, the translator may provide the benefits or the good qualities (mahaasin) of that particular translation, and may sometimes contrast certain verses, or part of verses with other translators, which may affect the root of the belief of the Muslims. Following are a few examples of such cases, which will also include an analysis of Sayed abul-A’laa Mawdudi’s Qur’an translation:
‘alladhina yu’minuna bil ghaybi’ (baqarah, 3)
‘Those who believe in the unseen’. (Sayed abul-A’laa Mawdudi)
‘Those who believe without seeing’.
Do you notice how the first translation is not limited to non-Muslims only, whereas the second translation provides a quality of a Muslim who will believe what has been taught, even though he may not have seen such, with his own eyes.
‘wa la initaba’ta ahwaa’ahum mim ba’di ma jaa’aka min al ilmi innaka izal laminaz zalimin’ (Baqarah, 145)
‘and if after the coming of this knowledge, which has come to you, and you follow their desires, then undoubtedly you will be included in the oppressors’.
‘and if (for instance) if you follow the desire of theirs, after which the knowledge had come to you, then undoubtedly at that time you will be from the oppressors’.
The first translation is of Sayed abul-A’laa Mawdudi in which he refers to the Prophet (peace be upon Him), wheras the second translation which is a translation of the ahl-as-Sunnah wal Jamaa’ah refers to the second person (mukhaatib), refers to the ‘listener’, and is much more cautious by using words such as ‘if for instance’.
‘Those who have (opted) the way of polytheism, are all one in His right, whether you warn them or not, they will not believe.’
This was a translation of Sayed abul-A’laa Mawdudi. Similar translations have been made by Fateh Muhammad Jalandhari, Mahmud Hasan, Ashraf ‘Ali Thanvi, Amin Ahsan Islaahi, but the translation of the ahl-as-Sunnah wal Jamaa’ah is thus:
‘indeed those who have earned misbelieve from birth, it is one upon them, whether you have warned them or not warned them, they will never believe’.
In the first translation, polytheism is referred to as a more general (‘aam) form of polytheism, whereas the second translation has a more specific (khaas) form of polytheism or misbelieve which was ‘those who had earned misbelieve from birth.’ ‘misbelief from birth’ means the misbelieve that has never ended. At this stage, if the uniqueness of misbelieve is not given a specific (khaas) meaning, then the qur’an can become objectionable (we seek refuge with Allah from this), as the objection may state, that if the Qur’an has already stated, that whether you warn the Makkans or not, they will not believe, then why did they afterwards all believe? As is stated in Surah al Nasr ‘yadkhuluna fi dinillahi afwaaja’.
Therefore, it is only the Ahl as-Sunnah wal Jamaa’ah who translates their wording in the light of other verses, happenings, and events, thus not contravening the meaning of one verse with another. ‘Allama Ahmad Sa’id Shah Sahib Kazmi (may Allah be pleased with him) has translated it as ‘indeed those who have established their misbelieve’ and Imam Ahmad Rida Barelvi (may Allah be pleased with him) as ‘and those in whose destiny is misbelieve’, again, reinforcing the type of misbelieve which is a more specific (khaas), misbelieve.
‘afa immaata aw qutilan qalab tum’
‘and if He (Muhammad) dies, or is killed’ –Amritsari-
‘and what if He dies or is killed’ –Mahmud Hasan-
Just look at the language of the translation. If the Qur’an was descended in the best language, with the best eloquency, in the best forms of poetry, upon the Best of Creation, then why should it not be given the best of translations, in order to maintain the consistency of meaning, form, and status? Mawdudi Sahib has also gone along similar lines of translations, later limiting their science of exegisis (tafsir) of all the above mentioned verses, and not being able to give that class of meaning in which it was descended. Dear readers! This was one way of translating the above verse, now pay attention to the meaning of the verse by the scholars of the Ahl as-Sunnah wal Jamaa’ah:
‘and what if they pass away or are martyred’ (Imam Ahmad Rida Barelvi)
‘and what if they pass away, or are martyred’ (Shaykh Al Islam)
‘and what if they pass away, or are martyred’ (‘Allaamah Kazmi)
These are the closest meanings of the translations which are in Urdu, yet the meanings are all intended the same when it pertains to the belief of the Messenger of Allah (peace be upon Him). The Muhaddith of Kichowchah Sayed Muhammad Kichawchawi (may Allah be pleased with him) gives the similar intention in his meaning, of this verse.
‘innal munaafiqina yukhadi’unallaha wa huwa khadi’uhum’ (Nisaa’, 42)
Sayed Mawdudi has translated this ayah in the following words: ‘These hypocrites are deceiving Allah, yet in reality it is Allah who has placed upon them deception.’
This translation gives rise to the suspicion that Allah the Almighty can be deceived by any of His enemies, whereas no enemy of Allah has the power (qudrah) to deceive Allah the Almighty. It is by sighting the translation of this ayah that it gave Satyar Parkash the opportunity to object that” it can be seen from this verse that the hypocrites do deceive Allah, and is then deceived. It is he who is deceived, that does not know. Therefore we find that God is not the Knower…”(we seek refuge with Allah from such claims). If such translations show that Allah the Almighty will deceive those who deceive, and He has kept those who deceive in deception, then such translations do not uphold the ethical notion which would otherwise be owed to the One God, who is free of all encumbrances, faults, and evils.
Let us now study some other translations of the same verse:
‘undoubtedly, the hypocrites (think) to deceive Allah. But it is He who will make them lazy, and then destroy them’ (Imaam Ahmad Rida Barelvi)
‘undoubtedly the hypocrites think that they are deceiving Allah, and it is Allah who will punish them (for this deception)’ (Shaykh al Islam)
‘indeed the hypocrites (in their own thought) want to deceive Allah, in the position that Allah will punish them for their own deception’ (‘Allamah Kazmi)
and finally, the translation of Muhaddith-e-A’zam Kichawchawi:
‘indeed the hypocrites want to deceive Allah, and he will give the exchange of this deception’ (Ma’arif-al-Qur’an).
Mawdudi, had set up an organization known as the Jam’at-e-Islami. Whose doctrinal beliefs had differed from that of the ‘ulama-e-Ahl-as-Sunnah-wal-Jama’ah. His education was upto the Metric level which is recognized in the subcontinent. He studied Arabic, Persian, Urdu and English without a teacher, and was basically a self made scholar in religion.
It seems that the former part of his life was dedicated to writing for newspapers as a columnist, and would also take part in political activity in the subcontinent. He had studied books of exegisis, Qur’an, fiqh etc. and partook employment as well.
It was in 1941, that his group came into being, and made many speeches within his group, on radio, and also partook political activity. His ideas can be found in the magazine ‘tarjuman-al-Qur’an’ which differ to the orthodox Sunni beliefs. Above is a contrast of SOME of the verses, which have been translated by him and are taken up as a difference, from his beliefs to that of the orthodox Sunnis.
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