User:Owais Al Qarni/BQ

Saleem, Muhammad Mubeen

Bayan Qur'an is one of the renowned Urdu commentaries of the Qur'an. It is a remarkable contribution of the eminent scholar, notable mufassir and muhaddith, jurisprudent and saint - Ashraf Ali Thanwi - to the field of Qur'anic Studies. Its introduction and analysis are presented below under different headings.(48)

Reasons for Compilation: Publication of unauthentic translations of the Qur'an in abundance, Persian language of earlier translations, transitional nature of Urdu language, and difficulty of language and inability of Muslims to read and understand the Qur'an were some important factors behind the compilation of Bayan al-Qur'an. Thanwi says: "Some people started to publish unauthentic translations of the Qur'an unscrupulously for the commercial purposes in which most of the discussions were against the principles of Sharia and which were harmful, especially for common people Though many booklets/treatises were published to warn people about those translations and stop being affected, yet they were not enough to achieve the goal. The only solution was to provide a replacement of those unauthentic and fabricated translations. Though the earlier translations and commentaries of the Qur'an especially those prepared by Azizia Family are good enough but still they are not sufficient for common people because of their inability to understand Arabic and Persian languages or because of idiomatic terminology and archaic language used in most of the commentaries of the Qur'an. Finally, after thoughtful reflections and consultation we realised the need of a new translation of the Qur'an in easy and simple language which fulfils the needs and demands of the common people without leaving any important and inevitable aspect unexplored."(50)

Duration of Compilation

The compilation of Bayan Qur'an was completed in two and a half years." Its compilation began in 1320H" and was published first time in 1326H." Later, its multiple editions were published from different publishing houses.

Style of Commentary in Bayan al-Qur'an

The commentary of the verses has been presented under the following titles and sequence which is an effective style of presentation. Most of the time the author has followed this pattern provided all the subjects are under discussion; otherwise some titles are included while others are omitted.

1. Interlinear translation: The Urdu translation of the related Qur'anic verses has been written in between the Arabic text.

2. Coherence: It comes after the interlinear translation as per the nature of the content. The author explains the coherence between surahs or between verses, somewhere in brief and elsewhere in detail.

3. Explanatory translation: It comes next to coherence and, if the author does not find any coherence, it comes just after the interlinear translation.

4. Brief commentary: He uses the abbreviation and gives a brief commentary of the related verses.

5. Subject headings: He often uses two types of subject headings. The

first one is about the subjects of the Qur'an. He uses a separate title for those verses which are related to the same subject and are found together in the Qur'an, for example, the verses 2-4 ("Huda li al-Muttaqeen" to "Yuginoon") in Surah al- Baqarah discuss the qualities of the believers. Here, he uses the heading "Qualities of the Believers". The second type of headings is used on the basis of the 'subjects of the commentary, for instance, story of Moses, etc.

6. The issues of "Ihsaan and Sulook" (Excellence in Islamic devotion and spirituality) in the light of the verses under discussion: The author has attached a treatise entitled Masaa 'il al-Sulook min Kalami Malik al-Mulook in Arabic along with its Urdu translation Wa Raf 'u al- Shukook to his commentary. It was written in 1920 and translated into Urdu in 1921 and was attached to footnotes of Bayan al-Qur'an in 1935. It is all about the justification of Sufism in the light of the Qur'an.(51)

7. The Qur'anic lexicon: It discusses under the heading of 'al-Lughat the important words used in the Qur'an.

8. Syntax: It is titled as 'al-Nahv' under which the syntactic structure of the Qur'anic verses has been discussed.

9. Rhetoric: Under the subject heading of 'al-Balaghah' the author has discussed the rhetorics used in the related verses.

10. Difference of recitation: It is titled as Ikhtilaf al-Qira'ah and claborates on the different forms of Qur'anic recitation.

11. Doctrines in the light of the Qur'anic verses: It is titled as "al-Kalam and it explains the doctrine which is mentioned in the concerned verses

12. The reports of the Prophet Muhammad (SAAS) regarding the commentary of the verses: It is titled as "al-Riwayaať" and it is all about the reports and narrations of Prophet Muhammad (SAAS) which explain the different Qur'anic verses.

13. Justification of translation: Titled as "Mulhigaat al-Tarjama," it justifies the translation besides analyzing its grammatical construction

14. Refutation of objections: Under the sub-heading entitled "Hashiya" at the end of the commentary of the related verses, Thanwi has clarified the doubts and objections which could be raised about his translation or commentary.

15. Seven types of recitation: It has been included at the end of every volume. It is titled as "Wujooh al-masani ma'a taujeeh al- kalimaat wa al-ma'ani" and comprises the collection of seven types of recitation about the related volume in the Qur'anic sequence. It is mainly written in Arabic.

16. Attached treatises: Some important treatises have been attached at the end of some volumes, for example, the booklet Raf 'u al-Bina fi Naf al-Sama' which had been compiled to answer the question: "What are the benefits of the sky?"

17. Attached indexes: Two indexes have been included in every volume The first one is about "the subjects of the commentary" and the other is about "the subjects of the Qur'an" and each of them consists of around 1000 to 1500 titles."(52)

The above mentioned 17 points indicate that Thanwi has attempted to prepare a concise and precise commentary of the Qur'an according to the beliefs of Ahl al-Sunnah wa al-Jama'ah. The commentary is an amalgamation of many styles of the Qur'an commentary such as Kalami. Athari. Lughawi. Fiqhi. Sufi, Islahi, Qira'ati, Difa'ai, Ilmi and Mauzoo and it is beneficial for everyone without any exception. The significance of the sequence of these subject headings will be explained in the section on "Features of the Commentary."

Referential Sources in the Bayan al-Qur'an

1. Tafseer Baidawi, 2. Jalalain, 3. Tafseer Rahmani, 4. Itqaan, 5. Ma'alim al-Tanzeel, 6. Rooh al-Ma'ani, 7. Madarik al-Tanzeel, 8. Khazin, 9. Tafseer Fath al-Mannan, 10. Tafseer Ibn Katheer, 11. Lubab, 12. Durr al-Mansoor. 13. Kashshaaf. 14. Qamoos, 15. Some Urdu Translations of the Quran.

All reference books were not available in the beginning. In Thanwi's own words: "I had some books available with me before I started to write the commentary. Some, I got after writing a portion and some almost in the end. The references give detailed information about this and I consulted the books on Prophet Muhammad's (SAAS) reports, jurisprudence and the biography of Prophet Muhammad (SAAS) as per the need."13 We see the names of these reference books in the footnotes such as Bukhari, Muslim, Tirmidhi, Nasa'i, Abu Dawood, Ibn Majah, Musnad Ahmad and Jami Sagheer all related to the reports of Prophet (SAAS), Sadra among the books on logic. and Durr-e Mukhtar, Tibyaan, Sharh al-Awamil, etc. among the books on jurisprudence. 14

Striking Features of Thanwi's Bayan al-Qur'an

1. Easy and coherent translation: The translation in Bayan al-Qur'an is easy and understandable. Ahmad Shattari says:

In translation, the author has added an incomplete verb at the end of the sentences in order to make them more complete and meaningful. It has made the sentences coherent and fluent, meaningful and understandable which is an exceptionally remarkable achievement. Further, the author has worked hard at word to word translation besides ensuring the beauty of the structure. It reflects the author's outstanding talent of expression.(53)

Commonly used literary language in the translation: Thanwi says

The purely idiomatic translation has not been used. The idioms differ from region to region and are not universally understandable However, I intend that the Urdu translation of mine should be understood in most parts of India. Therefore, the bookish language has been used as it has both rhetoric and beauty. Hence, the focus has been more on the structure and formation rather than the use of idioms and maxims

3. Explanatory translation: Refutation of allegations and countering the objections. The author says:

I have added elaborations or answers as required in response to any objection, allegation or anything that seems against the early established researches. Furthermore, I have considered countering only those objections which are apparently backed up by any verse of the Qur'an or any report of Prophet Muhammad (SAAS) or anything proved by rationality and senses. Otherwise I have not considered the baseless objections and many questions have been answered in the translation itself.17

4. Summary of the surahs: The summary of most of the surahs has been presented in their very beginning.

5. Significant topic: The author has given a separate title to the verses

related to the same subject or theme. He says: "A specific title has been given to those verses which have the same meaning and content and they occur together. This comprehensive summary will help to understand the detailed commentary of the verses. The commentary is so coherent that it seems like a fluent speech. "18

6. Authentication of the reports: It is one of the best virtues of this commentary. The author says:

Mostly I have worked hard to authenticate the traditions of Prophet Muhammad (SAAS) minutely which are the base of the commentary However, if somewhere the commentary of any verse could not be related to any report of the Prophet (SAAS) and the words of the Qur'an were indicating any probable meaning, I have shown flexibility regarding authenticity in order to support that probability."(54)

7. Preference to Hadith Marfu (a Prophetic tradition which is narrated by authentic narrators through continuous transmission without any break): "If any Hadith Marfu is available about the explanation of the Qur'anic verses, any other statement of anybody, whosoever, has not been preferred to it."20

8. Preference to the commentaries of the predecessors: "The commentaries of the predecessors have been strictly relied upon with due preference. The commentaries of the successors which contradict with the interpretation of the predecessors have been ignored."

9. Selection of the preferable statement: "Among the differential opinions of early exegetes, Thanwi has selected only those which are more authentic in the light of Prophetic narrations or knowledge of Arabic language. However, if two statements are comparable in authenticity, he has mentioned both of them."22

10. Relation between the verses and the surahs: Sometimes Thanwi just presents the explanation of the verses only while at other times he also grapples with the relation between the verses and the surahs. "From beginning of the Qur'an to its end, the relation between the verses and the surahs has been discussed in simple and comprehensive words. "23 According to him, the verses of the Qur'an are mutually related and the sequence of the Qur'an is tawqifi (conciliatory). He asserts: "If it is supposed that there is no relation and coherence between the verses. there should not have been a difference between the sequence of Qur'anic recitation and the sequence of its revelation. However, the difference is established and obvious. If there was no relation between the verses why the sequence was changed?" 24

Abdul Bari Nadwi notes:

Thanwi has written an independent treatise in Arabic titled Sabaq al-Ghayaat fi Nasq al-Aayaat which projects many interpretations and elaborations about the relation between the verses from Surah al-Fatiha to Surah al-Naas in 150 pages." He points out the relation between the Qur'anic verses in Bayan al-Qur'an: "The relation between different verses in sequence is so strong and meaningful that if someone reads the translation along with the explanatory notes in brackets he would find it as a coherent and integrated text." Abdul Majid Daryabadi throws light upon the relation between the verses: "I have been reading Bayan al-Qur'an for a very long time. But 1 realised its value only when I studied it with more concentration. It is exemplary in explaining the relation between the verses. "(55)

11. "The Hanafi School has been relied upon regarding the disputed juristic The Hanie as the other sects have been mentioned in footnotes as per need.

12. The author has researched upon the verses related to the issues of Turisprudence and theology adequately as demanded by the bas commentary of the Qur'an. 28

13. "Those topics which need detailed discussions but are scattered at many places in the Qur'an have been written in detail at one place with reference to the other related verses. "29

14. "Those interpretations and discussions which have no relevance to commentary nor are they aimed by the Qur'an have been strictly left out. The only objective has been the interpretation of the Qur'an. "30

15. The commentary has not been prolonged by the inclusion of lengthy debates, long narratives, discussion on virtues and many not so necessary issues. 31

16. "The rules of logic have been properly considered in the translation and interpretation of the verses." 32

17. "The author says: Since I have no knowledge about the discussions in earlier scriptures, I have borrowed the necessary material from the Tafseer-e Haqqani."33

18. "In the whole commentary, there are two or three places which I could not elaborate as I intended. I have pointed out these so that someone may find a better interpretation in this regard. "34

19. Sometimes the commentary is so brief and precise that only the scholars can understand it. And the common people have been suggested to consult the scholars. The author elaborates: "I know some verses are explained briefly but the commentary is well enough. However, the common people would have to consult the scholars. Likewise there are some topics which need to be explained by the scholars. Therefore. I think it is necessary to learn the whole commentary under the guidance of a teacher. If any lesson may not be understood it should be considered contingent upon the formal religious learning. It is a fact that this commentary cannot be understood properly without expertise in concerned subjects and sciences.(56)

20. The footnotes in Arabic are specific to the scholars and taught learners. The author discusses: "the Arabic footnotes are specific to the scholars only. "36

21. The author has not addressed common people only but has added footnotes in Arabic that mention the details of Makki Surahs and Madani Surahs, definitions of terms, idioms and rhetorical words, discussions regarding jurisprudences and kalam, reports about the occasions of revelation, differences in recitation, etc. 37

Rasheed Ahmad Thanwi says about Ashraf Ali's discussion on the different methods of recitations in Bayan al-Qur'an:

Ashraf Ali Thanwi elaborates most of the methods of recitation but he does not cover the whole debate, for example, he has discussed superficial/secondary disputes and ignored the differences in principles. He discusses seven types of recitation and leaves out the other three types. Sometimes, he discusses another type of recitation called "shaazzah." In general, Thanwi focuses on the methods of recitation which are "mutawaatirah" and sometimes also relies on the "shaazzah" recitations. He has deliberated on the different recitations in four ways: 1. His translation of some verses indicates different types of recitation. 2. Sometimes he refers to many types of recitation in brackets during translation and commentary. 3. Sometimes he gives a title in footnote under the title "Ikhtilafu'l Qira'ah" and interprets different types of recitation properly. 4. He has provided an index of different "mutawatirah" recitations in accordance with the Qur'anic sequence in a separate treatise. 38

Thanwi could not strictly follow the self-imposed conditions as he himself clarifies: "The ideas came into mind gradually and, therefore, perhaps some conditions were not fulfilled in the initial parts. In the meanwhile, there were some unavoidable intervals and breaks. Therefore, there is a difference in style and pattern of the initial and later parts of the commentary.(57)

Scholars' Endorsements of Thanwi's Commentary

Syed Suleiman Nadvi writes: "The translation of the Qur'an by Ashraf Ali Thanwi is an embodiment of affectiveness, simplicity of presentation and clarity of interpretation and explanation. Thanwi has focused on collecting the authentic reports of Prophet Muhammad (SAAS) and the statements of pious predecessors and explaining the issues of jurisprudence and kalam in his tafsir. He clarifies the doubts and discusses the sufi conceptions. In the light of earlier commentaries, he prefers any statement with sound proofs and evidence only. As this commentary was prepared in the middle of 13th century Hijri, it is a summary of all earlier commentaries and a synthesis of various scattered Qur'anic researches."

Abdul Majid Daryabadi states: "It would not be an exaggeration if it (Bavan al-Qur'an) is called as the crown of all commentaries in Urdu language. "42

Abdul Shakoor Tirmidhi says: "It is a fact that Bayan al-Qur'an is a remarkable commentary of the Qur'an embedded with all the related Qur'anic sciences. It is profoundly affective and beneficial for everyone. It is remarkable in resolving the Qur'anic complications. Its style of interpretation and explanation is so nice that it clarifies all doubts and misconceptions.

Shafi Uthmani claims: "Only those people can understand the value of this commentary who have studied a lot and have keen knowledge about other commentaries of the Qur'an. They will observe that the author has cleared the complicated issues in a few words."44 The same is said by Ihtishamul Haque Thanwi, Abdul Bari Nadvi, Abdul Majid Daryabadi. Ahmad Said Dehlvi, Muhammad Malik Kandhalvi, and Qazi Muhammad Zahid Hussaini. "45 Syed Mahboob Raza points out: "The authentic scholars of the Qur'an acknowledge that this translation is simple, meaningful. literary and understandable and it is free from those errors of words and meanings which are found in most of the commentaries. 246

Mahmood Hasan states: "Among my near and dear ones, Ashiq Ilahi and Ashraf Ali Thanwi have translated the Qur'an. I have studied both and found them good and free from any errors. "47

Criticism on Bayan al-Qur'an

Thanwi's Bayan al-Qur'an was also criticized by some people. One of them was Syed Hameed Shattari who commented that it is painted in the colours of sufism and it serves to publicize the doctrines of the author. He points out: "Most of his books reflect the colour of sufism.... His commentary also contributed to propagating his doctrines and increasing his fame. "4s Nasim Uthmani responds: "Dr. Ahmad Shattari is not happy with Bayan al-Qur'an.(58)

His statement "most of his books reflect the colour of sufism" indicates that the cause of his unhappiness may be the difference of opinion"

Another objection is that Ashraf Ali Thanwi has used plural for Allah (SWT), for example, "jo bade maharbaan, nihaayat raham wale hain Thanwi has responded to this objection in his own words: "Some people ask me why I have used plural for the Almighty Allah while that word should be used which implies the Unity (or Oneness) of Allah. I respond: First, I wished to pronounce the name of Allah with honour. As far as the issue of monotheism is concerned it is acknowledged so widely that it does not need more clarifications and precautions. Second, the Almighty Allah has used plural many times for Himself in the Qur'an, for example, "Inna Nahnu nazzalna al-zikra wa inna lahu la hafizoon," etc. One of the interpretations of this verse is that the plural is used for the purpose of honour." Salah Din II draws attention towards some major points

During Thanwi's time, the use of Arabic and Persian language was prevalent. Therefore, he often used them for titles, for example, a title "Qaum-e Firaun jo Qibti thi" is in Urdu. He wrote it in Persian as "Bad andeshi ba sibtiyaan wa tahzan eensha ra" Another title is "tasleet haliyyaat bar qibtiyaan baaz ihlaak eensha." In the fourth volume of the commentary, all titles are in Arabic and Persian. Today such type of Urdu has become archaic. He adopted counter offensive style of the commentary in response to objections and doubts and refined the language so that common people cannot understand it. As a result the commentary became complicated. And that is why some scholars prepared the summaries of Bayan al-Qur'an which supports my observation.52

Impact of Bayan al-Qur'an on Subsequent Commentaries of the Qur'an

Bayan al-Qur'an is one of the best Urdu commentaries of the Qur'an and it has influenced many other subsequent commentaries. Some scholars have used its translation in their commentaries and it has also been translated into some other languages. Some scholars often used its commentary, some summarised it, and some quoted it in Arabic translations and commentaries of the Qur'an. Some examples are:

1. Tafseer Ma'arif al-Qur'an: Eminent scholar and mufassir-e Qur'an Mufti Shafi was very much influenced by Bayan al-Qur'an. He says:(59)

"Since very long time, I was very much fond of summarising and simplifying Bayan al-Qur'an written by the distinguished scholar Ashraf Ali Thanwi which is a significant, precise and concise, full of knowledge and wisdom of the Qur'an. But common people cannot understand because of its refined and idiomatic usage. My dream has come true through Ma'arif al-Qur'an in which I have made Bayan al-Qur'an as the base of my Qur'anic exegesis."

He further writes:

Ashraf Ali Thanwi has translated the Qur'an into Urdu with underlined translation and bracketed elaboration. He has distinguished the translation through underlining and the commentary through brackets. Some people published his translation separately during the life of Thanwi. For a very long time, I was much eager to simplify the Bayan al-Qur'an. In my own tafsir, I have included his commentary under the title 'Summary of the Qur'an' (Khulasa-e Qur'an) with a simple change that I have replaced the difficult terms and words with simple and easy ones. I have titled it as summary of the Qur'an because Thanwi himself has mentioned in the introduction to his Bayan al-Qur'an that it may be called as brief commentary or lengthy translation. If any explanation by Thanwi was more difficult I have discussed it in a separate section labeled as "Interpretations and Issues" in a simple language so that everybody can understand the meaning of the Qur'an through this summary of the Qur'an.

He again says: "Ma'arif al-Qur'an is an amalgamation of the following:

(i) Mahmood Hasan's translation of the Qur'an that is actually the translation of Shah Abdul Qadir. (ii) Ashraf Ali Thanwi's translation of the Qur'an. (iii) Summary of the commentary which is an easy version of Thanwi's interpretation."55

2. Abdul Majid Daryabadi highlights the significance of Bayan al-Qur'an in these words: "I have made the translation of Ashraf Ali Thanwi published with commentary firstly in 1908 under the title Bayan al Qur'an as a primary source in Tafseer-e Majidi." He further says: "Thanwi has written another important book named Masa'il al-Sulook on the subject of the spiritual path of the Qur'an. All quotations from Thanwi in Tafseer-e Majidi are from Bayan al-Qur'an."

3. Muhammad Ahmad took great help from Bayan al-Qur'an in his lectures on the Qur'an (Dars-e Qur'an) which was published in eleven volumes between 1977 and 1989.(60)

Subsequent Summaries of Bayan al-Qur'an

Isa Allahabadi has written a treatise, Khulasa Bayan al-Qur'an, which includes a summary of Thanwi's Bayan al-Qur'an. Another abridged version entitled Tasheel wa Talkhees Tafseer Bayan al-Qur'an was prepared by Wasiullah Khan Azmi Allahabdi. Zafar Ahmad Uthmani has prepared another summary of Thanwi's tafsir titled as 'Aks al-Qur'an al-Hakeem ma'a Tarjuma wa Tafseer Bayan al-Qur'an. It was edited by his son and published by Idaaratul Qur'an, Karachi. One more summary has been written in the name of Qur'an Hakeem ma'a Mukammal Tafseer Bayan al-Qur'an. Its author is unknown and it has been published by Taj Company, Delhi.

Impact on Subsequent Urdu Translation of the Qur'an

Based on Thanwi's and Mahmood Hasan's translations of the Qur'an, Salimuddin Shamsi has prepared another translation of the Qur'an titled as Marajul Bahrayn written in modern Urdu language. It was published by Maktaba Rumi, Karachi, in two volumes. With the help of Thanwi's translation, Majaduddin Asari has prepared a versified translation of the Qur'an in two volumes. It was published in Karachi.

Impact on Subsequent Urdu Translations of Arabic Commentaries

Ashraf Ali Thanwi's translation was also published in some Arabic commentaries. For example, in the translation of Ibn Abbas' tafsir, published in 1970, Abidurrahman Siddiqui selected Thanwi's work for the translation of the verses. Likewise, in Urdu translation of Tafsir Tabari, published by Darul Hikmat, Deoband, Zahoorul Bari Azami has included Thanwi's Urdu translation of the Qur'anic verses. 60 Anzar Shah Kashmiri also included Thanwi's translation in his Urdu rendering of Tafseer Ibn Katheer which was published. in five volumes between 1962 and 1964 by Maktaba Faizi Qur'an, Deoband. name of Tafseer Ashrafiyah Bayan al-Qur'an It was translated intro Bhut language also. Daryabadi has relied on it in his translation and of the Qur'an in English (Tafseerul Qur'an on Tafsiri Majidi) Bu Khan and Shamsuddin Barodi took help from Thanwi's translation commentaries on the Qur'an in Telugu and Gujarati, respectively.

Ghulam Yahya Anjum narrates Majeedullah Qadri's opinion to the massive influence of Bayan al-Qur'an:

Thanwi's translation of the Qur'an is more literary and understandable as well as more explanatory and interpretative than other translation His style of translation and interpretation of the Qur'an was adopted and further developed by many subsequent scholars of the Quran such as Abul Kalam Azad. This modified style of interpretation wal firstly called as Mafhoom-e Qur'an (meaning or purport of the Qur'an which subsequently progressed as Tafheem-e Qur'an (Understanding of the Qur'an).(61)

Translations of Thanwi's Translation in Other Languages

Ashraf Ali Thanwi's Urdu translation of the Qur'an was also rendered into many other languages. In 1966, it was published in Kannada language by Darul Isha'at, Bangalore. In Bangla language, it was published in the name of Tafseer Ashrafiyah Bayan al-Qur'an It was translated intro Bhut language also. Daryabadi has relied on it in his translation and of the Qur'an in English (Tafseerul Qur'an on Tafsiri Majidi) Bu Khan and Shamsuddin Barodi took help from Thanwi's translation commentaries on the Qur'an in Telugu and Gujarati, respectively.

Ghulam Yahya Anjum narrates Majeedullah Qadri's opinion to the massive influence of Bayan al-Qur'an:

Thanwi's translation of the Qur'an is more literary and understandable as well as more explanatory and interpretative than other translation His style of translation and interpretation of the Qur'an was adopted and further developed by many subsequent scholars of the Quran such as Abul Kalam Azad. This modified style of interpretation wal firstly called as Mafhoom-e Qur'an (meaning or purport of the Qur'an which subsequently progressed as Tafheem-e Qur'an (Understanding of the Qur'an).(62)