1 English Commentary of Furqan-e-Azeem by Muhammad Nasiruddin Arif 1 Preface About nine years ago in 1997, having retired of my tenure as a professor in the Department of Education, after rendering my services for about thirty years, I got a golden opportunity to join my sons in Saudi Arabia already living there. Moreover I consider it a reward, bestowed upon me by the Almighty and The Creator of the Universe by granting me a great chance to live in the land of the Two Holy Mosques that for every Muslim is a matter of being honoured indeed and to feel a great proud. For me, it was really such a golden chance as to avail this precious time by devoting in the worship of Allah to get his countless bounties and blessings. Hence I preferred spending these free moments in studying, doing research and authoring books to joining any worldly job, being constantly offered to me instead. Therefore, while taking an active part in the scholarly and literary activities, held in the city of Riyadh and Dammam, I kept myself busy in studying those Precious Books here including the Holy Qur’aan as special whose study so far, I had never been able to, because of being always so busy in my worldly affairs. Although, the Book of the Holy Qur’aan had ever been a great matter of my interest and spiritually I’d always feel greatly attached to it, yet this interest developed more greatly when I intended to do my M.A. in Islamic Studies. That time, while studying comparatively its different translations and commentaries I came to believe that there was an arising need of such a Universal Translation that could include the qualities of all important various Schools of thought so that it could be acceptable to all. So, the fundamental motivation of this present effort too is also a result of that perception. And this is fact that it’s too difficult to translate the Qur’aanic verses into a prose and let alone poetic one. Nevertheless it’s possible to translate its object and enlightenment to a certain extent. In comparison to prose, the poetic style of expression is usually more pleasant, attractive and effective. So in our era, a new trend of poetic translations has emerged. And the various Master Poets had the honour to participate in this esteemed and auspicious work. But except a few, most of the translators have done this great job emotionally. Secondly, in most of these translations the language is not found so easy, fluent and in idiomatic comprehension to the point. Thirdly, most of the translations are a reflection of the translators’ religious thoughts naturally, being more influenced with their respective Schools of thought. And thus there may hardly be found such a common translation that first, be a Universal one and far above the sectarian differences. All praises to Allah alone, on account of being extremely God-fearing, striving hard to achieve righteousness and with the grace of Allah, luckily I have been blessed with this honour as well as a great precious chance auspiciously to translate the complete Holy Qur’aan into Urdu poetically. And it would be much better appropriate and likeable for me if this piece of poetical work is called a translation of the Qur’aanic object and aim instead of just a general translation. 2 I have tried my level best to maintain the standard for this translation carefully that its language should be simply easier, generally comprehensive, and fluent, while at the same time making sure that this translation should also be more and more acceptable to our famous Schools of thought i.e. Sunnites ( Deobandites, Bareilwites ), Shiites and Ahl-e-Hadis instead of being restricted to one particular School of thought only. For this particular purpose, I have made better use of the renowned prosy and poetic translations of almost every School of thought whose detail is available in the Bibliography Section of this book i.e. Kitabiyat. The jurisprudential and sectarian differences among the Muslims are too hard to uproot completely, however their impact can be lessened if made efforts in view of greater aim for the unity of Islamic Ummah. And this is exactly what I have endeavoured to do my best for. And the Reverend Qur’aanic Reciters can judge this in a better way as to how far I have succeeded in this painstaking task. Although to translate from one language to other one is not an impossible job, yet it’s difficult task undoubtedly because for translating, one must have full command of those two languages’ special characteristics, being inter-translated. Al-Qur’aan al- Kareem, being the last revelation from Allah, is also a matchless magnificent master piece in Arabic language as well as in its literature simultaneously. Since al-Qur’aan being the words of Allah, hence it’s impossible for any human-being to reflect it into one’s own language by translating its grand style and its eternal essence according to its magnificence. Nevertheless, the translation of its object has already been rendered into World’s major languages. Even the Urdu language has its significant status by having been attracted with a great attention by hundreds of distinguished Scholars on translations and commentaries into it so far. And today, we can say it proudly that the work on the Holy Qur’aan in Urdu language has been achieved so much that it might not have been so in any other language. The motivation of all the efforts is to more and more enlighten oneself and all others at the same time about the heavenly message of the greatest heavenly Book. Because the Holy Qur’aan itself, being the master book of all sciences holds a special and distinguished status as a matchless guide of life to all mankind in general and to Muslims in particular. Therefore in every era, the need to understand the Holy Qur’aan has been perceived. This very work of my efforts is also a link to that concern. As far as the style is concerned, the translation has been described in the form of a verse-libre (free verse) poetical style in a single weight of a couplet (Baihar), rather than in limiting it within the traditionally restricted poetic style or rhyming since an object in poetry with restrictions, owing to limits and boundaries can not be described with freedom whereas in free verse poetical style, a poet is not bound to express what he wishes to. Furthermore the general style of the Holy Qur’aan is also closer to the verse libre poetical style; therefore this form of the poetry has been adopted. In spite of 3 adopting even this style, although at some places I faced difficulties in describing my poetical translated description. For instance, while meeting the need of poetical composing, for the purpose of pronunciation at some places the word “Allah” had to be written as “Alla” since I was under such a compulsion. Furthermore, I have sought the support of brackets ( ) at places where I needed to interconnect the object and enlightenment of any two verses and to clarify their meaning. Nevertheless at every place, I have attempted to express my poetical language with day to day spoken dialectical and idiomatic words in use. In this connection, I have given the precedence to the translation of the Qur’aanic object, enlightenment and its message over the poetics (essence of poetry) without caring much about the latter. Thus, all the translation from beginning to the end is in the form of a long poem. And the translation of every Chapter (Sura) from the beginning to its end could easily be recited continuously with no interruption but similar sequence at fluency. My aim here is not to cause any miracle by composing poetry, artistically or linguistically rather it is an approach with the Godly message I am humbly making to the readers while keeping in view of my incomplete little talent. In this concern, although I have taken every possible precautions, yet despite that; in case if any shortcoming is left, being an erroneous creature i.e. a human-being (to err is human), I seek the forgiveness from the Al- Merciful the Holy Lord our God and pray to Him (S.W.T.) that He may accept the small service of this humble-being, related to the Holy Qur’aan in his Greatest Highness and may bless it as well with a better status among the readers to accept it favourably. I consider it obligatory for me to appreciate and thank cordially those friends, and beloved ones who co-operated me practically in the serialization, editing, composing calligraphically, printing, publishing and distributing of this Book. And in this concern, the role of my both sons i.e. Mr. Shehzad Sehar (Dubai) and Mr. Mehzad Sehar (Riyadh) is especially admirable who with great pleasure incurred the Book’s related bulk expenses. May Allah (S.W.T) reward them out of His Countless Bounties for this good deed, Amen! Last but not least, while requesting the readers in general; to please remember me in their respective prayers having read this book, I also request the intellectuals and the scholars as well to send me their kind suggestions with their precious opinions and to remark any possible shortcoming in this book if any. I’d highly be grateful wass-Salam! Hussain Sehar Aug 14th, 2007 A-265, Chah Bohrd Wala, Multan (Pakistan) Tel: 0092-61-4548054 Cell. In Pakistan: 0092-312-4548054 Cell. In UAE: 00971558985004 Email: [email protected] 1 English Commentary of Furqan-e-Azeem by Muhammad Nasiruddin Arif 2 Chapter 1 Sūra 3: Āl-i-’Imrān, or the Family of ’Imrān Verse No. 61 If any one disputes in this matter with thee, now after (full) knowledge Hath come to thee, say: "Come! let us gather together,- our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of Allah on those who lie!" (3:61 by Abdullah Yusuf Ali) In another commentary of Quran, it is narrated on the authority of Abdullah Ibn Umar (RA) that: The Messenger of Allah (SAWS) said: "Had there been any soul on the whole earth better than Ali, Fatimah, al-Hasan and al-Husain (RA), Allah would have commanded me to take them along with me to Mubahala (Trial through prayer) . But as they were superior in dignity and respect to all human beings, Allah confined His choice on them only for participation in Mubahala." 3 T he Holy Prophet (SAWS) arrived for “Mubahila” with the Christians of Nejran, with Hadrat Hussain on his lap, while holding hand of Hasan (RA), followed by Hadrat Fatima (RA) and she, followed by Hadrat Ali (RA) and He (SAWS) said to them: When I invoke Allah (SWT) , you say “Amen”!. On the side of the Chiristians addressed the Bishop to them: O the community of Nusarah! Verily I am seeing the faces of those who, if ask Allah (SWT) to shake the mountains from their places, surely Allah shall do so! So do not do Mubahila or else you shall face destruction! Therefore, they opted for signing peace treaty rather than “invoking God to curse each other” (Mubahila) with the Holy Messenger of Allah (SAWS)… Moreover, addressed the Holy Messenger of Allah to them (Nusara’ah): I swear upon the One, in whose hand my soul is that if you had done Mubahila, Allah would have transformed you into Monkeyes and Swines. In addition, He (SWT) would have thrown you into the valley of fire. Furthermore, Allah (SWT) would have cursed Nejran and its inhabitants to see a great disaster to such an extent that each and everything, even the birds from its trees, He (SWT), have taken away from them and they would have totally perished. Moreover, this is the clear evidence of the Prophethood of the Holy Prophet (SAWS) and the meritorious excellence of the one, befitted among those {(who had been chosen by Allah to participate in Mubahila i.e. Ali, Fatima, Hasan and Hussain (RAA)}, from his household. 1) Tafseer al-Kashaf WA al-Bayan by al-Tha’alabi, V3, P.85 2) Tafsir al-Baidhawi, under the commentary of Verse 3:61, V1,P.366 3) Tafseer Dhurr al-Manthour 4) Al-Fusool ul-Muhimma, P.23-25 Narrated Sa'd Ibn Abi Waqqas: 4 Upon the revealation of this verse i.e. 3:61, the Holy Prophet (SAWS) called Ali, Fatimah, al-Hasan, and al-Husain (RA). Then the Holy Prophet (SAWS) said: "O Allah! These are the members of my family (Ahli)." The Holy Prophet (SAWS) arrived for “Mubahila” with Hadrat Hasan and Hussain (RAA) and Hussain (RA) holding hand of Hasan (RA), followed by Hadrat Fatima (RA) and she, followed by Hadrat Ali (RA) and He (SAWS) said to them: when I invoke Allah to curse, you say “Amen”! Under the commentary of this verse, Imam Ibn Abi Hatim (RA) and Abi Jafar Mohammed Ibn Jarir al-Tabari (RA) record as follows: Our sons (Hasan and Hussain), our women (Fatima) and ourselves (the Holy Prophet and Ali). Now, it has also been proven to the fact that the Hasan and Hussain (RAA) are the sons of the Holy Prophet (SAWS), and so is the Ali (RA) “Self” of the Holy Prophet (SAWS) as under “Ourselves” the Holy Prophet (SAWS) took H. Ali (RA) together with Him (SAWS) to Mubahila. Following are the some of the Books of the commentaries and traditions, where the “Event of Mubahila” with no or slight variations in the words of the above contents have been recorded: 1. Al-Qur’aan Kareem with Urdu Translation and commentary, P.150 2. Tafseer al-Kalbi, Part 1, P. 109 3. Musannaf Ibn Abi Shayba, V6, P.379, H.No. 32184 4. Al-Nuktu WA al-Uyoon, Tafseer al-Mawardi, V1,P.398 5. Zad al-Museer fi Ilm ut-Tafseer, P. 199 6. Tafseer al-Jalalain, P.49 7. Kitab al-Arbaeen Fi Usool al-Deen by Imam al-Razhi, P.451 and 460 8. Tafsir Ibn Kathir, V1, P.371 9. Tafseer “Jamie Ahkam al-Quran by al-Qurtubi, V1, P.686 10. Tafseer al-Baghawi, V1,P.359 11. Tafseer Khazin al-Baghdadi, V1, P.359 12. Tafseer al-Qur’aan by Abi al-Saud al-Hanafi, V1, P.373 13. Tafseer al-Nahar al-Ma’ad min al-Bahar al-Muheet, V1.P.334 14. Sahih Muslim, Chapter of virtues of companions, section of virtues of Ali, 1980 Edit-ion Pub. In Saudi Arabia, Arabic version, v4, p1871, the end of tradition #32. 15. Al-Jamaie al-Sahih “Sunan Tirmizi”, V5, P.210, H.No. 2999 and P..596, H.No.3724 16. Tafseer Muqatil Bin Suleiman, V1, P.174 17. Tafseer Abdurrazaq al-Sana’ani V1, P. 396 18. Tafseer Ibn Abi Hatim, V2, P.667-668, H.Nos. 3616-3619 19. Ahkam al-Qur’aan by Imam Abi Bakr al-Jassas al-Hanafi, V2,P.15 20. Tafseer “Bamadarik al-Tanzeel al-Nasaifi, V1,P.221 21. Tafseer al-Kashaf WA al-Bayan by Imam al-Tha’alabi, V3, P.85 22. Nuzm Durar as-Simtain by Hafiz Jamaluddin al-Zarandi, P. 127 and 152 5 23. Tafseer Ahkam al-Qur’aan, V1, P.275 24. Tafseer Gharaeb al-Qur’aan, V2, P.178 and 179 25. Fateh al-Qadeer by Imam al-Shawkani, V1, P.347 26. Fateh al-Bayan fi Maqasid al-Qur’aan, V1,P.479 27. Asbab al-Nuzool by Abi al-Hasan Ahmed al-Wahidi, P. 74 28. Al-Mustadrak Ala Sahihain by al-Hakim, V3, P.150 (And Imam Hakim says that this tradition, is authentic based on the criteria set by two Sheikhain, i.e. Imam Bukhari and Muslim.) 29. al-Imam Ali Reda Wa Resalatahu Fi al-Tibb al-Nabawi, P.45 30. Mutalib as-Sool by Sheikh Ibn Talha as-Shafaie P. 33,82,86,99,105,194 31. Zakhair ul-Uqba by Muhib Tabari, P.6 32. Musnad Imam Ahmed, V1, P.185 33. Mishkat al-Masabih by Imam Khateeb al-Tabrizi, V3,P.1731, H.No.6135 34. Fadhail ul-Sahaba by Imam Ahmed Bin Hanbal, H. No. 1374,V2, P.975 35. Dalail al-Nubuwwa by Abu Nuaim al-Isfahani 36. Al-Isa’abah by Ibn Hajar al-Asqalani, V2, P.509 37. Noor ul-Absaar by Imam Shablanji, P. 153 38. Al-Fusool al-Muhimma by Ibn Sabbagh, P. 23 and 120 39. Al-Khasais al-Ameer ul-momineen by Imam Nisai, P.56, H. No.54 40. Al-Tafseer al-Wazih by Dr. Muhammed Hijazi, V1, Part 4, P.66 41. Tafseer Rooh al-Bayan, by al-Barusi V2, P.44-45 42. Tas-heel al-Wusool ILA Ma’arfati Asbaab al-Nuzool, P. 71 In addition, it is recorded in the book of the commentary by Imam al-Tha’alabi: The Bishop of the Chiristians addressed to them (i.e. Nusa’arah or Christians): O the community of Nusarah! Verily I am seeing the faces of those who, if ask Allah (SWT) to shake the mountains from their places, surely Allah shall do so! So do not do Mubahila or else, there shall no nusrani, be left to survive on the surface of the earth with the Christianity to become extinct until the day of Judgement! Then the Bishop turned towards the Holy Prophet (SAWS) and said: O the father of Qasim! Verily we have observed that you are on truth and we do not curse you!  Tafseer al-Kashaf WA al-Bayan by Imam al-Tha’alabi, V3, P.85 It is reported that the moment the Holy Prophet (SAWS) arrived with Hasan, Hussain, Fatima and Ali (RAA) and invited the Christians of Nejran for “Mubahila”, they said: we have seen: After consultation among themselves, they said: The kisfolk of Muhammed (SAWS) is not but possessing the spiritual destructing Godly power that shall cause us eternal damnation. Therefore, on the following day, they signed peace treaty with the Holy Prophet (SAWS).  Al-Tafseer al-Wazih by Dr. Muhammed Hijazi, V1, Part 4, P.66 6 Discourse I In fact, the Christian brethren had seen the faces of those, whom they already knew according to their Holy Scripture, revealed much earlier than the Holy Qur’aan. The prophesies about an advent of a Glorious Prophet they knew already and as soon as they looked at the faces of the Holy Prophet (SAWS) and his progeny (RAA), they realized that they were those Holy people, the prophesies about whom, have already been recorded in their Holy Scriptures. They were even waiting for That Prophet as the signs appeared at the time of the Holy Prophet Muhammed (SAWS)’s birth and which has further been confirmed by the following report: Reported by Ibn Ishaq (RA) on the authority of Hadhrat Hassa’an Bin Thabit (RA) that he narrated: Just on the day, the Holy Messenger of Allah (SAWS) was about to take birth, suddenly a Jew climbed on a high place and exclaimed at the top of his voice: O the community of Jews! The all-Jewish community got assembled there and said to him: What made you cry! Thereupon replied he, tonight the star of “Ahmed” has risen in which He will be born.  Al-Seerah al-Nabawwiyah by Ibn Hisham, V1, P.159 Prophecy in the Book of Enoch 1. And it shall come to pass in those days that elect and holy children will descend from the high heaven, and their seed will become one with the children of men. 2. And in those days Enoch received books of zeal and wrath, and books of disquiet and expulsion.  The Book Of Enoch, P. 26-27, Ch. XXXIX, Verse No 1 1. And in that place I saw the fountain of righteousness Which was inexhaustible:And around it were many fountains of wisdom; And all the thirsty drank of them,And were filled with wisdom,And their dwellings were with the righteous and holy and elect.2. And at that hour that Son of Man was named In the presence of the Lord of Spirits, And his name before the Head of Days.3. Yea, before the sun and the signs were created, Before the stars of the heaven were made, His name was named before the Lord of Spirits.4. He shall be a staff to the righteous whereon to stay themselves and not fall, And he shall be the light of the Gentiles, And the hope of those who are troubled of heart.5. All who dwell on earth shall fall down and worship before him, And will praise and bless and celebrate with song the Lord of Spirits.6. And for this reason hath he been chosen and hidden before Him, Before the creation of the world and for evermore.  The Book Of Enoch, P. 35, Ch. XLVIII, Verse Nos. 1-6 6. And after this, the Righteous and Elect One shall cause the house of his congregation to appear: henceforth they shall be no more hindered in the name of the Lord of Spirits.