Prohibition of publishing a translation of the Qurʾān without the Arabic text

Transcription

1 حتريم طباعة القرآن ترمجة من غري اتمن Prohibition of publishing a translation of the Qurʾān without the Arabic text Yusuf Shabbir

2 Document Overview In Rabīʿ al-awwal 1436 / January 2015, I was asked regarding a question regarding publishing the translation of the Qurʾān without the original text. The answer was written and endorsed by three leading scholars from Blackburn. Subsequently, several colleagues contacted me from across the country with several queries. Given the importance of the issue, the answers were answered individually and thereafter collated and added to the initial Fatwā as an addendum. At the same time, a message spread on the internet that some scholars from India had permitted this. It was thus deemed appropriate to contact scholars from all over the world for their opinions. A total of 31 scholars from different parts of the world endorsed the initial Fatwā as well as the addendum. Several scholars also provided written edicts which are available in the appendix to this document. Some additional extracts from the works of scholars have also been included in the appendices for the benefit of readers. The detailed Fatwā of Mufti Muḥammad Shafīʿ ʿUthmānī (d. 1396/1976) in Jawāhir al-fiqh (1: 95) is perhaps the most authoritative edict on the matter. However, it has not been included in this document due to its length. Scholars can refer to it should they wish to do so. Subsequently, in March 2015, the Indian Fiqh Academy (IFA) convened and discussed this issue among other issues. The resolution is also included in the appendices. This document thus includes the following: The initial Fatwā. Addendum with the answers to 12 subsequent questions. List of 31 signatories from Bangladesh, Canada, India, Pakistan, South Africa, and the UK. Fatāwā of Nadwatul Ulama (Lucknow, India), Jamia Islamia Ishaatul Uloom (Akkalkuwa, India), Jamia Farooqia (Karachi, Pakistan), Jamia Othmania (Peshawar, Pakistan) and Darul Uloom Zakaria (South Africa). Excerpts from the works of Mawlānā Ẓafar Aḥmad ʿUthmānī (d. 1394/1974), Mufti Muḥammad Shafīʿ ʿUthmānī (d. 1396/1976) and Muftī Saʿīd Aḥmad Pālanpūrī (b. 1362/ ). The Indian Fiqh Academy (IFA) resolution from the March 2015 convention; the resolutions also touch upon the status of transliterating the Qurʾān and Braille Qurʾān. Yusuf Shabbir, servant of ḥadīth, Blackburn, UK 18 Rabīʿ al-awwal 1438 / 17 December 2016 ~ 2 ~

3 Is it permissible to publish an English translation of the Qurʾān without the Arabic text? It is not permissible to publish or sell or purchase or distribute a translation of the Qurʾān without the Arabic text. This is the unanimous view of the jurists and is the agreed position of the four schools of thought. Many sincere people in the UK are involved in Daʿwah projects doing some excellent work but are unaware of this. The former Grand Mufti of Pakistan, Mufti Muḥammad Shafīʿ Ṣāḥib issued a detailed edict 1 regarding this issue quoting the scholars of the past and highlighting the consequences of publishing the translation of the Qurʾān without the Arabic text. The edict was signed by many scholars including Mawlānā Idrīs Kāndhelwī, Mufti Maḥmūd Ḥasan Gangohī and others. Mufti Saʿīd Aḥmad, the former Grand Mufti of Saharanpur, India signed the edict and added: To publish the translation of the Qurʾān without the Arabic original is not permissible. Reading from it and purchasing it is not permissible. Muslims should take all possible action against the publishers to stop the publication of such translations. قال العالمة ابن اهلامم يف فتح القدیر )۱: ۱۰۱(: ويف ا اكيف:ل ان اعتاد القرائة ابلفارسیة او اراد ان یكتب مصحفا هبا مینع وان فعل يف ا ة ی او ا یتنی ال فان كتب القرا ن وتفسری لك حرف وترمجته جاز انتی. ʿAllāmah Ibn al-humām states in Fatḥ al-qadīr (1: 201), And it is stated in al-kāfī: If a person makes a habit of recitation in Persian or intends to write the Qurʾān in Persian he will be stopped. And if he does so for one or two verses, he will not be stopped. However, if he writes the Qurʾān, and the interpretation of each letter and its translation, this is permissible. Ḥaḍrat Mawlānā Ashraf ʿAlī Thānawī has outlined ten reasons and consequences of publishing a translation of the Qurʾān without the Arabic text. 2 These include assimilation with the non-believers who published the translations of the divine scriptures without the original text, leading to different translations and different versions that were adapted and modified over time to the extent that the adherents of the scriptures started to rely on these translations and abandoned the original scriptures. Over time, this led to alteration and distortion in the scriptures and disputes emerged within the faith communities that continue to date. Consequently, the translations have spread so widely that the original scriptures are not available. The protection of each word of the Qurʾān is an obligation and any action that undermines its protection in the short or long term will be regarded impermissible. Publishing a translation of the Qurʾān with the original Arabic text ensures the preservation of the original text should differences and errors arise within translations. It also ensures that all those who read the translation recognise that the translation is an attempt to understand the Qurʾān and is not the actual direct word of Allah. Thus, any errors within the translation or apparent weaknesses are not 1 Jawāhir al-fiqh (1: 95). 2 Ḥawādith al-fatāwā (2: 156). ~ 3 ~

4 attributed to Allah. In addition to this, it would make it difficult for any translator to distort the translation if the Arabic text is always published. Some people suggest that it is permissible to publish translations of the Qurʾān without the Arabic text for non-believers for Daʿwah purposes. This is incorrect. Non-believers can only be given translations of the Qurʾān (with the Arabic text) provided one is assured it will not be disrespected and their guidance is intended. Non-Muslims who are given the Qurʾān should be advised to purify themselves through a ritual bath or ablution before handling the Qurʾān 3, notwithstanding the fact that scholars have a difference of opinion whether non Muslims are permitted to touch the Qurʾān. 4 In addition to this, a glance at the Arabic text of the Qurʾān can sway the heart of believers and nonbelievers because it is the divine speech of Allah, each letter of which possesses an innate source of illumination, guidance and attraction. In conclusion, it is not permissible to publish a translation of the Qurʾān without the Arabic text and steps must be undertaken to stop the publication and distribution of such translations. Allah knows best Yusuf Shabbir (Blackburn, UK) 15 Rabīʿ al-awwal 1436 / 5 January 2015 Checked and approved by: Mufti Shabbir Ahmed Ṣāḥib (Blackburn), Mufti Ikramul Haq Ṣāḥib (Blackburn) and Mufti Tahir Ṣāḥib (Blackburn). 3 Fatāwā Raḥīmiyyah (3: 32); Āp Key Masāʾil Awr Unkā Ḥall (1: 89). 4 Badāʾiʿ al-ṣanāʾiʿ (1: 37); al-bināyah (1: 652); Radd al-muḥtār (1: 177). ~ 4 ~

5 Addendum Further to the circulation of the aforementioned Fatwā, several brothers and colleagues have raised a number of queries. I have gathered the various answers below for the wider benefit of people. (1) You have only quoted ʿAllāmah Ibn al-humām who is a Ḥanafī scholar and not any scholar from another school of thought? I was unable to find any explicit statements from the earlier scholars of the other schools of thought. This is understandable because the prevalence of the translations of the Qurʾān is a recent phenomenon. It is well known that the pious predecessors debated the permissibility of translating the Qurʾān. In fact, Shaykh Muḥammad Shākir of Egypt of the 20th Century prohibited translations of the Qurʾān altogether and suggests (in his view) this was the unanimous view of the pious predecessors. 5 Moreover, translations became prevalent in the Indian sub continent during and after the time of Shāh Walī Allah, and therefore the issue of translating the Qurʾān and publishing it without the Arabic is not found in the earlier books. Mufti Muḥammad Shafīʿ Ṣāḥib has quoted scholars from all four schools of thought; however, these quotes relate to reciting the Qurʾān in Persian or writing the Qurʾān in a nonarabic script for example Persian script, which he has used as the basis of prohibition in addition to the quote of ʿAllāmah Ibn al-humām. (2) You mention that there is consensus of scholars on the issue? What is the basis of this? Is this your conclusion or is it Mufti Shafi Ṣāḥib s own personal Ijtihad? Mufti Muḥammad Shafīʿ Ṣāḥib mentions the consensus of scholars on this issue. He writes: رق اندیجماک رصفرتہمجریغبرعیباافلظ ےکانھکلاوروھکلااناور اشعئ رکان ابامجع اتمرحاماورابافتقاہمئ ارہعبونممع ےہاسیجہک رواایت ذلیںیم اوربجہک اساک انھکلاور اشعئرکان اناجزئوہاوت اسیکرخدیورفوتخیھب وبہجااعتنتیصعم اساک اناجزئورحاموہان ذمابہ ارہعبےس اثتبےہ اور اھچےنپ اور اشعئ رکےن واےل وک یھب اےنپ لمع اک انگہ وہاگ اس ےئل اس اک رفوتخ رکویناال اور رخدیےن واال یھب انگہ اگر وہاگ ےک اناجزئ وہیگ.)۷۹ :۱ (وجارہاہقفل The detailed edict of Mufti Muḥammad Shafīʿ Ṣāḥib was signed by Mufti Masʿūd Aḥmad (Darul Uloom Deoband), Mawlānā Idrīs Kāndhelwī (Darul Uloom Deoband), Mufti Fārūq Aḥmad (Darul Uloom Deoband), Mufti Saʿīd Aḥmād (Mazahirul Uloom Saharanpur), Mufti ʿAbd al-raḥmān (Mazahirul Uloom Saharanpur), Mawlānā Ẓuhūr al-ḥasan (Mazahirul Uloom Saharanpur), Mawlānā Asʿad Allah (Mazahirul Uloom Saharanpur), Mawlānā ʿAbd al-laṭīf (Mazahirul Uloom Saharanpur), Mufti Maḥmūd Ḥasan Gangohī (Mazahirul Uloom Saharanpur) and others. This suggests that this view was agreed upon across the sub continent and affirms that according to these scholars the prohibition is based on. القول الفصل يف ترمجة القرا ن الكرمی ایل اللغات االجعمیة 5 ~5~

6 scholarly consensus. Further, this is reflected in the edicts of scholars who came after. For example, Mufti Muḥammad Taqī ʿUthmānī Ṣāḥib writes in his Contemporary Fatawa (p. 332): ʿUlamāʾ (scholars) have clarified that it is not allowed in Sharīʿah to print or publish the translation of the Holy Qurʾān without its Arabic text. It may be observed that the people of other religions have allowed to publish the translation of their Holy books without their original text and consequently the translations have spread so widely that the original text was ignored and it is not available today. In order to avoid such consequences, it was held by the Muslim jurists that the translation of the Holy Qurʾān should always be accompanied by the Arabic text of the Holy book. Another example is the edict of the Grand Mufti of Darul Uloom Deoband Mufti Maḥmūd Ḥasan Gangohi who writes: اپرہوسرت رق انرکمیرعیبزابنںیمانزلوہا اساکرتہمجوریسفترہزابنںیمدرتس ےہرگمالصنتمرعیباکوفحمظرانھکاوراھچانپرضوریےہ ہی ہیوقیاامتحلےہ روکع اتیےکربمناگلدےنیےسبجہکالصرعیباسھتہنوہہیامگنوہاتکسےہہکایسرتہمجوکرق انرشفیھجمسایلاجےئ یھب نکمم ےہ ہک امنز ںیم ایس رتہمج ےک ڑپےنھ رپ افکتی یک اجےن ےگلوریغہ وریغہ اومر ہک وہج ےس اہمئ ارہعب ےک زندکی ہی وصرت اجزئ ںیہن.)۹۱۷ :۹ اےسیرتہمجوکربقانبرکڑپکےںیمدنفرکدایاجےئ (اتفویومحمدہی االاقتنںیمرصتحیوموجدےہ It is also worth noting that even prior to Mufti Muḥammad Shafīʿ, Mawlānā Ashraf ʿAlī Thānawī also mentions the consensus of scholars on the issue and describes how the scholars in his time strongly criticised someone who had printed the translation of one part of the Qurʾān without the Arabic text. This also affirms that this is not a new issue that has arisen. He writes: اورالثم اجکتاتمںیمیسکےنااسیںیہنایکاوروجیسکےنااسیایکوتاسرپااکنرایکایگ انچہچنںیمےندمحمدبعارلنمحاخںاصبحرموحمامکلعبطم اظنیم ےس ہی انس ےہ ہک یسک ےنونھکل ںیم ااسی یہ اکی اپرہ اھچاپ اھت رگم املعء ےن اس یک ااش تیک ااجزت ںیہن دی وت اس صخش ےن اس ےک اوراقوک رق اندیجمیکدفتیوںںیماپسچںرکارکوپدیشہرکدای اورانچہچناسوتقیھباےسیرتہمجریغاحلمنتمرپاملعءوکااکنرےہ انچہچناسوجابےنھکلےک ابووجد ہکدویریزابنواےلناملسںوں لبقاکیعمجماملعءےسںیمےنذرکایکوتاکیےنیھباسںیممریمںیہنرفام ی ہکل بےنیددیااکنرایکےہ وک اس مسق یک احتج یھب واعق وہ ی سج احتج یک انبء رپ ااسی ایک ایگ ےہ وت ابووجد دایع ےک امتم املعء اتم اک ااکنر رکان دلیل ےہ اامجع یک اس ارمےک.)۱۵۱ :۹ اموخذازوحادثااتفلوی ۱۱۱ :۱ ذمومموکرکموہےنرپ(وجارہاہقفل ~6~

7 (3) A brother is asking how can it lead to distortion when the Arabic is protected. The brother has misunderstood because we have a role to play in the protection of the Qurʾān. For this reason, when the Qurraʾ (reciters) from among the companions were martyred after the demise of the Prophet, there was a coordinated attempt to collate the Qurʾān. The Arabic was protected then as well and the Qurʾān was mutawātir (mass transmitted) at the time. However, just the remote possibility of the Qurʾān being lost led to the collation of the Qurʾān efforts. Mawlānā Ashraf ʿAlī Thānawī writes: اسیج اس وتق دعم اتکتب ںیم اامتحل ایضع اک اھتایس رطح رصف رتہمج یک اتکتب ںیم اس اک اامتحل ےہ In addition to this, the risk of distortion is one of the reasons. There are also other reasons as explained in the initial answer. (4) What difference does it make if a non-muslim does not understand the Arabic language? Firstly, non-muslims may regard the English translation as the direct words of Almighty Allah. No action should be undertaken that gives the impression explicitly or implicitly that a translation of the Qurʾān is the actual words of Almighty Allah. Secondly, I have heard my respected father Mufti Shabbīr Aḥmad Ṣāḥib say that even if the non- Muslims do not understand the Arabic words of the Qurʾān, a glance at the Qurʾānic Arabic words can benefit a person and sway the heart of non Muslims as well as Muslims. This is because the Qurʾān is the divine speech of Allah, each letter of which possesses an innate source of illumination, guidance and attraction. Thirdly, this might encourage a non-muslim as well as Muslims to try and learn Arabic, the language of the Qurʾān. Fourthly, many Muslims also read translations of the Qurʾān and often acquire translations without the Arabic. This deprives them from the benefits of having the Arabic text of the Qurʾān including its recitation. (5) I do not understand the point about assimilation (tashabbuh) because Christians hardly had a concept of reciting the scripture in their original language because the original words were not established? The assimilation point has been misunderstood. If one researches the evolution of the scriptures, it will become clear that the scriptures of various Prophets of Allah were revealed in a specific language and initially read and shared in that language. It was later that these were translated and published without the original text and this led to different versions and distortions to the point that today the original versions are not available. It is also worth noting that the point about assimilation is not just ~ 7 ~

8 about what people of other faiths did but is related to the more fundamental point about the inherent risks associated with translations of the Qurʾān without the Arabic text becoming so common that the original Arabic becomes secondary and overtime abandoned altogether. Any action that leads to this will be regarded impermissible. وقد علموا عمل الیقنی ان :)۱۰ قال الش یخ محمد شاكر وكیل اجلامع االزهر يف القول الفصل يف ترمجة القرا ن الكرمی ایل اللغات االجعمیة (صـ هذه الرتامج عیل اختالف لغاهتا من صنع املرتمجنی ال مما نزل به الناموس االكرب عیل مویس بن معران وعییس بن مرمی علهیام السالم. انتی وذلكل نرامه ینااولون هذه الرتامج ابالصالح والتنقیح لكام وجدوا سبیال ایل اصالح او تنقیح It is also worth noting that many attempts have been made to abandon the Arabic text of the Qurʾān altogether. For example, Ataturk in Turkey attempted to remove Arabic altogether and whilst he failed in the long term in so far as the Qurʾān is concerned, he succeeded in changing the Arabic script to Latin script despite the fact that Turkish was written using a Turkish form of the Arabic script for over a thousand years. In 1932, the Qurʾān was read out as a form of recitation in the Turkish language before a live audience and broadcast over the radio.6 In 1932, the Adhan call to prayer was outlawed in Arabic. Instead, it was rewritten using Turkish words and forced upon the country s thousands of mosques. Therefore one should consider the risks from a global perspective in an ever changing climate and not rely on the political and socio-religious climate of one country in attempting to reach a conclusion of permissibility. (6) There are many Qurʾān translations prevalent without the Arabic text and this has become quite common. This is precisely the reason why the initial Fatwa was written. The fact that something is prevalent does not necessarily make it permissible. In addition, this is not a new issue, it has arisen previously and scholars have addressed the issue. (7) The default position in jurisprudence is permissibility, so why is this impermissible? Firstly, if we accept this proposition, then the reasons for the impermissibility have been highlighted above. These include the risk of the abandonment of the Arabic text and ultimately the distortion of the Qurʾān amongst other reasons. Secondly, it is worth noting that the translation of the Qurʾān was permitted in recent centuries with certain conditions. Many early scholars prohibited translating the Qurʾān into non Arabic. This is well documented. It was permitted later based on need. Thus, the default and established position with regards to translating the Qurʾān was prohibition. Those scholars who translated the Qurʾān such as Shāh Walī Allah, Shāh Rafīʿ al-dīn, Shāh ʿAbd al-qādir and others published the Arabic text with the translation. We have yet to come across a Fatwa of a jurist who has permitted the publication of the translation of the Qurʾān without the Arabic text. In this context, I would not be wrong in suggesting, not least based on the reasons for impermissibility already 6 Cleveland, W.L. (2012) A History of the Modern Middle East. 5th ed. Westview Press: Boulder. ~8~

9 highlighted, that a Fatwa of a body of reputable jurists would be required to legitimise the publication of the translation of the Qurʾān without the Arabic text; and merely relying on the principle of the default position would not be sufficient. Allah knows best. (8) Translation has been described by many scholars as Tafsīr and is therefore different from writing the Qurʾān in non-arabic script, which has been prohibited explicitly by scholars from all schools of thought. Should a translation therefore not hold a similar ruling to Tafsīr as opposed to the ruling on writing the? Qurʾān in non Arabic script Firstly, a translation is different from a commentary. This is indisputable. A translation can easily be perceived to be the direct word of Allah whereas a commentary is regarded as a commentary of the author, a human being. To contrast this with the bible, the contemporary translations of the bibles that exist are commonly regarded as the divine scripture by the layman. However, no one regards the commentaries on the bibles as the divine words of Allah. قال الش یخ محمد شاكر وكیل اجلامع االزهر يف القول الفصل يف ترمجة القرا ن الكرمی ایل اللغات االجعمیة (صـ :)۱۰ التفسری يشء والرتمجة يشء ا خر الرتمجة حتل حمل االصل من لك وجه وال كذكل التفسری فاملفرس ملادة من مواد القانون یس تطیع ان یكتب يف تفسریها ما شاء من الرشوح املطوةل واخملتصة وان یذكر يف تفسریه ما یعن هل من ادلقائق القانونیة وان یتوسع يف بیان تكل ادلقائق ایل احلد اذلي ال یتعرض مع الغرض القانوين من تكل املادة اما املرتمج فیجب ان یمتش مع املادة نفسها من غری زایدة وال نقصان ومن اجل ذكل ترامه ال حیلون الرتمجة حمل االصل يف ا یة مادة قانونیة اال حیث یكون مصدرها نفس السلطة اليت اصدرت القانون انتی. وقال الزركيش يف البحر احملیط : جیوز تفسری االلسن بعضها ببعض الن التفسری عبارة عام قام يف النفس من املعین للحاجة والرضورة اما الرتمجة فهی ابدال لفظ بلفظ ا خر یقوم مقامه يف افهام السامع املعین املعترب لتكل االلفاظ فاكن الرتمجة احاةل فهم السامع عیل هذا الاعتبار والتفسری تعریف السامع ما فهمه املرتمج من الالكم انتی. وقال محمد فاروق النهبان يف املدخل ایل علوم القرا ن الكرمی يف ابب مدی احلاجة ایل ترمجة القرا ن : ولكمة التفسری لیست مالمئة يف جمال الرتمجة فالرتمجة لیست تفسریا ورشوط الرتمجة لیست يه رشوط التفسری ولكمة الرتمجة التفسرییة تنف عن الرتمجة صفة الرتمجة لن املفرس ال یلكف مبا یلكف به املرتمج من الالزتام ابختیار اللكمة املامثةل فاذا جاءت اللكمة غامضة فلیس من حق املرتمج أن یفرس مغوضها خبالف املفرس فهو ملكف ابزاةل الغموض واذا اكنت اللفظة حممتةل ملعان عدة وجب عیل املرتمج أن یأيت ابللفظة احملمتةل لنفس املعاين وادلالالت ولیس من حقه أن خيتار ویرحج خبالف املفرس مفن واجبه أن یبنی ویوحض ویرحج ولهذا فان اس تعامل لكمة (الرتمجة التفسرییة) لیست دقیقة يف هذا اجملال الختالف معاين التفسری عن الرتمجة انتی. وقال يف نفس الباب : فرق الزرقاين يف مااهل العرفان 7 بنی الرتمجة والتفسری وهو عیل حق يف هذا التفریق وذكر أربعة فروق : الفارق الول : صیغة الرتمجة صیغة اس تقاللیة ویراعى فهیا الاس تغناء ابلرتمجة عن الصل خبالف التفسری فانه یرتبط بأصهل وال ینفصل عنه أبدا وهممة املفرس رشح املفردات وامجلل واس تنباط املعین املراد وال ماكن للتفسری اال بربطه ابلصل ویتعدد التفسری وتنباین املعاين املس تفادة من النص الصيل ویظل الصل هو الساس وال جمال للقول ابس تقالل الرتمجة القرأ نیة عن الصل يف مجیع 7 راجع املبحث الثالث عرش يف ترمجة القرا ن وحمكها تفصیال (.)۱۱٤ :۱ ~ ~9

10 الحوال همام بلغت درجة دقة تكل الرتمجة لن القرأ ن ال یطلق اال عیل القرأ ن نفسه بلغته وبألفاظه ومبفرداته وال یطلق لفظ القرأ ن عیل أیة ترمجة وخباصة وأن الرتمجة متعددة والقرأ ن واحد وال یتعدد. الفارق الثاين: ال جیوز الاس تطراد يف الرتمجة لن الصل فهیا أن تكون مطابقة للنص الصيل مساویة هل يف اللفاظ واملفردات معربة عن معانیه بدقة وأمانة وال جیوز للمرتمج أن یفرس أو یوحض وتمتثل هممته يف النقل المنی للصل وخيتلف المر ابلنسبة للتفسری مفن واجب املفرس أن یوحض ویبنی ویسنشهد ویرفع الفحوص ویرحج املعاين املستفادة ویوجه مسار النص املفرس وحیمك قبضته علیه مبا میلكه من قوة التوجیه ووضوح الدةل ولهذا غلب عیل كتب التفسری أهنا تأثرت بشخصیة املفرس واختصاصه ورخضت ل رائه وتوجهیاته واختیاراته وتعددت مااجه املفرسین وتباعدت وأصاب بعضهم فامي ذهب الیه وأخطأ البعض ال خر وقسم العلامء التفسری ایل محمود ومذموم حبسب الزتام املفرس بقواعد التفسری الصحیح واذا تضمنت الرتمجة اس تطرادا أو تفسریا أو ترجیحا وتوجهیا فال تعترب ترمجة والبد من الرتجیح يف الرتمجة لن املفردات اليت حتمتل أكرث من معین تتطلب من املرتمج أن خيتار أو یرحج أحد املعاين انلمتةل وال خیار هل يف ذكل فاذا مل یرحج أحد املعاين وجب علیه أن یورد مجیع املعاين انلمتةل وهذا أمر غری ممكن يف الرتمجة. الفارق الثالث: یفرتض يف املرتمج أن یأيت ابللفظ املتضمن مجلیع معاين الصل وال یلمتس هل العذر فامي قص فیه لن الرتمجة تتطلب ذكل ولیس من حقه أن یسنبدل لفظة مرادفة للصل بلفظة أخرى أوحض دالةل عیل املعین لن مغوض الصل يف بعض املواطن حیمل دالالت معینة وجیعل النص قابال للتفسری املتعدد فاذا اختار املرتمج تفسریا واحدا فقد ضیق اخلناق عیل املعین املرتمج وقصه عیل بعض معانیه وخيتلف المر ابلنسبة للمفرس مفن حقه أن خيتار من املعاين ما یراه أقرب ومن حقه أن یرحج وأن یوجه النص الستنباط حمك تراءى هل فاملرتمج انقل واملفرس متحمك وسلطة املفرس أوسع وسلطة املرتمج ضیقة وأكرث مشقة. الفارق الرابع: یفرتض يف املرتمج أن یؤكد أن املعاين املستفادة من اللفظ املرتمج أو من النص املرتمج تفید نفس املعاين وادلالالت املستفادة من النص الصل فان أفاد النص املرتمج معین لیس واردا يف النص الصيل فهذا خطأ فادح وحتریف للصل واحنراف عنه ونسبة معین مستفاد من أصل لصل ال یفید ذكل املعین وهذا أمر ابلغ اخلطورة ولهذا فان مس ئولیة املرتمج كبریة والبد هل من االحاطة بلك ما یفیده النص الصيل من دالالت وما یفیده النص املرتمج من معاين فاذا الحظ خلال يف املعاين املستفادة وجب علیه أن یعید النظر يف الرتمجة فیصحح مهنا ما حیتاج ایل تصحیح ویسنبدل من اللفاظ ما حیتاج ایل ابدال ویقو م أسلوب الرتمجة من تقدمی وتأخری ایل أن جید التوافق يف املعاين بنی الصل والفرع حبیث یعرب الك مهنام عن ال خر وحبیث لو مت الاستغناء عن الصل لفاد الفرع املرتمج نفس املعاين وهذا من انلال يف جمال ترمجة القرأ ن ومن العبث أن حیاول مرتمج بلوغ تكل الغایة ولیس المر كذكل ابلنسبة للمفرس اذلي ال یلكف هبذه االحاطة ولیست هذه هممة التفسری. Secondly, I have yet to come across a commentary of the Qurʾān in a non-arabic language that does not have the original Arabic text of the Qurʾān. Rather, the practice of the scholars throughout the centuries was to publish commentaries of the Qurʾān with the Qurʾānic words in Arabic in full. This is a prerequisite as clear from the following statement of Shaykh Zurqānī: قال الزرقاين يف مااهل العرفان )۱: ۹٦(: المر الثاين: أن تفاسری القرأ ن املتداوةل بیناا تنااول املفرد من الصل وجبانبه رشحه مث تنااول امجلةل أو ال یة ورشهحا متصل هبا كذكل غالبا ومعین هذا أن ألفاظ القرأ ن مابثة يف ثناای التفسری عیل وجه من الارتباط واالحاكم حبیث لو جردان التفاسری من ألفاظ الصل لعادت التفاسری لغوا من القول ورضاب من السخف وحنن ال نرید هنا يف تفسری القرأ ن بلغة أجابیة أن تذكر مفردات القرأ ن ومجهل مكتوبة بتكل اللغة الجابیة أو مرتمجة هبذه اللغة مث تشفع بتفسریها املذكور فلقد قرران أن كتابة ~ 10 ~

11 امنا نرید هنا نوعا من التفسری جیوز أن یصدر بطائفة من وس نقرر أن ترمجته ابملعین العريف احلريف مس تحیةل القرأ ن بغری العربیة ممنوعة مث یذكر عقیهبا املعین اذلي فهمه املفرس غری خمتلط ألفاظ الصل عیل ما يه علیه يف عروبتا رسام ولفظا اذا وضع لطائفة من املسلمنی. انتی بل یكون هذا املعین لكه من الكم املفرس بيشء من ألفاظ الصل وال ترمجته Thirdly, it is true that many scholars have described translation of the Qurʾān as a form of Tafsīr because the purpose of the Tafsīr and translation is to understand the message of Allah. However, along with the differences described above, there is another difference at least according to one view within the Ḥanafī school of thought. This relates to the ruling of touching a Qurʾān translation differing from the ruling on touching a Tafsīr. Ablution is necessary to touch a Qurʾān Translation because the translation of the Qurʾān is regarded to be Qurʾān min wajh al-maʿnā (Qurʾān from a meaning perspective, as opposed to a text perspective), according to this view. Thus, Ablution is not a requirement to touch a Tafsīr where the Tafsīr is more than the actual Qurʾān but a requirement for touching a translation of the Qurʾān.8 Touching a translation of the Qurʾān according to the other schools of thought does not require ablution but this does not mean they permit the publication of the translation of the Qurʾān or a commentary of the Qurʾān without the Arabic text. Fourthly, those scholars who prohibit translations of the Qurʾān permit translations of the commentaries of the Qurʾān. Shaykh Muḥammad Shākir of Egypt has explained this in detail and quoted from the pious predecessors who have prohibited translations but permitted translations of commentaries of the Qurʾān. (9) You have mentioned the scholars of the Indian sub continent who have prohibited this. What about scholars from other parts of the world? As highlighted above, that translations of the Qurʾān became prevalent in the Indian sub continent during and after the time of Shāh Walī Allah due to the fact that most people in the Indian sub continent do not understand the Arabic language. This is perhaps why this issue is not discussed explicitly in many books even of the recent two centuries. However, more recently, I have come across the following: وعیل أولها أن علامءان حظروا كتابة القرأ ن حبروف غری عربیة ونسرتع نظرك ایل أمور هممة :)۹٦ :۱( قال الزرقاين يف مااهل العرفان هذا جیب عند ترمجة القرأ ن هبذا املعین ایل أیة لغة أن تكتب ال ایت القرأ نیة اذ كتبت ابحلروف العربیة كیال یقع اخالل وحتریف يف لفظه. انتیى فیتبعهام تغری وفساد يف معناه Radd al-muḥtār (1: 177). A fatwā approved by Mufti Ebrahim Desai concludes: To conclude, the Aʾimā e Thalāth are of the opinion that the translation of the Qurʾān will be regarded as a Tafsīr of the Qurʾān and that is why it will be permissible to touch it without Wuḍūʾ and it will be impermissible for to use it in Ṣalāh, whereas the Aḥnāf are of the opinion that the translation of the Qurʾān is Qurʾān min wajh al-maʿnā which is why one must have wuḍūʾ to touch the translation of the Qurʾān. 8 ~ 11 ~

12 وقال ادلكتور عبد الغين الراحج أس تاذ ادلراسات العلیا جبامعة الزهر : حنن ال نوافق عیل هذا العمل الطائش أن تكتب اللفاظ القرأ نیة حبروف التینیة وهو یفتح الباب لن یكتب القرأ ن حبروف اجنلزيیة أو صینیة أو ایابنیة فیقوم بدل القرأ ن الواحد املنقول الینا ابلتواتر رمسه ولفظه وامالؤه قرأ انت كثریة حاش هلل وهللا یقول : اان أنزلناه قرأ ان عربیا لعل مك تعقلون سورة یوسف أ یة ( )۱ فالعربیة والقرأ ن متالزمان ال ینفاكن مث ان هذا یفتح الباب لتعدد القرأ ن كتعدد الانجیل ويف ذكل من الفساد ما ال حیىص وأما ابالغ هدایة القرأ ن ایل الناس فیأيت ابلرتمجة املعنویة ملعاين القرأ ن الكرمی حىت تصل هدایته ایل الناس بطریق الرتمجة مع الاحتفاظ بأصهل العريب املزنل علیه والعض علیه ابلنواجذ : قرءاان عربیا غری ذي عوج لعلهم یتقون سورة الزمر أ یة ( )۱۲ كذا يف حترمی كتابة القرأ ن الكرمی حبروف غری عربیة لصاحل عيل العود. وقال الش یخ عالل الفايس من علامء الطبقة الویل جبامع القروینی فاس يف املغرب يف كتابه مقاصد الرشیعة االسالمیة (صـ :)۱۰٤ انبعث اجلدال يف هذه املسأةل حیامن فكر مصطفى كامل يف نقل القرأ ن ایل الرتكیة وترمجة الفاحتة والذان ابللغة الرتكیة واكنت أس باب الاسنااكر ذلكل زایدة عیل ما بیاه العلامء القدمون مما میس اجعاز القرأ ن والتحدي بلفظه ومعناه ترجع ایل ما میكن أن حید ذكل من الشعور ابالختالف بنی املسلمنی يف العبادات ويف فهم القرأ ن املرتمج أما الس باب اليت اس تعملها التراك لتربیر الفعل فرتجع ایل رضورة اس تعامل اللغة القومیة يف العبادات واملعامالت ويه عةل تناا ى مع مقاصد الوحدة يف االسالم وهناك أس باب أخرى تس توجب الاعتبار ويه أن القرأ ن أنزل للمسلمنی مجیعا ال فرق بنی عرهبم وجعمهم وأن الواجب یقيض بتعممي الاس تفادة ماه للجمیع انتی. وقال محمد فاروق النهبان يف املدخل ایل علوم القرا ن الكرمی : ويف لك ترمجة للقرأ ن جیب أن یذكر نص القرأ ن بلغته العربیة والتأكید عیل أن ذكل النص العريب هو القرأ ن بألفاظه وبرمسه وبرتتیبه وما عداه فهو لیس القرأ ن والقرأ ن ال یتعدد فلیس هناك قرأ ن ابللغة العربیة وقرأ ن أ خر بلغات أخرى ولیس لیة ترمجة للقرأ ن ما للقرأ ن من أحاكم سواء من حیث التعبد بقراءته أو من حیث وحدة نصوصه فالرتمجة تتعدد وتقبل اخلطأ والصواب وجیري علهیا ما جیري عیل أیة ترمجة من حیث التقومی والتصحیح واملراجعة والتدقیق يف معل متواصل ال یتوقف حبثا عن الرتمجة الفضل والدق. (10) Is it not preferable to give a non-muslim a translation of the Qurʾān without the Arabic text just in? case there is a possibility of mistreatment It is important to note that it is not necessary to give a non Muslim a copy of the Qurʾān or its translation. General Islamic books or literature can be given that convey the message of Islam. As mentioned in the initial Fatwa, a person must be sure that the Qurʾān will not be disrespected. It is for this reason, scholars have debated in the context of the ḥadīth that prohibits the taking of the Qurʾān to the lands of the enemy9 whether it is permissible to give a Qurʾān to a non-muslim. Therefore, it is only permissible to give the Qurʾān to a non-muslim if one is assured and believes it will not be disrespected. Therefore this argument cannot supersede the risks and potential consequences of publishing the Qurʾān translation without the Arabic text. 9 عن عبد هللا بن معر ريض هللا عهنام أن رسول هللا صیل هللا علیه وسمل هنیى أن یسافر ابلقرأ ن ایل أرض العدو رواه البخاري (.)۱۹۹۰ ~ ~ 12

13 (11) The scholars permitted the translation of the Qurʾān based on a need, is it therefore not possible to legitimise the publication of the translation of the Qurʾān without the Arabic by extension based on the fear of disrespect, and this would only be for non-muslims? The possibility or risk of disrespect is not a justifiable reason for permissibility. The scholars permitted translating the Qurʾān based on a clear need to communicate the message of the Qurʾān to those who do not understand the message of the Qurʾān. There is a clear difference between this need and the possibility of disrespect in so far as permissibility of publishing the translation without the Arabic is concerned. The two are not identical because the presence of the Arabic text will not in any way hinder the communication of the message of the Qurʾān, but rather enhance this. In addition to this, at a practical level, it is not possible to restrict any translation of the Qurʾān to non- Muslims. I have seen English only translations being used in Muslim households. Moreover, many non-muslims understand Arabic whilst many Arabs are not Muslims. It would therefore limit the benefit and impact if the translations are printed without the Arabic. It is also worth noting that publishing Qurʾāns without the Arabic under this pretext is not going to result in non Muslims not accessing or purchasing translations of the Qurʾān with the Arabic and therefore eliminating the risk of disrespect. Whilst the Arabic text is the word of Allah, it is worth noting that disrespecting the translation of the Qurʾān is also intolerable. As mentioned above, if there is fear that a Qurʾan will be disrespected it should not be given in the first instance. If for one reason or another, the Qurʾān is disrespected then we are aware of the Prophetic letter being disrespected and the consequence of this (Fatḥ al-bārī, 13: 90). (12) The scholars of the Indian sub continent you refer to perhaps did not appreciate the Daʿwah challenges we face. It was a different era and we live in a different era. Firstly, in answer to question nine, reference was made to some of the Arab scholars who have also affirmed the prohibition. Secondly, it is worth noting that this position of prohibition has been affirmed by contemporary scholars including Shaykh al-islām Mufti Muḥammad Taqī ʿUthmānī, Mufti Shabbīr Aḥmad, Mawlānā Khālid Sayf Allah (Kitāb al-fatāwā, 1: 473) and others who are alive and appreciate the challenges of the current era. Thirdly, and most importantly, in the Indian sub continent the majority of the population are not Muslims and the scholars were involved in the field of Daʿwah to non-muslims in different ways. Undoubtedly, the challenges are different today but the needs of the non-muslims were not too dissimilar then. To somehow suggest they were oblivious to the methodology of Daʿwah or the challenges of Daʿwah in so far as this issue is concerned is great injustice. It would perhaps help if someone can explain how a non-muslim is more likely to accept Islam if the Arabic is omitted from the translation. ~ 13 ~

14 Conclusion In conclusion, it is prohibited to publish the translation of the Qurʾān without the Arabic text. There is no overriding reason or benefit that necessitates or justifies permissibility and outweighs the risks mentioned above. To understand this issue further, it will be beneficial to read the discourse regarding the possibility and permissibility of translating the Qurʾān. This will demonstrate the reluctance of the scholars over the centuries to legitimise the translations of the Qurʾān, even if the Arabic was included. Allah knows best Yusuf Shabbir (Blackburn, UK) 23 Rabīʿ al-awwal 1436 / 13 January 2015 Checked and approved by: Mufti Shabbir Ahmad Ṣāḥib (Blackburn, UK) ~ 14 ~

15 Is it permissible to publish an English translation of the Qurʾān without the Arabic text? We the undersigned hereby concur with the Fatwā written by (Mawlānā) Yusuf Shabbir and affirm the prohibition of publishing a translation of the Qurʾān without the Arabic text: 1. Mufti Ḥabīb al-raḥmān Ṣāḥib (Darul Uloom Deoband, India). 2. Mufti Aḥmad Khānpūrī Ṣāḥib (Jamiah Islamiah Talimuddin Dabhel, India). 3. Mufti Shabbīr Aḥmad Ṣāḥib (Darul Uloom Bury, UK). 4. Shaykh Sayyid Salmān Nadwī Ṣāḥib (Darul Uloom Nadwatul Ulama, Lucknow, India). 5. Mufti Ikrām al-ḥaq Ṣāḥib (Jamiatul Ilm Wal Huda, Blackburn, UK). 6. Mufti Ṭāhir Wādī Ṣāḥib (Darul Uloom Bury, UK). 7. Mufti Fārūq Luhārvī Ṣāḥib (Darul Uloom London, UK). 8. Mufti Nūr Aḥmad Ṣāḥib (Hathazari Madrasa, Chittagong, Bangladesh). 9. Mufti Riyāḍ al-ḥaq Ṣāḥib (Potia Madrasah, Chittagong, Bangladesh). 10. Mufti ʿAbd al-raḥmān Ṣāḥib (Bashundhara Islamic Research Centre, Dhaka, Bangladesh). 11. Mufti Muḥammad Saʿīd Motārā Ṣāḥib (Darul Uloom Azaadville, South Africa). 12. Mufti ʿAbd al-qādir Ḥusayn Ṣāḥib (Channel Islam International, South Africa). 13. Shaykh Muḥammad Salīm Dhorāt Ṣāḥib (Islamic Dawah Academy, Leicester, UK). 14. Mufti Yūsuf Sāchā Ṣāḥib (Darul Iftaa, Batley, UK). 15. Mufti ʿAbd al-ḥamīd Ṣāḥib (Tauheedul Islam Trust, Blackburn, UK). 16. Mufti Yūsuf Afshānī Ṣāḥib (Jamia Farooqia, Karachia, Pakistan) Please also refer to the Fatwā received in the appendices. 17. Mufti ʿAbd al-bārī Ṣāḥib (Jamia Farooqia, Karachi, Pakistan). 18. Mufti Gulām Qadīr Ṣāḥib (Darul Uloom Jamia Haqqania Akora Khattak, Pakistan). 19. Mawlānā Anwār al-ḥaq Ṣāḥib (Wifaq-ul-Madaris Alarabia, Pakistan). 20. Mawlānā Magfūr Allah Ṣāḥib (Darul Uloom Jamia Haqqania Akora Khattak, Pakistan). 21. Mufti Farīd Patel Ṣāḥib (Muscat, Oman). 22. Mufti Sājid Patel Ṣāḥib (Chadwell Heath, Essex, UK). 23. Mufti Muḥammad ibn Adam Ṣāḥib (Darul Iftaa, Leicester, UK). 24. Mufti Ibrāhīm Salejee Ṣāḥib (Madrasah Taleemuddeen, Durban, South Africa). 25. Mufti Jaʿfar Millī Ṣāḥib (Jamia Islamia Ishatul Uloom, Akkalkuwa, India) - Please also refer to the Fatwā received in the appendices. 26. Mufti Ismaʿīl Bassā (Jamiatul Ulama KZN, South Africa). 27. Mufti Sayf al-islām Ṣāḥib (Jamiah Khatamun Nabiyeen, Bradford, UK). ~ 15 ~

16 28. Mufti Ḥusayn Aḥmad Madanī (Darul Uloom, Canada). 29. Mufti Niyāz Aḥmad Nadwī (Nadwatul Ulama, Lucknow, India). 30. Mufti Muḥammad Ẓafar ʿĀlam Nadwī (Nadwatul Ulama, Lucknow, India) provided a Fatwā affirming the prohibition. This Fatwa is available in the appendices. 31. Mufti Raḍāʾ al-ḥaq Ṣāḥib (Darul Uloom Zakariyya, South Africa) provided a Fatwā affirming the prohibition. This Fatwā is available in the appendices. May Almighty Allah reward the aforementioned scholars for reviewing the Fatwa and affirming the prohibition of publishing the translation of the Qurʾān without the Arabic text. Yusuf Shabbir (Blackburn, UK) 7 Jumādā al-ūlā 1436 / 26 February 2015 ~ 16 ~

17 ~ 17 ~

18 ~ 18 ~

19 ~ 19 ~

20 ~ 20 ~

21 ~ 21 ~

22 ~ 22 ~

23 ~ 23 ~

24 ~ 24 ~

25 ~ 25 ~

26 ~ 26 ~

27 Excerpt from Fatwā of Mawlānā Ẓafar Aḥmad ʿUthmānī ~ 27 ~

28 ~ 28 ~

29 Excerpt of Mufti Muḥammad Shafīʿ from Maʿārif al-qurʾān (5: 283) ~ 29 ~

30 Excerpt of Mufti Saʿīd Pālanpūrī from Maʿārif al-qurʾān (5: 283) ~ 30 ~

31 ےس قلعتم Excerpt from the Indian Fiqh Academy (IFA) Resolution رق ان ےک نتم ورتہمج یک اتکتب وااشت ےس قلعتم اجتوزی اج ومرہخ ۳ امرچ ربوز ہبنش ۹۱۱۵ ء رق ان ےک نتم ورتہمج یک اتکتب وااشت وجتزی یٹیمک ےک زری ثحب ےط اپای: ۱- رق ان رکمی اہلل اعت یل یک انزل رکدہ ارخی اتکب دہاتی ےہ وج ایقتم کت اسن ونج یک رامنہی رکیت رےہ یگ داین ںیم وچہکن فلتخم زابںین وبیل اجیت ںیہ ذ ہلا رق ان امیلعتت وک اعم ااسنںوں کت وہپاچنےن ےک ےئل فلتخم زابںوں ںیم ربتعم رتامج وک رفوغ دای اجےئ ۹ نتم- ےہ رق ان ےک ریغب یسک یھب زابن ںیم اہنت رتہمج رق ان یک ااشت اناجزئ ےہ ذ ہلا اےس رخدیان میسقت رکان دہہی رکان درتس ںیہن ۳- امثعین رمس اطخل ےک العوہ یسک دویرے رمس اطخل ںیم رق ان دیجم یک اتکتب وااشت اناجزئ ےہ ۱- رق ان دیجم یک میلعت احلص رکان اور اےنپ ادنر انرظہ رق ان ڑپےنھ یک الصتیح دیپا رکان رہ ناملسن رمد و وعرت اک رشیع رفہضی ےہ اس ےیل رہ صخش وک وخد یھب ہی الصتیح احلص رکین اچےئہ اور اےنپ وچبں اور زری رتتیب اچےئہ ورہن و دنعہ لصا- ۵ اہلل وجاب دہ وہں ےگ ارفاد وک اس یک میلعت دالےن اک اامتہم رکان وت ہی ےہ ہک رصف رعیب رمس اطخل ںیم رق ان رکمی یک ااشت یک اجےئ نکیل رضور ات رعیب نتم ےک اسھت ریغ رعیب رمس اطخل ںیم درج ذلی رشاطئ ےک اسھت ااشت یک اجنگشئ ےہ: افل: رق ان رکمی یک رتبیت ہن دبےل ب: اخمرج اک یتح االاکمن احلظ ایک اجےئ ج: امثعین ورعیب رمس اطخل یک امتم وصخایصت ےک ےئل اجعم و امعن االطصاحت وپری وکشش یک اجےئ ۱- انانیب اور ذعمور ارفاد امسج یک وصخیص وتہج اور وعض رکےک اس زابن ےک رمس اطخل وک لمکم رکےن یک م ہدردی ےک قحتسم ںیہ ان یک میلعت ےک ےئل ربلی وکڈ یک ااجید اہنتی امہ شیپ رتف ےہ ناملسںوں وک اچےئہ ہک اس رزمی زابن ےک ذرہعی انانیب رضحات وک زایدہ ےس زایدہ ولعم االسہیم ےس اافتسدہ یک وہستل رفامہ یک اجےئ ۹- ربلی وکڈ ےک ناملسن یک وکشش رکںی اتہک ہی امرہنی ےس الیپ یک اجیت ےہ ہک وہ اس وکڈ وک زایدہ ےس زایدہ رعیب طخ اور رومز رق ان دیجم ےک الص رمس ےس زایدہ ےس زایدہ مہ اگنہ وہاجےئ رمس امثعین ےس مہ اگنہ رکےن ~ 31 ~

32 ۸- وچہکن ربلی وکڈ العیتم زابن ےہ رمس اتکتب وااشت اجزئ ےہ اور وچہکن ہی رق ان رکمی اک ہک انانیب رضح تا اطخل ںیہن اس ےئل انانیب ارفاد یک احتج ووہستل ےک شیپ رظن ربلی وک ںیمڈ رزم ےہ اس رق ان دیجم ےک حیحص ظفلت ےس وافق صخش یک دم ےسد ۸- ومابلئ یک ارکسنی رپ رظن اےن وایل اایت وک ےب ووض ہن وھچا اجےئ رق ان میکح یک ےئل اس اک وپرا ارتحام وحلمظ راھک اجےئ اہتبل ہی ابت رضوری ےہ رق ان اپک یک میلعت احلص رکںی ۷- ومابلئ اور اس مسق ےک درگی االت اک ڈاھہچن ارکسنی ےس دحیلعہ ےہ ذ ہل بجا اہھت ںیم ےنیل ےک ےئل ابووض وہان رضوری ںیہن ارکسنی رپ رق ان دیجم وہ وت ومابلئ ای درگی اہل وک ںوٹ: رشاکء انیمسر ںیم ےس یتفم دینج نب دمحم اپنل وپری )یئبمم( نتم ےک اسھت یھب ریغ رعیب رمس یھب اجزئ ںیہن ےہ اور رق ان دیجم وک ربلی وک لقتنمڈ ںیم یتفم دمحم اشدہ اقیمس )رھبوچ( یک راےئ ںیم رق ان دیجم ےک الص اطخل ںیم اس یک اتکتب اجزئ ںیہن زین ومالان دمحم وثابن امظع اقیمس )اہبر( یک راےئ ںیم ہی وصرت رکان یھب اجزئ ںیہن ےہ ~ 32 ~