Message No : 15Sr.No : 137/724
Question By : Shafi Refai

Maulana Quasmi saheb: Assalaam Alaikum,

Thanks for your detail discource on Quran Khwani. I have some disagreements with you that I am pointing out based on my limited knowledge and understanding.

My comments are as follows:

3) "The books of ahadith do not have a sigle example of Quran Khwani for Isaale-sawab". That is true but those books were written more than 1200 years ago. Do they have an example of reading Quran in languages other than Arabic? Does it mean that reading translation of Quran in a language that one understands is sin? Translating Quran in other languages were considered bida for long time by our ulema. Only when European scholars learnt Arabic
and started translating Quran into their languages according to their own understanding, Muslim ulema realized their folly.

4) "Though Isal-e-Thawab is a good act in the view of Shariah, there is no sanction for such kind of traditions in Islam." Having no sanction does not mean it is prohibited. Not all innovations are considered bad. Only those innovations (bida) are bad that are against the basic doctrine of Islam. I have heard many scholars who approve Quran Khwani. One is Dr. Ahmed
Sakr. Based in California he has authored many books on Islam and continues to write more.

If reading Quran is considered good individually why would it be bad if done collectively? I have seen some people in masajid refraing from joining Quran
khwani but indulging in worldy talks because they consider reading Quran with other people as sin and talking nonsense in masjid as no sin.

If Islam is a universal religion for all the times for all the places and for all the people, some variations in its practices and traditions are natural. I believe that Islam is a religion of common sense. Allah in His
infinite mercy revealed Quran not to replace human intelligence but to enhance it. Some ulema take it for granted that the purpose of revealtion is to replace human intelligence and Islam can best be practiced in 7th century Arabian settings. And so, we Muslims are in a mess we are in.

Allah knows best,

Wassalaam,
Shafi Refai

 

Reply By : Mohd. Shihabuddin Qasmi
Designation : Mufti, ODI, MMERC, Mumbai 

Note: see Reply No. 6 SL. 136 Under topic Bid'aat to get details on some part of your question.
Wassalam
MB Qasmi

In the name of Allah, All Gracious, All Merciful

Walaikumossalam

Dear Brother in Islam,

The following details may clear your doubt:

Islam is the universal religion for all the periods, places and people. It based on the Glorious QurĄŻan and the Ahadith. There are two kinds of teachings in the Glorious QurĄŻan and the Ahadith; Mansusah and Ghair Mansusah. Mansusah, which are clearly stated in the Lofty QurĄŻan and the Hadith. And Ghair Mansusah, which are not directly mentioned but understood by the contexts. Mansusah and the Masayil on which the Ulama unanimously have agreed are unchangeable and obligatory for the people of every period to act upon them. However, Ghair Mansusah and the Masayil over which the Ulama did not agree are changeable. The Glorious QurĄŻan and the Ahadith did not state the detail of such teachings but mention some rules so that the Ulama of each period could interpret the Masayil on the basis of these rules. And thatĄŻs why the Ulama say, Ą°Some injunctions change with the passage of timeĄ±. If all the teachings of the Glorious QurĄŻan and the Ahadith change with the passage of time then what is the use of revelation and sending the messengers to this world. The Glorious QurĄŻan says, Ą°This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religionĄ± (Suratul Mayidah 5 V: 3) Had there been permission for everybody to interpret the Masayil according to the time then Islam would have been a religion of desire rather the religion of submission. However, whosoever puts excuse of the time after listening the clear teachings of the Glorious QurĄŻan and the Ahadith does not understand purpose of the revelation of the QurĄŻan and sending of the messengers.

As far as translating the Glorious QurĄŻan is concerned which is not mentioned in the Glorious QurĄŻan and the Ahadith. But Islam has given a basic rule for this kind of issues, which are not stated in the Glorious QurĄŻan and the Ahadith. The Prophet of Islam (SAW) is reported as having said, Ą°Whosoever innovates a good path gets its rewards and the rewards of those who follow this, and whoever innovates a wrong path gets its sin and the sin of those who follow itĄ± He also said, Ą°Whoever innovates a thing in the religion which is not from the religion, is rejectedĄ±

According to the abovementioned Ahadith the Fuqaha say that the innovation in religion is BidĄŻah while the innovation for the religion is not BidĄŻah but desirable. Any invented act or path in the religion that is followed for the same purpose as Shariah supposed to be followed while it has no reality in the religion such as Azan and Iqamah for the prayers of Eidain, offering optional prayers in congregation and so on is BidĄŻah. But the innovation made for strengthening the teachings of Islam such as compiling the Glorious QurĄŻan, Ahadith, the books of Fiqh and translating the Glorious QurĄŻan and the Ahadith etc is not BidĄŻah but desirable.

It is true that some Ulama did not like for a long period of time translating the Glorious QurĄŻan in other languages. For, they were in the opinion that it could not be possible to transfer the word of Allah Almighty with its spirits to any other languages. As a result, the reader of the translation will not get the spirit that a reader of the Glorious QurĄŻan has to get. Besides, the translation may drive their attention away from the real text of the Glorious QurĄŻan. This is not the folly of Ulama but the sign of piety and Allah fearing. It is reported about the companions of the Prophet (SAW) that they were very conscious in regard to narrating the Ahadith; some of them avoided reporting while the others either buried or burnt the diaries in which the Ahadith were written. However, the above-mentioned doubts of Ulama concerning the translation of the Glorious QurĄŻan were reasonable but when they came across the necessity of the translation and found it a means of DaĄŻwah, the doubts were dispelled and the Ulama were satisfied. The similar case is reported about the first Caliph of Islam, Hazrat Abu Bakr (RA) regarding the compilation of the Glorious QurĄŻan. A great deal of the Huffaz amongst the companions of the Prophet (SAW) was martyred in the war of Yamamah. Having seen the situation Hazrat Umar (RA) requested the first Caliph to begin the compiling of the Glorious QurĄŻan lest a major part of the QurĄŻan should pass away with the martyrdom of the Huffaz. The Caliph was not satisfied with the issue. He repeatedly said, Ą°How can we do the job that the Prophet (SAW) did not carry outĄ±. However, later on he was satisfied and agreed to the opinion of the Second Caliph of Islam, Hazrat Umar (RA). Therefore, we cannot consider not to like translating the Glorious in other languages as the folly of the Ulama. A Mujtahid (one who interprets the Islamic issues from the Glorious QurĄŻan and the Ahadith) gets double reward if the interpretation is correct while he gets single reward if he commits mistake in his interpretation. We should not earn the displeasure of Allah Almighty by criticizing the successors of the messengers, the Ulama.

It is not true to say that the European Ulama translated the Glorious QurĄŻan for the first time. They come in second number in regard to the translation of the QurĄŻan. The Glorious QurĄŻan was translated in the year 270 Hijri corresponding 884 in local language of Alwar, Sindh at the request of Alwar government. After three hundred years of that translation, the Glorious QurĄŻan was translated in Latin language in the year 565 Hijri corresponding 1173. (Urdu translation of the Glorious QurĄŻan by Jameel Naqwi Page No: 37, Urdu Me Tafsiree Adab (Aaik Tarikhi Aaur Tajziatee Jayizah) Page

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