The Qur’an, Allah’s eternal Word, holds a central and revered position in Islam. This divine message revealed over 23 years to Allah’s Final Messenger, the Prophet Muhammad (blessings and peace be upon him), is a literary marvel. One of the most astounding aspects of the Qur’an is its unparalleled linguistic beauty, depth and coherence. The Qur’an represents the ultimate guidance for Muslims, encompassing spiritual, moral, legal and societal aspects.
Revealed in classical Arabic, its language exhibits profound rhythm, eloquence and precision, mesmerising readers for centuries. Its structural composition, use of rhetorical devices and unique literary style continue to astound linguists and scholars across diverse disciplines. Furthermore, the miraculous nature of the Qur’an extends beyond its linguistic prowess and confirms modern scientific discoveries related to the natural phenomena of the universe, embryology, astronomy, astrophysics and others.
For those who have not delved into classical Arabic and other sciences related to the Qur’an, grasping its miraculous dimensions and comprehensive message can be challenging. To make this profound message more accessible to a broader audience, scholars and translators have undertaken the monumental task of translating the Arabic Qur’an into numerous languages, including English.
Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri took this weighty task of translating the Qur’an, first in Urdu, in 2005, entitled ‘Irfan-ul-Qur’an. This translation was an exegetical translation consisting of many explanatory points deeply elaborating the Qur’anic text. This Urdu translation was later translated into English and published in 2006 under the title of The Glorious Qur’an.
Nearly two decades later, Shaykh-ul-Islam embarked on a new endeavour to directly translate the Qur’an from Arabic into English. This extensive project spanned almost three years, culminating in its completion in December 2023. Immense dedication and effort were poured into this undertaking, with Shaykh-ul-Islam often devoting hours to deciphering and articulating a single verse. His commitment lay in not just conveying the original Qur’anic Arabic but also ensuring a seamless flow in the English rendition.
The Manifest Qur’an is a brand-new translation directly translated from Arabic and it is an independent translation from both ‘Irfan-ul-Qur’an and The Glorious Qur’an. This is perhaps the first time in Islamic history that the Qur’an has been translated independently into two different languages by the same translator.
In the following section, we will present the salient features of The Manifest Qur’an to highlight its uniqueness explaining why this translation is essential to the English reader.
Challenges for the Translator
Every language has a distinct manner of expressing emphasis and repetition by using diverse literary styles. How languages convey meaning varies significantly. This quality is particularly pronounced when comparing Arabic and English, and more so in the case of Qur’anic Arabic. Consequently, the task of translating the Qur’an poses numerous challenges, which can be broadly classified into three areas:
1. THEMATIC VS. PHRASE-BY-PHRASE Translation:
This involves electing a preference between the overall meaning of the text compared to a more literal approach, focusing on translating phrase-by-phrase or word-by-word.
2. MIRRORING THE QUR’ANIC STYLE:
This involves ensuring the translation remains loyal to the word arrangement, linguistic structure, and rhythmic flow of the Qur’anic text, whilst ensuring readability and ease of comprehension.
3. PRESERVING THE ESSENCE OF THE ORIGINAL ARABIC:
This involves accurately conveying the textual meaning of the Arabic verses while attempting to retain their unique stylistic elements and grammatical structures.
Salient Features of The Manifest Qur’an
1. Non-Thematic Phrase-by-Phrase Translation
The Manifest Qur’an adopts a non-thematic phrase-by-phrase approach to translation; that is, Shaykh-ul-Islam has earnestly endeavoured to translate every single word of the Qur’an, including the various shades of meanings imparted by prepositions and particles in the original Arabic. This stands in contrast to what may be termed a thematic approach to translation, in which translators will prioritise conveying the overall message of a verse or passage over rendering the exact words of the original text. This approach, though effective for conveying core ideas at a high level, overlooks subtle shades of meaning, discernible only through the words, syntactical structures, and rhetorical features of the Qur’anic text.
As explained earlier, the dichotomy between the two translation methods arises, in part, due to the challenge posed by striking a balance between accurately rendering the complex linguistic style of the Qur’an, and ensuring readability, as well as aesthetic flow in the target language. In resolving this structural translation problem, translators will often sacrifice the former for the latter, catering to the readership of the target language.
The difference between the two approaches is instantiated in issues including but not limited to tense and voice retention of verbs, transitions in plurality within single verses and short passages, shifts in personal pronouns and grammatical persons, and word repetition. Linguistic features such as these are not inherent to the English language, and as a result, forces translators to depart from the Qur’anic style to renditions that are more ‘natural’ to the target language.
In The Manifest Qur’an, Shaykh-ul-Islam has sought to retain such features as they are in the source language, extending thereby, the implicatures and rhetorical force of the original.
Below are select examples from The Manifest Qur’an that demonstrate its unique translation.
1.1 al-Nisa’ (4:12)
﴿وَ لَكُمْ نِصْفُ مَا تَرَكَ اَزْوَاجُكُمْ اِنْ لَّمْ یَكُنْ لَّهُنَّ وَلَدٌ ۚ فَاِنْ كَانَ لَهُنَّ وَلَدٌ فَلَكُمُ الرُّبُعُ مِمَّا تَرَكْنَ مِنْۢ بَعْدِ وَصِیَّةٍ یُّوْصِیْنَ بِهَاۤ اَوْ دَیْنٍ﴾
You will inherit half of what your wives leave if they have no children. If they have children, then your share is one-fourth of what they leave after (paying off) any bequest they may have made or any debt (they may have incurred).
Broadly speaking, translators will render this verse thematically, not translating the verb ‘yusina biha’ (any bequest they may have made). The verse is often translated as: ‘after the payment of any bequest or debts’, or ‘after the fulfilment of bequests and debts’.
Although doing this does not take away from conveying the overall message of the verse, it falls short of providing a full, literal translation of the original text.
1.2 al-Nisa’ (4:25)
﴿وَ مَنْ لَّمْ یَسْتَطِعْ مِنْكُمْ طَوْلًا اَنْ یَّنْكِحَ الْمُحْصَنٰتِ الْمُؤْمِنٰتِ فَمِنْ مَّا مَلَكَتْ اَیْمَانُكُمْ مِّنْ فَتَیٰتِكُمُ الْمُؤْمِنٰتِ﴾
Anyone of you who cannot afford to marry free believing women, then (let him marry) the believing young women from among those your right hands possess (i.e. female captives in your lawful custody).
Here, it is common for translators to forgo the translation of the word ‘fatayat’ (young women) and translate it simply as ‘believing slaves’ or ‘believing slave women’, since the context of the verse makes it evident that a female bondwoman is intended. Nevertheless, The Manifest Qur’an seeks to convey even this small detail by ensuring that the word ‘fatayat is translated literally in English as ‘young women’.
1.3 al-Ma’ida (5:13)
﴿فَبِمَا نَقْضِهِمْ مِّیْثَاقَهُمْ لَعَنّٰهُمْ وَ جَعَلْنَا قُلُوْبَهُمْ قٰسِیَةً﴾
Then, for their breaking their covenant, We cursed them and hardened their hearts.
Here, the words ‘for their breaking their covenant’ have been translated idiomatically as ‘but for breaking their covenant’ or ‘they broke their pledge.’
Again, these are valid translations in so far as they convey the point of the verse, yet they do not mirror the literal style of the Qur’an. In the first alternative translation, this is due to forgoing the translation of the possessive pronoun ‘hum’ before the gerund ‘breaking’ (a verb form which functions as a noun). Moreover, in the second translation ‘they broke their pledge’, it renders the Qur’an’s nominal structure with a past tense verb, divesting the verse of its intended rhetorical force.
1.4 Muhammad (47:15)
﴿مَثَلُ الْجَنَّةِ الَّتِیْ وُعِدَ الْمُتَّقُوْنَ ؕ فِیْهَاۤ اَنْهٰرٌ مِّنْ مَّآءٍ غَیْرِ اٰسِنٍ ۚ وَ اَنْهٰرٌ مِّنْ لَّبَنٍ لَّمْ یَتَغَیَّرْ طَعْمُهٗ ۚ وَ اَنْهٰرٌ مِّنْ خَمْرٍ لَّذَّةٍ لِّلشّٰرِبِیْنَ ۚ۬ وَ اَنْهٰرٌ مِّنْ عَسَلٍ مُّصَفًّی ؕ وَ لَهُمْ فِیْهَا مِنْ كُلِّ الثَّمَرٰتِ وَ مَغْفِرَةٌ مِّنْ رَّبِّهِمْ ؕ كَمَنْ هُوَ خَالِدٌ فِی النَّارِ وَ سُقُوْا مَآءً حَمِیْمًا فَقَطَّعَ اَمْعَآءَهُمْ﴾
(Here is) a description of Paradise promised to the God-conscious: rivers of water forever pure; rivers of fresh milk unchanging in taste (and flavour); rivers of wine, a delight for the drinkers; and rivers of purified honey. And there, they will find fruit of every kind and (pleasing) forgiveness from their Lord. How can they be compared with those permanently stuck in the Fire, given boiling water to drink, which tears their bowels (into pieces)?
As mentioned earlier, one of the major challenges in translating the Qur’an is the difficulty of striking a balance between the accuracy of rendition and readability in the target language. The translators will often find themselves at a crossroad, having to choose one of the two at the expense of the other. The translation of the above verse is an example of how The Manifest Qur’an has rendered every last word and particle of the Qur’an in an eloquent and readily comprehensible manner.
The following two verses are further examples of how Shaykh-ul-Islam has retained both the eloquent beauty of the words of the Qur’an and accuracy in translation.
1.5 al-Baqara (2:282)
﴿یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْۤا اِذَا تَدَایَنْتُمْ بِدَیْنٍ اِلٰۤی اَجَلٍ مُّسَمًّی فَاكْتُبُوْهُ ؕ وَ لْیَكْتُبْ بَّیْنَكُمْ كَاتِبٌۢ بِالْعَدْلِ ۪ وَ لَا یَاْبَ كَاتِبٌ اَنْ یَّكْتُبَ كَمَا عَلَّمَهُ اللّٰهُ فَلْیَكْتُبْ ۚ وَ لْیُمْلِلِ الَّذِیْ عَلَیْهِ الْحَقُّ وَ لْیَتَّقِ اللّٰهَ رَبَّهٗ وَ لَا یَبْخَسْ مِنْهُ شَیْـًٔا ؕ فَاِنْ كَانَ الَّذِیْ عَلَیْهِ الْحَقُّ سَفِیْهًا اَوْ ضَعِیْفًا اَوْ لَا یَسْتَطِیْعُ اَنْ یُّمِلَّ هُوَ فَلْیُمْلِلْ وَلِیُّهٗ بِالْعَدْلِ ؕ وَ اسْتَشْهِدُوْا شَهِیْدَیْنِ مِنْ رِّجَالِكُمْ ۚ فَاِنْ لَّمْ یَكُوْنَا رَجُلَیْنِ فَرَجُلٌ وَّ امْرَاَتٰنِ مِمَّنْ تَرْضَوْنَ مِنَ الشُّهَدَآءِ اَنْ تَضِلَّ اِحْدٰىهُمَا فَتُذَكِّرَ اِحْدٰىهُمَا الْاُخْرٰی ؕ وَ لَا یَاْبَ الشُّهَدَآءُ اِذَا مَا دُعُوْا ؕ وَ لَا تَسْـَٔمُوْۤا اَنْ تَكْتُبُوْهُ صَغِیْرًا اَوْ كَبِیْرًا اِلٰۤی اَجَلِهٖ ؕ ذٰلِكُمْ اَقْسَطُ عِنْدَ اللّٰهِ وَ اَقْوَمُ لِلشَّهَادَةِ وَ اَدْنٰۤی اَلَّا تَرْتَابُوْۤا اِلَّاۤ اَنْ تَكُوْنَ تِجَارَةً حَاضِرَةً تُدِیْرُوْنَهَا بَیْنَكُمْ فَلَیْسَ عَلَیْكُمْ جُنَاحٌ اَلَّا تَكْتُبُوْهَا ؕ وَ اَشْهِدُوْۤا اِذَا تَبَایَعْتُمْ ۪ وَ لَا یُضَآرَّ كَاتِبٌ وَّ لَا شَهِیْدٌ ؕ۬ وَ اِنْ تَفْعَلُوْا فَاِنَّهٗ فُسُوْقٌۢ بِكُمْ ؕ وَ اتَّقُوا اللّٰهَ ؕ وَ یُعَلِّمُكُمُ اللّٰهُ ؕ وَ اللّٰهُ بِكُلِّ شَیْءٍ عَلِیْمٌ﴾
O believers! Whenever you contract a loan for a specific period, put it in writing. Let a scribe write it down between you justly. No scribe should refuse to write as Allah has taught him. Therefore, let him write, and let the debtor dictate, and let him be conscious of Allah, his Lord, and not diminish anything from it. If the debtor is feeble-minded, weak or incapable of dictating himself, then let his guardian dictate justly. And call in to witness from among your men two witnesses. If two men are not there, then a man and two women out of those you judge fit to act as witnesses. So if one of the two (women) defaults, the other one of the two can remind her (—this being a privilege exclusive to women). The witnesses must not refuse when they are summoned (to give evidence). Do not consider it burdensome to write it (i.e. the loan transaction) down, (be it) small or great, along with the time it falls due; this way is more equitable according to Allah, more reliable as testimony and more likely to prevent doubts arising between you. But if the transaction is a deal on the spot, which you conclude among yourselves from hand to hand, then there is no offence for you in not writing it down. Have witnesses present whenever you barter with one another, and let no harm be done to the writer or the witness. If you did cause them harm, it would be a transgression on your part. Be God-conscious; Allah shall teach you, and Allah is All-Knowing of everything.
1.6 al-Baqara (2:233)
﴿وَ الْوَالِدٰتُ یُرْضِعْنَ اَوْلَادَهُنَّ حَوْلَیْنِ كَامِلَیْنِ لِمَنْ اَرَادَ اَنْ یُّتِمَّ الرَّضَاعَةَ ؕ وَ عَلَی الْمَوْلُوْدِ لَهٗ رِزْقُهُنَّ وَ كِسْوَتُهُنَّ بِالْمَعْرُوْفِ ؕ لَا تُكَلَّفُ نَفْسٌ اِلَّا وُسْعَهَا ۚ لَا تُضَآرَّ وَالِدَةٌۢ بِوَلَدِهَا وَ لَا مَوْلُوْدٌ لَّهٗ بِوَلَدِهٖ ۗ وَ عَلَی الْوَارِثِ مِثْلُ ذٰلِكَ ۚ فَاِنْ اَرَادَا فِصَالًا عَنْ تَرَاضٍ مِّنْهُمَا وَ تَشَاوُرٍ فَلَا جُنَاحَ عَلَیْهِمَا ؕ وَ اِنْ اَرَدْتُّمْ اَنْ تَسْتَرْضِعُوْۤا اَوْلَادَكُمْ فَلَا جُنَاحَ عَلَیْكُمْ اِذَا سَلَّمْتُمْ مَّاۤ اٰتَیْتُمْ بِالْمَعْرُوْفِ ؕ وَ اتَّقُوا اللّٰهَ وَ اعْلَمُوْۤا اَنَّ اللّٰهَ بِمَا تَعْمَلُوْنَ بَصِیْرٌ﴾
Mothers shall suckle their infants for two full years. That is for the one who wishes to complete the suckling. The child’s father shall be responsible for their maintenance and clothing (during that period) in a reasonable manner. No soul will be charged with more than it can bear. Neither the mother shall be made to suffer harm on her child’s account nor the father on account of his child. And the father’s heirs are under similar obligations. If, after consultation, they choose by mutual consent to wean the child, there will be no sin upon them. Nor shall it be any sin upon you if you prefer to engage a wet nurse for your children, provided you pay her what you promised, according to fair terms. Be God-conscious, and know Allah is All-Seeing of what you do.
2. Active and Passive Voice
A distinctive feature of The Manifest Qur’an is its retention of the original voices of Qur’anic verbs. In the Qur’anic usage, the passive and active voices of verbs serve a plethora of powerful aesthetic and rhetorical functions including emphasising or de-emphasising the identity of the agent, creating suspense, and placing the act at the centre of the readers’ focus.
Though the overall message of a verse may be conveyed regardless of how the verb is rendered in terms of voice, failing to uphold the original voice will leave gaps in understanding the Divine intent behind the verse. Seeking to convey as much of the original sense as possible, The Manifest Qur’an has rendered verbs in their original voice.
Let us now turn to select examples of this from across The Manifest Qur’an.
2.1 al-Nisa’ (4:12)
﴿فَاِنْ كَانُوْۤا اَكْثَرَ مِنْ ذٰلِكَ فَهُمْ شُرَكَآءُ فِی الثُّلُثِ مِنْۢ بَعْدِ وَصِیَّةٍ یُّوْصٰی بِهَاۤ اَوْ دَیْنٍ ۙ غَیْرَ مُضَآرٍّ﴾
If there are more than that, then they shall share in one-third, after (paying off) any bequest that has been made or any debt (that has been incurred) without harming (anyone).
The Arabic verb ‘yusa’ at the end of the verse is sometimes translated as ‘any bequest he may bequeath’, which renders it active. It may even be idiomatically translated by some as ‘after the payment of…’, which altogether divests it of its original verbal structure, rendering it nominal.
2.2 al-Nisa’ (4:116)
﴿إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ﴾
Indeed, Allah does not forgive that any partner be ascribed to Him...
This is widely translated as: ‘Allah will not forgive the worship to others’, ‘will not forgive idolatry’ or ‘not forgive associating others with Allah.’ All such translations, while conveying the point, divest the verse of its verbal structure. The Manifest Qur’an maintains the Qur’anic style and translates it as: ‘any partner be ascribed to Him.’
2.3 al-Ma’ida (5:115)
﴿فَإِنِّيٓ أُعَذِّبُهُ عَذَابًا لَّآ أُعَذِّبُهٓ أَحَدٌا مِّنَ ٱلۡعَٰلَمِينَ﴾
I shall subject him to a punishment, I have never inflicted on any other in all the worlds.
Here, the active verb is sometimes rendered passively as ‘will be punished with a punishment’ for greater flow in English. The Manifest Qur’an, in line with its methodology, has translated it in the active voice, directly ascribing the verb to the subject, retaining thereby the intended emphasis and force of the original Arabic.
2.4 al-Ma’ida (5:119)
﴿قَالَ ٱللهُ هَٰذَا يَوۡمُ يَنفَعُ ٱلصَّٰدِقِينَ صِدۡقُهُمۡۚ﴾
Allah will say: ‘This is the Day when truthfulness shall benefit the truthful.’
Here, it is common for translators who adopt a more thematic approach in translation to render this as, ‘when the truthful will benefit from their truthfulness’, or ‘when the truthful will be profited by their truthfulness’, and the like.
Though such renditions convey the point being made in the verse clearly, they do not mirror the grammatical structure of the Qur’anic Arabic. In the original Arabic text, the word ‘sidq’ (truthfulness) is the subject of the verb ‘yanfa‘u’ (to benefit). This syntactical relationship is not reflected in most thematic translations, losing, as a result, the rhetorical emphasis of ‘truthfulness’ being the direct agent of the verb. The Manifest Qur’an seeks to capture the intended stylistic force of the original by retaining its grammatical structure.
2.5 al-A‘raf (7:53)
﴿يَوۡمَ يَأۡتِي تَأۡوِيلُهٗ﴾
The Day when (the moment of) its fulfilment comes…
In this verse, the verb ‘ya’ti’ (comes) is in the active voice and the word ‘ta’wiluhu’ (its fulfilment) is its subject. This has been commonly translated idiomatically in the passive voice as ‘the Day it will be fulfilled’, or ‘On the Day it is fulfilled.’ Doing so, however, risks losing the powerful imagery engendered by the active voice of the Day of Judgement as a traveller whose arrival is both inevitable and imminent.
2.6 Maryam (19:61)
﴿جَنَّٰتِ عَدۡنٍ ٱلَّتِي وَعَدَ ٱلرَّحۡمَٰنُ عِبَادَهٗ بِٱلۡغَيۡبِۚ﴾
(They will dwell in) the Gardens of Eternity, which the Most-Compassionate (Lord) has promised to His servants in the (realm of the) Unseen.
The active verb ‘wa‘ada’ (to promise) here is widely rendered passively as ‘promised by the Lord of Mercy to His servants’. The Manifest Qur’an accurately renders it in the active voice as ‘which the Most-Compassionate (Lord) has promised to His servants.’
2.7 Ta-Ha (20:39)
﴿یَاْخُذْهُ عَدُوٌّ لِّیْ وَ عَدُوٌّ لَّهٗ﴾
An enemy of Mine and an enemy of his (i.e. Pharoah) shall pick him up (from there).
This is sometimes translated as ‘He will be picked up by an enemy of Mine,’ or ‘He will be taken by an enemy of Mine.’ Again, The Manifest Qur’an, giving due consideration to the active voice of the verb translates it as: ‘An enemy of Mine and an enemy of his (i.e. Pharoah) shall pick him up.’
2.8 Ta-Ha (20:70)
﴿فَأُلۡقِيَ ٱلسَّحَرَةُ سُجَّدًا﴾
Then, the magicians were cast down in prostration.
The passive verb ‘ulqiya’ (cast down) here is often rendered by translators as ‘fell down’, ‘cast themselves down’, or ‘threw themselves down’. As explained earlier, mistranslating the voice does not prevent the conveyance of the underlying message. Whether translated in the active or passive voice, the idea of the magicians falling into prostration is no doubt conveyed to the reader. However, there is a rhetorical force in the passive voice that is lost when the verb is rendered as active. The passive voice indicates that the impact of what the magicians witnessed at the hands of Prophet Musa (peace be upon him) was so overwhelming that it virtually divested them of their agency, causing them to fall down in prostration despite themselves.
2.9 Ta-Ha (20:78)
﴿فَأَتۡبَعَهُمۡ فِرۡعَوۡنُ بِجُنُودِهِۦ فَغَشِيَهُم مِّنَ ٱلۡيَمِّ مَا غَشِيَهُمۡ﴾
Then, Pharaoh pursued them with his troops. So the sea covered them with (the waves) that overwhelmed them.
Widely translated passively as ‘they were engulfed by the sea’ or ‘they were overwhelmed by the sea’, such a rendition not only makes the active verb passive, but it also fails to capture and convey the Qur’anic expression entirely. Mirroring the Qur’anic style as closely as possible, The Manifest Qur’an translates the verse as: ‘So the sea covered them with (waves) that overwhelmed them’, adding ‘waves’ in brackets for clarity.
2.10 Ta-Ha (20:97)
﴿وَإِنَّ لَكَ مَوۡعِدًا لَّن تُخۡلَفَهٗ﴾
And there is yet another promise (of punishment), which you will never be allowed to escape.
This is translated thematically as: ‘which you cannot escape’, ‘from which there is no escape’, and ‘which you will not fail to keep.’ The Manifest Qur’an retains the passive voice of the verb rendering it as: ‘which you will never be allowed to escape.’
2.11 al-Nazi‘at (79:7)
﴿تَتۡبَعُهَا ٱلرَّادِفَةُ﴾
... the succeeding Blast will follow it.
This is sometimes translated as ‘followed by the second blast’, making the verb passive. The Manifest Qur’an retains the active voice of the verb, rendering it: ‘the succeeding Blast will follow it.’
2.12 al-Nazi‘at (79:36)
﴿وَبُرِّزَتِ ٱلۡجَحِيمُ لِمَن يَرَىٰ﴾
The Hellfire will be made visible to all who can see.
This verse is sometimes translated as: ‘Hell is there for all to see’ or ‘he will see clearly the Hellfire’. Whilst such a translation conveys the correct meaning, it changes the grammatical structure of the verse from passive to active. However, The Manifest Qur’an conveys the passive voice of the verb, rendering it: ‘will be made visible to all who can see.’
3. Exegetical Translation
The primary duty of a translator is to render the meanings of a text from the source language to the target language in a way that is authentic, clear, and close to the original text, along with capturing as much of the spirit of the intended meanings as possible. Expounding the text to aid readers’ comprehension and protect them from potential misunderstandings lies outside the remit of the translator’s primary function, traditionally falling under the science of Qur’anic Exegesis (al-Tafsir).
In The Manifest Qur’an however, Shaykh-ul-Islam, a formidable and adept exegete of the Qur’an in his own right, employs several devices to impart the exact meaning of each verse, as understood and conveyed by traditional exegetes, precluding, thereby, any possible confusions and misunderstandings regarding its basic purport. This is accomplished by the use of explanatory parentheses, detailed footnotes, and offering alternative translations within the main body of the text marked by a bracket followed by ‘or’.
Examples of this are as follows.
3.1 al-Ahzab (33:6)
﴿ٱلنَّبِيُّ أَوۡلَىٰ بِٱلۡمُؤۡمِنِينَ مِنۡ أَنفُسِهِمۡۖ﴾
The Prophet (blessings and peace be upon him) is closer to the believers than their (own) souls*…
The word ‘awla’ (closer) in this verse bears multiple connotations, each indicating a unique facet of a believer’s relationship with the Holy Prophet Muhammad (blessings and peace be upon him). To capture these various exegetical possibilities, Shaykh-ul-Islam has added the following footnote, listing alternate translations to the one in the main body:
- The Prophet (blessings and peace be upon him) has a greater right and authority over the believers than they have over themselves.
Or:
The Prophet (blessings and peace be upon him) should be considered and felt more beloved by the believers than their own selves.
3.2 al-Qiyama (75:34–35)
﴿أَوۡلَىٰ لَكَ فَأَوۡلَىٰ. ثُمَّ أَوۡلَىٰ لَكَ فَأَوۡلَىٰٓ.﴾
So, woe to you (at the time of death)! Then, woe to you (in the grave)! Again, woe to you (on the Last Day)! Then, woe to you (in Hell)!
Here, the word ‘awla’ (woe) has been used four times in verses 34 and 35. As alluded to earlier, the translator’s immediate duty would be fulfilled merely by appropriately rendering the word each time, as is the case across many translations. To the average reader, however, who is unaware of the Qur’anic style, and unable to directly access classical exegetical literature, the apparent repetition may appear somewhat insignificant or not understandable. The reality is that the signification of this word is different in each case of its usage. The Manifest Qur’an enables readers to appreciate these distinct significations through the addition of explanatory parenthesis.
3.3 al-Duha (93:4)
﴿وَلَلۡأٓخِرَةُ خَيۡرً لَّكَ مِنَ ٱلۡأُولَىٰ﴾
Surely, whatever moment (of your Prophetic period) comes after will be far better for you than the former. (Or: The exalted station of the next life will surely be far better for you than the one in this life).
Here, an alternative translation of this verse has been added within the main body of the text in parenthesis, providing the reader with an insight into the multiple ways in which the verse may be understood.
4. Textual Translation with Contextual Connotation
An essential dimension of Shaykh ul-Islam’s translation methodology in The Manifest Qur’an is his keen reference to context on multiple levels. Although this is not a translator’s immediate duty, not taking the context into account will lead to the rendering of isolated meanings, causing potentially grave misunderstandings in understanding the Divine intent.
Shaykh-ul-Islam’s methodology not only incorporates context in terms of the geo-historical details surrounding the revelation of the verses but also the textual context of the verses; that is, each verse is understood as part of a unit, interconnected with preceding and subsequent verses. Shaykh-ul-Islam has invested hours of intense scholarly effort into uncovering the deep interconnectedness of the verses and maintaining internal coherence between them.
Below are a few examples of this feature:
4.1 al-Tawba (9:12)
﴿وَإِن نَّكَثُوٓاْ أَيۡمَٰنَهُم مِّنۢ بَعۡدِ عَهۡدِهِمۡ وَطَعَنُواْ فِي دِينِكُمۡ فَقَٰتِلُوٓاْ أَئِمَّةَ ٱلۡكُفۡرِ إِنَّهُمۡ لَآ أَيۡمَٰنَ لَهُمۡ لَعَلَّهُمۡ يَنتَهُونَ﴾
If they break their pledges after having made their treaty and openly revile your religion (causing a potential threat to state security), then fight the leaders of militancy (to pre-empt their aggression and invasion). Indeed, they have no (commitment to their) pledges. (This pre-emptive action is needed) so that they might stop (their offensive designs).
This verse and others on similar topics have been grossly misunderstood, decontextualised and misapplied by factions within the Muslim community, as well as weaponised by groups outside the community to condemn the Qur’an as a book that calls to incite violence and indiscriminate killing of non-Muslims.
As demonstrated above, Shaykh ul-Islam has ensured that readers are given adequate exposure to the contexts of such verses, as well as to whom they apply.
For instance, in the above verse (9:12), the exegetes hold two positions regarding the exact referents of the expression ‘leaders of kufr’.
The first is that it refers specifically to the militant leaders of the Quraysh who declared war on the state of Medina in the Battle of Badr. The war was initiated by the Meccans despite the Holy Prophet (blessings and peace be upon him) and his followers having already left Mecca and migrated to Medina, posing no threat to the Meccans.
The second position is that ‘leaders of kufr’ refers to the leaders of the Quraysh who supported Banu Bakr in their killing of innocent members of the Banu Khuza‘a, breaching the treaty of peace with the Muslims. Neither of the two classical exegetical positions on this expression considers it a general, unconditional reference to all non-Muslim leaders.
Moreover, the word ‘kufr’ in this verse is not a technical reference to ‘disbelief’, but to militancy and indiscriminate killing based on religious differences. Some citations from the works of exegesis are given below.
- Ibn Abi Hatim al-Razi reports from Ibn ‘Abbas (may God be pleased with him) in the commentary of the said verse, as quoted by Imam al-Suyuti: “Almighty Allah has ordained His Prophet (blessings and peace be upon him): ‘If they break the treaty that they had with you, fight them because they are the leaders and chieftains of militancy.’”
- Imam al-Wahidi says: “And Almighty Allah’s statement, ‘then fight the leaders of militancy (to pre-empt their aggression and invasion),’ implies the militant leaders of the Quraysh.”
- Ibn Sa‘d in al-Tabaqat al-Kubra mentions the names of ‘the leaders of militancy’ as per this verse: “These leaders and chieftains included Safwan b. Umayya, Huwaytab b. ‘Abd al-‘Uzza and Mikraz b. Hafs b. al-Akhyaf. These were the violent, brutal and militant leaders who killed around twenty people of Banu Khuza‘a.”
- Imam al-Qurtubi, interpreting this verse, also reports from al-Kalbi: “The Banu Kinana, the ally of Banu Umayya, invaded the Banu Khuza‘a, the Prophet’s ally. The Banu Umayya (violating the treaty) had reinforced their ally with weapons and food. The Banu Khuza‘a sought the Prophet’s help, so this verse was revealed and the Messenger of Allah (blessings and peace be upon him) was commanded to help his allies, as has been discussed.”
- Ibn Kathir, interpreting this verse, relating from Qatada and others, clearly mentions the names of the leaders who fall under the specific term of the ‘leaders of kufr’ (militancy): “The term—the leaders of kufr (militancy)—signifies the leaders like Abu Jahl, ‘Utba, Shayba and Umayya b. Khalaf; and he went on to mention several others.’
The above exposition demonstrates that the Qur’anic command to fight ‘the leaders of Kufr’ here is specific in its applicatory scope. It categorically does not comprise a general, open-ended command legitimising the killing of non-Muslim leaders. The Manifest Qur’an has incorporated strategic explanatory parentheses and footnotes here to make this specific context clear to the reader.
4.2 al-Tawba (9:13)
﴿أَلَا تُقَٰتِلُونَ قَوۡمٗا نَّكَثُوٓاْ أَيۡمَٰنَهُمۡ وَهَمُّواْ بِإِخۡرَاجِ ٱلرَّسُولِ وَهُم بَدَءُوكُمۡ أَوَّلَ مَرَّةٍۚ أَتَخۡشَوۡنَهُمۡۚ فَٱللهُ أَحَقُّ أَن تَخۡشَوۡهُ إِن كُنتُم مُّؤۡمِنِينَ﴾
Will you not fight the (treacherous) people who broke their pledges (violating the peace treaty), conspired to expel the Messenger ([blessings and peace be upon him] from Mecca) and initiated (hostilities) against you first? Do you fear them? But Allah is most deserving that you should fear Him if you are (true) believers.
The context and application of verse 12 discussed above are further elaborated by verse 13 after it.
The hermeneutical position adopted in The Manifest Qur’an is the agreed-upon position of all classical exegetical authorities.
Imam al-Wahidi states regarding the revelation of this verse: “Almighty Allah said: ‘Will you not fight the (treacherous) people who broke their pledges (violating the treaty of peace).’ This verse indicates that fighting the breachers of peace is superior to fighting other disbelievers (if needed), so that it serves as a warning to others who intend to breach the treaty. Here ‘broke their pledges’ implies breaching the treaty of Hudaybiya and supporting the Banu Bakr against the Banu Khuza‘a who were the Prophet’s allies. The verse then continues stating “conspired to expel the Messenger ([blessings and peace be upon him] from Mecca)” meaning those who broke the peace treaty of Hudaybiya were the same people who gathered at Dar al-Nadwa to hatch a conspiracy against the Prophet (blessings and peace be upon him) and initiated (hostilities) against him first. Here fighting implies going into battle on the day of Badr because when the caravan (of Abu Sufyan) escaped, they said, ‘We shall not go back until we do away with Muhammad and his Companions.’ Another group of exegetes has said: ‘Here Allah wants to convey that, by fighting your ally Banu Khuza‘a, they violated the treaty.’”
Imam al-Wahidi further states: “‘Abd Allah b. ‘Abbas (may God be pleased with both of them), al-Suddi and Mujahid say: This verse (also) refers to Banu Khuza‘a as the Quraysh helped Banu Bakr against them and shed their blood. Allah healed their breasts through the [assistance of the] Prophet (blessings and peace be upon him) and the believers. It so happened that a caller came to the Messenger of Allah (blessings and peace be upon him) in Medina and recited these poetic verses: ‘Indeed, the Quraysh have violated the treaty with you and broke it. They attacked us at night in the Hatim and killed us when we were bowing and prostrating ourselves before Allah. Bless us with your support. May Allah enable you to help. And call Allah’s servants also for our help.”
Imam Ibn Jarir al-Tabari states: “The initiation of hostilities against you first by fighting signifies their act on the day of Badr. Some have maintained that it refers to fighting against the Banu Khuza‘a, the allies of Allah’s Messenger (blessings and peace be upon him).”
He further relates from Mujahid: “And their initiating hostilities against you first refers to (a group of militant) Quraysh fighting against the allies of the Prophet Muhammad (blessings and peace be upon him).”
Ibn Kathir also states: “This is to encourage (retributive) fighting against the militant idolaters who breached their commitment to the peace treaty.” He further states: “It is said that these verses refer to the breach of the peace treaty by the militant Meccans who fought in support of their allies—Banu Bakr—against Banu Khuza‘a, the allies of the Messenger of Allah (blessings and peace be upon him). So Allah’s Messenger (blessings and peace be upon him) set out (for their humanitarian help) in the year of the Conquest (of Mecca).”
According to these exegetes, it is clear that the command to fight in the above-mentioned verses was a specific one, restricted to the aforementioned historical event; that is, the breaching of the Peace Treaty of Hudaybiya by the Quraysh (restoring the state of war between the two nations). This verse, therefore, was never related to non-Muslims in general.
4.3 al-Tawba (9:14)
﴿قَٰتِلُوهُمۡ يُعَذِّبۡهُمُ ٱللهُ بِأَيۡدِيكُمۡ وَيُخۡزِهِمۡ وَيَنصُرۡكُمۡ عَلَيۡهِمۡ وَيَشۡفِ صُدُورَ قَوۡمٖ مُّؤۡمِنِينَ﴾
Fight those (who breached the Peace Treaty of Hudaybiya and initiated war against you). Allah will punish them by your hands and disgrace them. And He will grant you victory over them and heal the breasts of the believing people (who were tortured by the Meccan leaders of militancy).
The explanatory parenthesis added in the above verse conveys exactly how this verse has been understood by all leading exegetes of the classical era, connecting the modern reader to that tradition.
Imam al-Tabari says regarding this verse: “It has also been said that this verse, ‘And heal the breasts of the believing people (who were tortured by the Meccan leaders of militancy)’, refers to the breasts of Banu Khuza‘a, the allies of Allah’s Messenger (blessings and peace be upon him), because the Quraysh breached their peace treaty with Allah’s Messenger (blessings and peace be upon him) by supporting Banu Bakr against Banu Khuza‘a. The same has been related from Mujahid and al-Suddi.”
5. Dispelling Misconceptions
Another unique methodological cornerstone of The Manifest Qur’an is its masterful elucidation of often misread, misappropriated, and misused verses, within the main body of the translation itself. Shaykh-ul-Islam addresses common misconceptions that often arise from mere literal translations that neither give due consideration to the broader spectrum of Islamic teachings, nor the underlying spirit of the Qur’an. Such readings then become the basis for much of the prevalent criticisms of the Qur’an specifically, and the religion of Islam in general.
This, as mentioned earlier, is not part of the primary duties of the translator, lying more within the remit of exegesis, and demanding a thorough knowledge of the design and thematic coherence of each verse vis-à-vis all other relevant verses across the breadth of the Qur’an.
One way in which the translator accomplishes this is by using strategic parenthesis throughout the translation. The additional explanatory words and phrases ensure that the implication of each verse is clearly understood, even by a non-specialist reader who does not have recourse to authoritative exegetical literature.
Another, more profound way in which the translator rectifies misunderstandings within the translation itself, is by presenting unprecedented renditions of key Qur’anic terms. The terms are based on a deep analysis of their lexicology and etymology, as well as their specific implications in light of other relevant proof texts. Examples of such unique, first-time translations include terms such as jizya, saghirun, daraja and darb, amongst many others (see below for full citations).
Some examples of this feature are as follows.
5.1 al-Baqara (2:226–228)
﴿لِلَّذِیْنَ یُؤْلُوْنَ مِنْ نِّسَآىِٕهِمْ تَرَبُّصُ اَرْبَعَةِ اَشْهُرٍ ۚ فَاِنْ فَآءُوْ فَاِنَّ اللّٰهَ غَفُوْرٌ رَّحِیْمٌ وَ اِنْ عَزَمُوا الطَّلَاقَ فَاِنَّ اللّٰهَ سَمِیْعٌ عَلِیْمٌ وَ الْمُطَلَّقٰتُ یَتَرَبَّصْنَ بِاَنْفُسِهِنَّ ثَلٰثَةَ قُرُوْٓءٍ ؕ وَ لَا یَحِلُّ لَهُنَّ اَنْ یَّكْتُمْنَ مَا خَلَقَ اللّٰهُ فِیْۤ اَرْحَامِهِنَّ اِنْ كُنَّ یُؤْمِنَّ بِاللّٰهِ وَ الْیَوْمِ الْاٰخِرِ ؕ وَ بُعُوْلَتُهُنَّ اَحَقُّ بِرَدِّهِنَّ فِیْ ذٰلِكَ اِنْ اَرَادُوْۤا اِصْلَاحًا ؕ وَ لَهُنَّ مِثْلُ الَّذِیْ عَلَیْهِنَّ بِالْمَعْرُوْفِ ۪ وَ لِلرِّجَالِ عَلَیْهِنَّ دَرَجَةٌ ؕ وَ اللّٰهُ عَزِیْزٌ حَكِیْمٌ۠﴾
For those who swear to refrain from their wives (in having sexual relations), there shall be a waiting period of four months. So, if (during this period) they return (to their relations), Allah is Most- Forgiving, All-Merciful. But if they are determined to divorce, Allah is indeed All- Hearing, All-Knowing. Divorced women shall wait, keeping themselves (away) from men, for three menstrual cycles. It is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day. Their husbands have a greater right to take them back (into conjugal relation) during this period, provided they (both) desire reconciliation. The wives shall (with justice) have rights similar to the obligations upon them, following honourable norms. Men (i.e., their ex-husbands) have a degree (of responsibility) over them (in the matter of reconciliation). Allah is All-Mighty, Most-Wise (to decide their future).
The Manifest Qur’an’s rendition of these verses reflects the profound depth and mastery of the translator. Using the art of reading the subtle textual and thematic connections between verses, Shaykh-ul-Islam has translated this passage in a way that removes even the possibility of misreading it.
As with the word ‘qawwamuna’ above, the word ‘daraja’ (degree) in verse 28 of this passage is often rendered in a way that makes it subject to misappropriation and misapplication. That ‘men have a degree over women’ is often read as an axiomatic statement of the universal superiority of all men over women. This is a gross misreading of the verse and completely fails to take into consideration the textual and thematic context of the verse.
The statement of ‘men’s daraja (degree) over women’ appears at the tail-end of a discussion on reconciliation between spouses after a revocable divorce, and the right of the husband to engage in conjugal relations. In this very specific context, discussing men who seek reconciliation after divorce, Allah u states, ‘Men have a degree over them’, the referents of ‘men’ here being the ex-husbands.
To elaborate on this particular context, The Manifest Qur’an has added the words ‘ex-husbands’ in an explanatory parenthesis and has also specified that the ‘degree’ over women pertains to the matter of reconciliation under discussion.
5.2 al-Nisa’ (4:34)
﴿اَلرِّجَالُ قَوّٰمُوْنَ عَلَی النِّسَآءِ بِمَا فَضَّلَ اللّٰهُ بَعْضَهُمْ عَلٰی بَعْضٍ وَّ بِمَاۤ اَنْفَقُوْا مِنْ اَمْوَالِهِمْ ؕ فَالصّٰلِحٰتُ قٰنِتٰتٌ حٰفِظٰتٌ لِّلْغَیْبِ بِمَا حَفِظَ اللّٰهُ ؕ وَ الّٰتِیْ تَخَافُوْنَ نُشُوْزَهُنَّ فَعِظُوْهُنَّ وَ اهْجُرُوْهُنَّ فِی الْمَضَاجِعِ وَ اضْرِبُوْهُنَّ ۚ فَاِنْ اَطَعْنَكُمْ فَلَا تَبْغُوْا عَلَیْهِنَّ سَبِیْلًا ؕ اِنَّ اللّٰهَ كَانَ عَلِیًّا كَبِیْرًا﴾
Men are the caretakers of women (maintaining their financial and housing needs) through the blessings Allah has graced upon some of them above others and through what they spend out of their wealth (to support others). So righteous women are sincere, pious and guarding what Allah has (entrusted them to keep) protected in the absence (of their husbands). As for those (wives), you fear rebellious conduct on their part, (first) advise them, and (if ineffective) leave them alone in their beds, and (as a last resort) turn them away (from yourselves, striking a temporary separation).
In this verse the word ‘qawwamuna’ is sometimes translated as ‘in charge’, and misconstrued by some, both from within and outside the Muslim community, to imply that the Qur’an grants men a license to exercise unconditional authority and control over their wives. Not only does such an understanding stray from the semantics of the word itself, it also contradicts the normative, received understanding of exegetical tradition.
The Manifest Qur’an renders the word ‘qawwamuna’ in a way that is true to its lexicology while adding an explanatory parenthesis informed by classical commentaries on the verse.
Also noteworthy in this verse is the rendition of the word ‘darb’, often rendered as ‘beat’, ‘strike’, ‘hit’, ‘discipline’ and the like. Such a translation fails to convey the reality of Islam’s position on gender relations. After a diligent investigation into the linguistic and legal implications of the word ‘darb’, as well as a detailed study of this verse in the light of relevant hadith and classical exegesis, Shaykh-ul-Islam has rendered it as ‘and (as a last resort) turn them away (from yourselves, striking a temporary separation)’.
For a detailed explanation of the linguistic and legal implications of ‘darb’, see appendix.
5.3 al-Nisa’ (4:75)
﴿وَمَا لَكُمۡ لَا تُقَٰتِلُونَ فِي سَبِيلِ ٱللَّهِ وَٱلۡمُسۡتَضۡعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلۡوِلۡدَٰنِ ٱلَّذِينَ يَقُولُونَ﴾
And what is (the matter) with you that you do not fight in the way of Allah (in countering persecution and oppression) while there are oppressed and helpless men, women and children who call out (for their protection and freedom) …
The issue of ‘qital’ (fighting, combat and warfare) is another common pitfall for non-specialist readers of the Qur’an, as well as those who intentionally seek to misuse sacred scripture for other agendas and motives.
As alluded to earlier, one of the methodological foundations of The Manifest Qur’an is to minimise the possibility of erroneous understandings by every necessary means. As such, when the word ‘qital’ or any of its cognates is mentioned in the Qur’an, the translator provides explanatory parenthesis, shedding light on the exact historical context and application of the verse.
In this verse, for instance, the words ‘countering persecution and oppression’ have been inserted to elucidate what fighting in the way of Allah entails.
5.4 al-Nisa’ (4:76)
The same can be understood from the following verse:
﴿ٱلَّذِينَ ءَامَنُواْ يُقَٰتِلُونَ فِي سَبِيلِ ٱللَّهِۖ وَٱلَّذِينَ كَفَرُواْ يُقَٰتِلُونَ فِي سَبِيلِ ٱلطَّٰغُوتِ فَقَٰتِلُوٓاْ أَوۡلِيَآءَ ٱلشَّيۡطَٰنِۖ إِنَّ كَيۡدَ ٱلشَّيۡطَٰنِ كَانَ ضَعِيفًا﴾
The believers fight for the cause of Allah (i.e. for peace and justice), whereas the disbelievers fight for the cause of Satan (i.e. oppression and injustice). So fight the allies of Satan (for they are the enemies of humankind). Indeed, Satan’s tricks are ever weak.
In this verse, the concept of ‘fighting for the cause of Allah’ is clarified in parenthesis with the words ‘for peace and justice’ while the concept of ‘fighting for the cause of Satan’ is clarified with the words ‘oppression and injustice’. In this manner, both concepts are clarified by explaining what they entail and how the cause of Allah entails fighting for peace and justice while the cause of Satan entails fighting for oppression and injustice.
5.5 al-Tawba (9:29)
﴿حَتَّىٰ يُعۡطُواْ ٱلۡجِزۡيَةَ عَن يَدٍ وَهُمۡ صَٰغِرُونَ﴾
… until they pay the indemnity tax (al-Jizya) with a willing hand, and they submit to the command of the state.’
This verse, based on common widespread translations of the terms ‘jizya’ and ‘saghirun’, is frequently cited to insinuate that the Qur’an calls for discrimination against non-Muslim citizens of an Islamic state. The rendition of jizya in The Manifest Qur’an as an ‘indemnity tax’ captures its precise nature and usage. The jizya was a payment required from non-Muslim combatants who surrendered to the Muslim state, which would ensure their security and exemption from military service and prescribed alms in return.
The term ‘saghirun’, widely translated as ‘brought low’, ‘subdued’, ‘being humbled’, ‘humiliated’, and so on, has been aptly rendered in The Manifest Qur’an as ‘submit to the command of the state’. This term is not a reference to the psychological state or social standing of the non-Muslims paying the indemnity tax. It refers to the Muslim state’s requirement for them to refrain from rebellion and be law-abiding citizens of the state, so that it may ensure their security and rights.
6. Theological Clarity
Another great scholarly feat of The Manifest Qur’an is its precise and theologically coherent rendering of verses regarding Islamic beliefs. Such verses, if not translated according to the normative exegetical tradition, pose yet another potential pitfall for non-specialist readers. Thus, in The Manifest Qur’an, Shaykh-ul-Islam has taken it upon himself to render verses concerning issues such as the attributes of Allah, tawhid, shirk, shafa‘a, the infallible rank of Prophethood, and other important theological issues in a way that reduces the potential possibility of grave errors.
6.1 al-Zukhruf (43:86)
﴿وَلَا يَمۡلِكُ ٱلَّذِينَ يَدۡعُونَ مِن دُونِهِ ٱلشَّفَٰعَةَ إِلَّا مَن شَهِدَ بِٱلۡحَقِّ وَهُمۡ يَعۡلَمُونَ﴾
“Those (idols) they worship besides Him have no power of intercession, except those who testify to the truth and know (for whom to intercede).”
This verse is representative of several verses in the Qur’an that mention the issue of intercession on the Day of Judgement. These verses are often misunderstood to bear an absolute connotation, and therefore wrongly applied to Muslims. Translations will, for the most part, render the verses as they are, potentially leading non-specialist readers to conclude that no one will have the right to intercede on another’s behalf on the Day of Judgement. Such a conclusion contravenes explicit verses of the Qur’an and sound Prophetic traditions that establish the right of intercession for prophets and others. Moreover, it is also in direct conflict with the agreed-upon orthodox position of Muslim scholars of early pious generations.
In Sura al-Zukhruf verse 86, for instance, an explanatory parenthesis is added to elucidate and restrict the application of ‘those who have no power of intercession’ to the idols that are worshipped besides Allah. The addition of this parenthesis prevents the possibility of extending the negation of the right to intercede to Prophets and others who will be granted it.
6.2 al-Fath (48:2)
﴿لِّيَغۡفِرَ لَكَ ٱللَّهُ مَا تَقَدَّمَ مِن ذَنۢبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعۡمَتَهٗ عَلَيۡكَ وَيَهۡدِيَكَ صِرَٰطًا مُّسۡتَقِيمًا﴾
So, for your sake, Allah may forgive the past faults of your community and their future shortcomings. And He may complete His Blessing upon you, and guide you upon a straight path.
This verse if translated in isolation and severed from the broader Qur’anic conception of Prophetic infallibility, may lead to heterodox creedal positions. Rendering such verses in a way that, not only remains true to the semantic implications and linguistic structures of the Arabic text but also upholds and conveys sound positions on issues of Islamic creed, is a highly nuanced and complex task, demanding deep and well-rounded scholarship.
The translation of the above verse from Sura al-Fath embodies such mastery. Drawing on a deep and functional knowledge of Arabic grammar and rhetoric and the textual context of the verse (i.e. the verses preceding and following this verse), as well as internally cross-referenced against other verses on the same theme, the translator renders ‘dhanbika’ (your sin) here, as the ‘faults of your community’.
Several leading exegetes have elucidated the expression ‘li-dhanbika’ in Sura al-Mu’min, verse 55, in the same way. They assert that the co-related noun ‘Umma’ has been omitted here. On this basis, therefore, ‘wastaghfir li-dhanbika’ denotes the sins of the Umma. Leading scholars like al-Nasafi, al-Qurtubi, al-Shawkani and others have also drawn the same conclusions.
6.3 al-Duha (93:6–8)
﴿أَلَمۡ يَجِدۡكَ يَتِيمًا فََٔاوَىٰ. وَوَجَدَكَ ضَآلًّا فَهَدَىٰ. وَوَجَدَكَ عَآئِلًا فَأَغۡنَىٰ.﴾
Did He not find you an orphan and sheltered you (with a graceful position)? He found you lost (in His love) and guided you (to your destination). He found you in need (of His support) and enriched you (with His abundant favours).
Several words from this stirring passage in Sura al-Duha are commonly rendered in ways that may create confusion about the sublime rank and absolute infallibility of the Holy Prophet Muhamad (blessings and peace be upon him). Such renditions, though lexically understandable, overlook wider semantic significations, as well as the general spirit of the Qur’anic ethos of the person and station of the Holy Prophet (blessings and peace be upon him).
The Manifest Qur’an, through the addition of parenthesis and footnotes, renders these verses in a way that is not only semantically precise but also in line with the underlying spirit of the Qur’anic teachings on Prophetic infallibility and sublimity. Alternate readings of the verse, based on scholarly authority from the exegetical tradition are also offered in the footnotes.
7. Explanation of Legal Implications
Verses of legal rulings in the Qur’an are considered a semi-independent branch of the exegetical tradition, with entire works devoted to uncovering and contextualising their implications. Ultimately, a full practical exposition of the Qur’an’s legal verses is extrapolated in the light of all the relevant proof texts, both from the Qur’an and the Sunna, as well as the expertise of legal specialists.
Having said that, The Manifest Qur’an provides explanatory comments in parenthesis, providing essential clarification about the implications of the rulings mentioned therein. As in the cases of contextual and theological clarity above, this basic level of explanation safeguards readers against major misunderstanding and misapplication.
Below are some examples.
7.1 al-Baqara (2:229–237)
In verse 229, it states:
﴿ٱلطَّلَٰقُ مَرَّتَانِۖ فَإِمۡسَاكٌۢ بِمَعۡرُوفٍ أَوۡ تَسۡرِيحٌۢ بِإِحۡسَٰنٍۗ﴾
Divorce is (revocable only) two times, then (let there be either) an honourable retention or an excellent release…
In verse 230, it states:
﴿فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهٗ مِنۢ بَعۡدُ حَتَّىٰ تَنكِحَ زَوۡجًا غَيۡرَهٗ﴾
If he divorces his wife (for the third time), she will not be lawful for him until she marries a husband other than him…
In verse 235, it states:
﴿وَلَا جُنَاحَ عَلَيۡكُمۡ فِيْمَا عَرَّضۡتُمْ بِهِۦ مِنۡ خِطۡبَةِ ٱلنِّسَآءِ﴾
There is no sin upon you in giving such women a hint of a marriage proposal (during the waiting term) …
And in verse 236, it states:
﴿لَّا جُنَاحَ عَلَيۡكُمۡ إِن طَلَّقۡتُمُ ٱلنِّسَآءَ مَا لَمۡ تَمَسُّوهُنَّ أَوۡ تَفۡرِضُواْ لَهُنَّ فَرِيضَةً وَمَتِّعُوهُنَّ عَلَى ٱلۡمُوسِعِ قَدَرُهٗ وَعَلَى ٱلۡمُقۡتِرِ قَدَرُهٗ﴾
There is no sin upon you if you divorce your wives while you have not touched them (by consummating the marriage) or settled a dowry for them. (Even if the dowry is not fixed) yet provide for them reasonably.
Here, the insertion of the explanatory parenthesis in the above verses eliminates immediate common-sense questions that may arise in the mind of a keen reader. For instance, the addition of ‘for the third time’ in the second verse above, resolves the apparent emergence of perceived contradiction with the verse before. The preceding verse suggests that the husband has the right to retain his wife after divorce, while the verse in question states that she will not be lawful for him after he divorces. The explanatory parentheses in each verse respectively clarify that both rulings are in the context of two distinct instances of divorce.
Likewise, the parenthesis in the last verse makes it clear that the word ‘touch’ in the verse does not refer to mere physical contact, but to conjugal relations between the spouses.
7.2 al-Ma’ida (5:6)
﴿وَإِن كُنتُمۡ جُنُبٗا فَٱطَّهَّرُواْۚ﴾
… if you are in a state of major ritual impurity, then purify yourselves (by washing your whole body) …
Here, the etymological implications of the word ‘fattahharu’ have been elucidated in the explanatory parenthesis, pointing out that the type of purification implied in the imperative ‘purify yourselves’ is the full ritual bath, and not the ritual ablution.
7.3 al-Ma’ida (5:6)
﴿أَوۡ لَٰمَسۡتُمُ ٱلنِّسَآءَ﴾
… or you have intimate contact with a woman (having sexual intercourse) …
As with the verse of Sura al-Baqara earlier, here a parenthesis is inserted to clarify that the ‘lams’ does not imply mere physical contact or mere intimate contact, but actual conjugal relations.
8. Scientific Accuracy of translation
Another hallmark of Shaykh-ul-Islam’s translation methodology in The Manifest Qur’an is that verses containing contents that come under the general rubric of modern-day science are rendered in a way that reflects the most recent and established developments in that regard. This includes, amongst others, verses concerning natural phenomena, the chemical and biological genesis of human beings, stages of embryonic development, and the origins of the universe. Footnotes presenting further relevant details are provided where necessary.
8.1 al-Anbiya’ (21:30)
﴿أَوَ لَمۡ يَرَ ٱلَّذِينَ كَفَرُوٓاْ أَنَّ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ كَانَتَا رَتۡقًا فَفَتَقۡنَٰهُمَاۖ﴾
Have the disbelievers not considered that the heavens and the earth were joined together (at one time), and then We split them apart?
This verse has been translated to reflect our understanding of the emergence of the universe from a unity. The lexical implications of the word ‘fatq’ here refer to a forceful act of fissuring or cracking, known in modern cosmology as the singularity of origins of the universe. This is further demonstrated below in section 8.7 where a scientific translation has been given for the word ‘falaq’.
8.2 al-Hajj (22:5)
﴿یٰۤاَیُّهَا النَّاسُ اِنْ كُنْتُمْ فِیْ رَیْبٍ مِّنَ الْبَعْثِ فَاِنَّا خَلَقْنٰكُمْ مِّنْ تُرَابٍ ثُمَّ مِنْ نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِنْ مُّضْغَةٍ مُّخَلَّقَةٍ وَّ غَیْرِ مُخَلَّقَةٍ لِّنُبَیِّنَ لَكُمْ ؕ وَ نُقِرُّ فِی الْاَرْحَامِ مَا نَشَآءُ اِلٰۤی اَجَلٍ مُّسَمًّی ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوْۤا اَشُدَّكُمْ ۚ وَ مِنْكُمْ مَّنْ یُّتَوَفّٰی وَ مِنْكُمْ مَّنْ یُّرَدُّ اِلٰۤی اَرْذَلِ الْعُمُرِ لِكَیْلَا یَعْلَمَ مِنْۢ بَعْدِ عِلْمٍ شَیْـًٔا ؕ وَ تَرَی الْاَرْضَ هَامِدَةً فَاِذَاۤ اَنْزَلْنَا عَلَیْهَا الْمَآءَ اهْتَزَّتْ وَ رَبَتْ وَ اَنْۢبَتَتْ مِنْ كُلِّ زَوْجٍۭ بَهِیْجٍ﴾
O people! If you are in doubt about the Resurrection, then (remember that) We (initially) created you from dust (i.e. your chemical genesis was from the extract of clay). Then (your biological genesis was) from a fertilised egg (i.e. a zygote). Then, from a clinging mass (i.e. an embryo). And then from a lump of flesh looking chewed (i.e. the foetus in the early stages of its development), partly shaped and partly unshaped (having some parts recognisable and others unrecognisable), so that We may manifest (Our power) to you. And We cause whom We are pleased to stay in the wombs till a specified term. Then We bring you out as an infant. Then (We rear you) so that you may attain maturity. And among you, some are caused to die (before old age). And among you, some are brought back to the most senile age so that he knows nothing after (having possessed) some knowledge. Likewise, you see the earth completely sterile (appearing lifeless), yet when We shower water upon it, it stirs (with freshness), swells (with fertility) and produces all kinds of beautiful pairs of plants.
This verse is one of the many miracles of the Holy Qur’an, providing a microscopic account of the chemical and biological genesis of the human being in a way that was completely unknown and inaccessible until the first half of the 20th century.
This is another example of the function of The Manifest Qur’an as an exegetical translation because such distinctions will not ordinarily be made by translators. Moreover, the word ‘nutfa’ is normally translated as ‘sperm-drop’, which is produced by the male reproductive organs. However, such a translation does not contain a reference to the mother’s cell. The Manifest Qur’an on the other hand takes a scientific approach and has translated this word as a ‘zygote’, which is a mixture of male and female gametes.
The biological genesis of the human being begins from a single cell, which is formed from the union of the sperm and ovum, which is a zygote. This translation is in line with the meaning of the word ‘nutfa’ and is expressed in modern scientific language.
The word ‘‘alaqa’ in this verse describes the human embryo from days 7–24, which clings to the endometrium of the uterus in the same way that a leech clings to the skin. Just as the leech derives blood from the host, the human embryo derives blood from the pregnant endometrium.
Readers can explore other shades of meaning and nuance regarding this subject in Sura ‘Abasa verse 19 and Sura al-Insan verse 2.
8.3 al-Mu’minun (23:12–15)
﴿وَ لَقَدْ خَلَقْنَا الْاِنْسَانَ مِنْ سُلٰلَةٍ مِّنْ طِیْنٍۚ ثُمَّ جَعَلْنٰهُ نُطْفَةً فِیْ قَرَارٍ مَّكِیْنٍ۪ ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظٰمًا فَكَسَوْنَا الْعِظٰمَ لَحْمًا ۗ ثُمَّ اَنْشَاْنٰهُ خَلْقًا اٰخَرَ ؕ فَتَبٰرَكَ اللّٰهُ اَحْسَنُ الْخٰلِقِیْنَؕ ثُمَّ اِنَّكُمْ بَعْدَ ذٰلِكَ لَمَیِّتُوْنَؕ﴾
Indeed, We created man from an extract (i.e. the chemical ingredients) of clay. Then, We placed him as a fertilised egg (i.e. a zygote) in a secure abode (of the mother’s womb). Then We made that zygote a clinging mass. Then We developed that clinging mass into a lump of flesh (chewed with teeth). Then, out of this chewed lump, We developed a structure of bones and clothed the bones with flesh (and muscle). Later, We developed it (gradually) into a new form. So blessed is Allah, the Best of creators. Then, after that, you will surely die.
As with the verse of Sura al-Hajj above, this verse provides a detailed stage-by-stage account of the chemical and biological origins of human beings. The Manifest Qur’an, by adding strategic parenthesis, has rendered these verses in a way that allows the reader to correlate the Qur’anic terms with established scientific facts about the development of the embryo. This is the first translation which methodologically ensures scientific accuracy while simultaneously remaining true to the linguistic implication of the Qur’anic text. For further details, refer to the discussion of Sura al-Hajj above.
8.4 Fussilat (41:12)
﴿فَقَضٰىهُنَّ سَبْعَ سَمٰوَاتٍ فِیْ یَوْمَیْنِ وَ اَوْحٰی فِیْ كُلِّ سَمَآءٍ اَمْرَهَا ؕ وَ زَیَّنَّا السَّمَآءَ الدُّنْیَا بِمَصَابِیْحَ ۖۗ وَ حِفْظًا ؕ ذٰلِكَ تَقْدِیْرُ الْعَزِیْزِ الْعَلِیْمِ﴾
Then He decreed them to be seven heavens in two periods. And He revealed in each heaven its ordinance (i.e. its particular laws). And We adorned the lowest heaven with lamps (i.e. stars and planets) and (provided them) with security (from collision). That (cosmic system) is programmed by the All- Dominant, the All Knowing.
The Qur’an uses the word ‘yawm’ in a complex and nuanced way. Most translators invariably render it as ‘day’, and as a result, fail to capture the breadth of its usage in the Qur’an. Yawm implies a day, comprising a 24-hour cycle; but it also implies longer periods of time. For example, in verse 4 of Sura al-Ma‘arij, the word ‘yawm’ is used, with its span specified at ‘fifty thousand years’.
Taking this nuanced Qur’anic usage into account, as well as established scientific facts that the creation of the heavens and earth took millions of years, The Manifest Qur’an has rendered the word ‘yawm’, in some contexts, as a ‘period’.
8.5 al-Nazi‘at (79:1–5)
﴿وَٱلنَّٰزِعَٰتِ غَرۡقًا. وَٱلنَّٰشِطَٰتِ نَشۡطًا. وَٱلسَّٰبِحَٰتِ سَبۡحًا. فَٱلسَّٰبِقَٰتِ سَبۡقًا. فَٱلۡمُدَبِّرَٰتِ أَمۡرًا.﴾
By (the angels) who snatch (the evil souls) violently, and by (the angels) who draw out (the blessed souls) gently, and by (the angels) who float (in space) swiftly, and by (the angels) who take the lead, racing vigorously and then by (the angels) who manage the affairs (of creatures obediently).
In the footnotes under these verses, possible scientific indications are mentioned pointing to the sheer vastness of the scope of meaning in the Divine Word. These indications are not replacements for the actual translation presented in the main body. Rather, they indicate independent interpretative possibilities that are only acceptable to the degree that they do not conflict with the received exegetical understanding of a verse.
The Manifest Qur’an, in its footnotes, renders the scientific indications that may be inferred from the verses of Sura al-Nazi‘at above thus: ‘By the waves of energy that pierce into matter and break up the chemical bonds fiercely. By the waves of energy that disintegrate the chemical bonds within matter gently and peacefully. By the waves of energy that move around freely in space and within the atmosphere. By the waves of energy that surpass other waves in speed, force and assimilation. By the waves of energy that, through mutual dynamism and coordination, maintain equilibrium and keep the balance for the survival of the system of the universe.’
8.6 al-‘Alaq (96:2)
﴿خَلَقَ ٱلۡإِنسَٰنَ مِنۡ عَلَقٍ﴾
He created humans from a leech-like mass (clinging to the endometrium of the uterus).
The word ‘‘alaq’ here is widely translated as ‘clot of blood’, ‘blood-clot’ and ‘congealed blood’. Such renditions not only overlook the now well-established understanding of man’s genesis and formation, but also fail to take into account the semantic possibilities of the Qur’anic diction. The lexical implications of the word ‘‘alaq’ include hanging or clinging on to something, referring clearly to the leech like structure of the human embryo from days 7–24, which clings to the endometrium of the uterus. Thus, by translating it as a ‘leech-like mass’, a scientifically accurate translation has been adopted in The Manifest Qur’an.
8.7 al-Falaq (113:1)
﴿قُلۡ أَعُوذُ بِرَبِّ ٱلۡفَلَقِ﴾
Say: ‘I seek refuge in the Lord Who brought the universe into existence with an explosion (or: I seek refuge in the Lord of daybreak),
Here, Shaykh-ul-Islam has rendered the word ‘al-falaq’ as ‘brought the universe into existence with an explosion’, skilfully combining our knowledge of the modality of the universe’s origin, with the lexical and etymological implications of the Arabic word ‘falaq’. This understanding is also substantiated by verse 30 of Sura al-Anbiya’, which states that the entire cosmos was once ‘joined together, and then We split (fatq) them apart.’ The word ‘fatq’ here refers to a forceful act of fissuring or cracking.
Final Remarks
Undoubtedly, The Manifest Qur’an stands as a monumental achievement and a unique contribution to the field of Qur’anic translation. Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri, with unwavering dedication and meticulous effort spanning nearly three years, has presented a translation that preserves the Qur’anic distinctive style and linguistic beauty, ensuring fluency and accessibility in English. The translation’s literal and non-thematic approach, maintaining active and passive voices, along with exegetical elements, distinguishes it as an important and unparalleled contribution to the field. The inclusion of clarifications within the text, as well as conceptual and contextual elucidations, enhances the reader’s understanding and guards them against misinterpretations. This translation not only serves as a linguistic bridge but also as a comprehensive guide, enabling readers to move beyond merely accessing the message of the Qur’an, to experiencing it.
FARID-E-MILLAT RESEARCH INSTITUTE (FMRi)
