WITH TRANSLATION BY MAULANA MAUDUDI PDF

Read the first part here. Maulana Maududi chose a freestyle over verbatim method to translate the Quran in Tafheem-ul-Quran. The main reason Maulana offered for adopting this approach was that verbatim translations were lifeless while the aim should be to stir the emotions and move the spirit of the reader in a most splendid manner. No one can disagree with that objective, but the success or failure Maulana achieved through his effort can be evaluated, for example, by reading his translation of Surah Al-Fatiha. If your heart races, eyes become tearful or your soul gets rejuvenated while reading this translation as Maulana had intended , I would happily give up my PhD degree.

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Read the first part here. Maulana Maududi chose a freestyle over verbatim method to translate the Quran in Tafheem-ul-Quran. The main reason Maulana offered for adopting this approach was that verbatim translations were lifeless while the aim should be to stir the emotions and move the spirit of the reader in a most splendid manner.

No one can disagree with that objective, but the success or failure Maulana achieved through his effort can be evaluated, for example, by reading his translation of Surah Al-Fatiha. If your heart races, eyes become tearful or your soul gets rejuvenated while reading this translation as Maulana had intended , I would happily give up my PhD degree.

Maulana translated the Quranic verses regarding Fasting by blindly copying ancient translations. Then he got confused by his own translation, and started criticising the order, repetition, and contradictions in these verses. Rather than reviewing where he could have gone wrong, he justified his own blunder by advocating how Ahadees can provide clarity in such scenarios. He also used this flawed example to endorse his own belief in the evil concept of abrogation of some verses of the Quran.

What appeared to Maulana as contradictions is a unique style of the Quran. However, the Quran mentions belief in Allah and Prophet in one place , belief in Allah and the Day of Judgement in an anther place , and only mentions belief in Allah in a different place Similar is the case of the verses which relate to the important issue of Halal and Haram in the Quran.

Maulana actually got twisted about fasting because of his own flawed translation. He actually translated Yuteqoona as Taaqat power, strength , and understood its meaning as we do in Urdu. However, according to Arabic dictionary, e.

Lisaan-ul-Arab, Taaqat is something entirely different — it is about doing something with difficulty or effort. Unfortunately, Maulana got it wrong, and then made a series of errors of judgement in his own defence. Maulana Maududi was a terrific journalist with great command over Urdu language.

He could write or speak on most topics for hours with effortless ease. Unfortunately, that was not the case with his scholarly acumen. Therefore, his own writings are full of contradictions, and his most prominent work, Tafheem-ul-Quran, did not escape this serious weakness. And then reprimanded people, whoever they might be, who used their own minds in this regard. Then he went ahead and conveniently broke that rule on behest of whatever he had read somewhere.

Similarly, Maulana at first wrote that everything was Halal for consuming except those four items forbidden in the Quran. However, he later wrote how a Hadees, which mentioned that some wild animals and birds with claws were also haram, should be followed.

Also, Maulana wrote that there was no limit to what could be written by someone in his will according to the Quran. Maulana emphatically wrote that death was a suitable punishment for a Murtud one who gives up Islam for another religion. Similarly, he wrote that all forms of gambling and lottery were forbidden haram in Islam according to the Quran. However, he soon made an exception for a lucky-draw because, historically, Prophet Muhammad pbuh sometimes did that God forbid in cases where all other things were equal.

His actions, however, repeatedly told a different story. These are, as one can logically presume, two very different scenarios: the first is according to the Quran, and the second had been imported from inconsistent historical traditions.

He opposed the Quranic stance ; ; discouraging individual wealth and land-ownership in supporting the Landlord lobby. He used weak Ahadees not only to justify his wrong position, but also wrote extensively with a view to bargaining election favours for his party Jamat-e-Islami.

Maulana found himself in a pickle when it was discovered that some Ahadees also opposed land being given on let or lease. Since he was not an eye-witness, the only weird possibility is that, being a Syed descendant of the Prophet , someone in the family might have told him about it.

He was accused by them of being bewitched or cast under a spell. But our Ahadees and unreliable history seems to have endorsed that the Prophet pbuh was cast under a spell. Maulana not only agreed with such aspersions but also gave contradictory explanations to support his position. Maulana chose to follow unreliable traditions but failed to comprehend the implications of his belief, which included questions about the authenticity of what was revealed to the Prophet pbuh when he was God forbid under a spell.

It actually requires a book to describe how often Maulana Maududi, for whatever reason, got the translation and interpretation of the Quran wrong. For example, he considered that an orphaned grandson could not claim inheritance from his grandfather.

He bizarrely believed that by sucking the breasts of a female, an adult male becomes prohibited for her. Maulana endorsed that a verse in the Quran to that effect had been lost God forbid. Around , he also proclaimed that Muslim marriages between Pakistanis and Indians cannot be sanctified because Pakistan was a Darul Islam now.

This was rich coming from a man who was against the creation of Pakistan.

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The Problem With Maulana Maududi’s Understanding Of The Quran – II

Background[ edit ] Maududi was born in Aurangabad India , then part of the princely state enclave of Hyderabad , until it returned to India in He was the youngest of three sons of Ahmad Hasan, a lawyer by profession. He then moved to a more traditionalist Darul Uloom in Hyderabad. Meanwhile, his father shifted to Bhopal — there Maududi befriended Niaz Fatehpuri , another modernist — where he suffered a severe paralysis attack and died leaving no property or money, forcing his son to abort his education. In , by the time he was 16, and still a modernist in mindset, he moved to Delhi and read books by his distant relative, the reformist Sayyid Ahmad Khan. I am a man of the middle cadre, who has imbibed something from both the systems of education, the new and the old; and has gathered my knowledge by traversing both paths.

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