plagiarism gone bad

[AbdalQadir]

i was reading this post by Shaykh Abu Adam http://sunnianswers.wordpress.com/2011/08/23/744/

where he said:

A similar issue is raised when the deviants say that Aļļaah could have obligations. To show this, they mention aayahs like the following:

كَتَبَ عَلَى نَفْسِهِ الرَّحْمَةَ

Meaning if literally translated: “He has written upon Himself mercy.” (Al-‘Anˆaam, 12)

كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَةَ

Meaning if literally translated: “Your Lord has written upon Himself mercy.” (Al-‘Anˆaam, 54)

An-Nasafiyy said in his tafsiir regarding these Aayahs:

The original meaning of write (kataba) is obligate, but it is not allowed to take it literally, because nothing is obligatory upon Aļļaah to do for created beings. The meaning then, is that He promised an ascertained promise that He will definitely hold. The mention of “Himself” is for the purpose of linguistic specification of Him and that it was not through means.[2]

Aţ-Ţabariyy said:

He decreed (i.e. for it to be, not obligated) that He will give mercy to His created beings. He does not punish them hastily, and accepts from them their repentance. This mention from Aļļaah is for the purpose of inclining those who have turned away from Him towards Him through repentance.[3]

The same was mentioned by Al-Bagħawiyy in his tafsiir.[4]

The important linguist and commentator on the Qur’aan Abuu Ĥayyaan said:

When Aļļaah mentioned that the creator of the word does what He wills with what is in it, and this indicates that His Power is effective, He followed this with a mention of His mercy and favors to creation. The apparent meaning of kataba (has written) is that of the sense of rows and strokes. This is what a number of people said is the meaning in this context, and that what is meant is actual writing, and that the meaning is that He ordered it to be written in Al-Lawĥ Al-Maĥfuuţħ (the Preserved Tablet). (Note: This is the same meaning as when Aţ-Ţabariyy said it mean that “He decreed.”)

It has been said that the meaning of “kataba” is that He promised as a grace and benevolence from Him. It has also been said that it means “He informed.” It has also been said that He made it necessary, in the sense as a grace and benevolence, not in the sense of obligation. It has also been said that it means, “decreed and executed.”[5]

 

[AbdalQadir]

it then struck me to have a look at Kanzul Iman and what padri plagiarized from it. here's the urdu for verses 6:12 and 6:54

6:12

قُل لِّمَن مَّا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ قُل لِّلَّهِ ۚ كَتَبَ عَلَىٰ نَفْسِهِ الرَّحْمَةَ ۚ لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ الْقِيَامَةِ لَا رَيْبَ فِيهِ ۚ الَّذِينَ خَسِرُوا أَنفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ

Kanzul Iman

تم فرماؤ کس کا ہے جو کچھ آسمانوں اور زمین میں ہے تم فرماؤ اللّٰہ کا ہے اس نے اپنے کرم کے ذمّہ پر رحمت لکھ لی ہے بے شک ضرورتمہیں قیامت کے دن جمع کرے گا اس میں کچھ شک نہیں وہ جنہوں نے اپنی جان نقصان میں ڈالی ایمان نہیں لاتے

Plagiarism

12. آپ (ان سے سوال) فرمائیں کہ آسمانوں اور زمین میں جو کچھ ہے کس کا ہے؟ (پھر یہ بھی) فرما دیں کہ اﷲ ہی کا ہے، اس نے اپنی ذات (کے ذمہ کرم) پر رحمت لازم فرمالی ہے، وہ تمہیں روزِ قیامت جس میں کوئی شک نہیں ضرور جمع فرمائے گا، جنہوں نے اپنی جانوں کو (دائمی) خسارے میں ڈال دیا ہے سو وہ ایمان نہیں لائیں گے o


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6:54

وَإِذَا جَاءَكَ الَّذِينَ يُؤْمِنُونَ بِآيَاتِنَا فَقُلْ سَلَامٌ عَلَيْكُمْ ۖ كَتَبَ رَبُّكُمْ عَلَىٰ نَفْسِهِ الرَّحْمَةَ ۖ أَنَّهُ مَنْ عَمِلَ مِنكُمْ سُوءًا بِجَهَالَةٍ ثُمَّ تَابَ مِن بَعْدِهِ وَأَصْلَحَ فَأَنَّهُ غَفُورٌ رَّحِيمٌ

Kanzul Iman

اور جب تمہارے حضور وہ حاضر ہوں جو ہماری آیتوں پر ایمان لاتے ہیں تو ان سے فرماؤ تم پر سلام تمہارے رب نے اپنے ذمّہ کرم پر رحمت لازم کرلی ہےکہ تم میں جو کوئی نادانی سے کچھ برائی کر بیٹھے پھر اس کے بعد توبہ کرے اور سنور جائے تو بے شک اللّٰہ بخشنے والا مہربان ہے


Plagiarism

54. اور جب آپ کے پاس وہ لوگ آئیں جو ہماری آیتوں پرایمان رکھتے ہیں تو آپ (ان سے شفقتًا) فرمائیں کہ تم پر سلام ہو تمہارے رب نے اپنی ذات (کے ذمّہ کرم) پر رحمت لازم کرلی ہے، سو تم میں سے جو شخص نادانی سے کوئی برائی کر بیٹھے پھر اس کے بعد توبہ کرلے اور (اپنی) اصلاح کر لے تو بیشک وہ بڑا بخشنے والا بہت رحم فرمانے والا ہے o

 

[AbdalQadir]

i think by introducing the word "dhaat" into his plagiarized translation, perhaps the padri has fallen on the wrong side.

i also don't think he understands what exactly Ala Hazrat means by "dhimma-e-karam" in urdu.

 

[Aqdas]

الَّذِينَ خَسِرُوا أَنفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ
وہ جنہوں نے اپنی جان نقصان میں ڈالی ایمان نہیں لاتے

جنہوں نے اپنی جانوں کو (دائمی) خسارے میں ڈال دیا ہے سو وہ ایمان نہیں لائیں گے

does the ayah refer to 'daayimi' [perpetuality]?

 

[Noori]

there are many problems with pardri's translation. for example for the aayah 6:12 Allah Ta'ala is addressing RasullAllah alaihi afDalussalat wat-tasleem, therefore ala Hazrat translated

قُل لِّمَن

تم فرماؤ کس کا ہے

and padri translated

آپ (ان سے سوال) فرمائیں کہ

the later style is used by youngers for elders

then ala Hazrat translated قُل لِّلَّهِ as

تم فرماؤ اللّٰہ کا ہے

and padri translated

پھر یہ بھی) فرما دیں کہ اﷲ ہی کا ہے)

what additional meaning or eloquence this پھر یہ بھی is adding to the sentence. if you strip off padri's unnecessary brackets, it is 99.99% alahazrat's translation, and wherever he has changed he has stumbled badly.

ala hazrat translated كَتَبَ عَلَىٰ نَفْسِهِ الرَّحْمَةَ

اس نے اپنے کرم کے ذمّہ پر رحمت لکھ لی

whereas padri's translation is

اپنی ذات (کے ذمہ کرم) پر رحمت لازم فرمالی ہے

AQ's objection on the use of اپنی ذات is correct, because it will introduce the same doubt what shakh abu Adam has refuted and explained from tafasir. padri did not realize that leaving the translation of عَلَىٰ نَفْسِهِ ala hazrat has introduced tafasir's explanation in his tarjamah itself.

and if you really can appreciate the language then ala hazrat's translation is simply the best, notice the difference through color coding

لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ الْقِيَامَةِ لَا رَيْبَ فِيهِ

بے شک ضرورتمہیں قیامت کے دن جمع کرے گا اس میں کچھ شک نہیں

and padri's translation is devoid of this eloquence, he translates

لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ الْقِيَامَةِ لَا رَيْبَ فِيهِ

وہ تمہیں روزِ قیامت جس میں کوئی شک نہیں ضرور جمع فرمائے گا

also there is double emphasis as the sentence is starting with laam of ibtida which is used for emphasis, and the second emphasis is in the form of nun of takeed in the verb. alahazrat's translation starts with the emphasis as in the aayah and he didn't miss the double emphasis that is بے شک ضرور, whereas pardri's translation has lost this emphasis and eloquence of the aayah. only one emphasis (ضرور) is coming near the end.

and then the last part الَّذِينَ خَسِرُوا أَنفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ

ala hazrat has translated as

وہ جنہوں نے اپنی جان نقصان میں ڈالی ایمان نہیں لاتے

and pardri's translation is

جنہوں نے اپنی جانوں کو (دائمی) خسارے میں ڈال دیا ہے سو وہ ایمان نہیں لائیں گے

ala hazrat's translation is very succinct, padri has used more words unnecessarily.

 

[AbdalQadir]

padri did not realize that leaving the translation of عَلَىٰ نَفْسِهِ ala hazrat has introduced tafasir's explanation in his tarjamah itself.

Yes that's seriously a MAGNIFICENT feature of Ala Hazrat's Kanzul Iman.

It has a 'built-in' or 'automatic' tafseer & tafheem feature where required, which saves the novice reader from falling into error. The awam won't even realise what a great blessing it is, except for those who are well-versed with ALL of Ash3ari 3aqidah, the capability to read classical tafseers, and also the technicalities of Urdu.

It wouldn't be an understatement to say that Kanzul Iman alone is the Tafseer Jalalein of Urdu, even if one leaves aside the commentary of Khazainul Irfan.

In 99.9% of the other cases of Quran translations, regardless of language, the translators only translate literally (even if they themselves may be or claim to be Ash3ari or well aware of the classical tafseers on a verse) and leave the common sheeple to come to the actual COMPREHENSION and TAFHEEM 'manually' or else just burn their engines.

See Allah Hazrat's brilliance in Surah Taha verse 5 on istawaa

الرَّحْمَٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ

وہ بڑی مِہر والا اس نے عرش پر استواء فرمایا جیسا اس کی شان کے لائق ہے

See his brilliance here in regards to "wajh"

Baqarah verse 115

فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّه

تو تم جدھر منہ کرو ادھر وجہ اللّٰہ (خدا کی رحمت تمہاری طرف متوجہ)

and verse 272

وَمَا تُنفِقُونَ إِلَّا ابْتِغَاءَ وَجْهِ اللَّهِ

اور تمہیں خرچ کرنا مناسب نہیں مگر اللّٰہ کی مرضی چاہنے کے لئے


Ala Hazrat has translated the same word "wajh" differently, as explained in the classical tafseers in their right contexts. I have personally witnessed Qtv translate "wajh" in 2:115 as "chehra".

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Here's padri's plagiarism for that part of the verse 2:115

پس تم جدھر بھی رخ کرو ادھر ہی اللہ کی توجہ ہے (یعنی ہر سمت ہی اللہ کی

ذات جلوہ گر ہے)

for 2:272

اور اﷲ کی رضاجوئی کے سوا تمہارا خرچ کرنا مناسب ہی نہیں ہے

for 20:5

(وہ) نہایت رحمت والا (ہے) جو عرش (یعنی جملہ نظام ہائے کائنات کے

اقتدار) پر (اپنی شان کے مطابق) متمکن ہوگیاo


Ala Hazrat did the right thing by translating istawaa as istawaa farmaya as is the practice of the salaf. The padri in his bid to be different, falls flat on his face and smashes it on the tarmac; notwithstanding his saying 'dhaat har simat jalwagar'

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Here's the deobandi mahmudul hasan's translation for 2:115:

‏ [ سو جس طرف تم منہ کرو وہاں ہی متوجہ ہے اللہ

2:272

تم مال سو اپنے ہی واسطے جب تک کہ خرچ کرو گے اللہ ہی کی رضا جوئی میں

20:5

وہ بڑا مہربان عرش پر قائم ہوا

granted, for some of the mutashabihat verses, the deos explained the Maturidi standpoint later on during the tafseer, despite the idiotic literalism in the translations like "qayam hua" - it is still a very dangerous 'manual shift' as far as the reader is concerned. if some poor chap didn't read the commentary, he's in trouble.

compare that to Ala Hazrat's brilliant 'built-in' tafseer and tafheem feature that i spoke about in regards to Kanzul Iman

actually i just glanced over the deo translation only today for the first time in my life, and i think for whatever its worth, padri must have done some of his plagiarizing from deo sources as well. just sayin, may be. see the translation of 2:272 by padri and mahmudul hasan

 

[abu Hasan]

a similar analysis here, here and here.[old posts]

 

[Unbeknown]

Ala Hazrat did the right thing by translating istawaa as istawaa farmaya as is the practice of the salaf. The padri in his bid to be different, falls flat on his face and smashes it on the tarmac;

 

[snaqshi]

بسم الله الرحمن الرحيم

According to my understanding Dr Padri sahib rights nothing himself i.e. speeches or books, in fact he has a whole team of alim writing for him that are paid handsomely (couple of lakh per month and for senior writers more). This was exposed by his Eminenece Prof Dr Munazara islam Mufti Asif jalaali sahib daman barkatom aliyyah