SHOULD THE QUR’AN BE TRANSLATED? (AN ANALYSIS OF CONFLICTING VIEWS)

Abstract

We have chosen the article of AL Qur’an and last aspect of this article about the translation of the holy Qur’an for review critically the conflicting views written by J.D. Pearson, which had been published in Encyclopedia of Islam from Holland in1986. There was no need to translate the Holy Qur’an during the life of Holy Prophet Muhammad (SAW) in other languages. With the conquest of other lands having different languages, the demand of translating Qur’an in other languages so that non Arabic speaker can comprehend the real meaning and message of divine Qur’an, appeared a big issue. In this way, the matter of translation of the Qur’an appeared as a complete solution for this problem. If there is any flaw in the translation the understanding will have the same flaw. All the real meaning and aim remain same in the translation. It is the demand of translating that the translator should copy the real text aims and meanings should be appropriately translated. According to J.D. Pearson, the Muslim Jurists and scholars have adopted firm and harsh attitude about the divine order of recitation of the Holy Qur’an translation. According to Imam Shafi, Imam Malik, Imam Ahmed bin Hambal and Imam Abu Dawood are of the opinion that the Qur’an should be recited in Arabic language only whether the person knows Arabic or not, Prayer cannot be performed with the translation of Qur’an whether the recitation is good or worse. Jamhur Scholars have forbidden to translate Qur’an in any other language. J.D. Pearson objects that the reciter could not understand the meanings and aims of the Qur’an. A.J. Arberry says that it is hard to translate Qur’an because it has beauty of poetry and in other languages, the miracles of Qur’anic literature and grammar are missed which is a peculiar quality of Arabic language. In this article, I will discuss the issue in the light of Orientalist’s and Muslim scholar’s analysis about Qur’anic Translation in other languages.