2 a) PVA lw: “eof be wil oh AGE, begin aie om of gla To =n the ur'n fo tose loading the path of lak 1 ape a by ting iso 1. sar pposinting te Beuy. 2 sanwww.f Abridged Bayanul Qur'an by Hakimul Ummah Maulana Ashraf ‘Ali Thanvi rahmatullahi ‘alayh A Simple yet comprehensive twanslation of the Qur'an for those treading the path of suluk Surahs covered: Surah al-Fatihah and thereafter Surah ad-Duha till the end of the Qur’an. | Published by: 1) Zam Zam Publishers Urdu Bazar Karachi-Pokistan 1 Ph: 021-7760374, 021-7761671 Fax: 021-7726673 E-mait: zamzam01@eyber.netipk zamzam@sat net pkeon Tite Abed Bayar Quran Complied by Heleva rena ana Aero ‘A Thana ara a First Edition tmaan November 2003 Published by: Zam Zam Publishers Urdu Bazar Karachi-Pakistan, Ph :021-7760374 o21-7761671 Fax; 021.7725673, E-mail : zamzam01@cyber.net pk zamzam@sat net pk ‘Acallable fa U.K Azhar Academy Ltd, ‘at Continenta (London) Lid, Cooks Road. London, Ph Mobile E-mail Web E15 2PL (020-85349191, (07958-302606 : sales@azharacademy.ore \wowaazharacademy@ong un ABOUT THIS BOOK ‘The Qur'an has been translated into many languages by many different scholars. There are a large number of translations of the (Qur'dn in the Urdu language. Among.the most prominent of these translations is the Baytinul Qur in of Mauldnd Ashraf “Alt Thénw! rahmatultéhi ‘alayh who is unanimously accepted asthe ‘mujaddd (reformer ad rejavenator) of our times. An abridged English translation of Baydnul Our én is now presented to the readers. ‘The present translation covers Sirah al-Fatihh and thereafter Sarah ed-Dubf till the end of the Qur'an. These sirahs have been selected because they are most regularly reeited in out s1ldh, Unfortunately, many of us do not undersiand these siahs ‘despite reciting them for years on end. [fa person endeavours to ‘study the present translation of these sirahs and the commentary thereof, he will, inshd alld’, begin to understand them both in, salah and out of salah. This will, sha Atlah, facilitate more ‘concentration in hs salah A distinguishing and added feature of this translation is that it Contains the Masd'ius Swlak of Mauldin Ashraf *Alt Thani rahmatulléhi ‘alayh, This would obviously appeal to those who are following the path of zagcnvwiyt We can safely say that this, translation is of paramount importance to the slik the one who is treading the path towards true recognition (ma 'rifih) of Allah &. Itis boped, that by studying this book, the layman and the sali, will: start appreciating the beauty and splendour of the Quran start understanding these short sOrahs Start concentrating in bis salah start getting closer to the true recognition of Allahsu Abridged Bavanul Qur'an SORAH AL-FATIHAH TABLE OF CONTENTS THE OPENING (Revealed in Makkah ~ 7 verses) 1. Stra al-Ftibah, Nines ie eg 2 Sch od-Dol oye 3. Sarah inhi. Lin Riri 5: Saha {commence in the namo of Allth who is moar Very beneficent. extremely moreiful. 6 Strahl Gade ry beneficent, iy 4, Strahal-Boyyina, Allah taught this sia to His servants that when they beseech Staak ae zitel their Ceatorand Sustane, they should do soi hese woud 9: Sarah al Adi : 10, Sah -Qie ah Aiegaced .\ 1. Sirah at-Takathur. + og os 12, Sirah alge 15, Sirah a-Hhumacad, 4. All praises are due to Allah alone whe ie 14, Sara a the Sustainer of each and every world. 15, Sarah Ouro Mth 1 The efferent iypes of eration are known a separa word, 16. Sirah al- Miran, 17. Strah al-Kauthar 18, Sorah al-Katirdin, 19. Sarah al-Fath 20. Sarah al-Lahab, 21 Sarah al-Ikhlds.. 22. Sirah al-Falag, 23, Sarah an-Nés, eg. the world of angels, the world of humans, the world of bicds, the world of animals, the world of jin, epee or 2, Who is very beneficent, extremely merciful. + few or 3. Who is the master of the day of recompense." 3* The day of recompense refers to the day of resurrection “wherein everyone will be recompensed for their ations.un nul Abridged Bayinul Ouran oe GS BU AB) & ita 9g pale Val 4. You alone do we worship and You alone 7. Not the path of those who earned Your do we ask for help.” 4° This isa plea of te servants inthe presence of AUah 8 oe call bits Wabi Lo 5. Show us the straight path.’ 5° This refers to the path of religion — dn 8 Tho path of those upon whom Yoi bestowed Your favour.’ ie a 6 Tis frst the fino fa. Those who were beso tt ya ope sein he ae thd the vahicus Pe ene eat hllows "Thos whe 8 A nd the Mes hy sal is sop vs martyrs, and the righteous.” (4: 69) 2 ee wrath nor of those who deviated from the path. 7P There are normelly ¢wo reasons for leaving the path of tnuidance: (I) One does not make full inquiries about it. “Those ‘who deviated from the path” refers to such people. (2) Despite ‘making inquiries, one does not act upon the directions. “Those Wwho earned Your wrath” refers to such people. This is because there is normally greater anger [or more displeasure] after (3 ppetson] wittingly aes against what was explained to him. ‘Tinitions “Adiyy iba Hitim says that Rasilullh 36 said: “The pt eb are the Jews while wlat are the Christians.” Since the predominant trait of the Jews was that of haughtiness and Sbstinacy, RasGlullah a made them the physical portrayal of sale wpa Since the predominant tit of the Christians was that Of ignorance, Raslullah #8 made them the physical portrayal of i Masiilus sulk “The stage of the sdllk ends at “You alone do we worship.” He then asks for the consolidation of this stage by “You alone do we ask for help.” An explanation ofthis is that the frst move of the Imurid is the praise of Allah 3. Once the sou! of the sdiik is rrurified and the mirror of his heart becomes clear, the rays of providence Cindyah) which are the consequence of wildyah (Glendship with Allsh 3), begin to shine in the soul. When this happens, this purified soul becomes totally devoted to its goalAbie nul Our’in [AMA a6]. It then sees the perfect effects of divine providence and His limitless benevolence. Upon thi it praises [Allah 3) and begins the difér (of Allah #]. The veils of honous are then, lifted for it and the teue meaning of rabbul “alain (Sustainer of ‘each and every world) is exposed to it. At that stage, it sees everything other than Allah % on the brink of destruction, in need of someone for their existence, and in need of farbisah (Givine instruction), It then progresses in trying to gain salvation, from the desolation of [tying] to flee [from Allah 4) and the ‘obscurity of frying] to gain peace from others [beside Allsh $e]. Upon this, the winds ffom the sanctified place (of Allah sé] begin blowing and the graces of ay-Ralimdin ar-Raltim blow onto it Tt then climbs towards the shining splendour of al-jaié [referring to those attbutes of Allah $¢ which display His power} fom beyond the veil of aljamal [referring to those attributes of Allah 3 which display His beauty) and returns to the true master [Allah 3]. Then at the point of Allah's call “To. who does sovereignty belong today? To Allah the one, the almighty” it calls out in anxiety: “I have banded myself over t0 ‘You and I bave tumed totally to You.” Upon reaching this sage, it has entered the depth of wus? (fall connection with Allah 36) and reached the stage of al-ayn (referring to ‘ayn al-yagin — absolute conviction). It has thereby realized the link of servitude ‘and began saying: “You alone do we worship.” And this is where the stage of the sdlik ends [as mentioned at the beginning]. Have you not seen the leader of the creation and the most beloved of Allah [Mulimmad 4] and how Allih % portrayed his mayd (status and rank) by the words: “Exalted is He who took His servant by night fiom the Sacred Mosque fo the ‘Ags Mosque...” (17:1) ‘The servant then asks for consolidation by the words “You alone ddo we ask for help. Show us the straight path.” [as mentioned at the beginning]. And he seeks refuge from being tainted by the unn Abridged Baxinul Qur'an ath nor of those ‘words “not the path of those who earned Your wzath who deviated rom the pa” He ths eins up in serch of perfection and returns perfect. Based on this intricate similarity, falsh is called the mig) (ascension or climbing up 0 the hheavens) ofthe believerAbridged Bayanul Our'in SORAH AD-DUHA THE BRIGHTNESS OF THE DAY (Revealed in Makkah ~ L1verses) 19 ght gg I commence in the name of Allah who is very beneficent, extremely merciful. The circumstance of revelation (Sebabu mci) ofthis sah is that ut lnc, Rasiulah 3 nt get ap fa ight] for 2-3 days An untelcving worn alleged his it appar that your Sen tou” Coatlenaly hewa ak asi die ‘evciaton coming to him. Upon this the ply aso alleped tha Rosle Sustain [AlN $e) has abandoned hi ‘This ent stab was then reveled, Both thse Tratons me fom ea Der Mant nated from iret book. ely 4 4: By ere ath ofthe brightness of te day eens or x And by the night when it grows still.” 2* This could have to meanings: (1) nthe tea sense tht he dates ot be ge rata pestis oe Seat sles Us patton, We padel|iiect of te Ugh is eee ys faces acy eco oo faeces this movement stopped, and the night grew stl] (2) Ia the figurative sense, ie. all living creatures sleep away. Their s Abridged Bayinul Qur'an. ‘walking and moving about, and the sounds of their speech and movements come toa standstill. oe GG a GE u 3. Neither has your Sustainer forsaken you nor does He hate you." 3° The reason for His not having forsaken you and not hating you is that fist of all, you did not do anything to deserve this. Secondly, such a matter is generally impossible to conceive of from Allah 36 with respect to His Prophets and Messengers. You should therefore not be grieved by the senseless and baseless Statements of the unbelievers. You will continue being honoured by divine revelation « Soh 4, The hereafter is far better for you than this world. [You will therefore receive far ‘more bounties there] x SAChUort ¢ 5. Soon shall Allah confer you with abundant bounties in the hereafter], and ‘80 you will be pleased.” ‘S*-The correlation between these wlad tidings and the thing upon ‘which the ath was taken at the beginning (i. the day and the hight) is that the continsity of divine revelation and the discontinuity thereof is similar to th alternation of the day and night and both these are governed by’ great wisdom. Just as onepI Abridged Bayinul Qur'an 2 altmation fatsration of the diy and aight] either indicates Abandonment nor anger, in like tance, the ole alienation {aterntion of continu and discon of divine revelation} eter indicatesabenconment nor ange. 6. Did Alléh not find you an orphan, and so He gave you a refuge?” 6* It is stated in the biographies (of Rasilullah $8) that he was still in the womb of his mother when his father passed away, Alldh 38 enabled him to be brought up by his grandfather and ‘then bis uncle, ig Wie tae ov And Allah found you unaware [of the Shart'ah] and so He showed you the way [ofthe Shar'ah].” 7 Allah 38 says at another place: “You did not know what the ‘Book is nor what imdn is.” (42: 52) t should be borne in mind ‘hat ignorance about the SharF-ah before the coming of divine revelation is no defect or shortcoming whatsoever. + PUNE BE A 8. Allah found you poor and so He made you affluent.* 8* In the sense that you became a partner in the wealth of Khadijah radjalldiw ‘anhd and made profits from this. iu Abridged Bavanul Qur'an Thereafter, Khadijah ragigalldlur ‘anhd married you and oferes all her wealth to you. 9. Se you, fin giving thanks for all this), should not be harsh on the orphan. 6 9850 WEI ol ye 40. And do not drive away the beggar. oe Ohad ay ey Oh 11. Continue mentioning the _[above. mentioned] favours of your Sustainer. Masé’ilus sulk Tn “Atiyyah and a group of scholars are of the opinion that the words “The hereafter is far beter for you than this world” could refer tothe end and the beginning of Rasilullah’s 33 commission ‘asa Prophet. The dm (4) in both the words i thus for al- ‘ahd (a 14m that is used to show something specific or to specify) or bas come in place of al-mudaf tlayhi, this Would therefore mean: Surely the latter pact of Your prophet-hood is better than the initial part of your prophet-hood, it will continue increasing in stength and continue rising in stature [Ashraf *Al] say: itis also possible that the fam in both the ‘words is for istighrdg (a fd that is used to encompass or refer to ‘many things). This would therefore mean: “the latter portion of every condition and state of yours will be better than every initial condition and state of yours”. This would be a consolationAbridged Bayinul Qur'an to Rasilullah 2 as regards the delay in revelation eo The withholding or delay in divine revelation is technically known as al-gabd [and the opposite of this is ai-bast] This, ‘would therefore mean that the abd is better than the previous bast Ifdivine revelation resumes, then the bast is better than the previously mentioned gabd. This is what is required of an ‘arif (one who has truly recognized Allh) in all his conditions, ie. he should not be grieved by any gahd, and if this changes to bast, he should be grateful to Allah for it “Continue mentioning the favours of your Sustainer”: some scholars of the past are of the opinion that it is preferable to speak of and mention the good acts which one has done provided pride and ostentation is not intended. Mentioning of such bounties has been quoted from many ahfulldh. Their intention in doing this was to show their gratitude {to All #] and not pride ‘and haughtiness. Oat: experiencing some difficulty, hardship, resrition, siress, ete. Bast: experiencing ease, prosperity, tranquillity, peace of mind, unna ‘Abridged Baydnul Qur'an SORAH AL-INSHIRAH THE OPENING FORTH (Revealed in Makkah — 8 verses) 1s seh AE By (epteemee cee et Annee leer areses aa errerey ees «Syke co 4. Did We not open your chest for you [with knowledge and forbearance]?* 17 In other words, Allah 3% gave abundant knowledge to Rastlullah 4 and also blessed him with forbearance in the face Of all the difficulties imposed by his opponents when inviting, them towards Allah 3. D533 Oe 2. And We removed from you your burden. « Sgb ail ah oy 3. Which had broken your back.” 5* The word 3 (burden) refers 10 those permissible matters which were unwittingly thought of by RasGlullah 3¢ for some reason of the other, afd later on, he leamnt that they were inwise fr not preferable, Because of his high status and close proximityAbridged Bavinul Qur'an 1 to Allah 3¢, Rasdlulla 3 used to be very much aggrieved by this just as a person is agerieved by commiting a sin. This verse fives Rasilullal a the glad riding that he will not be taken to {ask for such matters, * U3 4. And Wo raised for you your voice.’ 4° In many instances of the Shar'ah, Allah 3 joined your blessed name together with His, e.g. when saying the tashalihud, in sola, in the adn, in the igdmah, etc. Exaltedness and esteem are obviously found in the name of Alldh $6. Therefore, hhe whose name is joined to Allah's name will also follow Him in cexaltedness and esteem. dasptines bhi. 2 5. Surely with the present difficulties there: Is going to be ease. 2 tise) 6. Surely with the present difficulties there is going to be ease 6* While in Makkah, Rosilullah 3 and the believers were enveloped in various types of difficulties and miseries, Eventually, they were all removed one aller anther, S| a Abridged Bayinul Qur'an xuaekgiy ov So whenever you complete [conveying the injunctions}, continue striving [in other individual acts of worship]. *CSybuh uy a 8 And whatever you have to ask for, turn to your Sustainer alone in this regard. Mas@itus sulak Did We not open your chest for you?": this could refer to assistance to the soul with a sanctified power and divine isation so that [the sul] maybe Hel for procession of facts a sky forthe stun of Tatlin, a Gone for vasious tmunfetations, a carpet for import allthis wa done 2 hata farculat matter may aot prebecupy hin from another mater End that all mates may Oe equal tn his eyes e they inthe preset, hose that re going to take place and those dat already took place. The most appropiate Meaning i ths content of (patel betowal eth lat explanation Others have explained this verse as: did We not expand your chest until it encompassed the unseen and the seen, until i possessed powers of both benefiting yourself and benefiting Others? In So doing, your preoccupation with physical relations, {id not prevent you from acquiring the light of spiritual faculties Neither did your preoccupation with the welfare of the ereation hinder you from being engrossed with matters related to Allah 6