Abdullah Yusuf Ali’s Perverted Commentary of Glorious
Qur’aan 28: 25-27!
By: Shahid Bin Waheed شاهد
بن وحيد
بسم
الله الرحمن
الرحيم
الحمدلله
رب العالمين
والصلوة
والسلام على اشرف
الانبياء
وسيدالمرسلين
نبينا محمد صل
ا لله عليه
وعلى آله
واصحابه
وازواجه
اجمعين -
امابعد
All the praises and thanks be to Allaah, Sustainer of
the Universe, and blessing and salutation to be the most distinguish
of the Messengers and foremost among the Prophets, our
Prophet Muhammad, peace and blessings of Allaah be on him and on his
wives, children and Companions.
I have often questioned and/or criticized most of the English
translators of Glorious Qur’aan. However A. R. Kidwai
has written the
following in his analysis about Abdullah Yusuf Ali:
“Ali Abdullah Yusuf, The Holy Qur’ân: Translation and Commentary
(Lahore, 1934-37). At least 35 edns. Another
extremely popular translation. Written in style and couched in chaste English,
it stands out above other translations as a highly readable rendering of the
Qur'an into English. Copious notes are reflective of Yusuf Ali's vast learning.
Nonetheless, some of his notes, particularly, on the Qur'anic eschatology
and angelology smack of apologia and pseudo-rationalism. Sufistic
bias is also quite marked in his notes. (For a detailed discussion on Yusuf
Ali's unorthodox views, please see Kidwai, A.R.,
'Abdullah Yusuf Ali's Views on the Qur'anic Eschatology', Muslim World League
Journal 12 (5) February 1985, pp. 14-17).”
What I have discovered and I am about to present would
shock the readers especially Muslims, that how Abdullah Yusuf Ali has offered
his commentary on Glorious Qur’aan Ayaah 28:25-27
[See # 3354-3357] with his perverted mind, by giving a wrong and
romantic commentary Abdullah Yusuf Ali said:
3354 (7th line till
end of 3354) Perhaps
the whole household, including the daughters, listened breathlessly to his
tale. Perhaps their wonder and admiration were mingled with a certain amount of
pity – perhaps with some more tender feeling in the case of the girl
who had been to fetch him. Perhaps the enchantment, which
Desdemona felt in Othello’s story, was working on her. In any case the
stranger had won his place in their hearts. The old man, the head of the household,
assured him of hospitality and safety under his roof. As one with a long
experience of life he congratulated him on his escape. ‘Who would live among
unjust people? It is as well you are free of them!’
3355 A little time passes. A guest after all cannot stay
forever. They all felt that it would be good to have him with them permanently.
The girl who had given her heart to him had spoken their unspoken thoughts. Why
not employ him to tend the flocks? The father was old, and a young man was
wanted to look after the flocks. And – there may be other possibilities.
3356 Strong
and trusty: Moses had proved himself to be both, and these were the very
qualities, which a woman most admires in the man she loves.
3357 A
little time passed, and at length the father broached the subject of marriage.
It was not for the fugitive to suggest a permanent tie, especially when, in the
wealth of this world, the girl's family was superior, and they had an
established position, while he was a mere wanderer. The father asked if he
would marry one of the daughters and stay with them for at least eight years,
or if he liked, ten years, but the longer term was at his option. If he brought
no dower, his service for that period was more than sufficient in lieu of
dower. The particular girl intended was no doubt tacitly settled long before,
by the mutual attraction of the young hearts themselves. Moses was glad of the
proposal, and accepted it. They ratified it in the most solemn manner, by
appealing to Allah. The old man, knowing the worth of his son-in-law, solemnly
assured him that in any event he would not take advantage of his position to be
a hard taskmaster or to insist on anything inconsistent with Moses’ interests,
should a new future open out to him. And a new and glorious future was awaiting
him after his apprenticeship.
This commentary
by Abdullah Yusuf Ali is full of very mean ideas about Shu’aib
شعيب
عليه السلام [Abdullah Yusuf Ali has referred him as
“old man”] and his daughter who was to become the wife of Musa موسى
عليه السلام. The reference to Desdemona in Othello
further degrades the pure character and sensations of the honorable daughter of
Shu’aib شعيب
عليه السلام. Whose wisdom is praised by the
Prophet Muhammad صلى
الله عليه
وسلم
at the most genius words that she used concerning the employment of Musa موسى
عليه السلام. The romance that Abdullah Yusuf Ali
has invented is derogatory to the innocent character
of Musa موسى
عليه السلام and the propriety of the daughter of Shu’aib شعيب
عليه السلام. This dramatic presentation of the holy
characters of the two great personalities undermines the very spirit of the
Glorious Qur’aan. Abdullah Yusuf Ali has used the appellative of “old man” for Shu’aib شعيب عليه
السلام, a prophet of Allaah; while unwisely saying that Musa موسى
عليه السلام was inferior to the girl’s family. Another absurdity we find that according
to Abdullah Yusuf Ali, Shu’aib شعيب عليه
السلام did not propose a permanent tie. That is why Abdullah Yusuf Ali
says, “the father
broached the subject of marriage.” (and not the
marriage in the defined sense).
Abdullah Yusuf Ali’s remarks legalize the Muta (a
timely marriage), which is prohibited in Islaam.
As I have stated before that Abdullah Yusuf Ali was very
much impressed by the white man (English society). He has at very many places
distorted the meaning of the Glorious Qur’aan by dragging the Qur’aanic standard to the English norms as he did in the
above commentary.
Saturday, May 22, 2004