Al-Fajr explained by Parwez - A poetic license ??

[Mubashir]

Dear Friends, Salaam

While reading Al-Fajr, chapter 89 I found the following exposition (unlike a translation) by Parwez. Contrast this with other translators who cannot seem to decide whether the 10 nights mentioned here are those of Ramadan or Hajj ! [please visit www.islamawakened.com to read multiple translations]. Notice also how Parwez connects the beginning of the verses with the subject that follows, making a lot of sense [ Exposition of Parwez can be read at http://www.tolueislam.com/Parwez/expo/exposition.htm ]. 

1-4.      (The great congregation of Hajj was proposed to discuss and sort out complicated issues affecting mankind. But just see what these pagan Arabs have turned this event into.) They have earmarked the first ten nights of this congregation for merrymaking, indulging in every kind of lewdness. Gambling, played by throwing dice odd and even, takes place on all around.  During the last night the merrymaking reaches its climax, and when they wake up in the morning to celebrate the function of Hajj, that too is a passing manifestation of their lewdness.  Wealthy traders of Quraish and the custodians of Ka'aba do all this, intoxicated by wealth and power. (They wastefully throw away the wealth, while the poor around them do not even have crumbs to eat.)

5.         Anyone using intellect and reason, even casually, will easily conclude that the ultimate end of these people would be the same as that of earlier nations.

6/7.       (For instance) Consider the end of the people of Aad, who were from the progeny of Erm and who had abundant and reliable means of sustenance (26:132-134).  They constructed huge buildings and great memorials for themselves (26:128).

8.         They occupied a unique position amongst their contemporary nations.

9.         And consider the end of the people of Thamud, who carved out strong forts on the mountain sides (7:74; 15:82);

10.        And the end of the Pharaoh, master of the most powerful forces, who was firmly established in the land.

11-12.   These rebellious people had transgressed all bounds, creating chaos and disorder.

13.        So what was their end result? The Law of Mukafat of your Rabb let loose on them the scourge of diverse chastisement (and all of them perished).

14.        The Law of Mukafat of your Rabb is ever alert and He watches everyone from His ambuscade.  Nothing is hidden from His sight. (Thus whatever happened to those tribes and people, will also happen to these Arab chiefs who have transgressed all bounds of wickedness.)

15.        (The fact is that when human beings turn away from the guidance of Wahi and stop using their minds the concept of 'law' disappears from their sight. They forget that any good or bad that happens is the result of individual or collective deeds of someone. The one who does not recognize this reality belives that all these things occur by chance. For instance), owing to this erroneous thinking whenever life takes a pleasant and favourable turn, a person does not try to find out which actions of his have brought about such blessings in his life. Instead he says, "This is Allah's blessing which He bestows on any one He likes (meaning that there are no set laws or regulations in this regard).

[Joseph Islam]

Dear brother Mubashir,

Salamun Alaikum

It is to be noted and with respect, that just because other translations cannot agree on a specific aspect, rendering or interpretation does not imply that they are all wrong and not one of them is right. This would imply false reasoning. One or more of them still may be right.

With respect to Ghulam Parwez's 'exposition'.

He says (as you have presented):

1-4.      (The great congregation of Hajj was proposed to discuss and sort out complicated issues affecting mankind. But just see what these pagan Arabs have turned this event into.) They have earmarked the first ten nights of this congregation for merrymaking, indulging in every kind of lewdness. Gambling, played by throwing dice odd and even, takes place on all around.  During the last night the merrymaking reaches its climax, and when they wake up in the morning to celebrate the function of Hajj, that too is a passing manifestation of their lewdness.  Wealthy traders of Quraish and the custodians of Ka'aba do all this, intoxicated by wealth and power. (They wastefully throw away the wealth, while the poor around them do not even have crumbs to eat.)

With respect, I fail to see what these slanderous accusations have anything to do with translating the verses of the Quran or capturing the beautiful oaths of God given in the Quran.
Academically, all I seem to note is the inherent fallacy argumentation of generalisation. I don't see how this does anything to explain the Arabic of the four beautiful verses of 89:1-4.

             Wal-fajr, wa layalin ashr, wal-shaf'i wal-watr, wa -layli idha yasr
             (By the dawn and ten nights, the even and the odd and the night when it passes)

As far as Quranic oath taken viz a viz 'wa layalin ashr', (and the ten nights) it is an oath on something of relevance. There are many oaths taken by God in the Quran which are not necessarily connected with the complete theme of the surah. However, we can understand and surmise much from the interconnectivity of the oaths, some of the immediate themes they may address and aspects from other surahs. Some oaths may be of general purport. For example, 68:1 may be an oath taken by the pen (qalm) which records (by the scribes) and refutes the claim that Prophet Muhammad was a man possessed (68:2), or the panting horses implying their speed and swiftness granted for mankind's use in 100:1 may have some bearing with the relationship of man's ungratefulness in 100:6. Similarly, the oath in 90:1 may be related to 90:2 or 90:3 may be related to 90:4 and many other themes in the Quran. However, this does not necessarily need to imply connectivity with the rest of the Surah or require immediate explanation for the purposes of the Surah.
 
I could humbly assert that the ten nights (89:2) are linked to the 10 nights of Prophet Moses in 7:142. After all, the Quran could have simply mentioned 40 nights which it clearly didn't. Why did it separate the 10 nights from the 30 nights? Did the Quran give the 10 nights some significance in 7:142? Is it possible that this is the oath that was taken in 89:2 to signify Prophet Moses's 10 nights? Does the oath of the sun's brilliance in 91:1 or the day and night in 91:3-4 have a direct relationship with the narrative captured in the rest of the Surah with regards the people of Thamud? I personally find more resonance between 91:3 and 91:4 (The Day and Night) with the 'wal-shaf'i wal-watr' (the even and the odd) as opposites of 89:3.

007.142
"We appointed for Moses thirty nights, and completed (the period) with ten (more) (Arabic: bi'ashrin): thus was completed the term (of communion) with his Lord, forty nights. And Moses had charged his brother Aaron (before he went up): "Act for me amongst my people: Do right, and follow not the way of those who do mischief."

With respect, I find much of Ghulam Parwez's work and those that express similar methodologies replete with interpolations which I find, problematic.

You have with respect, stated that Ghulam Parwez connects 1-4 with the rest of the verses, but then 1-4 does nothing to capture the verses or the oaths taken by the Quran or any academic analysis of the verses. All I read is slander and gross generalisations. This is respectfully not befitting of any academic, especially one of the calibre of Ghulam Parwez.

My response is a well meaning academic criticism of Ghulam Parwez's interpolations (or exposition as you assert) that you have provided. I find Ghulam Parvez's methodology and reasoning extremely troubling in light of the Quran.

However, irrespective of my own personal academic criticisms of Ghulam Parwez's work and other's of similar theological ilk, I do humbly invite other readers to scrutinise Ghulam Parvez's work, his methodologies and assumptions to formulate their own views if they deem fit.

Your brother in faith,
Joseph.

[Sardar Miyan]

Allama Ghamidi's critique on GAPervez's translation of Surah Naml is about GAP's straying (Dalalath ). Therefore he has strayed in translation of Alfajr. I don't know why GAP uses Central Authority?Central Authority is only Allah.