Zameel’s Griping on Kanz – 1

Zameel Deobandi in an article claimed that Alahazrat’s translation of the Quran has mistakes and presented five examples of what he thought were mistakes. We will refute that post in-shaAllah, and demonstrate that Zameel needs to read a lot more than his two-penny Deobandi authors who tried to fault Alahazrat in the past. Zameel’s article was originally found here:      Aḥmad Riḍā Khān Mistranslates Verses of Qur’ān

Taskin al-Janan

by Shaykh Abdul Razzaq Bathralwi
Language: Urdu
Pages: 343

Tawdih al-Bayan

by Shaykh Ghulam Rasul Sayidi
Language: Urdu
Pages: 470

 

Kanzul Iman Par Iytirazat Ka Muhasabah

by Hamiduddin Sialvi
Language: Urdu
Pages: 26
PDF size: 5.33 MB

 

Difa E Kanzu'l Iman

by Mufti Akhtar Raza
Language: Urdu
Pages: 147
PDF size: 9.75 MB

 

Ahmadul Bayan - Kanzul Iman Par Iytiraz Ka Radd

by Mufti Abdul Majid
Language: Urdu
Pages: 314
PDF size: 78.7 MB

 

 

Kanzu'l Iman Par Iytirazat Par Jawabat

by Fayz Ahmed Uwaysi
Language: Urdu
Pages: 209
PDF size: 32.6 MB

Tarjama Kanzul Iman Par Devbandi Iytirazat Ke Jawabat

by Maysam Qadri
Language: Urdu
Pages: 90
PDF size: 1.21 MB

Madariju'l Irfan Fi Manahij Kanzul Iman (2 Vols)

by Pir Muhammad Chishti
Volume 1: 642 Pages
Volume 2: 737 Pages

Brief response: This is not an error. There are variant readings of this verse and Alahazrat has chosen the other reading and there is no serious implication in any case.

Al-Majid, or The Glorious, can be the attribute of Allah ta’ala or the description of the Throne.

1. Tafsir ibn Kathir: This aayat has two readings; the first with raf’ and it means attribute of the Owner of the Throne (glory and majesty be to Him) and the second with jarr, which makes it attribute of the Throne. Both meanings are valid and correct.

2. Zamakhshari in Al-Kash’shaf:

…when recited with jarr, it is the attribute of the Throne; majd of the Throne, referring to its exaltedness and its greatness.

3. Tibi in his supercommentary on Al-Kash’shaf:

Hamzah and Kisai have recited with jarr; others with raf’.

4. Qurtubi:

Kufans except Asim have recited majid with khafD, thereby rendering it as a description of the Throne.

5. Baydawi in Anwar a-Tanzil:

..Majeed when attributed to the Throne means its exaltedness and its greatness.

6. Khafaji’s supercommentary on Baydawi’s Anwar a-Tanzil (Inayatu’l Qadi):

7. Nasafi in Madarik al-Tanzil:

..Majeed when attributed to the Throne means its exaltedness and its greatness.

8. Ibn Ashur:

if the Throne is attributed with glory (majd) it implies the glory of the Owner of the Throne.

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