Pakistan Journal of Social Sciences (PJSS)
Vol. 33, No. 2 (2013), pp. 255-264
The Saraiki Translations of the Holy Quran with its Varieties
Maqbool Hassan Gilani
Principal, University of Education, Multan Campus.
Abstract:
In this research article, the different varieties of Saraiki Translations of
The Holy Quran have been discussed in detail. These translations
contain, underneath-context, lexis-based, semi-idiomatic and poetic
translations. These have been studied on comparative level as well. The
Arabic language has a different flavor and the Saraiki has its own
touch. In this reference the translators have done the translation from
Arabic in their own regard. The article also deals with this issue as
well. And the translations, merits and demerits have also been
reviewed. The poetic versions of the Holy Quran have also been
comparatively judged. Because poetry is more popular than prose and
widely read, therefore, the poetic translations have been specially
discussed in detail.
Keywords: Holy Quran; Translations; Idiomatic word to word; Semi idiomatic; Poetic
I. Introduction
The Saraiki translations of the Holy Quran are of different varieties like the other
languages of the world. There are certain translations which are meant for underneathcontext translation. There are such kinds of translation in which text is given first. Then
at the end of every line of text translation is given. In doing translation, this decorum is
maintained that the translation should come right under the word. These translations are
considered to be the early translations of the Holy Quran. The old and ancient translations
are gemmed in this way. The other kinds of translations are those in which emphasis is
given on meanings and the Arabic text is not followed, word to word.
The Arabic language has its own temperament. The structure of its sentences is
classified. The Saraiki language has a different temperament from Arabic. Therefore, the
translations done in an idiomatic way, the numeric of words don’t remain the same as of
Arabic text. The difference between word to word and idiomatic translations is this, that
in underneath-translation reader understands every context word easily and in just at a
glance.
Though he reluctantly understands the meanings and substance. Otherwise in
idiomatic translation the isolated meanings are understood with difficulty by the reader
but substance is very easily understood.
Between the underneath-context translation and idiomatic translation two other
different types of translations are found which could be called word to word and semiidiomatic. Word to word translations are those which are underneath-context translations,
but we can’t find translation at every word of the text. The word is somewhere else but
its translation is somewhere else. That is a free underneath-context translation. Therefore,
it has been named word to word. The difference between underneath-context translation
256 Pakistan Journal of Social Sciences Vol. 33, No. 2
and word to word translation is this, that underneath-context translation the translation is
given right under the Arabic-text, but in it this is not cared for the fourth version of the
translation is the semi-idiomatic, these are those translations which cannot be called
idiomatic nor word to word. Because in these translations the precision and flow of
idiomatic translations are not found and underneath translation word to word translations
the care of sentence structure is not taken. In every type of translation has its own color,
like different flowers in a garden and every flower has its own unique flavor. Same is the
case with beautiful versions of Quranic translations. Most Quranic translations are done
in idiomatic expression. The biggest quality of these translations is that they are effective
and easily understandable by even a common reader. The reader does not get irritated but
in reading and understanding meanings get difficult. The other kind of translations is
underneath-context translations. The biggest quality of these translations is that the every
word is revealed and understood but substance is not easily understood. If the
underneath-context translation is idiomatic then there is nothing like that. In this type of
translations there are semi-idiomatic and idiomatic translations, their details will be given
separately.
Third type is word to word translations. These are not underneath-context or
idiomatic. Under every verse the translation is not found but some where it is. Substance
and thought are more easily understood than of underneath-context translation.
Fourth type is semi-idiomatic. These translations could not be called word to word,
underneath-context, or idiomatic. These are different from all the three above stated.
Therefore, it is discussed as a different kind.
In the coming pages a detailed look will be given on these types.
II. Forms of Translations
Idiomatic Translations:
Most translations are done in this type. There are 8 versions of complete and
incomplete translations. Eight out of them are idiomatic. Five are complete and three are
incomplete. Idiomatic translations are:
“Para Awal Mutrajjim Bamuhawara Bazuban Multani”. by Molana Muhammad
Kair-ud-din Sabir Multani.
“Quran Majeed Tarjuma Bazuban Saraiki” by Dr. Mahar Abdul Haq
“Quran Majeed Saraiki Tarjuma Naal” by Khan Muhammad Lashari.
“Saokhay Saraiki Tarjumay Wala Quran Shareef” Az Dilshad Kalanchvi.
“Tafseer Ataleeqi Bazuban Saraiki” by Molana Ghulam Muhammad
Chachrrani.
“Tayasar-ul-Quran-ul-Aroof Saokhi tafseer“by Dr. Prof. Muhammad Saddique
Shakir.
“ Mutaaddid Soortain Aur Qurani Aayaat” Ustaad Muhammad Ramzan Talib.
Maqbool Hassan Gilani 257
Yaarhan Soortaan Saraiki tarjumay naal” by Hafiz Mukhtar Ahmed Shahid
Abbassi.
Now we look at the idiomatic translations of these learned translations
contrastively. For example thus verse is seen and then we compare the different
translation verse. 57 Surah Al-Baqarah.
i. “attay assan tusaday utay jharr baddal di chhan keeti atay asmaan kanu khawan
wastay mann atay salwa bhaijeya.” (Sabir Multani, 1925)
ii. “atay assan tuhaday utay jharr di chhan kar ditti haie atay tuhaday utay mann (hik
Phall) atay salwa (Batairay) assan nazil keetay.” (Abdul Haq, 1984)
iii. “Tay assan tuhaday utay jharr de chhan keetitay tuhaday wastay khumbian tay
batairay lahoaey (paida Keetay)” (Laskani, 1991)
iv. “Tay assan tuhaday uttay badlan di chhan keeti rakhi atay tuhaday keetay mann tay
salwa (batairay) lahainday rehosay.” (Kalanchavi, 2000)
v. “Atay jharr badal kun tusada tanboo keeta atay tusaday utay mann aatay salwa
laatha.” (Chachrani, 1990)
vi. “Atay assan tuhaday utay jharr da pichawan kar ditta bia tuhaday keetay mann tay
salwa lahaya” (Shakir, 2005)
In the above mentioned every translation the worthy translator has done the
translation in beautiful saraiki idiom. Most of the translators have used Sariki word
“Johar” for Ghammam. Some translators haven’t translated “mann and Salwa.” It would
have been better if the counterpart saraiki words were used for these two words. Khan
Muhammad Laskani has translated Ghamam as “Khumbian.” Dr. Mahar Abdul Haq has
translated it as “like phal” likewise Dr. Sahib has translated “Anzalna” as “nazil keeta”
but other translators have used pure Saraiki words as “lahaya” and “bhaijeya”.
The idiomatic translations are also other of good qualities so their discussion is
necessary. The reader can easily grasp the meaning the full eloquence is found because
the whole representation of Arabic text is present in them; the idiomatic translations are a
good example of simplicity, fluency and also contain literary touch. Despite having above
stated qualities at certain plaus the reader is unable to understand the meanings of
different chonks.
Certain translators have used difficult words, forcibly inserted sentences, strange
sentences and explanatory notes as well. Therefore, the beauty of the translation has been
hampered. For example, look at the translation of Dr. Mahar Abdul haq:
(verse 2-Surah-Al-Fatih)
“Sub tarfeean Allah Diyan hin jehra kul jahan da palan wadhawan tay
phalawan phulawan wala hay.” (Abdul Haq)
In this translation unnecessary explanatory words have distorted the beauty of the
translation.
Underneath Context Translations:
Underneath context translations are those in which the Arabic text of the Holy
Quran is given first and then underneath every line the translation of every word is given
258 Pakistan Journal of Social Sciences Vol. 33, No. 2
here great cane is taken that under every line the translated line should come. Under neath
one the earliest kinds of Quranic translations most of Saraiki translation of Holy Quran
are idiomatic. After those most are under neath context translations. Among these are:
“Amma Yatasaaloon aur alif lam meem da trajuma Multani Zuban wich
“by Maulana Abdul Tawwab Multani.
“Quran Majeed Bazuban riyasti” by Mulana Muhammad Hafeez-ur-Rehman
Hafeez.
Tarjuma Saraiki tafseer-e-Hussaini almaroof Saoghat-e-Nizaami by Maulana
Muhammad Nizam-ud-Din Nizami and “Al- Marjaan” by Mufti Abdul Qadir Saeedi.
Below we will do the contrastive analysis of these underneath context translations.
Surat A-Baqra verse No. 18
“Doray hin goongay hin andhay hin pas o na walsin.” (Abdul Tawab Multani
1940)
“Doray hin goongay hin andhay hin jo o nee wal Awan walay” (Hafeez ur
Rehman 1376 A.H.)
“Aay Boray hin goongay hin Andhay hin pas o nee phirday” (Nizamud Din
1987)
“Boray goongay andhay hin pichay o nee walday sidhay rah” (Saeedi 2000)
In the above mentioned translations, every brilliant translator has tried t o give
under every Arabic text a Saraiki word. The quality of underneath translation is thus that
under the text meanings could be known and the reader does not have difficulty. But in
this type of translation, there is a fault that it has not got frequency and precision. In
eloquence and simplicity, there also comes hindrance. Another example is as follows:
“Atay na milao haq koon nal koor day atay na chupao haq koon halankay
tussan janrday ho.” (Abdul Tawab 1940)
“Atay na milao sach koon nal koor day atay na lukao sach koon atay tussan
janrday ho” (Hafeez-ur-Rehman 1376)
“Atay na milao haq koo nnal batil day atay chupando tussan haq koon halankay
tussan khud jarnday ho.” (Nizami 1987)
“Atay haq koon batil nal na milao atay haq koon na lukao halankay tussan
jarndo (ee koon) (Saeedi 2000)
In the above mentioned translations the able translators have done underneath context translation in Saraiki language. But the forcibly certain sentences are also
inserted. That means that the sentences of other languages as Urdu, Persian and Arabic
have also been given. Instead of these words, if Saraiki words have been used, it would
have been better. For example righteousness. Injustice, lie, hiddenness or thought etc.
Maqbool Hassan Gilani 259
But in underneath-context translation, the reader can easily see the meanings of every
word, under it. But to understand the meanings and substance, there comes a difficulty.
From these translations, this becomes clear, that the translators have followed the Urdu
translators and that’s why uncommon words are present in the text.
Word to word Translations
Word to word translation are these translation which are underneath context
translation what they dent contain the translation of the words under every line. The word
is somewhere else and its translation is somewhere else. That is a free underneath context
translation. Therefore it is named as word to word translation.
The difference between word to word translation and underneath context
translation is this, that at the underneath context translation the translation of the word is
given right under the line. While in the lexis based translation this decorum is not
maintain. Among the Eighteen Saraiki translations of Holy Quran two are lexis based
translation the first’s lexis based translation has been done by late Molvi Ahmed Bukhash
and this is recognized as the first printed Saraikiovaranic translation of the Holy Quran.
Before it not a single Saraiki translation is known. This translation got printed in 1890
A.D.
The second version of lexis based translation in Saraiki is Noor-ul-Eman which
has been calligraphied by Malik Riaz Shahid. This is a hand written manuscript and is
based on thirty chapters According to the division of Holy Quran.
The weight of this manuscript is thirteen quintal. Now we revised these
translations comparatively. First of all translation of Tasmia:
“Allah day nan nal shuroo karandan Jo een Jahan which har kaheen tay
meharban atay oon jahan which musilmanan teen.” (Ahmad Bakash 1890)
“Allah day nan nal shuroo jehra bahoon meharban rehmat wala.” (Riaz Shahid
2008)
Both of these translations are not underneath context translation and not idiomatic
translation. Though they lexis based translation but they contain ambiguity in the
translation of late Molvi Ahmad Bakhash the translation of the kind full (Al-Rehman)
and the Compassionate are not given.
And the explanatory notes are as such given which don’t complies with the Arabic
text. Like this in the translation of Malik Riaz Shahid the meaning of Compassi onate (AlReheem) are not given. Only the kind one is given which is not a precision translation.
Like this the translation of Molvi Ahmad Bakhash is also without precision. This
seems to be the though rather than the translation. Now another example is as follows.
“sabhay siftan Allah deen Jo saray Jahan da Palan wala atay een jahan which
har kheen teen mehrbani ateen oon jahan which musilmaneen teen.” Ahmad
Bakhash 1890)
260 Pakistan Journal of Social Sciences Vol. 33, No. 2
“Sarain khoobian Allah koon jehra malik saray jahan walian da bahoon
meherban rehmatwala.” (Riaz Shahid 2008)
Molvi Ahmad Bux has done the translation of the first verse very well and from it
good Sarikyat is also represented. The translation of the second verse is not clear. Like
this the translation of Malik Riaz Shahid is the sa me, and the another example is as
follows.
“Ateen jhar da chathar gitosaay tussahday oteen pathwaisay tasaydy uttay
shakalwah ateen phakhi bhuneen hoie.” (Ahmad Bakhsh 1890)
“tay assan abar koon teda sayban keta ty tydy utty man ty salva lahaya” (Riaz
Shahid 2008)
All of these translations are very wonderful examples of lexis based translation.
Semi-Idiomatic Translations:
The semi-idiomatic translations are these which could not be called idiomatic
translation and lexis based translation. Because in these translation the fluency and
conciseness is not found and like lexis based translation the binding structure of the
sentence is not also taken core. Among the Eighteen Saraiki translation which are semi
idiomatic. Among these the first one is of the Moalana Noor Ahmad Siyal (Late). Which
consist of first three chapters of the Holy Quran and has been published by Anjuman
Hifz-e-Quran under the name of Tafreed-ul-Quran.
Second semi idiomatic translation is of Allama Muhammad AzamSeedi under the
title of Fareed-ul-Tafaseer that is explanation of Saraiki. This translation and explanation
of the first chapter of the Holy Quran. Given below is the Compassion of these translation
and detail. Consider the translation of Moalana Noor Ahamd Sayal as follows.
“Ay jo kujh assan tuhakoon sunanday pay hain ay Allah Sain diyan aetan hin
atay hikmat walay di naseehat day zikr azkar hin.” (Siyal 1986)
Alike this the translation done by able translation as follows.
“Ay Alla Sain diyan aytan hin jo assan tuhadaya utay haq nal tilawat kareenday
hain atay beshak aap mursaleen wichoon hin.” (Siyal 1976)
The above mentioned translation are semi idiomatic. In the semi idiomatic
translation fluency is absence. The reader has to stopped and think. The said translator
has tried to translation in full manner the Arabic text of the holy Quran. But in the
translation of these verses certain sentences are forcibly inserted and due to it the
translation is not eloquent. As in the first verse wisdom, advise recitation and in the
second verse righteousness, recitation unsuspicious and the messengers are non -Saraiki
words. It would be good if Saraiki words have been used. Now look at semi-idiomatic
translation Molana Muhammad AzamSaeedi.
“Hoshiar beshak oo hay fasadi hin atay lakin naeen samajhday.” (Saeedi 1988)
Look at another example
Maqbool Hassan Gilani 261
“Wal assan maff kar ditta tuhakoon eenday pichoon jo tussan shukar karan
walay thee wanjo.” (Saeedi 1988)
If it had been an idiomatic translation it would be like this.
“Eeentoon bad wal assan tuhakoon maaf kar ditta jo tussan shukar karan walay
thee whnjo.”
Among these translations the translation of Molana Muhammad Azam Saeedi is
semi idiomatic. At first right the meanings are not clear in this translation because
fluency and precisions is absent in them. That is why the reader cannot understand the
tot. In idiomatic translations and in underneath context translation the lexical structure is
quite clearly taken care for. That is why the beauty of the translation is hampered. The
translator has used some non-Saraiki words and due to it the literary taste has not been
achieved. And also the semi-idiomatic translation is not better then idiomatic translation.
Poetic Translations
Poetry is read more than prose and poetry is transmitted heart to heart since
centuries. After getting the facilities of printing the poet verse are consistently being
published. Saraiki is consider to be among the oldest languages of the world. The poetry
of Saraiki is very old. In Saraiki religious literature the biggest treasure of poetry is
present.
There are certain poetic translation of the Holy Quran in Saraiki and they are more
popular than prose translations. The efforts of Ustad Muhammad Ramzan Talib are quite
appreciable in the context of poetic of the Holy Quran. For the first time he did the poetic
translation of the Eighty Eight verses of Holy Quran with the name of lighting thoughts
(sojhal sochan). After were he also did the poetic translations of the prayers in the Holy
Quran with the name of “kindness of prayer (Rehmat-e-Dua). And after words also
rendered the thought of Surah-e-Rehman in poetic diction. This translation in named of
“lightning Blessing (Sojhal Naimtan).
Ghulam Raza has also verified several verses of the Holy Quran. In this reference
Mr. Abdul Wahab abbasi is doing Variable work. Uptill now he has completed ten
chapters of the Holy Quran.
Now these poetic translations are being reiewed. First of all see the translation of
Surah-e-Fatiha.
“Sab tareef Allah Keetay
hay Rab Jahanan da Jehra”.
Ghulam Raza Savra Bhatti. (Bhatti 2007)
Tareef sab Allah keetay jo Rab hay doo jahan da
Shan oondi hay raheemi rutba hay Rehman da.
(Ramzan Talib 2006)
“ Sabhay Tareef Allah ku faqat thandi kay jo Mola
O Malik Jehra palanhar hay een saray aalam da. (Abbasi)
Among these three translations the translation of Ghulam Raza Bhatti is better. It
is in a short meter. In the poetic translation of Muhammad Ramzan Talib there are
semantic fault. The translation of Universes has been done “Two words”. Which is
incorrect.
262 Pakistan Journal of Social Sciences Vol. 33, No. 2
Abdul Whab Abbasi has used their words for the Deliver (Rab) which is good for
poetic requirement but are against the art of translation. Look at another example.
“Allah day nan Rehman toon
Tay Raheemtoon hay ibtada”.
(Bhatti 2007)
“Nam taday toon shuroo toon wada Rehman heen
Tay raheemi day andar bas aap e Zeshanheen “.
(Ramzan Talib 2006)
“Shuroo Allah day nam toon kareendan han jo Aaqa hay
bahoon hay meharban j okay nehait rehm wala hay”.
(Abbasi)
These poetic translations fulfill the poetic considerations but don’t depict fully the
Arabic text. Especially the poetic translation of Ustad Muhammad Ramzan Talib is of
worth full importance, whose second verse doesn't have any collation with the Arabic
text. Like this Ghulam Raza Bhatti has also not versified and penned the Saraiki
translation of “the kind” and the Merciful” and the translation of Abdul Wahab Abbasi
seems better.
References
Sabir Multani Molana. (1925). Par Awal Mutarjam Ba muhawra Bazaboon-e-Saraiki (P-30,31) Lahore Gilani Press
Abdul Haque Mahar Dr. (1984). Quran-e-Majeed Bazaban-e-Saraiki (P. 10) Multan
Saraiki Adbi Board
Khan Muhammad Laskani (1991). Quran-e-Majeed Saraikitar jamanal (P. 9) Islamabad
Saray England Islam international Publications
Dilshad Kalanchvi Sokhay (2000). Saraiki tarjameen wala Quran Shareef, (P. 10) Multan
Ibn-e-Kaleem publishans
Ghulam Mohammad Chochrami Molana, (1990). Tafseer-e-Ahaleqee Hand written
manuscript (P.91)
Saddique Shakir Dr. (2005). Tayassar-ul-Quran Almaroof Sokhi Tafseer, (P. 104)
Multan, Saraiki Sudh Saran
Abdul Haque Mahar Dr. (1984). Quran-e-Majeed Bazaban-e-Saraiki (P. 1) Multan
Saraiki Adbi Board
Abdul Tawab Multani Alif (1940). lam meem Multan Abdul Wasay Tayran Kutub, P. 5
Hafeez-ur- Rehman Molana (1376 A.H.). Quran Majeed Motarjam bazaban-e-Riastee, (P.
5) Bahawalpur
Maqbool Hassan Gilani 263
Nizam-ud-Din Nizam Molana (1987). Tarjaman Saraiki Tafseer-e-Hussaini Hand writer
manuscript, (P. 28)
Abdul Qadir Saeedi Mufti, (2000). Almarjan, hand writer man script (P.5)
Abdul Tawab MultaniAlif (1940). lam meem Multan Abdul Wasay Tayran Kutub, (P.
11)
Hafeez –ur-Rehman (1376 A.H.). Quran Majeed Motrajam bazaban-e-Riastee (P. 11)
Nizam-ud-Din Nizam Molana (1987). Tarjaman Saraiki Tafseer-e-Hussaini Hand writer
manuscript, (P. 28)
Abdul Qadir Saeedi Mufti, (2000). Almarjan, hand writer man script (P.9)
Ahmad Bakash Molvi, (1890). Para Alif lam meem Mutarjim Multani, (P. 2) Lahore,
Gulzar-e-Muhammadi
RiazShahid, (2008). Noor-ul-Eman, Hand written manuscript (P. 1) BahawalPur
Ahmad Bakash Molvi, (1890). Para Alif lam meem Mutarjim Multani, (P. 2) Lahore,
Gulzar-e-Muhammadi
Riaz Shahid, (2008). Noor-ul-Eman, Hand written manuscript (P. 1) Bahawalpur.
Ahmad Bakash Molvi, (1890). Para Alif lam meem Mutarjim Multani, (P. 11) Lahore,
Gulzar-e-Muhammadi
Riaz Shahid, (2008). Noor-ul-Eman, Hand written manuscript (P. 1) Bahawalpur
Noor Ahmad Siyal Molana, (1986). Tilka-r-Rusulo, Tafree-dul-Quran, (P.1) Bahawalpur,
Saraiki Adbi Majlis
Noor Ahmad Siyal Molana, (1976). Tilka-r-Rusulo, Tafree-dul-Quran, (P. 32)
Bahawalpur, Saraiki Adbi Majlis
Muhammad Azam Saeedi Allama, (1988). Fareed-ut-Taffaseer, (P.14) Karachi, Saraiki
Adbi Sangat
Muhammad Azam Saeedi Allama, (1988). Fareed-ut-Taffaseer, (P.31) Karachi, Saraiki
Adbi Sangat
Ghulam Raza Bhatti, (28 October 2007). Daily Jhoke Multan
Muhammad Ramzan Talib, (2006). Rehmat-e-Dua, Dera Ghazi Khan, (P. 9) Fareed
Saraiki Sangat
264 Pakistan Journal of Social Sciences Vol. 33, No. 2
Abdul Wahab Abbasi, Quran Kareem Ma tarjama Manzoom Saraiki hand written
manuscript (P. 1)
Ghulam Raza Bhatti (28 October 2007). Daily Jhoke.
Muhammad Ramzan Talib (2006). Rehmant-e-Dua, (P. 9) Dera Ghazi Khan. Fareed
Saraiki Sangat
Abdul Wahab Abbasi Hand written manuscript (P. 1)
Vol. 33, No. 2 (2013), pp. 255-264
The Saraiki Translations of the Holy Quran with its Varieties
Maqbool Hassan Gilani
Principal, University of Education, Multan Campus.
Abstract:
In this research article, the different varieties of Saraiki Translations of
The Holy Quran have been discussed in detail. These translations
contain, underneath-context, lexis-based, semi-idiomatic and poetic
translations. These have been studied on comparative level as well. The
Arabic language has a different flavor and the Saraiki has its own
touch. In this reference the translators have done the translation from
Arabic in their own regard. The article also deals with this issue as
well. And the translations, merits and demerits have also been
reviewed. The poetic versions of the Holy Quran have also been
comparatively judged. Because poetry is more popular than prose and
widely read, therefore, the poetic translations have been specially
discussed in detail.
Keywords: Holy Quran; Translations; Idiomatic word to word; Semi idiomatic; Poetic
I. Introduction
The Saraiki translations of the Holy Quran are of different varieties like the other
languages of the world. There are certain translations which are meant for underneathcontext translation. There are such kinds of translation in which text is given first. Then
at the end of every line of text translation is given. In doing translation, this decorum is
maintained that the translation should come right under the word. These translations are
considered to be the early translations of the Holy Quran. The old and ancient translations
are gemmed in this way. The other kinds of translations are those in which emphasis is
given on meanings and the Arabic text is not followed, word to word.
The Arabic language has its own temperament. The structure of its sentences is
classified. The Saraiki language has a different temperament from Arabic. Therefore, the
translations done in an idiomatic way, the numeric of words don’t remain the same as of
Arabic text. The difference between word to word and idiomatic translations is this, that
in underneath-translation reader understands every context word easily and in just at a
glance.
Though he reluctantly understands the meanings and substance. Otherwise in
idiomatic translation the isolated meanings are understood with difficulty by the reader
but substance is very easily understood.
Between the underneath-context translation and idiomatic translation two other
different types of translations are found which could be called word to word and semiidiomatic. Word to word translations are those which are underneath-context translations,
but we can’t find translation at every word of the text. The word is somewhere else but
its translation is somewhere else. That is a free underneath-context translation. Therefore,
it has been named word to word. The difference between underneath-context translation
256 Pakistan Journal of Social Sciences Vol. 33, No. 2
and word to word translation is this, that underneath-context translation the translation is
given right under the Arabic-text, but in it this is not cared for the fourth version of the
translation is the semi-idiomatic, these are those translations which cannot be called
idiomatic nor word to word. Because in these translations the precision and flow of
idiomatic translations are not found and underneath translation word to word translations
the care of sentence structure is not taken. In every type of translation has its own color,
like different flowers in a garden and every flower has its own unique flavor. Same is the
case with beautiful versions of Quranic translations. Most Quranic translations are done
in idiomatic expression. The biggest quality of these translations is that they are effective
and easily understandable by even a common reader. The reader does not get irritated but
in reading and understanding meanings get difficult. The other kind of translations is
underneath-context translations. The biggest quality of these translations is that the every
word is revealed and understood but substance is not easily understood. If the
underneath-context translation is idiomatic then there is nothing like that. In this type of
translations there are semi-idiomatic and idiomatic translations, their details will be given
separately.
Third type is word to word translations. These are not underneath-context or
idiomatic. Under every verse the translation is not found but some where it is. Substance
and thought are more easily understood than of underneath-context translation.
Fourth type is semi-idiomatic. These translations could not be called word to word,
underneath-context, or idiomatic. These are different from all the three above stated.
Therefore, it is discussed as a different kind.
In the coming pages a detailed look will be given on these types.
II. Forms of Translations
Idiomatic Translations:
Most translations are done in this type. There are 8 versions of complete and
incomplete translations. Eight out of them are idiomatic. Five are complete and three are
incomplete. Idiomatic translations are:
“Para Awal Mutrajjim Bamuhawara Bazuban Multani”. by Molana Muhammad
Kair-ud-din Sabir Multani.
“Quran Majeed Tarjuma Bazuban Saraiki” by Dr. Mahar Abdul Haq
“Quran Majeed Saraiki Tarjuma Naal” by Khan Muhammad Lashari.
“Saokhay Saraiki Tarjumay Wala Quran Shareef” Az Dilshad Kalanchvi.
“Tafseer Ataleeqi Bazuban Saraiki” by Molana Ghulam Muhammad
Chachrrani.
“Tayasar-ul-Quran-ul-Aroof Saokhi tafseer“by Dr. Prof. Muhammad Saddique
Shakir.
“ Mutaaddid Soortain Aur Qurani Aayaat” Ustaad Muhammad Ramzan Talib.
Maqbool Hassan Gilani 257
Yaarhan Soortaan Saraiki tarjumay naal” by Hafiz Mukhtar Ahmed Shahid
Abbassi.
Now we look at the idiomatic translations of these learned translations
contrastively. For example thus verse is seen and then we compare the different
translation verse. 57 Surah Al-Baqarah.
i. “attay assan tusaday utay jharr baddal di chhan keeti atay asmaan kanu khawan
wastay mann atay salwa bhaijeya.” (Sabir Multani, 1925)
ii. “atay assan tuhaday utay jharr di chhan kar ditti haie atay tuhaday utay mann (hik
Phall) atay salwa (Batairay) assan nazil keetay.” (Abdul Haq, 1984)
iii. “Tay assan tuhaday utay jharr de chhan keetitay tuhaday wastay khumbian tay
batairay lahoaey (paida Keetay)” (Laskani, 1991)
iv. “Tay assan tuhaday uttay badlan di chhan keeti rakhi atay tuhaday keetay mann tay
salwa (batairay) lahainday rehosay.” (Kalanchavi, 2000)
v. “Atay jharr badal kun tusada tanboo keeta atay tusaday utay mann aatay salwa
laatha.” (Chachrani, 1990)
vi. “Atay assan tuhaday utay jharr da pichawan kar ditta bia tuhaday keetay mann tay
salwa lahaya” (Shakir, 2005)
In the above mentioned every translation the worthy translator has done the
translation in beautiful saraiki idiom. Most of the translators have used Sariki word
“Johar” for Ghammam. Some translators haven’t translated “mann and Salwa.” It would
have been better if the counterpart saraiki words were used for these two words. Khan
Muhammad Laskani has translated Ghamam as “Khumbian.” Dr. Mahar Abdul Haq has
translated it as “like phal” likewise Dr. Sahib has translated “Anzalna” as “nazil keeta”
but other translators have used pure Saraiki words as “lahaya” and “bhaijeya”.
The idiomatic translations are also other of good qualities so their discussion is
necessary. The reader can easily grasp the meaning the full eloquence is found because
the whole representation of Arabic text is present in them; the idiomatic translations are a
good example of simplicity, fluency and also contain literary touch. Despite having above
stated qualities at certain plaus the reader is unable to understand the meanings of
different chonks.
Certain translators have used difficult words, forcibly inserted sentences, strange
sentences and explanatory notes as well. Therefore, the beauty of the translation has been
hampered. For example, look at the translation of Dr. Mahar Abdul haq:
(verse 2-Surah-Al-Fatih)
“Sub tarfeean Allah Diyan hin jehra kul jahan da palan wadhawan tay
phalawan phulawan wala hay.” (Abdul Haq)
In this translation unnecessary explanatory words have distorted the beauty of the
translation.
Underneath Context Translations:
Underneath context translations are those in which the Arabic text of the Holy
Quran is given first and then underneath every line the translation of every word is given
258 Pakistan Journal of Social Sciences Vol. 33, No. 2
here great cane is taken that under every line the translated line should come. Under neath
one the earliest kinds of Quranic translations most of Saraiki translation of Holy Quran
are idiomatic. After those most are under neath context translations. Among these are:
“Amma Yatasaaloon aur alif lam meem da trajuma Multani Zuban wich
“by Maulana Abdul Tawwab Multani.
“Quran Majeed Bazuban riyasti” by Mulana Muhammad Hafeez-ur-Rehman
Hafeez.
Tarjuma Saraiki tafseer-e-Hussaini almaroof Saoghat-e-Nizaami by Maulana
Muhammad Nizam-ud-Din Nizami and “Al- Marjaan” by Mufti Abdul Qadir Saeedi.
Below we will do the contrastive analysis of these underneath context translations.
Surat A-Baqra verse No. 18
“Doray hin goongay hin andhay hin pas o na walsin.” (Abdul Tawab Multani
1940)
“Doray hin goongay hin andhay hin jo o nee wal Awan walay” (Hafeez ur
Rehman 1376 A.H.)
“Aay Boray hin goongay hin Andhay hin pas o nee phirday” (Nizamud Din
1987)
“Boray goongay andhay hin pichay o nee walday sidhay rah” (Saeedi 2000)
In the above mentioned translations, every brilliant translator has tried t o give
under every Arabic text a Saraiki word. The quality of underneath translation is thus that
under the text meanings could be known and the reader does not have difficulty. But in
this type of translation, there is a fault that it has not got frequency and precision. In
eloquence and simplicity, there also comes hindrance. Another example is as follows:
“Atay na milao haq koon nal koor day atay na chupao haq koon halankay
tussan janrday ho.” (Abdul Tawab 1940)
“Atay na milao sach koon nal koor day atay na lukao sach koon atay tussan
janrday ho” (Hafeez-ur-Rehman 1376)
“Atay na milao haq koo nnal batil day atay chupando tussan haq koon halankay
tussan khud jarnday ho.” (Nizami 1987)
“Atay haq koon batil nal na milao atay haq koon na lukao halankay tussan
jarndo (ee koon) (Saeedi 2000)
In the above mentioned translations the able translators have done underneath context translation in Saraiki language. But the forcibly certain sentences are also
inserted. That means that the sentences of other languages as Urdu, Persian and Arabic
have also been given. Instead of these words, if Saraiki words have been used, it would
have been better. For example righteousness. Injustice, lie, hiddenness or thought etc.
Maqbool Hassan Gilani 259
But in underneath-context translation, the reader can easily see the meanings of every
word, under it. But to understand the meanings and substance, there comes a difficulty.
From these translations, this becomes clear, that the translators have followed the Urdu
translators and that’s why uncommon words are present in the text.
Word to word Translations
Word to word translation are these translation which are underneath context
translation what they dent contain the translation of the words under every line. The word
is somewhere else and its translation is somewhere else. That is a free underneath context
translation. Therefore it is named as word to word translation.
The difference between word to word translation and underneath context
translation is this, that at the underneath context translation the translation of the word is
given right under the line. While in the lexis based translation this decorum is not
maintain. Among the Eighteen Saraiki translations of Holy Quran two are lexis based
translation the first’s lexis based translation has been done by late Molvi Ahmed Bukhash
and this is recognized as the first printed Saraikiovaranic translation of the Holy Quran.
Before it not a single Saraiki translation is known. This translation got printed in 1890
A.D.
The second version of lexis based translation in Saraiki is Noor-ul-Eman which
has been calligraphied by Malik Riaz Shahid. This is a hand written manuscript and is
based on thirty chapters According to the division of Holy Quran.
The weight of this manuscript is thirteen quintal. Now we revised these
translations comparatively. First of all translation of Tasmia:
“Allah day nan nal shuroo karandan Jo een Jahan which har kaheen tay
meharban atay oon jahan which musilmanan teen.” (Ahmad Bakash 1890)
“Allah day nan nal shuroo jehra bahoon meharban rehmat wala.” (Riaz Shahid
2008)
Both of these translations are not underneath context translation and not idiomatic
translation. Though they lexis based translation but they contain ambiguity in the
translation of late Molvi Ahmad Bakhash the translation of the kind full (Al-Rehman)
and the Compassionate are not given.
And the explanatory notes are as such given which don’t complies with the Arabic
text. Like this in the translation of Malik Riaz Shahid the meaning of Compassi onate (AlReheem) are not given. Only the kind one is given which is not a precision translation.
Like this the translation of Molvi Ahmad Bakhash is also without precision. This
seems to be the though rather than the translation. Now another example is as follows.
“sabhay siftan Allah deen Jo saray Jahan da Palan wala atay een jahan which
har kheen teen mehrbani ateen oon jahan which musilmaneen teen.” Ahmad
Bakhash 1890)
260 Pakistan Journal of Social Sciences Vol. 33, No. 2
“Sarain khoobian Allah koon jehra malik saray jahan walian da bahoon
meherban rehmatwala.” (Riaz Shahid 2008)
Molvi Ahmad Bux has done the translation of the first verse very well and from it
good Sarikyat is also represented. The translation of the second verse is not clear. Like
this the translation of Malik Riaz Shahid is the sa me, and the another example is as
follows.
“Ateen jhar da chathar gitosaay tussahday oteen pathwaisay tasaydy uttay
shakalwah ateen phakhi bhuneen hoie.” (Ahmad Bakhsh 1890)
“tay assan abar koon teda sayban keta ty tydy utty man ty salva lahaya” (Riaz
Shahid 2008)
All of these translations are very wonderful examples of lexis based translation.
Semi-Idiomatic Translations:
The semi-idiomatic translations are these which could not be called idiomatic
translation and lexis based translation. Because in these translation the fluency and
conciseness is not found and like lexis based translation the binding structure of the
sentence is not also taken core. Among the Eighteen Saraiki translation which are semi
idiomatic. Among these the first one is of the Moalana Noor Ahmad Siyal (Late). Which
consist of first three chapters of the Holy Quran and has been published by Anjuman
Hifz-e-Quran under the name of Tafreed-ul-Quran.
Second semi idiomatic translation is of Allama Muhammad AzamSeedi under the
title of Fareed-ul-Tafaseer that is explanation of Saraiki. This translation and explanation
of the first chapter of the Holy Quran. Given below is the Compassion of these translation
and detail. Consider the translation of Moalana Noor Ahamd Sayal as follows.
“Ay jo kujh assan tuhakoon sunanday pay hain ay Allah Sain diyan aetan hin
atay hikmat walay di naseehat day zikr azkar hin.” (Siyal 1986)
Alike this the translation done by able translation as follows.
“Ay Alla Sain diyan aytan hin jo assan tuhadaya utay haq nal tilawat kareenday
hain atay beshak aap mursaleen wichoon hin.” (Siyal 1976)
The above mentioned translation are semi idiomatic. In the semi idiomatic
translation fluency is absence. The reader has to stopped and think. The said translator
has tried to translation in full manner the Arabic text of the holy Quran. But in the
translation of these verses certain sentences are forcibly inserted and due to it the
translation is not eloquent. As in the first verse wisdom, advise recitation and in the
second verse righteousness, recitation unsuspicious and the messengers are non -Saraiki
words. It would be good if Saraiki words have been used. Now look at semi-idiomatic
translation Molana Muhammad AzamSaeedi.
“Hoshiar beshak oo hay fasadi hin atay lakin naeen samajhday.” (Saeedi 1988)
Look at another example
Maqbool Hassan Gilani 261
“Wal assan maff kar ditta tuhakoon eenday pichoon jo tussan shukar karan
walay thee wanjo.” (Saeedi 1988)
If it had been an idiomatic translation it would be like this.
“Eeentoon bad wal assan tuhakoon maaf kar ditta jo tussan shukar karan walay
thee whnjo.”
Among these translations the translation of Molana Muhammad Azam Saeedi is
semi idiomatic. At first right the meanings are not clear in this translation because
fluency and precisions is absent in them. That is why the reader cannot understand the
tot. In idiomatic translations and in underneath context translation the lexical structure is
quite clearly taken care for. That is why the beauty of the translation is hampered. The
translator has used some non-Saraiki words and due to it the literary taste has not been
achieved. And also the semi-idiomatic translation is not better then idiomatic translation.
Poetic Translations
Poetry is read more than prose and poetry is transmitted heart to heart since
centuries. After getting the facilities of printing the poet verse are consistently being
published. Saraiki is consider to be among the oldest languages of the world. The poetry
of Saraiki is very old. In Saraiki religious literature the biggest treasure of poetry is
present.
There are certain poetic translation of the Holy Quran in Saraiki and they are more
popular than prose translations. The efforts of Ustad Muhammad Ramzan Talib are quite
appreciable in the context of poetic of the Holy Quran. For the first time he did the poetic
translation of the Eighty Eight verses of Holy Quran with the name of lighting thoughts
(sojhal sochan). After were he also did the poetic translations of the prayers in the Holy
Quran with the name of “kindness of prayer (Rehmat-e-Dua). And after words also
rendered the thought of Surah-e-Rehman in poetic diction. This translation in named of
“lightning Blessing (Sojhal Naimtan).
Ghulam Raza has also verified several verses of the Holy Quran. In this reference
Mr. Abdul Wahab abbasi is doing Variable work. Uptill now he has completed ten
chapters of the Holy Quran.
Now these poetic translations are being reiewed. First of all see the translation of
Surah-e-Fatiha.
“Sab tareef Allah Keetay
hay Rab Jahanan da Jehra”.
Ghulam Raza Savra Bhatti. (Bhatti 2007)
Tareef sab Allah keetay jo Rab hay doo jahan da
Shan oondi hay raheemi rutba hay Rehman da.
(Ramzan Talib 2006)
“ Sabhay Tareef Allah ku faqat thandi kay jo Mola
O Malik Jehra palanhar hay een saray aalam da. (Abbasi)
Among these three translations the translation of Ghulam Raza Bhatti is better. It
is in a short meter. In the poetic translation of Muhammad Ramzan Talib there are
semantic fault. The translation of Universes has been done “Two words”. Which is
incorrect.
262 Pakistan Journal of Social Sciences Vol. 33, No. 2
Abdul Whab Abbasi has used their words for the Deliver (Rab) which is good for
poetic requirement but are against the art of translation. Look at another example.
“Allah day nan Rehman toon
Tay Raheemtoon hay ibtada”.
(Bhatti 2007)
“Nam taday toon shuroo toon wada Rehman heen
Tay raheemi day andar bas aap e Zeshanheen “.
(Ramzan Talib 2006)
“Shuroo Allah day nam toon kareendan han jo Aaqa hay
bahoon hay meharban j okay nehait rehm wala hay”.
(Abbasi)
These poetic translations fulfill the poetic considerations but don’t depict fully the
Arabic text. Especially the poetic translation of Ustad Muhammad Ramzan Talib is of
worth full importance, whose second verse doesn't have any collation with the Arabic
text. Like this Ghulam Raza Bhatti has also not versified and penned the Saraiki
translation of “the kind” and the Merciful” and the translation of Abdul Wahab Abbasi
seems better.
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Saraiki Adbi Board
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