There are some differences between the Ahmadi translation of the Qur'an and the Sunni Muslim translations. Why Ahmadi translations had a special place in Indonesia in the first half of the 20th century. What is the contribution of these translations to the study of the Qur'an in this country.
The Lahore Ahmadiyya Translation of the Qur'an Historically, the idea of translating the Qur'an from its original. 6 Al-Jīzāwī (Shaikh al-Azhār said that the translation of the Qur'an in 'ajamī is forbidden. The Holy Qur'an of Muhammad Ali has some distinctive features compared to other translations of the Qur'an.
Thirdly, it is against the idea of nāsikh (raised) and mansūkh (raised) of the verses of the Qur'an. The Qadiani Ahmadiyya claimed that the translation was the property of the Ahmadiyya, not Muhammad Ali. 14 This type of translation (with long preface) is a model followed by Indonesian official translation of the Koran.
Sher Ali's Holy Qur'an was published in 1955, but the copy of the first part of this translation appeared in 1915. With the approval of Haji Fachruddin and Mas Mansur of Muhammadiyah (the largest modernist movement in Indonesia), H.O.S. Salim also mentioned that Muhammad Ali's translation of the Quran was on par with Western studies from an academic and scholarly perspective.
He sent a letter to Rashid Rida requesting his fatwa (istiftā’) regarding Tjokroaminot's and Ali's translation of the Qur'an. Third, it was the first accessible translation of the Qur'an on the market and available in all languages. The Qadiani translation of the Qur'an in Bahasa Indonesia first appeared in 195351, while the Lahore translation appeared.
52 The Indonesian translation of the Quran from the Lahore Ahmadiyya, translated from Muhammad Ali's The Holy Quran by H.M. The translation of the Quran into Sundanese was called Ayat-ayat pinilih tina Alquran and was performed by Djajadi, JD. The Indonesian government does not publish the official translation of the Qur'an in languages other than Bahasa Indonesia.
The establishment of this branch, according to a report from the movement, was prompted by the Javanese translation of the Koran.
Distinctiveness of Ahmadiyya’s translation and Its Influences For the Ahmadiyya, the idea of translating the Quran into numerous
Using Rahman's categorization of revival movements, Ahmadiyya's religious position, as reflected in the translation of the Qur'an, cannot be strictly placed in any of these four categories. As Rahman himself states, these four categories of revival movements in Islam are interrelated and "the precise lines of influence between these movements are not always easy to draw."71 Ahmadiyya's perspective on modern sciences and ideas, however, can be seen as a mixture between modernist and neorevivalist movements. As Khwaja Kamal-ud-Din, a close friend of Muhammad Ali and a leader of the Lahore Ahmadiyya, points out, there are not a single verses in the Qur'an that contradict the sciences: “No other book of revelation proves their validity by reason of logic and reason, while the Qur'an openly appeals to our reason before asking us to accept it.”72 In other places, however, the translator also tries to show that the Qur'an is more advanced than modern sciences and implicitly modern innovations or advance the achievements of modern sciences. modern sciences.
In the Holy Qur'an there are rules of guidance for the common man of the world as well as for the philosopher, and for the communities in the lowest degree of civilization as well as for the highly civilized nations of the world. It is the Ahmadiyya's attitude towards science and miracles that leads some critics to accuse them of being apologetic Muslims. The only miracle in the Qur'an is the Qur'an itself; its completeness and no inconsistencies in its content.
In summary, the purpose of Ahmadiyya's translation of the Qur'an is to show that this holy book is eternally true, including its prophecies, and it is in accordance with modern sciences. Technology and science continue to develop, and even with tremendous speed in recent years, while the translation of the Qur'an by Ahmadiyya remains in the same place, with only minor changes. This is why some people are against the idea of making scientific verses of the Qur'an compatible with sciences.
This may also be the reason why the Ahmadiyya translation has lost its position as an important translation of the Qur'an in the Muslim world. Of course, in addition to the heretical accusations against Ahmadiyya theological beliefs, there is also the fact that the translation was written in the context of early and mid-twentieth century scholarship, which makes modern people no more refer to it than before. Ahmadiyya's attitude towards modern science contrasts with its attitude towards Christianity.
In the face of aggressive Christian mission to Indonesia and severe attacks from materialism, Ahmadiyya's apologetic approach became a weapon for Muslim intelligentsia to defend their faith. They have no other weapon to meet Christian mission and the onslaught of materialism, except the apologetic approach of Ahmadiyya. And it is true that Christian mission was on Muhammad Ali's mind when he undertook the project of translating the Qur'an at a time when Christian mission was accelerating in British India in the first half of the twentieth century.
Concluding Remarks
He says: “Ancient Islam honored Jesus Christ as a great prophet, and though it denied his divinity and atoning death, it always recognized his sinlessness and virgin birth. In the context of the Ahmadiyya, they translate certain verses in accordance with the theological beliefs of this group, especially on the second coming of the Messiah, prophethood, and verses on miracles. In contrast to the reception of the Ahmadiyya as a foreign movement, which most Indonesian Muslims tended to oppose, Ahmadiyya's translation of the Qur'an was warmly received in the early 20th century by some Islamic intelligentsia, such as Sukarno, Tjokroaminoto , Agus Salim, and Ruslan Abdulgani.
It is these characteristics, accepted by some intelligentsia, which were able to save them from losing faith due to the attractive attractions of materialism, atheism and Christianity. For the Lahori, the deviation can be found in their use of allegorical and metaphorical translation for the verses on miracles, while for the Qadian it lies in their interpretation of the meaning of khatam al-nabiyyin. Not many people turn to Ahmadiyya for scientific translation of the Koran or for the matter of Christianity.
In addition to the availability of many references, the translation from the Lahore Ahmadiyya was influenced by scholarly findings and discourse from the early and mid-twentieth century. Beck, Herman L., “The Break Between the Muhammadiyah and the Ahmadiyya,” Contributions to Linguistics, Geography, and Ethnology, vol. Benda, Harry J., The Crescent and the Rising Sun: Indonesian Islam under the Japanese Occupation The Hague: W.
Burhani, Ahmad Najib, "The Ahmadiyya and the Study of Comparative Religion in Indonesia: Controversies and Influences", Islam and Christian-Muslim Relations, vol. Cragg, Kenneth, "[Review of ] The Holy Qur'an, Arabic Text and Translation", The Muslim World, vol. Farīd, Malik Ghulām (red.), The Holy Qur’ān: Arabic Text with English Translation & Short Commentary, London: Islam International Publications Ltd., 2003.
Greifenhagen, F.V., "Traduttore Traditore: An Analysis of the History of English Translations of the Qur'an," Islam and Christian-Muslim Relations, Vol. Mahmud Ahmad, Bashir-ud-Din, Introduction to the Study of the Holy Quran, London: The London Mosque, 1949. Montgomery, John Warwick, "The Apologetic Approach of Muhammad Ali and its Implications for Christian Apologetics", The Muslim World, vol.
Robinson, Neal, “Sectarian and Ideological Prejudice in Muslim Translations of the Quran,” Islam and Christian-Muslim Relations, vol. Smith, Henry, “The Apologetic Interpretation of Scripture in Islam and in Christianity,” The Journal of Religion, vol.
