He further says that even prior to this, several translations of the Holy Quran in the Chinese language were available and many other translations were added later, installment loans Alaska which number more than ten
Nevertheless, he says, “When the translation was completed, I went to China and Singapore under the instructions of Hazrat Khalifatul Masih IV (rh) and consulted specialists in the Chinese language in order to improve it. ” He personally writes with utmost humility, “This task was impossible for me. This is merely the grace of God Almighty, through which this was made possible.”
It was his impression (this is the sentiments of a non-Ahmadi, an intellectual professor, who considers himself to be an authority on Islam) that Osman Sahib was a simple, humble, sincere and honest man, who was devoted to following the commandments of God Almighty
However, the translation of the Ahmadiyya Community holds distinct qualities which cannot be found in any other translation. It contains arguments from the literature of the Jamaat and is thus a masterpiece. When it was published, various linguists from China and other countries praised it saying the translation standard was outstanding and commended it. The translation of the Jamaat is well recognised, and in great demand. Generally speaking, some people complain as well that beliefs of the Jamaat have been included in it or that its commentary has been written according to our beliefs. Nonetheless, on the whole, everyone has deemed the translation to be of a high standard.
There is a professor in China, Lin Song, who has written a book with regards to Chinese translations of the Holy Quran written in the past century. In this book, he has also made a mention of our translation and has discussed the Community’s Chinese translation of the Holy Quran, covering approximately fifteen pages of this book. The professor mentions the distinctions of our translation of the Holy Quran very elaborately. For example, he says that usually when scholars translate, they fail to translate certain words. As a matter of fact, they write the same Arabic word instead of its translation, or they elaborate this in the footnote. It seems, therefore, as if these parts were unclear to them. On the other hand, the distinction of the translation of Osman Sahib is that he translated even those passages and he referred to the supporting references on the basis of the rendered translation in the footnotes.
The professor further writes that having published his comments about this translation, he met Osman Sahib several times. He further says that that during one Ramadan, he had invited Osman Sahib to his home. Osman Sahib observed the fasts and considered the Holy Quran to be highest book of religious law. He further writes that even though some parts of Osman Sahib’s translation and commentary are not in accordance with the views of Chinese Muslims who belong to the Sunni sect [of Islam], it is not possible to deny the fact that Osman Sahib was a person who believed in the unity of God, who loved the Holy Prophet (sa) and obeyed Divine commandments. (Daily Al Fazl, , p. 3)
The English titles of the Chinese literature that was produced by Chini Sahib under his supervision are as follows: My Life and Ancestry, Introduction to Morality. There are seven books that have been authored by him. Besides these, there are approximately thirty-five books which he translated, or which were translated under his supervision. He wrote An Outline of the Ahmadiyya Muslim Community, which is an introduction to the Jamaat; Outline of Islam, which is an introduction to Islam; Fundamental Questions and Answers About Islam, which comprises of basic questions about Islam; Islamic Concept of Jihad and Ahmadiyya Muslim Community in Chinese; Ahmadiyya Muslim Community’s Contribution to the World. He also wrote about the need for Islam and religion in a person’s life. These are his scholarly achievements, which I have briefly mentioned.