Is translation lacking? If so why?

Some non-Muslims/non-Arabs/non-Arabic speaking people often assume that simply reading a translation of the Quran is enough to gain a thorough and complete understanding of it. However, this is not the case, as well be explained below.

Arabic is a rich language, with many words for one particular thing - yet all of these are not absolutely synonymous. Rather they have different shades of meaning, and go into more depth than a single word would often do in English. For example, there are several words for sleeping in Arabic, which each have a subtle yet significant difference: eg. sleeping whilst laying, sleeping whilst sitting, sleeping whilst dreaming, etc.

But is this also consistent with the Quran?

Yes, it is. One will come across various words/ayaat in the Quran where reading a translation will provide a superficial meaning and deprive the reader/listener from the true beauty and depth of the words of the Quran. The following is an example of this:

Surah al-A'raaf says in ayah 198 (Quran 7:198): 

وَإِن تَدْعُوهُمْ إِلَى الْهُدَىٰ لَا يَسْمَعُوا ۖ وَتَرَاهُمْ يَنظُرُونَ إِلَيْكَ وَهُمْ لَا يُبْصِرُونَ

"And if you invite them to guidance, they do not hear; and you see them looking at you while they do not see."

Here, the verb 'to look/see' is mentioned 3 times, translated as follows: "...you see them looking at you while they do not see". As we can see, each time the word appears equivalent.

However the Arabic words used are different in all 3 cases, and are as follows (respectively): 

رأي = to observe/contemplate 

نظر = to look/see

بصر = a deep perception, to see something whilst having a deep understanding thereof

As such, one can see that the translation of the ayah is certainly not as rich as the original Arabic version of it.

Why are translations inadequate, why don't they elaborate to make the difference clear?

To produce a high quality of work, regardless of what it may be, one is required to be consistent. In addition to this, one is required to be accurate and concise.

When translating the Quran, the translator has to consider all of the aforementioned, and strive to complete the task despite the extensive length of the Quran. If he/she elaborates (on the shade of meaning of a word) in one place, the equivalent would be required of many such places. This isn't akin to the notes in brackets of those such as Dr Muhammad Muhsin Khan, which serve as clarification of what is being spoken about, requiring a lesser extent of description. Rather every few words of the Quran would entail  elaborate discussion.

So why be concise? Well it makes the translators task a lot easier (despite still being extensive) and conforms to the concise nature of the Quran in its original language.

If this is the case, why bother with translations?

Despite the deficiency in depth, translations still provide much of the message of the Quran. Its just that the message might not be as effective due to the omission of things consistent with the original form.

Translations enable people of many languages to be able to read the Quran and understand much of its messages and instructions. It is ultimately much more beneficial than not translating, as many people would not be able to understand the Quran adequately until learning Arabic.

Indeed, it is as Marmaduke Pickthall said:

"The Koran cannot be translated. That is the belief of old-fashioned Sheykhs and the view of the present writer. The Book is here rendered almost literally and every effort has been made to choose befitting language. But the result is not the Glorious Koran, that inimitable symphony, the very sounds of which move men to tears and ecstasy. It is only an attempt to present the meaning of the Koran -- and peradventure something of the charm -- in English. It can never take the place of the Koran in Arabic, nor is it meant to do so."

Indeed, Allah is with those who are patient

In the Quran, Allah ta'ala says:

اِنَّ اللهَ مَعَ الصّٰبِرِيْن 

Indeed, Allah is with those who are patient (as-Śaabireen). 

The word ٓمَع is used here - the things that are mentioned with this word accompany one another. Thus, in this ayah it means that Allah ta'ala is with as-Śaabireen, and اِنَّ is emphatic of this relationship between the the two. 

Who are as-Śaabireen? 

As discussed in a previous post about patience, one is only recognised by a characteristic when that characteristic is found consistently in that person. 

Upon reflection, we find that patience has several aspects. 

• Patience - desire
• Patience - anger
• Patience - hope, prayer, tawakkul. 

Patience to resist a desire is not only refraining from obtaining that desire at any cost. Absolute patience, in this regard, is not pursuing the desire AND being content with what one has. To be satisfied and thankful to Allah ta'ala for what we do have, and appreciating that it is better than what it could have been otherwise. 

It is the realisation that any worldly need ultimately is possible only by the will of Allah ta'ala, and that rather than going after the desire, one needs only to turn to Him and ask for what is best for oneself. 

One who is patient in anger is able to take on any insults or harsh words, to avoid a reaction, to give up for the sake of making peace, to put their points across without causing anyone else to be insulted. 

The other type of patience is when going through sadness and difficulty. When a calamity befalls, the easiest thing to say is "Why me? Why did this happen to me despite my faith in Allah?"  Ironically, this very saying questions whether we really trust Allah. If you have faith in what Allah says and does, do you really question why life throws it's difficulties only at you? Or does one accept that it is as Allah ordained it? 

In the Quran, we find that:

"Allah does not lay on any soul a burden except to the extent to which He has granted it; Allah brings about ease after difficulty."

Indeed, we must have tawakkul, that is, that we must make Allah ta'ala our 'wakeel' (one who deals with someone's problems). 

Quran, 3:160

إِن يَنصُرْكُمُ اللَّهُ فَلَا غَالِبَ لَكُمْ وَإِن يَخْذُلْكُمْ فَمَن ذَا الَّذِي يَنصُرُكُم مِّن بَعْدِهِ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ

If Allah assists you, then there is none that can overcome you, and if He forsakes you, who is there then that can assist you after Him? And on Allah should the believers rely (ie. do tawakkul).

The above aspects of patience are difficult to maintain. But it is the struggle against this difficulty that Allah subhaanahu wa ta'ala rewards, so we must continue to strive to observe it. 

May Allah make us of as-Śaabireen. 

Remember to forgive if you want forgiveness

Remember that we should not be hypocrites - if we want forgiveness from Allah 'azzawajal, we should forgive others for the sake of receiving His mercy.

Yes, we are imperfect, we are not the most-merciful - but we need to strive towards taqwa. May Allah make us of the muttaqeen (those with taqwa). May He make us of the śaabireen (those who are patient).

We aren't perfect, but it's the effort that we make to remove our imperfections and selfishness that will be rewarded in the akhirah (inshaAllah). May Allah make us of those people who receive Jannah, and upon whom His mercy is bestowed on the day of qiyamah.

Abu Sa’id (may Allah be pleased with him) said that the Prophet (may Allah bless him and grant him peace) said:‘Someone who does not show mercy will not be shown mercy.’[Al-Adab al-Mufrad, Book: Looking after Children, graded Saheeh by Sh. al-Albani]

‘Umar (may Allah be pleased with him) was heard to say: “Anyone who does not show mercy will not be shown mercy. Anyone who does not forgive will not be forgiven. Anyone who does not turn in repentance will not be turned to nor will he be protected or guarded.”[Al-Adab al-Mufrad, Book: Mercy, graded Hasan by Sh. al-Albani]

Jarir bin Abdullah (may Allah have mercy on him) narrated that the Messenger of Allah (peace be upon him) said:“Whoever does not show mercy to the people, Allah will not show mercy to him.”(“‏ مَنْ لاَ يَرْحَمُ النَّاسَ لاَ يَرْحَمُهُ اللَّهُ ‏”)[Found in Sahih Muslim, Book of virtues;Jami'at-Tirmidhi, graded as Saheeh by Darussalam;Al-Adab al-Mufrad, Book: Mercy, graded Saheeh by Sh. al-Albani]

Narrated Abdullah ibn Amr ibn al-’As (may Allah be pleased with him):The Prophet (ﷺ) said: The Compassionate One has mercy on those who are merciful. If you show mercy to those who are on the earth, He Who is in the heaven will show mercy to you.[Sunan Abu Dawood, graded Saheeh by Sh. al-Albani]

[again, a reminder for myself, first and foremost]

Seek help through patience and prayer - al-Khashi'een.

In Surah al Baqarah, Allah 'azzawajal says:

وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ

And seek assistance through patience and prayer, and most surely it is a hard thing except for the humble ones,

From my humble understanding, the "assistance/help" mentioned here is one that requires the person to also make an effort. In other words, you put in the effort and then seek help in addition to this.

The ayah then goes on to say that this is difficult EXCEPT for those who are humble ("al-khaashi'een"). It doesn't just, however, say that doing the aforementioned is difficult - it says it is too great/too grand (kabeer) except for those who are humble.

With regards to "the humble ones", the term used means those who are humble and submissive, those who lower their eyes and voices (in front of their Lord).

One should consider that people are only labelled with such terms when the corresponding trait is found in the all the time, or atleast the majority of the time. For example, you wouldn't call someone patient if they got angry at every little thing, even though the person may be patient some of the time. You would only do so if this characteristic is reasonably consistently seen in that person.

Furthermore, humility is the opposite of arrogance - which as we discussed in a previous post was the root of the shaytan's evil.
If one is arrogant, he assumes himself as being more than worthy of resolving his own problems without the need for any other. One does not ask others for help. But what's bad is that the person assumes himself above the requirement for help, sometimes even from the help of Allah ta'ala. The person assumes himself as being self-sufficient and capable of that which is out of his grasp. He assumes that everything is within his control, that nobody can turn the tables because "he knows better and has planned ahead".

So the advice of the ayah can only be fulfilled when one is humble and constantly keeps in mind that everything is ultimately under the grasp of Allah ta'ala's will and power.



The above is another humble attempt to reflect upon a small phrase from the Quran - something which we need to encourage more of, firstly within ourselves and then with others. May Allah subhaanahu wa ta'ala make us of those who have the Quran in their hearts, those who have taqwa, those who understand the Quran correctly and those who reflect upon it.

InshaAllah, let's try to incorporate these reminders into our lives. Please remember me in your Duas!

Arrogance - the root of shaytan

I was explaining about arrogance to my nephew a few weeks back. I realised how we all acknowledge arrogance by its definition, but not by its implications and what it entails.



Superficially, one doesn't realise the significance of arrogance. After all, it's just a greater amount of confidence in oneself, a little bit more than mere self-satisfaction...isn't it?

One must remember that arrogance is not merely being satisfied with what one has, it is the self-perceived superiority over others.

Arrogance may be a single trait, but it was this trait that made Iblees (aka satan/the devil), a being who may well have worshipped Allah ta'ala much more than many of us, turn from pious to damned. The whole root of his evil arose from arrogance, leading him to devoting his respite to the misleading of an-Naas (mankind).
Was their any deficiency in his worship? Possibly not, only Allah knows. Yet this single trait of arrogance made him become from a being of high status to the lowest of the low. His hate, vengeance, jealousy, rebellion, denial, etc. all became consequent of this single trait. He isn't a part-time hater, he hates and misleads time and time again, he is fully devoted to his efforts. And all because of that one thing - arrogance.

Then we see Fir'aun (Pharaoh). The root of his sin was also his arrogance. Such that he treated all others as lesser beings. Such that he had monuments built in his name. Such that he simply could not accept a God that would deny his divinity and infallibility. Such that despite the plagues that were brought upon him, he persevered in his denial of Allah ta'ala. Such that he lived his life as a kaafir, and despite the plagues of Egypt, he died still in arrogance.

Arrogance is the root of many ills of the nafs.

This is a reminder, firstly to myself, and then to everyone else.

May Allah subhaanahu wa ta'ala turn our hearts away from arrogance, as He is الرّشيد. May He not make us of those who are abased in this dunya and in the aakhirah, because He is المعزّ و المذلّ. May He not make us of those who follow in the footsteps of Fir'aun and the shaytaan.

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Welcome to ash's Islamic blogs - a BlogSpot that aims to post a few reminders about certain things from an Islamic perspective, and encourage reflection upon the statements of the Quran.

 

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