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Chapter 1: Generalities

Necessities Of Translating The Qur’an

Indeed, translation has been one of the most important issues about the Qur’an since the early centuries of Islam, because the Qur’an truly is the main source of Islamic knowledge. The translation of the Qur’an is, therefore, considered as a gateway through which all nation, regardless of language, can enter and survey the Qur’an.

The Qur’an emphasizes that it is a reminder for all mankind1, but asking the entirety of making to learn Arabic to such a proficiency that would allow them to independently study and understand the Qur’an is currently absurd. According to the aforementioned verses:

Why did God send a book in Arabic for all mankind while He, the All- Knowing, knew that, considering the diversity of language and culture, it is impossible to expect everyone to learn Arabic?

Accordingly, mankind in all its diversity can receive and learn the message of the Qur’an through two ways:

  1. By studying a clear and concise translation of the Qur’an in their own language.

  2. By someone who has the right credentials and can convey the message of the Qur’an to their language.

In either case, the Qur’an must be translated first. Without translation, the majority of the people of the world will be deprived from the Qur’an’s message, therefore, the translation of the Qur’an has a pivotal role in understanding the text and Islam, whether some agree or disagree.

The Opponent And The Proponent Of The Translation Of The Qur’an

To the Muslims, the Qur’an is extremely sacred. It is the most reliable book in Islam, so Muslims are very sensitive about it. While one group believes the Qur’an cannot be translated, others disagree. The issue of translation has been a subject of dispute throughout history2.

Groups that believe the Qur’an cannot be translated, bring reasons such as the following.

A) The Text Of The Holy Qur’an Is A Miracle

The Qur’an has been issued by the infinite divine source; therefore, it is beyond the capability of a finite being such as Mankind to translate it. They cite verse 17:883 and conclude that any translation is in effect a ‘new’ Qur’an, separate from the original one. According to the aforementioned verse, Muslims may not publish a ‘new’ Qur’an or something similar4.

The Qur’an is a miracle and the Divine words have been issued from the infinite source, God. No one is comparable to God. He sent the Qur’an to the messenger to guide mankind. Additionally, it is proof of Muhammad’s (S) prophethood. Put together, any ‘new’ Qur’an will fail to achieve these characteristics5.

B) Unique Styles And The Capabilities Of The Arabic Language

Arabic is the perfect language. For this reason, different aspects of the Qur’an are displayed in Arabic. Since other languages are not as perfect as Arabic, any translation of the Qur’an may lose the styles and meaning of the text6:

C) The Book Of Light

The Qur’an describes itself as the “book of light (4:174)7. Translating the Qur’an will spoil it, that is, it will not be light anymore. Therefore, the Qur’an is untranslatable8.

D) Fear Of Deviation

For Muslims, the Qur’an is the holiest Book. Muslims believe the book is Divine, and has never and will never be deviated. However, that doesn’t hold true for its translation. While the Arabic Qur’an cannot be deviated, the translation can, through addition or omission. This has occurred in the past at the hands of some orientalists. Although some may deliberately deviate the translation of the Qur’an, sometimes deviation occurs unintentionally. Therefore, translation can present a deviated version of the Qur’an to those who do not know Arabic.

Goal Of Translating The Qur’an

The significant difference between mankind and animal is intellect. Human beings can reason and draw conclusions. These two capabilities enable us to understand the realities of divine messages. Indeed, one must first understand, then set to analyse and judge. The Qur’an puts great emphasis on this,

وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ

“We have made the Qur’an easy to (understand and) take heed from” (54:17; 54:32).

Today, Islam is as relevant as ever. Many people are now turning towards understanding the religion. There are many people all over the world who ask about the Qur’an and its teachings and how the deeper layers of Qur’anic verses can be accessed.

With respect to all the theories of translation, including those specifically designed for holy books, we believe that the methodologies of translating the Qur’an are strongly influenced by the intension of translators for translating the Qur’an and their personal taste towards it.

We should ask why we translate the Qur’an. What are we trying to achieve? Are we communicating its unique style or the meaning?

We should seriously doubt the statement of a translator who claims to display the entire splendour of the text of the Qur’an. The source and target languages are two completely different languages, each with its unique features. Therefore, the beauties of the texts of each language are generally exclusive to that language and culture. The syntax, lexicons, and cultures are different; thus, translation causes considerable differences between the original text and the product when it comes to eloquence and beauty. However, this does not mean that translation cannot transfer the messages of the Qur’an.

When we study the Qur’an, we repeatedly see that on one hand the verses invite the reader to ponder and pay heed to its messages, and on the other hand criticize those who refrain from using reason and neglect the messages of the Qur’an. Clearly then, since not everyone knows or can learn Arabic, the conveying of the messages and the meaning of the verses has a key role in its translation, otherwise, how can we take heed or ponder on a text we don’t understand? Hence, our first priority in this translation is to transfer the messages of the verses to the target language.

Methodologies For Translating The Qur’an

Considering how the message is conveyed to the target language, translations of the Qur’an can be classified into three main categories:

  1. Literal translation of the Qur’an

  2. Free translation of the Qur’an

  3. Translation of the meaning of a sentence from the source to a sentence in the target language.

Literal Translations Of The Qur’an

In this type of translation, the translator does his best to translate every word in the source language to a word in the target language, fretting not to miss a single word. All the words of the text are translated literally in this type of translation, so the meanings of the words sometimes seem irrelevant and the sentences are not understandable. The result is that the translator has ruined the meaning of the source text and betrayed its readers, since he both failed to transfer the meaning to the readers and confused them. There are two main reasons for these types of translations:

The translator wants to be loyal to the text of the Qur’an, imagining that their duty is fulfilled only if every word is translated. We could say they feared presenting a clear translation.

They were unaware of the arts and methods of translation.

Free Translation

This type of translation attempts to convey the message using extra information which does not exist in the source text. This is not considered a loyal translation because even though the meaning is successfully conveyed, but extra information is attributed to the text, which the reader may accidently think is actually part of the original text. Therefore, this type of translation is considered a kind of exegesis rather than translation. If it has been written according to the reliable sources, it can be a concise and acceptable exegesis9.

Translation Of The Meaning Of A Sentence Of Source Text Into A Sentence In Target Text

This is a moderate type of translation. It is neither purely literal nor free translation. This type of translation tries to convey the meaning of a sentence in the source text through a sentence or sentences in the target language. The meaning of the sentences is not ruined through the processes of translation.

The Criteria Of Proper Qur’an Translation

Just like other knowledge, such as Tafsir, translation also has its own set of rules. The Qur’an is different from others scripts and thus, has its own set of rules, which must be considered when translating the Qur’an. Conforming to these rules produces acceptable and comprehensible translations of the Qur’an, which successfully convey the Scripture’s message and knowledge. It follows that disregarding these rules produces void results.

a) Translator should be fully aware of the target and source language, interpretation of Qur’an and Qur’anic sciences, including the history of the Qur’an, theology, and jurisprudence.

b) The translation should not be dogmatic. Translators may not ignore scientific facts and acceptable rationalities buried behind Qur’anic texts.

c) The general principles or rules of translation should also be observed in the translation of the Qur’an.

These rules have been set in order to convey the message of the Qur’an, instead of the translator’s personal opinions.

Language Of The Qur’an

Language of the Qur’an10

When we speak about the language of the Qur’an, we do not mean whether it is Arabic or English or other languages. Clearly, the Qur’an is in Arabic. We mean how scholars describe the Qur’an’s method of using language. There are different sorts of opinions, such as literary, mysterious, mystical, realistic language, and etc11.

When we study the Qur’an and compare it with standard writing in Saudi Arabia, we find that the language of the Qur’an is the special semi-standard language of Saudi Arabia. It is astonishing how little the difference between the Arabic of the Messenger's (S) time and that of modern-day Saudi Arabia is.

Although the Qur'an uses a special semi-standard language used by the community of the Messenger (S) and it is close to modern standard language used in Saudi Arabia, in some cases the common meanings of the lexicons are not intended. In other words, the meaning of some of the lexicons have been modified through history, since all modifications in human life directly affect language as well. Historical, social, political, scientific, and cultural changes also change language. In addition, every field including religion borrows lexicons from the common language of the community according to its needs and gives new meaning to it.

Religion, opens new fields of discussion that may have been neglected before or may have not existed all together, such as the inner matters of human, metaphysics, angels, Jinn, the hereafter, and heaven and hell. God chose the messengers from among its primary target audience12 and they spoke the same language13. As a result, religions borrow lexicons from their initial target audience, although it gave new meaning to some of the lexicons, according to its needs and intentions.

In conclusion, we may say that the language of the Qur’an is not a pure common language of the people, but rather an exclusively refined common language which is close to standard Arabic, let’s call it and exclusive semi- standard Qur’anic Arabic. Therefore, understanding the Qur’an requires knowledge about the exclusive language and culture of the Qur’an itself. Simply referring to the common meaning of a lexicon, while neglecting the new exclusive Qur’anic language, causes misunderstanding, mistranslation, and misinterpretation of the Qur’an. Thus, neglecting the exclusive culture of the Qur’an takes you astray and may have you attribute your own opinions to it.

The Qur’an has used a plain language to convey its message, however, it is undeniable that it uses different methodologies to guide people. For instance, laws that forbid or permit, stories, examples, and predictions. As a result, some translators use complicated words and structures in order to be loyal to whatever language they think the Qur’an is using in any given verse, whether it is literary, mystical, or whatever else. However, this approach deprives the audience from understanding the message of the verses and in some cases even fails to be loyal to the meaning by mistakenly conveying a different message than that of the verse.

When we study the Qur’an, considering its text and we see that the Qur’an has introduced the language it uses:

بِلِسَانٍ عَرَبِيٍّ مُبِينٍ

“[The Qur’an has been sent] in clear Arabic language” (26:195).

The Qur’an mentions that its language is in plain Arabic. It also says that the messengers, whose duty was delivering God’s message to man, spoke and delivered the message with the language commonly used by their community.

وَ ما أَرْسَلْنا مِنْ رَسُولٍ إِلاَّ بِلِسانِ قَوْمِهِ لِيُبَيِّنَ لَهُم

We did not send any apostle except with the language of his people, so that he might make] Our messages [clear to them.] (14:4).

In addition, the Qur’an has repeated that it is a guidance for all mankind, not just a limited group of people. It is clear that the language of the majority of the people is not literary, mystical, mysterious, and etc. When we study the syntax used in the verses of the Qur’an, we find the language and structure to be extremely close to plain standard Arabic.

This language is understandable for all Arabs, still used nowadays by the inhabitants of the Arabian Peninsula. Nevertheless, we should take into consideration that plain and standard language is one thing, deep message is another. The Qur’an has both. It is a plain language conveying deep messages and using different methodologies in a way understandable to the common people of the community. The messages go very deep and each person can learn as much as their capacity. Hence, a translator should do his best to convey the messages of the Qur’an to the target language in plain standard language and avoid literary or complicated translation. In addition, the reader has a vital role in our choice of translation method. The Qur’an is a book for all mankind, so it must be translated in a way that all mankind who speak the target language can understand the translation too.

Changes Of The Meanings Of The Words During The History

When translating, the effect of time on the meaning of words must be taken into account. Translation must be produced based on the meaning which words had at the time of revelation, otherwise, it may result in distorted translation.

We consider the word مکروه (Makruh) in the verse 17:38:

كُلُّ ذلِكَ كانَ سَيِّئُهُ عِنْدَ رَبِّكَ مَكْرُوهاً

Arberry: All of that the wickedness of it is hateful in the sight of thy Lord

Qara’i: The evil of all these is detestable to your Lord

Pickthall: The evil of all that is hateful in the sight of thy Lord

The word Makruh in this verse goes back to great sins such as homicide, prostitution, and etc. in the time of the Messenger (S), which is called the early years of Islam. Nowadays, however, Makruh is defined as, “All disliked deeds that are not forbidden or detested”. A translator who misses this change of meaning will deliver a distorted translation. These kinds of changes are in Target and source languages14.

Misunderstanding Of Fidelity To Source And Target Texts

An important factor to always consider when translating is that the syntax and lexicon of the source and target language are different. They each belong to different cultures. Faithfulness to the source text requires faithfulness to the target language too.

Using the same structures and phrases of the source text in the target language will not work, making the translation ambiguous and sometimes wrong. This is why some parts of the translations of the Qur’an are not understandable, for instance, structures such as tamyiz, sighah al- ta‘ajjub, and kam khabariyah have been improperly translated. I have discussed these types of structures in this dissertation as much as possible, Chapter three.

  • 1. See the following Verses of the Holy Qur’an: 6:90, 12:104, 35:1, 38:87, 18:52, 81:27.
  • 2. Rezai Isfahani, 1391 Sh, p. 79- 108.
  • 3. The Verse says the following:
    قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلَىٰ أَنْ يَأْتُوا بِمِثْلِ هَٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا
    “Say if all the human being and the jinn assembled to bring a Qur’an like this they will not be able to bring it, even if they help each other”.
  • 4. Biazar Shirazi 1376 Sh, 1/70.
  • 5. Dhahabi 1396 A.H., 1:25.
  • 6. Biazar Shirazi 1376 Sh, 1/72.
  • 7. The Verse says the following:
    يا أَيُّهَا النَّاسُ قَدْ جاءَكُمْ بُرْهانٌ مِنْ رَبِّكُمْ وَ أَنْزَلْنا إِلَيْكُمْ نُوراً مُبيناً
    “O People! Indeed, a proof from your Lord has come to you and We have sent down to you a clear light.”
  • 8. Muqatil b. Sulayman al-, 1423 A.H. v. 1, p. 425.
  • 9. al-Dhahabi 1396 AH, 1:120.
  • 10. See Shakir, 1389, p. 115-132
  • 11. Shakir 1431 A.H, 116.
  • 12. Cfr. 2:151, 3:164, 12:2.
  • 13. Cfr. 14:4.
  • 14. Isfahani 1391sh, p. 167.