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Notes: Page 3 - Specific Examples
In Chapter 20: Surat
TaHa, Verse 39: "......"You hurl him into the casket then hurl him into the waters. Then the waters will cast him onto the shore, (thus) will take him an enemy to Me and an enemy to him. And I cast upon you love from Me, and you are reared under My
Here, where Allah tells Moses' mother to "hurl him into the waters", most translations use "put" or
"place", or other gentle words, yet the Arabic word is clear. The word used,
"iqthifeeh" (root "qathaf") is a strong verb meaning to throw (or heave) with great force. In our initial translation we made the same decision since "hurling" a baby is not something that is normal to do, but as we were making one of many 'final' reviews it struck us that not only is the translation not accurate but that usage of the word is as unusual in
Arabic as it is in English. Alhamdulillah, after much pondering, we chose to use the word "hurl" and made the
conscious decision to stick to the literal translation without modifying it according to what is "logical".
Later, a close friend who is an Islamic scholar commented that Replica Rolex this instance has been found noteworthy by many interpretive scholars since neither hurling nor putting a baby into the water is humanly logical to begin with... yet using the word
"iqthifeeh" in this ayah gives it an eloquent spiritual logic since it conveys not only the emotional impact on his mother, but also the idea of forcefully taking the baby from a state of harm into the merciful, protecting hands of Allah.
In another example, you will notice that many translate
"Ar-Rahman Ar-Rahim" in "Bismillah Ar-Rahman
Ar-Rahim" in many ways but, for the most part, the fact that Ar-Rahman and Ar-Rahim share the same cheap replica handbags root and carry a similar meaning is not observed. When investigating the difference we found that Ar-Rahim is an adjective that can be used for people as well as to Allah subhanahu
On the other hand, Ar-Rahman is a unique adjective that was not used by the Arabs, before Islam or afterwards, as an adjective for anyone other than Allah. Scholars understand Ar-Rahman to be Allah's attribute of Mercy to all of His creation, good or evil. Ar-Rahim is understood to be Allah's attribute of Mercy to the good and the believers specifically. This is why we translated
"Ar-Rahman Ar-Rahim" as "The All Merciful, The Most Merciful".
A third example is our choice to translate
"Abd" as slave and not servant. Many people substitute servant for slave as they believe it bike clothing is more palatable, but in reality it changes the meaning. The word Abd is the word slave in English, and it is used to define the accurate relationship between someone who is an owner and someone who is owned. There is no confusion as to the meaning of the word in Arabic, only confusion in the translation. It was as distasteful to the Arabs, who had slaves, to feel that they themselves were slaves as it is to modern man and yet the Prophet
(Sallalahu-Aleihi-waSallam) did not change the word used by Allah to
"Khadim" (servant) to "soften the blow".
It is interesting to note that in most English translations of Surat
al-Nisaa': Chapter 4; verse172, "Abd" is translated as slave... of course, that is the only word possible since the ayah is referring to the slavehood of Issa (Jesus) Alayhi-Salatu-waSalam and would lose its meaning if servant is used. In almost all other cases, however, servant is used to translate
"abd". When viewed in the correct manner, we should be happy to recognize our slavehood to God in the same manner of those beloved to God including Abraham, Moses, Jesus, and Muhammad.
The only way in which the word "slave" may be lacking, is that in Arabic the root word
"abd" has the dual meaning of slavehood and worship when used in relation to the Creator. While on the surface this may appear to be a strange variation, slavehood and worship have in common what servanthood does not, the element of
ownership and belonging. The word servant is used to describe an optional relationship, and the meaning of servant is certainly different from that of slave. This is an important difference to Muslims since the reality is that we are God's slaves and His creation regardless of whether we recognize it and acknowledge it or not. The use of the word
"abd" and not "khadim" makes it quite imperative to recognize this relationship in its appropriate form and there is nothing in the meaning of the word itself that justifies the use of servant instead of slave.
It is important to mention that use of the word monster beats slave to describe someone in relation to Allah does not automatically mean that he is a worshipper since this word applies equally to all of creation. Good and bad, human and non-human, with or without faith in God. An example of this is in Chapter 17: Surat
Al-Israa'; verses 4 & 5: "And We have decreed to the Children of Israel in the writ: 'Surely you will corrupt on Earth twice, and surely you will rise a great rising.' (4) So when came the first (promise) of them We dispatched on you slaves of Ours, of vigorous toughness, so they raided through the homes. And it was a promise done.
(5)" Here, it could, but does not necessarily mean that those slaves were believers, or even good, but rather that Allah Subhana wa Ta'ala used those slaves for a specific task of His choosing.
Another word where you may find we differ from other translations is the word
"Kafir" which is most often translated as unbeliever or disbeliever in the majority of verses. Yet this word is used to describe Satan when he refused to submit and prostrate to Adam as ordered by Allah in Chapter 2: Surat
Al-Baqara; verse 34, "And when We said to the angels 'Prostrate to Adam,' then they prostrated, except
Iblis he refused and was haughty; and he was ever from the
repudiators." It is possible to call Satan ungrateful,
non-submissive, disobedient (which is what the majority of translations do in this particular case) but not unbeliever in the literal sense of the word since he has witnessed Allah's existence and has seen enough to believe and know with certainty his final destination.
In Arabic the root word
(kufr) does not relate to belief or faith. The implication is not one of believing something, but rather, this term is used to describe refusal to conform or submit in general. In another place in Surat
Al-Baqara, it refers to the believers who have "kufr" for the tyrants. Phonics Again in this case unbeliever does not work, since it is not possible to "disbelieve" in someone who is actively tyrannizing you or those around you. So, in essence,
"kufr" is a state of rejecting or refusing to acknowledge something you are faced with not one of ignorance or lack of faith. This is why, religiously speaking, there are many forms of
"kufr" which cannot be solely equated with disbelief in Allah.
While this word clearly presents a challenge, our search led us to use "repudiator" as it captures the meaning Cycle clothing of
"kafir" in terms of denying loyalty and submission to a given system as well as rejecting or refusing something rightfully. Although there may be a better word out there which we have yet to find, it is sure in our mind that "unbeliever" is not it. This is witnessed by the fact that most translators are inconsistent on their translation of this word from verse to verse indicating that there are many cases where unbeliever would either make no sense or change the meaning of the verse and was never the right word to begin with.
Two final examples are the words
"taqwa" and "khashiyah", which are often interchangeably and
inconsistently in any given version, translated as fear or heed. Both words, when referring to Allah, carry the meaning of cheap golf clubs a combination of fear, love, respect, and humbleness. A mix of feelings generated from internal choice and external imposition. We used venerate and revere respectively as both words have many of the elements cited above. Although we did
consider using "awe" for the translation of
"khashiyah" since it carries a greater element of fear than
"taqwa", which carries a greater element of respect and humbleness, it is not flexible enough in its conjugation to be useful in the wide variety of instances that it
occurs in the Qur'an.
Allah's will and Grace, we hope that this explanation and translation is of use to the reader, Replica Watches and we welcome all constructive
criticism, questions, and discussion regarding words we have used or not used. If you would like to contribute to this effort in any way please feel free to
Notes: Page 1 - About This Translation
Notes: Page 2 - Translation Method
page last modified on: April 10, 2007