KHUTAB III - 31. PROBLEMS IN TRANSLATING THE QUR’ĀN
31. PROBLEMS IN TRANSLATING THE QUR’ĀN
One of the problems of translating from one language
to another, especially the classical ones is the transition of meanings of
words and expressions in that language. With regard to the Qur’ān, it was
revealed more than fifteen centuries ago in Arabic, which is supposed to be
difficult to understand, compared to other languages, such as the Old and
Middle English. However, as the Qur’ān has been preserved, its Arabic language,
has also been preserved, and will remain so. If the Prophet or any of his companions
were still alive, we would still be able to understand him. Unlike William
Shakespeare (d.1616), who lived in the 16th century, we have
problems in understanding him. Let alone the Old English poet, Chaucer (d.
1400), his language is almost totally different. The word “done”, for example,
in Old English is gedone similar to the German getan.
The
examples of the transition of meanings of words, with the lapse of time, either
from one language to another, or in the same language, namely, English, are as
follows
a. The word candidate is
originally from the Latin word candidatus meaning “robed in white”. In
Roman times a person who sought election to any office or appointment wore a
white toga to indicate his good character, sincerity and honesty, probably like
the Arabic expression طَاهْرُ
الذَّيْل meaning
“honest, innocent, upright, and blameless.” The
Latin word for “white” is candidus, and for “whiteness” is candour.
The same word is used in English (the same spelling in
American English, but added with a letter “u” like the spelling of the word color
and colour) meaning “saying freely what one thinks” (Ind. keterus-terangan),
such as, “He spoke with candour” [lit. “with whiteness”]. “Candour after
affection is the basis of successful married life.”
b. The word idiot meaning “a
very weak-minded person that unable to conduct rationally, a fool” is derived
from the Latin word idiota, “an uneducated person”, and the Greek word, idiots,
“a private person”. It means “a private person who held no public office or
had no professional knowledge”. Then it gradually means a person who is unfit
for these posts because of lack of education. Even in the 17th century
this word was still commonly used to mean “a private person who holds no public
office.” Now, a person who is doing a stupid thing like leaving his suitcase in
the rain is an idiot, a weak-minded person.
c. The word meticulous [in
the pattern of ridiculous] means “giving or showing great attention to
detail, being careful and exact.” The original meaning of the word is “fearful”
or “timid” (easily frightened, shy) which is no longer in use. It is from Latin
metus meaning “fear”. A meticulous (lit. “fearful”) person is the
one, being “fearful” of making mistakes, examines with excessive care every
little detail of something, and becomes over-careful.
d. The word slave meaning servant
originally means “noble and glorious in the language of the Slavonians,
a tribe in Southeast Europe, as they called
themselves a “noble and glorious” race. When the Romans conquered their land
and hold them in bondage they used their names, Slavi or Sclavi,
to mean “servants” and became slaves.
e. The word villain meaning
“an evil-doer”, “a wicked person” originally means “a serf or agricultural
labourer working for the owner of the villa”. The Roman villa was
a country house, then adopted into English in the 12th century to
mean a farmhouse and its annexed buildings. Even in Shakespeare’s time, the
word still meant “a servant”, but degenerated to mean “an evil-doer.”
One example of the transition of meanings in Arabic words, from a dominant
and original meaning to a non-dominant one, is as follows:
The
word الرَّجَاء (al-rajā’) means “hope, expectation,
anticipation.” These are its meanings in modern Arabic dictionaries. However,
in classical Arabic, the word also means “fear”. When they say مَا
رَجَوْتُ فُلانًا -- now translated “I did not hope (or expect)
So-and-so” -- what he really means is مَا خَفْتُه “I did not fear him, I was not afraid of
him.” Some classical Arabic linguists
say that the expressionمُا أَرْجُو to mean مَا أُباَلِي “I do not care”. For example, the
classical Arab poet and a younger contemporary of the Prophet, Abū Dhu’ayb
al-Hudhalī (أَبُوْ ذُؤَيْبٍ اْلهُذَّلِي d. ca. 28/649), said in his poem,
إذا لَسَعَتْهُ النّحْلُ لمَ يَرْجُ لَسْعَهاَ
*
وَخَالفَهَا فَي بَيْتِ نُوْبٍ عَوَاسِلِ
If the bees sting him he
will not care, as it will be compensated
with honey in the place of misfortune (i.e., the bee
hive).
It means,
according to Ibn al-Jawzī (d. 597/ 1193) لمْ يَكْتَرِثْ لَهُ “he does not care for
it, he does not bear it in mind, he does not take an interest in it” We cannot
translate it as “he will not expect the sting of the bees” when he takes their
honey from their hive.
According to classical Arabic linguists the two meanings are still used
in the verses of the Qur’ān. In dealing with something expected like blessing,
the term means “hope, expectation’, but if it deals with something feared, such
as the Last day, the Day of Reckoning and meeting our Creator with sins, the
term means “fear”. Ibn al-Jawzī mentions the following examples:
1. The term الرَّجَاء meaning الأَمَل “hope” which is the more common meaning
used in the Qur’ān, as in the following verse:
إِنَّ الَّذِينَ آَمَنُوا وَالَّذِينَ هَاجَرُوا
وَجَاهَدُوا فِي سَبِيلِ اللَّهِ أُولَئِكَ
يَرْجُونَ
رَحْمَةَ اللَّهِ وَاللَّهُ غَفُورٌ رَحِيمٌ (البقرة : ٢١٨ )
Verily,
those who have believed, and those who have emigrated (to escape persecution),
and strive in the way of Allah these hope of Allah’s mercy.
Allah is Oft-Forgiving, Most Merciful. (Q. 2: 218)
Pickthall
and A. Yusuf Ali both translate the term as “hope”, whereas Muhammad Asad
translates it as “look forward to”.
The other verse is, as follows:
أُولَئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى
رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ
وَيَخَافُونَ
عَذَابَهُ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا (الإسراء
: ٥٧)
Those
[saintly beings] they call upon desire (for themselves) the
way of approach to their Lord, which of them shall be
the nearest; they
hope for His
Mercy and fear His Torment. Verily, the Torment of
your Lord is
(something) to be afraid of. (Q. 17:57).
What the verse means is that those whom people invoke
as mediators between them and Allah, such as ‘Īsá (Jesus), ‘Uzayr (Ezra),
angels, or saints, they themselves strive to be close to Him, hope His Mercy
and fear his Torment. Therefore, one should ask and pray to Him directly,
instead of asking through intermediaries.
2. The second meaning of الرَّجَاء which
is no longer in use now is الخَوْف “fear” as in the following verses:
a. إِنَّ
الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا وَرَضُوا بِالْحَيَاةِ الدُّنْيَا وَاطْمَأَنُّوا
بِهَا وَالَّذِينَ هُمْ عَنْ آَيَاتِنَا غَافِلُونَ. أُولَئِكَ مَأْوَاهُمُ النَّارُ
بِمَا كَانُوا يَكْسِبُونَ (يونس : ٧-٨)
Verily, those who do not fear to meet Us [on
the Judgment day], but
[lit. “and”]
are pleased [and satisfied] with the life of the present world,
and those who are heedless of Our ayat [signs,
revelations], those their
abode will be the Fire, because of what they used to
earn.” (Q. 10:7-8).
b. قُلْ
إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ يُوحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَاحِدٌ
فَمَنْ كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ
بِعِبَادَةِ رَبِّهِ أَحَدًا (الكهف : ١١٠)
Say (O Muhammad), ‘I am only a human being like you.
It has been
revealed unto me that your God is only One
God. So, whoever fears for
the meeting with his Lord, let him work righteousness
and associate
none as a partner in the worship of his Lord.” (Q. 18:110).
c. وَقَالَ الَّذِينَ لَا يَرْجُونَ
لِقَاءَنَا لَوْلَا أُنْزِلَ عَلَيْنَا الْمَلَائِكَةُ أَوْ نَرَى رَبَّنَا لَقَدِ
اسْتَكْبَرُوا فِي أَنْفُسِهِمْ وَعَتَوْا عُتُوًّا كَبِيرًا (الفرقان : ٢١ )
And those who fear not the meeting with Us
said,
“Why are not
the angels sent down to us, or (why) do we not
see our Lord?”
Indeed they are far too proud of themselves,
and are
scornful with great pride. (Q.
25:21).
In this verse, A. Yusuf Ali alone who
translates لَا
يَرْجُونَ as “fear not”. Pickthall
translates it “look not for”. Asad translates it “do not believe that they are
destined to”.
d.
مَنْ كَانَ يَرْجُو لِقَاءَ
اللَّهِ فَإِنَّ أَجَلَ اللَّهِ لَآَتٍ وَهُوَ السَّمِيعُ الْعَلِيمُ (العنكبوت
: ٥)
Whoever fears
the meeting with Allah, then Allah’s Term is surely
coming, and He
is the All-Hearer, the All-knower. (Q.
29:5)
e. وَإِلَى
مَدْيَنَ أَخَاهُمْ شُعَيْبًا فَقَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ وَارْجُوا الْيَوْمَ
الْآَخِرَ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ (العنكبوت
: ٣٦)
And to Madyan (people) (We sent) their brother Shu‘ayb.
Then he said,‘O
my people! serve Allah and fear the Last Day.
(Q. 29:36;
A. Yusuf Ali’s translation).
Here
only A. Yusuf Ali who translates the term as fear. Others, still use the
meaning “hope and expectation.”
f. ١٣)
(نوح : مَا لَكُمْ لَا تَرْجُونَ
لِلَّهِ وَقَارًا
What is the
matter with you that you do not fear Allah’s majesty. (Q. 71:13).
g. إِنَّهُمْ كَانُوا لَا يَرْجُونَ
حِسَابًا (النبإ : ٢٧)
For that they used not to fear any
account (for their deeds).
(Q. 78:27; A. Yusuf Ali’s translation).
Again, only A. Yusuf Ali who translates the term لَا
يَرْجُونَ “not
to fear”, whereas Pickthall, Dr. M. Taqiuddin al-Hilaly and Asad
translate it, “they looked not for”, “they used not to look for” and “they were
not expecting” respectively. In general, if you believe something good is going
to happen to you, you expect it, but if you believe something terrible is going
to happen, you fear it. Again, if you do not believe something terrible is
going to happen to you, you do not fear it, you disregard it, and the term used
for all these is رَجَاء .
In
the above verses Muhammad Asad, Pickthall, al-Hilali and A. Yusuf Ali all
translate the term رَجَاء in its modern
and contemporary meaning, “hope and expectation” instead of its classical
meaning “fear.” But when it is in negative, namely, followed by “not”, then
only A.Yusuf Ali who translates it as “fear not”. This is probably because: (1)
They have not consulted the classical Arabic expression and poetry, especially
the pre-Islamic one; (2) They referred to the h.adīth
of the Prophet, on the authority of Abū Mūsá,
Whoever loves the meeting with Allah, Allah
too, loves the meeting with him;
and whoever
hates the meeting with Allah, Allah too, hates the meeting
with him.
(Reported by Bukhārī in his S.ah.īh., vol. 8,
ḥadīth no. 515).
But we
have to remember that the word رَجَاء is not used here, but
rather أَحَبَّ “love”. ….مَنْ
أَحَبًَّلِقَاءَ اللهِ فَإنَّ اللهَ يُحِبُّ لِقَاءَهُ. Therefore, there is no contradiction here. Pious people do
really love to meet Allah after his death, like Abū Hurayrah, who said in his
death bed while people around him were praying for his recovery, “O Allah, I
love to meet You, so love to meet me, too”. There are people who love Allah and
whom Allah loves; they are people who follow the Prophet. Allah says,
قُلْ إِنْ كُنْتُمْ تُحِبُّونَ
اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ
ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ (آل عمران : ٣١)
Say
(O Muhammad), “If you (really) love Allah, then
follow
me, Allah will love you and forgive your sins. And
Allah is Most-Forgiving,
Most Merciful.” (Q. 3:31)
There are many more words in the Qur’ān almost
lost their original or classical meanings by the lapse of time like the word رَجَاء mentioned above. This is
a glimpse of the problems faced by scholars who are involved in translating the
Qur’ān,
the language of which has been used for about fifteen centuries.
What will happen to the term gay, meaning, light-hearted,
cheerful, happy and full of fun, but colloquially means “homosexual”? Will this
colloquial meaning take over its dominant meanings, from the positive meanings
into the negative one in the distant future? Only Allah knows and history will
tell. (ANUMA, 17 March, 06)
Bibliography:
Taqiuddin al-Hilali, Dr. Muhammad & Khan, Dr.
Muhammad Muhsin. Translation of the Meanings of the Noble Qur’an. Medinah:
King Fahd Complex for the Printing of the Holy Qur’an, 1417 A.H.
Butt, Margot (comp.). Collins Gem Dictionary of
English Usage. London & Glasgow: Collins, 1976.
Ali, Abdullah Yusuf. The Holy Qurān
Pickthall, Muhammad Marmaduke. The Glorious Qur’ān
Asad, Muhammad. The Message of the Qur’ān
المراجع :
صحيح البخاري ج ٨
إبن الجوزي , أبو الفرج (ت ٥٩٧). نزهة الأعين النواظر
في علم الوجوه و النظائر. بيروت: مؤسسة الرسالة ١٤٠٥/١٩٨٥.
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