Chapter 3: A Study Of Problematic Structures In The English Translations Of The Qur'an
Structure
In every language, structures are used to convey meanings. Structures are unique to each language, therefore, the same structure cannot be used for translating text from source to target language, for it may produce wrong results or ones that are unpleasant to the reader.
In English language, structures usually look like this:
Subject + verb; e.g. Jonah came.
Gerund + verb or to be; e.g. Working hard is important.
To + verb + to be; e.g. To be silent is important.
Whereas in the Arabic language they look like this:
Verb+ subject; e.g. جاء زید
Mubtada + khabar; e.g. زید طبیب
Khabari muqaddam + Mubtada mu ̓akhkhar;
e.g.
لِلَّهِ جُنُودُ السَّماواتِ وَ الْأَرْض
And Allah's are the hosts of the heavens and the earth (48:7).
When translating text from Arabic to English, the difference in structures of each language must be considered, including:
-
The style of text
-
The differences between syntaxes and forms
In the example below, sentence A should be translated as demonstrated in b:
Verb + subject. E.g. یاکلون
Subject+ verb. E.g. They eat
Had we remained loyal to the Arabic structure the result would have been: eat them. This is what some Qur'an translators have sometimes done; fearing to change the structures used by the Qur’an, they used Arabic structures for the English language.
Why does that occur?
One must realize that Muslims are very sensitive about the Qur'an. In addition to the fact that the Qur’an is holy and it is a miracle, some translators also consider the style used in the Qur’an to also be holy and a miracle. As a result, betraying that style would be a betrayal of the sacredness and holiness of the Qur’an. However, what they miss is that the product of this approach may complicate the translation.
They have ignored what the Qur'an says:
وَ ما أَرْسَلْنا مِنْ رَسُولٍ إِلاَّ بِلِسانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ فَيُضِلُّ اللَّهُ مَنْ يَشاءُ وَ يَهْدي مَنْ يَشاءُ وَ هُوَ الْعَزيزُ الْحَكيمُ
“And all the messengers that We send were (speaking) with the language of their people in order to clarify (God’s message) to them” (14:4).
The Qur’an clearly says that Godly messages are sent in the language of the people that are its recipients. God speaks with plain styles, structures, and forms because, as He says here, he wants to clarify His message to the people so that they become aware of their duties1.
Therefore, a translation of the Qur’an must also be in a clear form. In conclusion, translators should be loyal to the target language and they should not use the structures and syntax of the source language in the target language.
We mention some examples and their translations to clarify what we have said.
وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ
In Surah Aali Imran, 3:189 -
Qara’i: To Allah belongs the kingdom of the heavens and the earth.
Pickthall: Unto Allah belonged the Sovereignty of the heavens and the earth.
Arberry: To God belongs the Kingdom of the heavens and of the earth.
Sarwar: To God belongs all that is in the heavens.
The aforementioned verse is in standard Arabic, that is:
خبر مقدم (جارو مجرور) + مبتدای موخر
لله: to God [belong]
ملک السموات و الارض
the Kingdom of the heavens and the earth.
It was said that the aforementioned verse is in standard Arabic, so it should be translated into Standard English. However, all the translators have used the structure of the Arabic language or used classic English.
We suggest two translations instead:
The kingdom of the heavens and the earth belongs to God.
The kingdom of the heavens and the earth is for God.
A standard sentence in English is: subject + verb, not: to+ noun + verb.
We mention difficult structures of the Qur’an, i.e., exclusive structures in Arabic, in order to find appropriate ways to convey Qur’an’s message as complete as possible in English:
Mubtada And Khabar
Mubtada + Khabar constitutes a standard sentence in Arabic. Mubtada is a noun and usually comes at the beginning of the sentence and Khabar is a noun or phrase which is attributed to Mubtada.
They are applied in two ways as follows:
A) Mubtada + Khabar
e.g.
زید حبیبی
Translation: Zayd is my friend
In the aforementioned sentence زید is Mubtada and حبیبی is Khabar.
B) Khabar, being Jarr u majrur, precedes Mubtada. In this case, Mubtada is called Mubtadayi Mu’akhar and khabar is called Khabari Muqaddam.
Mubtadayi Mu’akhar + Khabari Muqaddam
e.g.
لِلَّهِ جُنُودُ السَّماواتِ وَ الْأَرْض
In Surah Al-Fath,48:7.
جُنُودُ السَّماواتِ وَ الْأَرْضِ
(The armies of the heaven and the earth) is Mubtadayi Mu’akhar and لِلَّهِ (: for God) is Khabari Muqaddam.
Both these structures are considered standard plain Arabic, so they should be translated using standard Arabic too.
Suggested translation:
Correct: The armies of the heaven and the earth belong to God.
Incorrect: To God belong the armies of the heaven and the earth.
Now we study this standard Arabic structure in the translations of the Qur’an:
Shakir: And Allah's are the hosts of the heavens and the earth.
Irving: God (commands) the armies of Heaven and Earth.
Saffarzadeh: To Allah belong the hosts of the heavens and the earth.
Qara’i: To Allah belong the hosts of the heavens and the earth
Pickthall: Allah's are the hosts of the heavens and the earth.
Sarwar: To God belong the armies of the heavens and the earth. Yusuf Ali Allah belong the Forces of the heavens and the earth.
Arberry: To God belong the hosts of the heavens and the earth.
Analysis:
As we see, some translators such as Qara’i, Arberry, Sarwar, and Saffarzadeh have used Arabic structures instead of Standard English structures. They have written (to God: Khabari Muqaddam) first, similar to the Arabic structure, whereas in English, the subject comes first.
Mubtadayi wasfi
اقائم زید
ا قائم is Khabar and precedes Mubtada, i.e. زید. This form of Mubtada is called Mubtada wasfῑ and is a structure of the standard language of Arabic. The translator is not allowed to bring the verb (Khabar) before the subject (Mubtada), because, this is this feature belongs to standard Arabic, not Standard English.
e.g.
قَالَ أَرَاغِبٌ أَنْتَ عَنْ آلِهَتِي يَا إِبْرَاهِيمُ
In Surah Mariyam, 19:46 –
Arberry: Said he, what, art thou shrinking from my gods, Abraham?
Yusuf Ali: The father (replied:" Art thou shrinking from my gods, O Abraham?
Shakir: He said: Do you dislike my gods, O Ibraheem?
Irving: He said:" Do you dislike my gods, Abraham?
Saffarzadeh: His father said:" O, Ibrahim! Do you detest my gods?
Qara’i: He said," Abraham! Are you renouncing my gods.
Pickthall: He said: Reject thou my gods, O Abraham?
Sarwar: His father replied," Abraham, are you telling me to give-up my gods?
Analysis:
Even though the Khabar: (أَ راغِبٌ) precedes the Mubtada: (أَنْتَ), the translators were careful and used Standard English. They have not put the verb before the subject and did not imitate the Arabic structure.
Sighah Al- Ta‘Ajjub
Arabs use the forms ما افعل or افعل ب when they want to show they are surprised at something, both of which are standard Arabic. Words that mean ‘surprise’ or ‘astonishment’ are not explicitly mentioned in this structure, which is exclusive to Arabic. In the Arabic syntax, this form is known as Sighah al- ta‘ajjub (form of a word for showing surprise).
فَمَا أَصْبَرَهُمْ عَلَى النَّارِ
In Surah Al-Baqara, 2:175.
In this example, the Qur’an gives information about those who ignore divine signs and shows astonishment using the form ما أَصْبَرَ: how will they endure hell, their patience and endurance in the fire of the Hell, where they are eager to go, is surprising2.
We shall analyse how this verse has been translated by other translators:
Shakir: How bold they are to encounter fire!
Irving: Why do they insist on facing the Fire?
Saffarzadeh: how daring they are in bearing the Fire!
Qara’i: how patient of them to face the Fire!
Pickthall: How constant are they in their strife to reach the Fire!
Yusuf Ali: what boldness they show for the Fire!
Arberry: how patiently they shall endure the Fire!
Analysis:
Some translators, such as Irving, have failed to successfully convey the meaning of this structure, whereas the rest, such Saffarzadeh and Yusuf Ali, have conveyed the meaning successfully.
Suggested translation:
What an endurance they have against the fire!
Tamyiz
In Arabic syntax, Tamyiz is a noun which clarifies the preceding ambiguity.
e.g.
عندی رطل ماء
ماء is a noun and means water. It is the Tamyiz of this sentence. The literal translation of the sentence is: before me is a bowl, water. You see that the literal translation is ambiguous. To have a clear translation, we explain the meaning of the sentence and the role of Tamyiz:
According to the aforementioned sentence there is a bowl with unknown content. Tamyiz clarifies the content; water. Therefore, we have a bowl of water. As it is clear from the example, translating such phrases literally and ignoring the differences between two languages fails to produce an acceptable translation. The meaning will become confusing.
The following translations is suggested:
I have a bowl of water.
Or
There is a bowl of water with me.
We shall study this structure (Tamyiz) in some of Qur’anic verses.
…وَكَفَىٰ بِاللَّهِ حَسِيبًا
حَسيباً is tamyiz. The verse says that God is enough, but enough for what? He is enough as a reckoner. We suggest the verse to be translated, “As a reckoner, God is enough” or “God’s reckoning is sufficient.”
Translations:
Sarwar: God is Sufficient in keeping the account.
Shakir: Allah is sufficient to take account.
Irving: God suffices as a Reckoner
Saffarzadeh: Allah's Taking account is only what matters.
Qara’i: Allah suffices as reckoner.
Pickthall: Allah keeps good account.
Yusuf Ali: And enough is Allah to call) men (to account).
Arberry: God suffices as a reckoner.
Analysis:
According to what we mentioned, the translations of Arberry, Qara’i, and Irving are better that the rest. The rest have room for improvement, that is, Arabic syntax has influenced their translation.
Another example:
إِنَّا جَعَلْنَا مَا عَلَى الْأَرْضِ زِينَةً لَهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا
In Surah Al-Kahf, 18:7.
Translations:
Shakir: Surely, We have made whatever is on the earth an embellishment for it, so that We may try them as to which of them is best in works.
Irving: We have placed whatever is on earth as an ornament for it so We may test them as to which one is best in action.
Saffarzadeh: Verily, all that We have created on the earth is but attractive decorations For it; in order that We may test men How they choose the spiritual values Over those materialistic attractions; and How they race the line of good conduct.
Qara’i: Indeed, We have made whatever is on the earth an adornment for it that We may test them to see which of them is best in conduct
Pickthall: Lo! We have placed all that is on the earth as an ornament thereof that We may try them: which of them is best in conduct
Sarwar: We have caused earthly things to seem attractive so that We can see who will excel in good deeds.
Yusuf Ali: That which is on earth we have made but as a glittering show for it, in order that We may test them - - as to which of them are best in conduct. Arberry: We have appointed all that is on the earth for an adornment for it, and that We may try which of them is fairest in works.
Analysis:
The verse raises a hidden question. God tests human beings in order to see which of them is best? Best in what? The answer is: practice.
We suggest the following translation for this verse:
…In order that We may test (to see) who practices best.
We should try to convey the meaning in a clear and simple way in Standard English. It would be unsuitable for a translator to impose Arabic structures on the English by translating literally. Not that the translations above are wrong, but they could have been clearer.
Example:
فَضَرَبْنَا عَلَىٰ آذَانِهِمْ فِي الْكَهْفِ سِنِينَ عَدَدًا
In Surah Al-Kahf, 18:11.
Translations:
Shakir: So We prevented them from hearing in the cave for a number of years.
Irving: We struck them with drowsiness in the Cave for several years.
Qara’i … several years.
Saffarzadeh, Pickthall, Sarwar, Yusuf Ali: ... a number of years.
Arberry: …many years.
Analysis:
It seems all translators have observed the English grammar. The translations are acceptable.
Another example:
نَحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُمْ بِالْحَقِّ ۚ إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَزِدْنَاهُمْ هُدًى
In Surah Al-Kahf, 18:13.
Translations:
Shakir: We relate to you their story with the truth surely they were youths who believed in their Lord and We increased them in guidance.
Qara’i, Yusuf Ali: …. and We had enhanced them in guidance.
Pickthall: … and We increased them in guidance.
Arberry: …. and We increased them in guidance.
Sarwar: … and We gave them further guidance.
Irving: … and We gave them extra guidance.
Saffarzadeh: …We increased the Guidance for them.
Analysis:
This verse says that the young who had believed in God and had left the polytheists were rewarded by God by increased guidance.
The translations do not seem wrong. In English, ‘guidance’ is used with the following collocations:
-
Additional guidance
-
Further guidance
And with the following words:
-
Provide with
-
Offer
-
Give
So we can translate the aforementioned verse as follows:
-
We increased their guidance.
-
We provided them with further guidance
Example:
كَالَّذِينَ مِنْ قَبْلِكُمْ كَانُوا أَشَدَّ مِنْكُمْ قُوَّةً وَأَكْثَرَ أَمْوَالًا وَأَوْلَادًا فَاسْتَمْتَعُوا بِخَلَاقِهِمْ فَاسْتَمْتَعْتُمْ بِخَلَاقِكُمْ كَمَا اسْتَمْتَعَ الَّذِينَ مِنْ قَبْلِكُمْ بِخَلَاقِهِمْ وَخُضْتُمْ كَالَّذِي خَاضُوا ۚ أُولَٰئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ ۖ وَأُولَٰئِكَ هُمُ الْخَاسِرُونَ
In Surah At-Tawba, 9:69.
Three words, i.e. قُوَّةً ، أَمْوالاً ، أَوْلاداً, are Tamyiz and clarify how the predecessors were greater.
Translations:
Qara’i: Hypocrites! Your case is [similar to those who were before you), who were more powerful than you and more abounding in wealth and children: they enjoyed their share [of worldly existence]; you too enjoy your share, just like those who were before you enjoyed their share, and you have gossiped [impiously] as they gossiped. They are the ones whose works have failed in this world and the Hereafter; and it is they who are the losers
Shakir: Like those before you; they were stronger than you in power and more abundant in wealth and children...
Irving: Just as those before them were firmer than you are in strength, and possessed more wealth and children, and they exploited their advantage...
Saffarzadeh: Those disbelievers and hypocrites who lived before you were even stronger than you in might and more affluent than you in wealth and they had more Children....
Pickthall: Even as those before you who were mightier than you in strength, and more affluent than you in wealth and children...
Sarwar: like that of those who lived before you, whose power, wealth, and children were much greater than yours.
Yusuf Ali: As in the case of those before you: they were mightier than you in power, and more flourishing in wealth and children...
Arberry: Like those before you, who were stronger than you in might, and more abundant in wealth and children.
Analysis:
Even though all the translations are correct, but most of them have used the preposition of (in), i.e. in wealth, in children, and in power, to convey the meaning of the phrase, which has been applied in the form of Tamyiz. It seems the translations have been influenced by the Arabic structure and could have been clearer if it had been within the syntax of Standard English, similar to Sarwar.
Suggested translation:
…those who were more powerful and wealthier than you with more children than you.
Example:
قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهَادَةً قُلِ اللَّهُ شَهِيدٌ بَيْنِي وَبَيْنَكُمْ
Translations:
Shakir: Say: What thing is the weightiest in testimony? Say: Allah He is witness between you and me.
Irving: Say:" What thing is most important as evidence?" SAY:" God is a Witness for both me and you.
Saffarzadeh: Say [O, Messenger!]:" What is greatest As an evidence?" Say:" Allah's and Allah is Witness between me and you.
Qara’i: Say," What thing is greatest as witness?" Say," Allah! He is witness between me and you.
Pickthall: Say (O Muhammad): What thing is of most weight in testimony? Say: Allah is Witness between me and you.
Sarwar: (Muhammad), ask them," What is the greatest testimony? God testifies of my truthfulness to you.
Yusuf Ali: Say:" What thing is most weighty in evidence?" Say:" Allah is witness between me and you
Arberry: Say: What thing is greatest in testimony? Say: God He is witness between me and you.
Analysis:
Here Tamyiz shows the quality or importance of testimony, asking whose testimony is greater: God or others? All the translations could have been clearer, because the translations have been influenced by the Arabic structure.
Suggested translations:
What thing gives greater testimony?
What thing gives better testimony?
What testimony is greater?
What thing testifies better?
Who testifies better?
Jarr -u- Majrur
In standard Arabic, when Jarr-u-majrur (Harf al-jarr and Ism al-majrur) is Khabar it precedes Mubtada, but when translated, the Arabic structure must not be imitated, because sentences do not tend to begin with preposition + noun in standard English:
جار و مجرور (خبر مقدم) + مبتدای موخر
e.g.
لسلیمان جمل
Literal translation: to Solomon is a camel.
Suggested translation: Solomon has a camel.
e.g.
لِلرِّجَالِ نَصِيبٌ مِمَّا اكْتَسَبُوا وَلِلنِّسَاءِ نَصِيبٌ مِمَّا اكْتَسَبْنَ
Translations:
Shakir: Men shall have the benefit of what they earn and women shall have the benefit of what they earn.
Irving: Men should have a portion of whatever they have earned, while women should have a portion of whatever they have earned.
Saffarzadeh: To the men a Share from what they have earned and To the women a share from what they Have earned.
Qara’i: To men belongs a share of what they have earned, and to women a share of what they have earned.
Pickthall: Unto men a fortune from that which they have earned, and unto women a fortune from that which they have earned.
Sarwar: Men and women will both be rewarded according to their deeds
Yusuf Ali: To men is allotted what they earn, and to women what they earn.
Arberry: To the men a share from what they have earned and to the women a share from what they have earned.
Analysis:
Shakir, Irving, and Sarwar used Standard English structures but other translations began their sentence with preposition + noun, which is not Standard English. It seems their translations have been influenced by Arabic syntax.
Maf‘ul Mutlaq
There are three types of Maf‘ul Mutlaq in Arabic and the translations of each one is different:
Maf‘ul Mutlaqi Ta’kidi
When a word of the same root is repeated after the verb, it is known as Maf‘ul Mutlaq. If Maf‘ul Mutlaq is used to emphasize the verb it is called as Maf‘ul Mutlaqi Ta’kidi.
Maf‘ul Mutlaqi Nu‘i
Maf‘ul Mutlaqi Nu‘i indicates the type or quality of its A‘mil (preceding verb).
e.g.
يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحًا عَسَىٰ رَبُّكُمْ أَنْ يُكَفِّرَ عَنْكُمْ سَيِّئَاتِكُمْ وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ
The verb (تُوبُوا) commands the believers to repent and the Maf‘ul Mutlaqi Nu‘i (i.e. تَوْبَةً نَصُوحاً) shows the quality of repentance.
Translations:
Shakir: O you who believe! Turn to Allah a sincere turning; maybe your Lord will remove from you your evil and cause you to enter gardens beneath which rivers flow.
Qara’i: O you who have faith! Repent to Allah with sincere repentance!
Irving: You who believe, turn to God in frank repentance.
Saffarzadeh: [O, you who believe!] If you desire to be Immune from the bad end, then avoid Wrongdoing while you are in this world [Submit your repentance to Allah with a Sincere Repentance]
Pickthall: O ye who believe! Turn unto Allah in sincere repentance!
Sarwar: Believers, turn to God in repentance with the intention of never repeating the same sin.
Yusuf Ali: O ye who believe! Turn to Allah with sincere repentance:
Arberry: Believers, turn to God in sincere repentance.
Analysis:
All the translators paid attention to the meaning of the aforementioned structure, i.e. Maf‘ul Mutlaqi Nu‘i, and it seems all the translations are acceptable.
Another example:
إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُمْ مُدْخَلًا كَرِيمًا
In Surah An-Nisa’, 4:31.
The word مُدْخَلاً can either be a gerund (Masdar) or an adverb which showing a place (Qid al-makan)7. If it is a gerund then the role of مُدْخَلاً كَريماً in this verse would be Maf‘ul Mutlaqi Nu‘i:
Translations:
Shakir: If you shun the great sins which you are forbidden, We will do away with your small sins and cause you to enter an honourable place of entering.
Irving: If you will avoid the great [sins] you are forbidden [to commit], We will cancel out your [other] evil deeds for you, and send you into] Paradise through a noble entrance.
Saffarzadeh: If you avoid the grave sins which You are forbidden to do, We will remit From you, your small misdeeds and Admit you to the Glorious Gate.
Qara’i: If you avoid the major sins that you are forbidden, We will absolve you of your misdeeds, and admit you to a noble abode.
Pickthall: If ye avoid the great [things] which ye are forbidden, We will remit from you your evil deeds and make you enter at a noble gate.
Yusuf Ali: If ye but eschew the most heinous of the things which ye are forbidden to do, We shall remit your evil deeds, and admit you to a Gate of great honour
Sarwar: If you avoid violating that which has been prohibited, your lesser sins will be forgiven and you will be admitted into an exalted dwelling.
Arberry: If you avoid the heinous sins that are forbidden you, We will acquit you of your evil deeds, and admit you by the gate of honour.
Analysis:
Irving took مُدْخَلاً كَريماً as Maf‘ul Mutlaqi Nu‘i and translated it correctly. Other translators took مُدْخَلاً as an adverb showing the position (i.e. Qid al-makan), and have accordingly given acceptable translations.
Maf‘ul Mutlaqi ‘Adadi
This category of Maf‘ul Mutlaq indicates the quantity or number of its ‘Amil (e.g. verb).
وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً
In Surah Al-Haqqa, 69:14.
Translations:
Shakir: And the earth and the mountains are borne away and crushed with a single crushing.
Irving: And the earth is lifted up along with the mountains and they are both flattened by a single blow.
Saffarzadeh: The earth and the mountains shall be Removed and crashed with a single Stroke of shake.
Qara’i: and the earth and the mountains are lifted and levelled with a single levelling.
Yusuf Ali: And the earth is moved, and its mountains, and they are crushed at one stroke.
Pickthall: And the earth with the mountains shall be lifted up and crushed with one crash.
Sarwar: The earth and mountains will be raised up high and crushed all together.
Arberry: and the earth and the mountains are lifted up and crushed with a single blow.
Analysis:
دَكَّةً واحِدَةً is Maf‘ul Mutlaqi ‘Adadi and it indicates the number of دُكَّتا (verb). According to what we have explained, all the translators have given acceptable translations, except Sarwar who has not translated it altogether.
Maf‘ulun lah
Maf‘ulun lah is a single noun in Arabic syntax which indicates the cause of the preceding statement. We study the translation of this structure in the following verse:
وَالَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ رِئَاءَ النَّاسِ…
This verse states that they spend their wealth in order to show off.
Translations:
Shakir: And those who spend their property) in alms (to be seen of the people
Irving: who spend their wealth to be seen by other people.
Saffarzadeh: Those who spend their property in Charity to show off to people.
Qara’i: And those who spend their wealth to be seen by people.
Pickthall: And [also] those who spend their wealth in order to be seen of men.
Sarwar: those who spend their property out of a desire to show off.
Yusuf Ali: Not those who spend of their substance, to be seen of men.
Arberry: and such as expend of their substance to show off to men.
Analysis:
رِئاءَ النَّاسِ is the reason of the previous statement, i.e. وَ الَّذينَ يُنْفِقُونَ أَمْوالَهُمْ, because رِئاءَ is Maf‘ulun lah. All translators have translated this syntax correctly.
Hal
In Arabic grammar, Hal (adverb) is a noun or a phrase that indicates a state, condition, or position of Zulhal, i.e. a phrase or noun which Hal refers to. In Arabic, Hal can be subject, object, Khabar, or Majrur. We shall study the different types of Hal in the Qur'an:
يُرِيدُ اللَّهُ أَنْ يُخَفِّفَ عَنْكُمْ ۚ وَخُلِقَ الْإِنْسَانُ ضَعِيفًا
In Surah An-Nisa’, 4:28.
Translations:
Shakir: Allah desires that He should make light your burdens and man is created weak.
Irving: God wants to lighten things for you, since man was created weak!
Saffarzadeh: Allah Wills to lighten the burdens of punishment for you; for man was Created weak [in resolution].
Sarwar: God wants to relieve you of your burden; all human beings were created weak.
Yusuf Ali: Allah doth wish to lighten your difficulties For man was created weak in resolution9.
Qara’i Allah desires to lighten your burden, for man was created weak.
Arberry: God desires to lighten things for you for man was created a weakling.
Pickthall: Allah would make the burden light for you, for man was created weak.
Analysis:
The word ضَعيفا is a singular hal (adverb in the form of a noun), indicating the state in which Man has been created, I.e. weak. Man is weak. However, some translators such as Arberry, Qara’i, Yusuf Ali, Saffarzadeh and Irving have not translated the meaning laid in this structure. They have translated ضَعيفا as a M'fulun lah, which shows the reason for the statement which comes before
Example:
وَابْتَلُوا الْيَتَامَىٰ حَتَّىٰ إِذَا بَلَغُوا النِّكَاحَ فَإِنْ آنَسْتُمْ مِنْهُمْ رُشْدًا فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ ۖ وَلَا تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا…
Translations:
Shakir: And test the orphans until they attain puberty; then if you find in them maturity of intellect, make over to them their property" And do not consume it extravagantly and hastily.
Irving: Test orphans as soon as they reach a marriageable age. If you are sure of their maturity, then turn their property over to them; do not use it up extravagantly, overanxious
Saffarzadeh: And test orphans, regarding their Intelligence and maturity until they Reach the age of marriage; then if you Find sound judgment in them, deliver Their heritage to them, but do not Consume it wastefully and hastily,
Qara’i: Test the orphans when they reach the age of marriage. Then if you discern in them maturity, deliver to them their property. And do not consume it lavishly and hastily
Sarwar: Before returning orphan's property to them, make sure that they have reached maturity. Do not consume their property wastefully until such a time.
Pickthall: Prove orphans till they reach the marriageable age; then, if ye find them of sound judgment, deliver over unto them their fortune; and devour it not by squandering and in haste.
Yusuf Ali Make trial of orphans until they reach the age of marriage; if then ye find sound judgment in them, release their property to them; but consume it not wastefully, nor in haste.
Arberry: Test well the orphans, until they reach the age of marrying; then, if you perceive in them right judgment, deliver to them their property consume it not wastefully and hastily.
Analysis:
Two words اسرافا و بدرارا are Hal (adverb) and refer to Dhul Hal, which is لا تَأْكُلُوها. The verse means: Do not consume it wastefully and hastily. Translators such as Arberry, Qara’i, Saffarzadeh, and Shakir have paid attention to this structure more than other translators, nevertheless, all the translations are correct.
Example:
وَمَنْ يَفْعَلْ ذَٰلِكَ عُدْوَانًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا
In Surah An-Nisa’, 4:30.
عُدْواناً وَ ظُلْماً are Hal (adverb) which refer to هو (Dhul Hal) in يَفْعَلْ
Translations:
Shakir: And whoever does this aggressively and unjustly, We will soon cast him into fire And this is easy to Allah.
Irving: we shall roast anyone in a Fire who does so out of enmity and wrongfully. That will be easy for God to do.
Saffarzadeh: And whoever does that, out of Aggression and injustice, We shall cast Him into the Hell Fire and that is An easy matter for Allah.
Qara’i: And whoever does that in aggression and injustice, We will soon make him enter the Fire, and that is easy for Allah
Pickthall: Whoso doeth that through aggression and injustice, we shall cast him into Fire, and that is ever easy for Allah.
Sarwar: Whoever commits murder out of animosity and injustice will be burnt in hell fire. This is a very easy thing for God to do.
Yusuf Ali: If any do that in rancor and injustice, soon shall We cast them into the Fire: And easy it is for Allah.
Arberry: But whosoever does that in transgression and wrongfully, him We shall certainly roast at a Fire and that for God is an easy matter.
Analysis:
The translations are not wrong, but the translation of Shakir seems to be more accurate.
Suggested translation:
Whoever does that aggressively and wrongfully, We will make him enter Fire.
Or
Whoever does that while he is aggressive and wrongful, We will make him enter fire.
Emphasis
In Arabic, different types of structures are used to emphasize on something. We shall study these structures with their translations.
Different types of emphasizing in Arabic:
A)
لا + اسم + إِلاَّ +:..
Example:
قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا ۖ إِنَّكَ أَنْتَ الْعَلِيمُ الْحَكِيمُ
In Surah Al-Baqara, 2:32.
Translations:
Shakir: They said: Glory be to Thee! We have no knowledge but that which Thou hast taught us;" Surely Thou art the Knowing, the Wise.
Qara’i: They said," Immaculate are You! We have no knowledge except what You have taught us. Indeed, You are the All-knowing, the All-wise.
Pickthall: They said: Be glorified! We have no knowledge saving that which Thou hast taught us. Lo! Thou, only Thou, art the Knower, the Wise.
Irving: They said:" Glory be to You; we have no knowledge except whatever You have taught us
Analysis:
Suggested translation:
… Our knowledge is only that which you have taught us…
The translations are not wrong but they have been affected by the Arabic structure. It would have been better if they had simply used English structures for emphasizing.
B)
إِنَّ+ فعل+ لام
Example:
وَإِنَّا إِنْ شَاءَ اللَّهُ لَمُهْتَدُونَ
Translations:
Shakir: and if Allah pleases we shall surely be guided aright.
Pickthall: and Lo! If Allah wills, we may be led aright.
Irving: and we should be guided properly, if God so wishes.
Saffarzadeh: and we shall then be guided, if Allah Wills.
Qara’i: and, if Allah wishes, we will surely be guided.
Sarwar: so that God willing, we shall have the right description
Yusuf Ali: We wish indeed for guidance, if Allah wills.
Arberry: and, if God will, we shall then be guided.
Analysis:
Two words have been used to as a way to emphasize in this verse:إِنَّ (indeed) and لام in لَمُهْتَدُونَ: (surely, definitely). However, none of the translators mention both these emphasizing. Some of the translators including Qara’i and Shakir mentioned the emphasis of لام in لَمُهْتَدُونَ but not إِنَّ, while some translators have ignored both.
Suggested translation:
Indeed, we will be guided for sure, if God wills.
C)
ما + فعل+ إِلاَّ + اسم
E.g.
وَلَقَدْ أَنْزَلْنَا إِلَيْكَ آيَاتٍ بَيِّنَاتٍ ۖ وَمَا يَكْفُرُ بِهَا إِلَّا الْفَاسِقُونَ
In Surah Al-Baqara, 2:99.
Translations:
Pickthall: Verily We have revealed unto thee clear tokens, and only miscreants will disbelieve in them.
Qara’i: We have certainly sent down manifest signs to you, and no one defies them except transgressors.
Shakir: And none disbelieve in them except the transgressors.
Irving: Only immoral people disbelieve in them.
Saffarzadeh: And none disbelieve in them but the wrongdoers.
Sarwar: Only the wicked sinners deny it.
Yusuf Ali: and none reject them but those who are perverse.
Arberry: and none disbelieves in them except the ungodly.
Analysis:
According to the aforementioned structure, the verse emphasizes that only transgressors (الْفاسِقُونَ) disbelieve in the signs of God. The translations of Pickthall, Sarwar, and Irving are better and clearer than the rest.
D)
لَنْ+ فعل + أَبَداً
E.g.
وَلَنْ يَتَمَنَّوْهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ ۗ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ
In Surah Al-Baqara, 2:95.
Translations:
Shakir: And they will never invoke it on account of what their hands have sent before And Allah knows the unjust.
Irving: They will never long for it...
Qara’i: But they will not long for it ever...
Pickthall: But they will never long for it...
Saffarzadeh: But they will never long for death,
Sarwar: But they can never have a longing for death...
Yusuf Ali: But they will never seek for death...
Arberry: But they will never long for it.
Analysis:
لَنْ means never and أَبَداً means ever. لَنْ indicates impossibility in the future, it seems the translations are clear and acceptable.
E)
لَ + فعل +نَّ
لَ+ تَجِد َ+نَّ
ل and نَّ are attached to the verb and used separately in order to emphasize. It is important to note how the verb has been translated in the verse below:
وَلَتَجِدَنَّهُمْ أَحْرَصَ النَّاسِ عَلَىٰ حَيَاةٍ
Translations:
Qara’i: Surely, you will find them the greediest for life,
Pickthall: And thou wilt find them greediest of mankind for life and greedier [than the idolaters].
Shakir: And you will most certainly find them the greediest of men for life) greedier (than even those who are polytheists...
Irving: You will find them the people most eager to live, even compared with those who associate others with God...
Saffarzadeh: And O, Messenger! Verily, you will find The Jews, the greediest for life and even greedier than the idolaters...
Sarwar: However, you will find them the greediest of all men, even more than the pagans, for life...
Yusuf Ali: Thou wilt indeed find them, of all people, most greedy of life...
Arberry: and thou shalt find them the eagerest of men for life and of the idolaters...
Analysis:
Some translators such as Arberry, Sarwar, and Irving have not mentioned the emphasis at all. Some, such as Qara’i, have failed to demonstrate the strong emphasis that exists in this verse. However, the translation of Shakir can be considered as an acceptable one.
Suggested translation:
Indeed, you definitely find them the greediest of [people] for life.
- 1. See: Qurtubi 1364 Sh., v. 10, p. 340.
- 2. See: Tusi, Al-Tibyan fi tafsir al-Qur'an 1405 A.H, v. 2, p. 90.
- 3. The full Verse states the following:
وَابْتَلُوا الْيَتَامَىٰ حَتَّىٰ إِذَا بَلَغُوا النِّكَاحَ فَإِنْ آنَسْتُمْ مِنْهُمْ رُشْدًا فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ ۖ وَلَا تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا أَنْ يَكْبَرُوا ۚ وَمَنْ كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ ۖ وَمَنْ كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ ۚ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُوا عَلَيْهِمْ ۚ وَكَفَىٰ بِاللَّهِ حَسِيبًا
And test the orphans until they attain puberty; then if you find in them maturity of intellect, make over to them their property, and do not consume it extravagantly and hastily, lest they attain to full age; and whoever is rich, let him abstain altogether, and whoever is poor, let him eat reasonably; then when you make over to them their property, call witnesses in their presence; and Allah is enough as a Reckoner. - 4. The full Verse states the following:
قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهَادَةً ۖ قُلِ اللَّهُ ۖ شَهِيدٌ بَيْنِي وَبَيْنَكُمْ ۚ وَأُوحِيَ إِلَيَّ هَٰذَا الْقُرْآنُ لِأُنْذِرَكُمْ بِهِ وَمَنْ بَلَغَ ۚ أَئِنَّكُمْ لَتَشْهَدُونَ أَنَّ مَعَ اللَّهِ آلِهَةً أُخْرَىٰ ۚ قُلْ لَا أَشْهَدُ ۚ قُلْ إِنَّمَا هُوَ إِلَٰهٌ وَاحِدٌ وَإِنَّنِي بَرِيءٌ مِمَّا تُشْرِكُونَ
Say: What thing is the weightiest in testimony? Say: Allah is witness between you and me; and this Quran has been revealed to me that with it I may warn you and whomsoever it reaches. Do you really bear witness that there are other gods with Allah? Say: I do not bear witness. Say: He is only one Allah, and surely I am clear of that which you set up (with Him). - 5. The full Verse states the following:
وَلَا تَتَمَنَّوْا مَا فَضَّلَ اللَّهُ بِهِ بَعْضَكُمْ عَلَىٰ بَعْضٍ ۚ لِلرِّجَالِ نَصِيبٌ مِمَّا اكْتَسَبُوا ۖ وَلِلنِّسَاءِ نَصِيبٌ مِمَّا اكْتَسَبْنَ ۚ وَاسْأَلُوا اللَّهَ مِنْ فَضْلِهِ ۗ إِنَّ اللَّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا
And do not covet that by which Allah has made some of you excel others; men shall have the benefit of what they earn and women shall have the benefit of what they earn; and ask Allah of His grace; surely Allah knows all things. - 6. The full Verse states the following:
يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحًا عَسَىٰ رَبُّكُمْ أَنْ يُكَفِّرَ عَنْكُمْ سَيِّئَاتِكُمْ وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ يَوْمَ لَا يُخْزِي اللَّهُ النَّبِيَّ وَالَّذِينَ آمَنُوا مَعَهُ ۖ نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ يَقُولُونَ رَبَّنَا أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَا ۖ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
O you who believe! turn to Allah a sincere turning; maybe your Lord will remove from you your evil and cause you to enter gardens beneath which rivers flow, on the day on which Allah will not abase the Prophet and those who believe with him; their light shall run on before them and on their right hands; they shall say: Our Lord! make perfect for us our light, and grant us protection, surely Thou hast power over all things. - 7. See: F. b. Tabrisi 1372 Sh.
- 8. The full Verse states the following:
وَالَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ رِئَاءَ النَّاسِ وَلَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ ۗ وَمَنْ يَكُنِ الشَّيْطَانُ لَهُ قَرِينًا فَسَاءَ قَرِينًا
And those who spend their property (in alms) to be seen of the people and do not believe in Allah nor in the last day; and as for him whose associate is the Shaitan, an evil associate is he! - 9. Translation of Yusuf Ali:
Allah doth wish to lighten your [difficulties:] For man was created weak in resolution.
The same mistakes exist in this translation. - 10. The full Verse states the following:
وَابْتَلُوا الْيَتَامَىٰ حَتَّىٰ إِذَا بَلَغُوا النِّكَاحَ فَإِنْ آنَسْتُمْ مِنْهُمْ رُشْدًا فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ ۖ وَلَا تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا أَنْ يَكْبَرُوا ۚ وَمَنْ كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ ۖ وَمَنْ كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ ۚ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُوا عَلَيْهِمْ ۚ وَكَفَىٰ بِاللَّهِ حَسِيبًا
And test the orphans until they attain puberty; then if you find in them maturity of intellect, make over to them their property, and do not consume it extravagantly and hastily, lest they attain to full age; and whoever is rich, let him abstain altogether, and whoever is poor, let him eat reasonably; then when you make over to them their property, call witnesses in their presence; and Allah is enough as a Reckoner. - 11. The full Verse states the following:
قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّنْ لَنَا مَا هِيَ إِنَّ الْبَقَرَ تَشَابَهَ عَلَيْنَا وَإِنَّا إِنْ شَاءَ اللَّهُ لَمُهْتَدُونَ
They said: Call on your Lord for our sake to make it plain to us what she is, for surely to us the cows are all alike, and if Allah please we shall surely be guided aright. - 12. The full Verse states the following:
وَلَتَجِدَنَّهُمْ أَحْرَصَ النَّاسِ عَلَىٰ حَيَاةٍ وَمِنَ الَّذِينَ أَشْرَكُوا ۚ يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَنْ يُعَمَّرَ ۗ وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ
And you will most certainly find them the greediest of men for life (greedier) than even those who are polytheists; every one of them loves that he should be granted a life of a thousand years, and his being granted a long life will in no way remove him further off from the chastisement, and Allah sees what they do.
