The Holy Qor-aan is no joke
Do not take the Holy Qor-aan as a hozo-wa (= joke, jest or frivolity) [045:010] or the signs of Allah as a hozo-wa [002:232]. As stated in our ‘Acknowledgments’, “I believe all those who have ever ventured the noble task of translating the Holy Qor-aan had good intentions even when they had translated it differently.” Their own background must have inadvertently found place in their well-intended toils.
The Arabic language has grammar rules that convey its meanings clearly to those who know the language. Conveying the real intent of the original text in a foreign language is often limited by the grammar of the foreign language. English is no exception.
Many translations of the Holy Qor-aan were done by the academia as influenced by their politics and warriors (See The Beginning and Mission Statement). Islam, a religion of peace and pen-power, has been misrepresented as a war-machine both by Moslems and others for last fourteen centuries.
Translating the Holy Qor-aan is a huge responsibility. Few translations exist in the American English where small and simple sentences flow out using few commas and colons to bifurcate them. Most current translations are in British English and try to make themselves clear by an abundant use of commas and parentheses.
The massive confusion is compounded by the double whammy of being indirect from prior translations in French, Italian, Persian and Spanish, and the customary use of commas to add brief explanations of the numerous words, phrases and clauses interspersed in just one sentence. Translators had to use punctuation, and italicized words or parentheses, for complex sentences, interpretations and extrapolations in order to convey the real intent of the original text.
A reader of any of the translations may get swayed to its author’s point of view about the Holy Qor-aan. Such a view could differ from that presented by trueteachingsofIslam.com. This site won’t judge who was a better translator, but will occasionally reproduce some quotes. Our primary object is to provide some simple straightforward literal equivalents of an Arabic word in American English and leave its translation, interpretation or extrapolation to the readers.
After all, the Holy Qor-aan is not an “Amusement” (A Yusuf Ali), “Flippant jest” (N J Dawood), “Frivolity” (Ahmad Zidan), “Joke” (Maulana Muhmmad Ali), “Pleasantry” (M M Pickthall), “Thing for amusement” (Dr Khan), “Useless talk” (Maulawi Sher Ali) or “Vain talk (Zafrulla Khan) as stated when they did the translation of 086:015.
Almighty God also said, “We have not created the heaven and the earth and all between the two in play” (021:017)
Furthermore, “Surely those who distort Our signs seeking deviations are not hidden from Us. Is one flung in the fire better or he who arrives in peace on the Judgment Day? You do what you like. Certainly He is the Seer of what you do.” (041:041).
Several variations appear in the translations we checked. Every translator must realize the sacred duty placed on him to accurately convey the intended message of the original text. Some interpretations tantamount to a joke – if not in whole at least on the border line – when a verse of the Holy Qor-aan is attempted to be explained in the light of some episode included in some past scriptures or even a fictional story with little known proof that it ever existed.
An example is the translation of لۡاُخۡدُوۡدِ (Ookh-doo-d) in 085:005 by Dr Mohsin Khan and Dr Al-Hilali. The word means pits, ditches or trenches. The translation work connected the said word in the verse to a long story of the Boy and the King. It impresses the reader that the revelation eternalized the condemnation of barbarity against boy. Yes, this story whether real or not could be an attempt to illustrate the real theme in that verse. Yet it stood out as an unfortunate belittling of the Divinity of the Message to the triviality of a fable.
Another example of this phenomenon occurs in interpreting pronouns such as in 002:074. A pronoun refers to a person in both Arabic and English languages, but its precise person-specific use is very frequent in the Arabic and is based on the following distinct categories.
1. For Gender – masculine, feminine, and groups (usually referred to in feminine gender)
2. For Single, plural for two persons, and plural for more than two persons.
3. For 1st person, for 2nd person and for the 3rd person.
The verse 002:074 contains the words of اضۡرِبُوۡهُ بِبَعۡضِهَا that literally means “Strike him/it with some of her/that.” But different translations interpreting the pronouns هُ (hoo) and هَا (haa) have produced different outcomes. Dr Hilali and Dr Khan translated those pronouns closest to their most direct meanings and wrote, “Strike him (the dead man) with a piece of it (the cow).”
Abdulla Yusuf Ali provided a Biblical incident and said, “In Deut; xxi 1-9 it is ordained that if the body of a slain man be found in a field and the slayer is not known, a heifer shall be beheaded and the elders of the city next to the slain man’s domicile shall wash their hands over the heifer and say that they neither did the deed nor saw it done, thus clearing themselves from the blood-guilt.” He followed that by a Jewish story that God after heifer’s killing ordered to place a part of the sacrificed heifer on the corpse which then became alive and told the true story of the crime, and so allegedly brought salvation to all concerned and absolved them of their guilt.
Maulana Muhammad Ali used the same Biblical reference Deut: 21:1-9. He stated that the order for “the slaughter of a cow … (was for) “Moses’ precaution” and “refers to Jesus himself as it was with respect to his death the disagreement took place … (although) the name is omitted here… comparison makes it clear that it is the apparent killing of Jesus that is referred to here.”
Other translators have interpreted this part as a Rule of Universal Application which the Holy Qor-aan has provided for all people, for all occasions, for all times. It lays down that when a decision is to be made, one should collect all relevant evidence, then evaluate that by putting some pieces against others and test the veracity of the whole, and finally make the most logical decision. This line stands the test of time as a fundamental principle of due process and found it way in the translation by Muhammad Zafrulla Khan who wrote, “Test the crucial question by putting together other incidents relating to the affair and you will arrive at the truth.”
Another example is the translations of verse 002:103 where variations start with its very first verb اتَّبَعُوۡا. Most authors have translated this verb as ‘they followed’, thus conveying ‘the narration of a past event done by some people in the 3rd person.’ But Pickthall translated it as ‘follow that’, thus conveying a command to you in the 2nd person to follow one past act, see its culmination and learn a lesson from it as a guidance for your own future. Any serious student of Islaam would seek real meanings communicated by the actual words that have been used and would not just agree with bird’s eye-view of the concept by someone else. Quite baffling are the several translations like those of the seven significant color-coordinated words in the very first sentence of the verse 002:103 as follows.
o “They followed what the evil ones gave out (falsely) against the power of Solomon.” Abdulla Yusuf Ali.
o “And they follow what the devils fabricated against the kingdom of Solomon.” – Maulana Muhammad Ali.
o “And they pursue the course which the rebellious men followed during the reign of Solomon.” – Maulawi Sher Ali
o “And they pursue the course which was pursued by the rebellious men against the Kingdom of Solomon.” – Malik Ghulam Farid
o “They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon).” Dr. Muhammad Muhsin Khan and Dr. Muhammad Al-Hilali
o “They pursue the course which the rebellious ones followed in the reign of Solomon.” – Muhammad Zafrulla Khan
o “Moreover, they (- the Jews of the Prophet’s time) pursue (the same tactics) which the rebels had followed against the empire of Solomon.” – A R Omar and A M Omar
o “And follow that which the devils falsely related against the Kingdom of Solomon”. – Marmaduke Pickthall
o “They followed that which the satans recited during the reign of Solomon.” Dr Ahmad Zidan and Mrs Dina Zindan
More variations show up show up further down in 002:103 in translating the actions of Satan, of Haaroot and Maaroot or were they angels or angel-natured saints or a) what, b) how, c) to whom they taught d) that was then used to what effect regarding a man and his wife and e) the further follow-ups. Also, the one word مَاۤ has at least four meanings.
1. All that; what; whatever.
2. Any time; at such time; when; whenever.
3. Never, no; not.
4. Which; whichever; where; wherever.
Using any of the four choices changes drastically the translation of the whole clause, the entire verse, in fact the total message. The effect is magnified when the verse 002:103 has used that one word مَا in it 9 times. All those variations are in several translations of just one verse.
Employing analytical approach for an accurate portrayal of the Holy Qor-aan that came to illuminate the right course for the entire mankind is a serious matter. Any translation of such an important written material must not be done as a play [021:017], hozo-wa (= joke or jest) [045:010] or treated as such [002:232].
Law – Marriage in Isslaam
LAW
Marriage in Isslaam
(A brief introduction to lead into studying the original text in the Holy Qor-aan)
Divine guidance for marriage is provided in 002:222. It declares improper to marry an idolater or idolatress because they lead to a real burning. This burning can include marital chaos and disturbance of the life that give heart-burns. On the other hand Allah invites to the blessings such as forgiveness and peaceful paradise. The successful marriages generally build on mutual respect, understanding and forgiveness. The 066:006 guides that the best wife is a believer, follower, loyal, sincere and worshiper. Happy healthy families serve the purposes of human procreation and evolution lot better. A home with loving environment is conducive to raise children who improve communities. Provisions floodlighting the issue from various different angles include 004:021, 004:025. Commentary Woman – Role in Evolution hints at the effects of discarding such protocol. History shows that a good marriage has contributed in the human evolution tremendously. Conversely the opposite has rung death knoll to others who violate it is stated in 007:082. Keeping chaste till marriage is ordered and forcing girls to flout that is forbidden – 024:034. Prohibited is marrying a woman who is related in any of the ways shown in verse 004:024.
Formation and dissolution of marriage in Islaam is done by contract. It requires an open and public proposal and acceptance by competent parties, a consideration, and witnesses.
(a) Marrying cousins is allowed (033:051) but prohibited with several other relations specified in 004:023 and 004:024. Open and public requirement is met by customarily manifesting intents to marry before a clergyman and two witnesses. Marrying slaves and widows (004:026; 024:033) is regulated just like marrying a free person.
(b) Manifestation of intent to marry can be expressed personally (002:236) or thru an authorized agent, Wali.
(c) The consideration called Huq-Mehr or dowry is fixed (002:237 & 238). It always remains a debt (004:025) until paid. It must be paid happily unless remitted voluntarily (004:005). Anyone who cannot financially afford to pay dower is recommended to remain chaste (024:034) until his situation improves.
(d) Many aspect of a divorce are dealt with in 002:229 to 242 and in the Notes placed at their ends. Some Notes show how failure to translate some clauses accurately has led to misrepresent the true teachings of Islam. And then the prohibitions and procedures are outlined in 004:020 to 023, 033:051 and 065:002.
Islaam does not recognize marriage between non-competent parties, man or woman, or living together. Such cohabitation is treated as an illicit relationship which is voidable as a marriage and illegal. Most sects stigmatize the children of such unions as illegitimate to block them from inheritances. This is one reason why Islaam sanctified and meticulously regulated the institution of marriages. The Holy Qor-aan has codified and specified every what, when, why or how aspect of marriage. But the clergy has added many cultural and communal values to marriage and called them Islamic. They-said-I-said-you-said-add-ons for centuries padded a Moslem marriage with huge burdens. Marriage, dower, divorce and no issue was left out of being disfigured from its original format. The 20th century Moslem legislatures have restored some original dictates in many nations.
Dissolution or Termination of marriage can be effected in several recognized ways.
(a) Wife’s right to dissolve her marriage is called Kholah. Permitted in 004:129 to 131, the exercise of that right has been extensively detailed in the 65th Chapter Ut-Talaaq (Divorce) and the 66th Chapter Ut-tuh-reem (Prohibition).
(b) Husband’s right to dissolve his marriage is called Talaq and is dealt at length in verses 002:228 to 002:238.
(c) Peer group of parties can counsel (065:003), try to save, or finally dissolve a marriage through the process commonly recognized in secular law as arbitration.
(d) Courts can dissolve a marriage by means of judicial decree in proper proceedings. Pakistani Shariat Law of 1962 and Egyptian laws illustrate judicial divorcing.
Historically, albeit incorrectly as shown in our Note 002:228, a man’s right to divorce was treated as absolute, subject to the requirement of publicly pronouncing such intent three times. Generally, wife’s dependence upon husband for living (004:035), husbands’ earning power and desire to dissolve marriage fast and clergy’s well-known greed to follow money, resulted in clerics’ approving ‘I divorce you’ announced three times in just one go. Husbands’ ability to divorce immediately has been checked by Laws in many Moslem states, legislating provisions already recognized by some Moslem schools which required that the 3 pronouncements must be 30 to 40 days apart. In accordance with the Holy Qor-aan they also promote reconciliation by interspersed periods of counseling. Ahmadiyya jurisprudence mandates counseling (004:036) and opportunity to reconcile as the first, essential prerequisite to dissolve a marriage as warranted (065:003).
Remarriages are encouraged in Islaam. Man can marry after divorce. Woman must observe a waiting period (065:002, 065:005) that range from 40 to 90 days when pregnancy, child’s paternity and rights of inheritance are confirmed. Polygamy is permitted based upon the prevalent interpretations of 004:004 but Moslems cannot practice it in western countries. For instance, USA Immigration Law categorically prohibits it. Some Moslem countries such as Pakistan have recently enacted laws that mandate wife’s prior, written consent before her husband is allowed to remarry. Academically and culturally Moslems encourage remarrying of divorcees but the clergy in some countries has fabricated heinous and humiliating immoral practices that are forced upon the divorced women before they can remarry. A Philadelphia Attorney asked me in 1992 as to the Islamic justification to imprison a divorced woman like he saw nearly 4,000 of them after World War II languishing in Egyptian and Turkish jails when each had been divorced and no man had yet come up to take her as a wife; my answer was the truth, “None whatsoever.”
The Holy Qor-aan mandates what is appropriate. Practicing its teachings would not have let many societal ills to crop up and surround marriage and divorce issues. The situation will get overhauled if those teachings are implemented in three areas.
a. Counseling both spouses if a marriage goes on the rocks.
b. Referring both parties to courts for judicial divorce if a party refuses counseling or arbitration by the peers.
c. Encouraging and helping divorced individuals in the community to remarry promptly.