Convergence and divergence in the interpretation of Quranic

Transkript

EFD / JFL
Edebiyat Fakültesi Dergisi / Journal of Faculty of Letters
Cilt/Volume 29 Sayı/Number 1 (Haziran/June 2012)
Convergence and Divergence in the Interpretation of Quranic
Polysemy and Lexical Recurrence*
Kur’an’daki Çokanlamlı Sözcükler ve Sözcüksel Yinelemelerin Çevirisinde Dil Benzeşmesi ve
Ayrışması
Jamal ALQINAI*
Öz
Kur’an çevrilirken eşanlamlı sözcüklerin kullanımı kutsal metnin farklı yorumlarına ve farklı
çevirilerine yol açan sıkıntılı bir konudur. Çevirmen hatasız ve profesyonel olmaya gayret
etse de, Kur’an çevirileri hatalarla ve vurgu mekanizmasına özgü anlamsal-sözdizimsel
belirsizlik, bürünsel (vezin tekniğine dair), işitimsel, özel sözbilimsel doku örgüsü ve kültüre
ilişkin göndermelerden dolayı her zaman hassas teolojik, kültürel ve tarihsel çağrışımların
anlamlarının çarpıtılması ile dolu olmuştur. Bu sebepten ötürü Kur’an’ın İngilizce çevirilerinin
çoğunda eşdeğer olmama ve çevrilememe durumları ile geniş kapsamlı anlam belirsizlikleri,
anlaşılmazlık ve belirgin olmayan sınırlar daha sık görülecektir. Bugüne kadar eğilim,
Kur’an’ın söylemi hakkında yorum ve açıklamaları temel alan tefsire dayalı çeviriyi kabul
etmek olmuştur. Tefsir konusunda belirli bir kitap olmadığından, çeviriler Arapça bilmeyen
Müslümanlara yönelik açıklamalar veya yakın ifadeler olarak düşünülür. Bu çalışma özellikle
farklı Kur’an çevirmenlerinin Kur’an’daki çokanlamlı sözcükleri anlatmak için eşanlamlı
sözcükleri seçmede kullandıkları ölçütleri ve yöntemleri değerlendirmeyi amaçlamaktadır.
Özgün çokanlamlı kaynak metin sözcüğünün dilbilimsel-kültürel bağlamı incelenecek ve
hedef metindeki yakın-eşanlamlılar ile karşılaştırılacaktır. Bu çalışma, eşanlamlı sözcüklerin
genellikle kaynak metinde çokanlamlı sözcüklerin çağrıştırdığı anlamları ifade etmek üzere
kullanıldığı ve hedef dildeki alıcı üzerinde özgün metnin etkisinin aynısının oluşturulmasına
çalışıldığı dini metinlerin çevirisinde, önceliğin işlevsel düşünsel eşdeğerlik yerine biçimsel
eşdeğerliğe verildiğini ileri sürmektedir.
Anahtar sözcükler: Çeviri, çokanlamlı sözcükler, eşanlamlı sözcükler, yineleme
* This work was supported by Kuwait University Research Grant No. AE01/11
** Prof., Kuwait University, Faculty of Arts, English Department, [email protected]
© 2012, Hacettepe University Faculty of Letters, All Rights Reserved
73
Convergence and Divergence in the Interpretation of Quranic Polysemy and Lexical Recurrence
Abstract
The question of using synonyms in translating the Quran is a thorny issue that led to both
different interpretations and different translations of the holy text. No matter how accurate
or professional a translator attempts to be, Quranic translation has always been fraught with
inaccuracies and the skewing of sensitive theological, cultural and historical connotations
owing to the peculiar mechanism of stress, semantico-syntactic ambiguity, prosodic and
acoustic features, the mesh of special rhetorical texture and culture-bound references.
Consequently, in most of the English interpretations of the Quran, cases of non-equivalence
and untranslatability will be more frequent with plenty of scope for ambiguities, obscurities and
fuzzy boundaries. The trend has been to accept exegetical translation based on commentary and
explanation of the Quranic discourse. Since there is no uniform book of exegesis, translations
are considered to be glosses or approximates for non-Arabic speaking Muslims. This study is
mainly concerned with assessing the criteria and strategies used by different Quran translators
in selecting synonyms to render Quranic polysemous words. The linguisticcultural context of
the original polysemous source text (ST) word will be analyzed and compared with its target
text (TT) near-synonyms. The study argues that in translating religious texts where synonyms
are usually used to convey implicated meanings of ST polysemous words and where we seek
to have the same effect on the Target Language receiver as that of the original, the use of
functional ideational equivalence is given primacy over formal equivalence.
Keywords: interpretation, polysems, synonyms, recurrence.
Introduction
Translators of sensitive texts such as religious scripture operate in contexts which
can foster ambiguity, contradiction and misunderstanding, all of which are resolvable
only in relation to the context and background of each particular verse. The notion of
impartiality and neutrality has long been a crucial ethical controversy. As early as the third
century BC, the translation of the Torah was never considered satisfactory partly because
there was no standard original manuscript and translators freely included paraphrases
and exegetical material. Generally speaking, early scripture translations were not read as
texts in their own right but rather as aids to comprehension. (Baker, 1998, pp. 269-70).
This paper propounds an alternative view whereby instead of encouraging translators
to remain invisible, it calls for the recognition of the crucial role of the translator’s
interactive involvement in selecting the appropriate exegetical interpretation. In case of
the Quran, the translator will often be confronted with culture-bound expressions that
lead to coherence shifts in the target text (TT) reader perception. The translator’s task
is to fill any cultural void that may impede the TT readers’ interpretability of the TT.
Consequently, many translators of the Quran resort to periphrases, intertextual insertions
and lengthy introductions and footnotes in order to bridge cultural gaps and thereby
reduce TT coherence shifts.
Most translations of the Quran are source language oriented; because of the sensitive
nature of the Holy text, accommodating TT readers is not an option (Baker, 1998, p. 201).
Therefore, translations of religious texts are characterized by formal overloading (Nida,
1981, p. 71), archaism and over adherence to SL lexical peculiarities such as repetition
and synonymy. Such are the traits of the translations by Bell (1937), Pickthall (1969),
74
Jamal ALQINAI
Arberry (1980), Asad (1980) and Ali (1983) whose aim was to maintain the rhetorical
strategies and mystical effects of the Holy Scripture. Communicative translations using
contemporary ‘simple’ English were used in the translations by Akbar (1978), Irving
(1985) and Turner (1998) with the aim of making the translations intelligible to the
masses and the young generation.
No matter how accurate or professional a translator attempts to be, Quranic translation
has always been fraught with inaccuracies and the skewing of sensitive theological,
cultural and historical connotations owing to the peculiar mechanism of stress, semanticosyntactic ambiguity, prosodic and acoustic features, the mesh of special rhetorical texture
and culture-bound references. In order to select the best synonym for a given context
or verse a translator has to refer to major Quranic exegeses in order to understand the
underlying implication of a word, conjunction or even particle. Consequently, different
exegetical analyses have led to variations in the choice of ‘synonymous’ yet not exactly
identical lexical items in the target language. In view of the culture-bound schemata of
the Quran, covert translation variations (or errors) are only discernible when various
translations are compared with the original and its exegeses.
The question of whether or not the Quran uses synonymy is a very thorny issue
that invites both different interpretations and different translations of the holy text. By
definition, synonymous words should be substitutable in the utterance without affecting
their conceptual meaning (Lyons, 1968, p. 446). Yet, despite cases of overlap in their core
meaning, linguistic semantics dictate that there should be no absolute synonymy among
words for that will result in a breach of the economy of language. Larson (1984, p. 73,
57) notes that there are sets of words which are synonymous in their fuzzy core meaning
even though each may contain subtle positive or negative overtones. One may be more
formal and another less formal; one word may be appropriate in one situation and the
other appropriate in a different situation. Accordingly, an exact translation is probably
impossible for every rendition will omit some sense or express some other possibly
unwanted sense. Faithful translation, therefore, requires a sophisticated corpus-based
lexical choice that can determine which of the synonyms provided by one language for
a word in another language is the closest or most appropriate in any particular situation
(Edmonds and Hirst, 2002).
This will naturally entail that upon transferring synonyms in between different
languages we should expect partial synonymy instead of exact equivalence. Even words
that are assumed to be translation equivalents differ in the degree of their distance from
or proximity to the stem meaning. In order to avoid obscure renditions translators may
prefer to explicate by rendering one word of the source language by several words in the
receptor language as a means of disambiguating source text (ST) meanings. In sensitive
texts such as the Quran, translations represent “varying degrees of paraphrase” (Nida,
1997, p. 95). Coupled with exegetical inaccuracies of the contextual and connotative
meanings, cases of non-equivalence and untranslatability will be more frequent. This is
particularly true when we consider semantic and lexical gaps that may exist in the TL for
the SL cultural and linguistic peculiarities, ethnic practices, historical references as well
as the stylistic and figurative aspects. Therefore, it is not uncommon to find cases of class,
unit and structure shifts to compensate for the TL’s voids (Catford, 1965, pp. 76-79).
75
Divergence in transposing the possible connotations and synonyms of source text
(ST) words is a common feature of Quranic translations. Robinson (1996, p. 4) remarks
that Quranic translations are sometimes inconsistent in rendering a given word in a
variety of different ways that makes it difficult for the reader to appreciate the coherence
of individual suras and that of the Quran as a whole. Such variations in translation reflect
the different ways of understanding the Quran and its exegeses by different translators.
Therefore, our study will assess the interpretations of five of the best known translations
of the Quran in terms of their effective rendering of polysemy, synonymy and recurrence
into the target language (TL). These translations were carried out by Ali (1983) Translation
of the Meanings of the Glorious Quran, Pickthall (1969) The Meaning of the Holy Quran,
Asad (1980) The Message of the Quran, Shakir. M (1999) The Holy Quran and Arberry,
A. J. (1980) The Koran Interpreted.
The difficulties of translating the Quran spring not only from the variations in
the connotations of the selected synonyms but rather from infringing upon the rapport
between sound and meaning which is a hallmark feature of the holy text both at the
micro and macro levels. Therefore, a pragmatic translation of the meanings of the Quran
would give approximate linguistic and rhetorical patterns for communicative purposes
without claiming to be a true translation of the underlying subtleties of the original.
Unlike redundant synonyms and recurrences in political texts, synonymous expressions
in the Quran are used to convey certain implicated meanings which can only be rendered
efficiently if the translator resorts to communicative functional equivalence. This is why
Quranic ‘translations’ are often annexed with footnotes and marginal explanations to
disambiguate the original meaning and supplement the translation with other possible
interpretations.
This study is mainly concerned with how different translators dealt with Quranic
words that seem to represent a case of synonymy. The study investigates the strategies used
by different Quran translators in translating these words in selected verses, and analyzes
the contexts where each pair occurs with a view to evaluating these translations. The
linguisticcultural context of the original synonyms will be analyzed whereby selected
parallel translations of pairs of near-synonyms in the Quran are compared.
Functional Recurrence
Recurrence is a form of lexical cohesion achieved through the reiteration of a
lexical item by way of using complete or partial recurrence, synonyms, near-synonyms,
superodinates or collocations (Halliday, 1985, p. 310; Halliday & Hasan, 1976, p. 278).
Arabic uses recurrence as one of the most important devices of textual cohesion and
rhetoric while English avoids repetition by using substitution, ellipsis or references (Aziz,
1998, p. 107). Despite the presence of cases of tautology and prolixity in Arabic poetry
and literature, not all instances of recurrence are semantically redundant in the TT. In the
translation of Holy Books and religious texts where translators should preserve the same
functions and effects of the Holy Scripture, a lexical item repeated in the same context
must be correspondingly repeated in the TT unless the original is poorly or loosely written
(Newmark, 1981, p. 147).
76
The Interpretation of Quranic Polysemy and Lexica
The Interpretation of Quranic Polysemy and Lexical Recurren
these translations.
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meanings
and
giving
primacy
to theofinformative
ov
preserving
forms andmore
wordings
of the
Their
include
a reproduction
the by
STusing
compl
and Irving
showthe
lesssame
repetition
more
annotation.
They
focus
onwhich
reflecting
the sound
function
of repetition
include
a reproduction
of the STand
complete
and partial
recurrences
at times
the same
forms
and
wordings
of the
ST.literal
Their
text.
In giving
comparison,
Pickthall's,
Arberry's
and
Shakir's
are
more
astranslat
they a
and
partialofrecurrences
which at
times
soundpreserving
semantically
redundant
and
less
informative
than
the
ST
owing
more
varieties
words
and
meanings
and
primacy
to
the
informative
over
the
aesthetic
aspect
of
the
holy
semantically redundant and less informative
than
thepartial
ST
owing
towordings
the incompatibility
and
recurrences
which polysemous
at times
sound
semantically
redund
the
same
forms
the
ST.toTheir
translations
include
incompatibility
between thepreserving
ST and
the
TT
in the
nuances
of recurrent
text. the
In comparison,
Pickthall's,
and
Shakir's
are
moreand
literal
as theyofattempt
bewords.
more
economical
by a
between
the ST and the
TT in theArberry's
nuances
of
recurrent
polysemous
words.
the incompatibility
between
the ST
and the TTredundant
in the nuances
of r
and
partial
recurrences
which
at
times
sound
semantically
and
less
preserving the same forms and wordings of the ST. Their translations include a reproduction of the ST complete i
Functional
recurrence
occurs
in
surat
al-Waaqi‘ah
(Q
56,
10):
the
incompatibility
between
the
ST
and
the
TT
in
the
nuances
of
recurrent
polys
Functional
recurrence
occurs
in
surat
al-Waaqi‘ah
(Q
56,
10):
and partial recurrences which at times sound semantically redundant and less informative than the ST owing to
Functional recurrence occurs in surat al-Waaqi‘ah (Q 56, 10):
.‫السابقون أولئك المقربون‬
‫والسابقون‬
the incompatibility
between
the ST and the TT in the nuances of recurrent polysemous words.
.‫أولئك المقربون‬
‫السابقون‬
Functional
recurrence
occurs
in surat
al-Waaqi‘ah (Q 56, 10):
Wa-l-saabiqoon al-saabiqoon
al-saabiqoon ’ulaa’ika
’ulaa’ika
l-muqarraboon.
Wa-l-saabiqoon
l-muqarraboon.
Wa-l-saabiqoon
al-saabiqoon
’ulaa’ika
l-muqarraboon.
.
‫المقربون‬
‫أولئك‬
‫السابقون‬
According
to
the
Quran
exegesis
by
al-Tabari
(Tafseer
al-Tabari,
2000),
the foremost
in doing good (ea
Functional
recurrence
occursexegesis
in surat by
al-Waaqi‘ah
(Q 56, 10):
According
to the Quran
al-Tabari
(Tafseer
al-Tabari,
2000),
the
foremost
According
to
the
Quran
exegesis
by
al-Tabari
Wa-l-saabiqoon
’ulaa’ika
l-muqarraboon.
Muslims
i.e the‫والسابقون‬
Muhajireen ‘migrants’)
are the al-saabiqoon
foremost in their
reward
in the hereafter. On (Tafseer
the other al-Taba
hand, I
.‫المقربون‬
‫السابقون أولئك‬
in doing
good
(early
Muslims
i.e
the
Muhajireen
‘migrants’)
are
the
foremost
in
their
Muslims
i.e
the
Muhajireen
‘migrants’)
are
the
foremost
in proph
theirth
According
to the Quran
exegesis
by al-Tabari
(Tafseer
al-Tabari,
2000),
Katheer (1993)
states that
‫الساابقون‬
al-saabiqoon
are the
prophets,
martyrs and
companions
of the
Wa-l-saabiqoon
al-saabiqoon
’ulaa’ika
l-muqarraboon.
reward
in
the
hereafter.
On
the
other
hand,
Ibn
Katheer
(1993)
states
that
alKatheer
(1993)
states
that
al-saabiqoon
are
the
proph
Muslims
i.e
the
Muhajireen
‘migrants’)
are
the
foremost
in
their
reward
in
the
although
includeexegesis
other categories
such (Tafseer
as those who
race to2000),
the mosque
for prayer,
the first
in doing
go
According
to both
the Quran
by al-Tabari
al-Tabari,
the foremost
in doing
good
(early
although
both
include
other
categories
such
as
those
who
race
to
saabiqoon
are
the
prophets,
martyrs
and
companions
of
the
prophets
although
both
Katheer
(1993)
states
that
al-saabiqoon
are
the
prophets,
martyrs
deeds
most fearing
of God.are
Ibnthe
Katheer
draws
an analogy
verse
21 in surat
al-Hadeed
wherein
Muslims
i.eand
the the
Muhajireen
‘migrants’)
foremost
in their
rewardwith
in the
hereafter.
On the
other hand,
Ibn a
deeds
theMuslims:
most
of
Ibn
Katheer
draws an
analogy
include
such as
who isboth
race
to theand
mosque
for fearing
prayer,
theGod.
in who
although
include
categories
such
asfirst
those
race
mosque
f
verbother
‫سابقوا‬categories
saabiqoo
‘race,
bethose
foremost’
addressed
all
Katheer
(1993)
states that
al-saabiqoon
are thetoother
prophets,
martyrs
and
companions
of tothetheprophets
verb
‫سابقوا‬
saabiqoo
‘race,
be
foremost’
is
addressed
to
all
Muslim
doing
good
deeds
and
the
most
fearing
of
God.
Ibn
Katheer
draws
an
analogy
with
verse
deeds
and
the
most
fearing
of
God.
Ibn
Katheer
draws
an
analogy
with
verse
2
َ
.
‫واألرض‬
‫السماء‬
‫َعرض‬
‫ك‬
‫عرضها‬
‫وجنة‬
‫ربكم‬
‫من‬
‫مغفرة‬
‫ى‬
‫ل‬
‫إ‬
‫سابقوا‬
although both include other categories such as those
in doing good
ِ who race to the mosque for prayer, the first
.‫واألرض‬
‫السماء‬
‫َعرض‬
‫ك‬ka‘ardi
‫عرضها‬isisl-samaa’i
‫وجنة‬
‫من ربكم‬wa-l-ard
‫سابقوا إِلَى‬
21
insaabiqoo
surat
al-Hadeed
wherein
the
saabiqoo
‘race,
be
foremost’
addressed
verb
‫ سابقوا‬saabiqoo
‘race,
be
foremost’
to‫مغفرة‬
all Muslims:
ilaa maghfiratin
minverb
rabbikum
wa-jannatin
‘arduhaa
deeds
and the
most
fearing
of God.
Ibn Katheer
draws an
analogy
with
verseaddressed
21
in surat
al-Hadeed
wherein the
saabiqoo
ilaa ‫وجنة‬
maghfiratin
min(of
rabbikum
wa-jannatin
‘arduhaa
to
allBe
Muslims:
.‫واألرض‬
‫السماء‬
‫َعرض‬
‫ك‬all‫عرضها‬
‫مغفرة من‬
‫إِلَى‬Bliss),
‫ سابقوا‬the
yesaabiqoo
foremost‘race,
(in seeking)
forgiveness
from
your
Lord,
and ‫ربكم‬
a Garden
width whereof
is aska
verb
‫سابقوا‬
be foremost’
is addressed
to
Muslims:
Be
ye
foremost
(in
seeking)
forgiveness
from
your
Lord,
and
a
maghfiratin min rabbikum wa-jannatin ‘arduhaa ka‘ardi l-samaa
width
of heaven
and earth
1983,
1504)
َ‫سابقوا إِل‬
.‫واألرض‬
‫السماء‬
‫عرضها كَعرض‬
‫(وجنة‬Ali,
‫ربكم‬saabiqoo
‫من‬
‫مغفرة‬p.‫ى‬ilaa
width
of
heaven
and
earth
(Ali,
1983,
p.
1504)
Be yeofforemost
(in‘arduhaa
seeking)
forgiveness
fromwa-l-ard
your
and
a Garden (of B
Yet, ilaa
three
of the five interpretations
the Quran
render
theka‘ardi
recurrence
literally
as ifLord,
it were
redundant.
saabiqoo
min
l-samaa’i
saabiqoo
ilaa maghfiratin
maghfiratin
min rabbikum
rabbikum wa-jannatin
wa-jannatin
‘arduhaa
ka‘ardi
l-samaa’i
wa-lYet,
three
of
the
five
interpretations
of the Quran render the recurr
width
of
heaven
and
earth
(Ali,
1983,
p.
1504)
Pickthall:
“And
the
foremost
in
the
race,
the
foremost
in
the
race.”
Be
ye
foremost
(in
seeking)
forgiveness
from
your
Lord,
and
a
Garden
(of
Bliss),
the
width
whereof
is as the
ard
- Pickthall:
“And the foremost
in therender
race, the
in literally
the race
of the
five interpretations
of the Quran
the foremost
recurrence
Shakir:
“And
foremost
areYet,
the
foremost.”
width- of
heaven
andthe
earth
(Ali, 1983,
p. three
1504)
Be
ye foremost
(in
seeking)
forgiveness
from
Lord,
andthe
ain
Garden
(ofare
Bliss),
the in the race.”
-your
Shakir:
“And
foremost
the
foremost.”
Pickthall:
“And
the
foremost
the
race,
the
foremost
Arberry:
“And
the
Outstrippers:
the
Outstrippers.”
Yet, three of the five interpretations of
Quran render the recurrence literally as if it were redundant.
-to
Arberry:
the
the Outstrippers.”
widthOnly
whereof isand
as the width
of lexical
heaven
and earth
(Ali,
1983,“And
p. are
1504)
Shakir:
the
foremost
theOutstrippers:
foremost.”
provide
insertions
explain
reference
to the exegesis:
- Pickthall:Asad
“And theAli
foremost
in therace,
the“And
foremost
in thethe
race.”
Only
Asad
and
Ali
provide
lexical
insertions
explain the referen
Arberry:
“And
Outstrippers:
the Outstrippers.”
Yet,
three
of
five
interpretations
of thewho
Quran
render
thethe
recurrence
literally
if good to
- Asad:
“But
the
foremost
be
[they
in the
life
were]
foremost
[in faithas
and
works]”
- Shakir:
“And
thethe
foremost
areshall
the -foremost.”
Asad:
“But
the
foremost
shall
be
[they
who
in
life were]
Only
Asad
Ali provide
insertions to explain the reference
to the
the fore
exeg
it
were
redundant.
- Ali:
“And the
those
Foremost (in
Faith)
will and
be Foremost
(in lexical
the Hereafter).”
- Arberry:
Outstrippers:
the
Outstrippers.”
Ali:
“And
those
Foremost
(in
Faith)
will
be
Foremost
(in
thewarn
Her
Asad:
“But
the
foremost
shall
be
[they
who
in
life
were]
the
foremost
[in
faith
In
the
following
example,
functional
recurrence
is
used
in
the
context
of
emphasis,
intimidation
and
Only-Asad
and
Ali
provide
lexical
insertions
to
explain
the
reference
to
the
exegesis:
Pickthall: “And the foremost in the race, the foremost
in the race.”
In
the
following
example,
functional
recurrence
is
used
in
- Ali:who
“And
those
Foremost
(in
Foremost
(in the Hereafter).” the
of the
situation
on theshall
Day be
of Reckoning
(Hannouna,
2010,
p. Faith)
92). [inwill
- Asad:
“But
the foremost
[they
in
life were]
the
foremost
faithbeand
good works]”
-‫دكا‬Shakir:
“And
the
foremost
are
the
foremost.”
of
the
situation
on
the
Day
of
Reckoning
(Hannouna,
2010, p.of92).
In
the
following
example,
functional
recurrence
is
used
in the context
em
‫األرض دكا‬
‫( كال إِذا‬al-Fajr,
89, be
21)Foremost (in the Hereafter).”
- Ali: “And
those ‫دكت‬
Foremost
(in Faith)Qwill
‫دكا‬
‫دكا‬
‫األرض‬
‫دكت‬
‫ذا‬
‫إ‬
‫كال‬
(al-Fajr,
Q
89,
21)
ِ
of
the
situation
on
the
Day
of
Reckoning
(Hannouna,
2010,
p.
92).
Kallaa
idhaa dukkat
al-ardu
dakkan recurrence
dakkaa is used in the context of emphasis, intimidation and warning
In
the following
example,
functional
Kallaa
dukkat
al-ardu
‫(دكا دكا‬Hannouna,
‫األرض‬
‫ذا‬2010,
(al-Fajr,
Q 89,
21) dakkan dakkaa
theon
earth
pounded
repeatedly
and ‫دكت‬
crushed
(into
pieces)”
ِ‫كال إ‬idhaa
of the“When
situation
the is
Day
of Reckoning
p. 92).
77
“When
the
earth
is
pounded
(into
pieces)”
Kallaa
al-ardu
dakkanisdakkaa
from
being
repetition
of dukkat
the word
‫ دكاا‬dakkan
firstrepeatedly
done as a and
casecrushed
of partial
recurrence
‫دكا دكا‬Far
‫األرض‬
‫دكت‬
‫كال إِذا‬pleonastic,
(al-Fajr, Qthe
89,
21) idhaa
Far
from
being
pleonastic,
the
repetition
of
the
word
‫دكاا‬
dakkan
“When
the earth
is pounded
repeatedly
crushed
(into‫ات‬pieces)”
relation
to the al-ardu
verb ‫اات‬dakkan
‫ دك‬dukkat.
Thus
the first
occurrence
of ‫دكااا‬and
after
the verb
‫ دكا‬dukkat constitutes
Kallaa
idhaa dukkat
dakkaa
relation
to
the
verb
‫ات‬
‫ا‬
‫دك‬
dukkat.
Thus
the
first
occurrence
Far and
fromcrushed
being pleonastic,
the repetition of the word ‫ دكاا‬dakkan is first doneof
“When the earth is pounded repeatedly
(into pieces)”
relationof to
verb
‫ دكا‬dukkat.
Thus
of ‫ دكااا‬afterinth
Far from being pleonastic, the repetition
thethe
word
‫ات دكاا‬
dakkan
is first
donethe
as first
a caseoccurrence
of partial recurrence
relation to the verb ‫ دكاات‬dukkat. Thus the first occurrence of ‫ دكااا‬after the verb ‫ دكاات‬dukkat constitutes a
nd
d the
theTT
TTininthe
thenuances
nuancesof
ofrecurrent
recurrent
polysemous
polysemous
words.
words.
Functional
recurrence
occurs in surat al-Waaqi‘ah (Q 56, 10):
Functional
recurrence
occurs(Q
in56,
surat
al-Waaqi‘ah (Q 56, 10):
.‫أولئك المقربون‬
‫والسابقون السابقون‬
Functional
recurrence
occurs
in surat
al-Waaqi‘ah
10):
.‫’ المقربون‬ulaa’ika
‫السابقون أولئك‬
al-Waaqi‘ah
al-Waaqi‘ah(Q
(Q56,
56,10):
10):
al-saabiqoon
l-muqarraboon.
.Wa-l-saabiqoon
‫السابقون أولئك المقربون‬
Wa-l-saabiqoon
al-saabiqoon
’ulaa’ika
l-muqarraboon.
According to theal-saabiqoon
Quran
exegesis
by al-Tabari
(Tafseer
al-Tabari,
2000), the foremost in doing good (ea
Wa-l-saabiqoon
’ulaa’ika
l-muqarraboon.
According
to
the
Quran
exegesis
by
al-Tabari
(Tafseer
al-Tabari,
the
forem
ka
a l-muqarraboon.
l-muqarraboon.
Muslims i.etothetheMuhajireen
‘migrants’)
are the foremost
their reward
in the
On
the
other
hand,
According
Quran exegesis
by al-Tabari
(Tafseer inal-Tabari,
2000),
thehereafter.
foremost
in2000),
doing
good
(eaI
Muslims
i.e
the
Muhajireen
‘migrants’)
are
the
foremost
in
their
reward
in
the
hereafte
y al-Tabari
al-Tabari (Tafseer
(Tafseer al-Tabari,
al-Tabari, 2000),
2000),
the
the
foremost
foremost
in
in
doing
doing
good
good
(early
(early
Katheer (1993)
states that ‘migrants’)
‫ الساابقون‬al-saabiqoon
are thein prophets,
martyrs
companions
thehand,
prophI
Muslims
i.e the Muhajireen
are the foremost
their reward
in the and
hereafter.
On the of
other
(1993)
states
al-saabiqoon
are the
and
com
s’)
’) are
arethe
theforemost
foremostinintheir
theirreward
reward
ininthe
the(1993)
hereafter.
hereafter.
On
OnKatheer
the
theother
other
hand,
hand,
Ibn
Ibn asthat
although
both
include
other
categories
such
those
who
to the martyrs
mosque
for prophets,
prayer,
themartyrs
first
doing
go
Katheer
states
that
al-saabiqoon
are
the race
prophets,
and
companions
ofinthe
proph
although
both
include
other
categories
such
as mosque
those
to the
mosque
for praye
al-saabiqoon
l-saabiqoon are
are the
the prophets,
prophets, although
martyrs
martyrs
and
and
companions
of
of
the
the
prophets
prophets
deeds
and
thecompanions
most fearing
of
God.
Ibn
Katheer
draws
an race
analogy
with
versewho
21
inprayer,
surat
al-Hadeed
both
include
other
categories
such
as
those
who
to the
forrace
the
first in wherein
doing
go
and
theIbn
most
fearingdraws
oftoGod.
Ibn Katheer
an in
analogy
with verse 21
in sur
sssuch
suchas
asthose
thosewho
whorace
racetotothe
thedeeds
mosque
mosque
for
prayer,
the
thedeeds
first
first
in
doing
doing
good
good
verb
‫سابقوا‬
saabiqoo
‘race,
beofin
foremost’
isKatheer
addressed
all
andfor
theprayer,
most fearing
God.
an Muslims:
analogy
with draws
verse 21
surat al-Hadeed
wherein
Convergence
and
Divergence
in
the Interpretation
Quranic
Polysemy
Lexical
Recurrence
verb
saabiqoo
‘race,
be foremost’
is addressed
to all Muslims:
bn
n Katheer
Katheerdraws
drawsan
ananalogy
analogy
with
with
verse
verse
21
21
ininsurat
surat‫ك‬al-Hadeed
al-Hadeed
wherein
wherein
the
the
.‫واألرض‬
‫السماء‬
‫َعرض‬
‫عرضها‬
‫وجنة‬
‫ربكم‬
‫من‬ofis
‫مغفرة‬
verb
‫سابقوا‬
saabiqoo
‘race,
be‫سابقوا‬
foremost’
addressed
to alland
Muslims:
.‫واألرض‬
‫السماء‬
‫َعرض‬
‫عرضها ك‬
‫‘وجنة‬arduhaa
‫مغفرة من ربكم‬
’t’isisaddressed
addressedtotoall
allMuslims:
Muslims: saabiqoo
ilaa ‫َعرض‬
maghfiratin
min
wa-jannatin
ka‘ardi
l-samaa’i wa-l-ard
.‫السماء واألرض‬
‫عرضها ك‬
‫وجنة‬rabbikum
‫من ربكم‬
‫مغفرة‬
saabiqoo
ilaa
maghfiratin
min
rabbikum
wa-jannatin
ka‘ardi
wa-l‫من‬
‫مغفرة م‬
‫سابقواإِلَإِلَىىمغفرة‬
‫سابقوا‬
Be ye foremost
(in seeking)
from your Lord,
and ka‘ardi
a Garden
(of‘arduhaa
Bliss),
the
widthl-samaa’i
whereof is
as
saabiqoo
ilaa maghfiratin
minforgiveness
rabbikum wa-jannatin
‘arduhaa
l-samaa’i
wa-l-ard
-Be
Arberry:
“And
the
Outstrippers:
the
Outstrippers.”
Be
ye
foremost
(in
seeking)
forgiveness
from
your
Lord,
and
a
Garden
(of
Bliss),
um
umwa-jannatin
wa-jannatin‘arduhaa
‘arduhaaka‘ardi
ka‘ardi
l-samaa’i
l-samaa’i
wa-l-ard
wa-l-ard
width
heaven (in
andseeking)
earth (Ali,
1983, p. 1504)
ye of
foremost
forgiveness
from your Lord, and a Garden (of Bliss), the width whereof is asthet
width
oflexical
heaven
and
earth (Ali,
1983,
p.the
1504)
ess
ess from
from your
your Lord,
Lord, and
and aa Garden
Garden
(of
Bliss),
Bliss),
the
the
width
width
whereof
whereof
isisof
as
as
the
theQuran
Only
Asad
Ali
provide
to explain
reference
to as
theif it were redundant.
Yet,(of
three
ofand
the
five
interpretations
the
render
the recurrence
literally
width
of
heaven
and
earth
(Ali,
1983,
p.insertions
1504)
Yet,
three
of
the
five
interpretations
of
the
Quran
render
the
literally as if it w
p.p.1504)
1504)
exegesis:
- Pickthall:
the interpretations
foremost in theofrace,
foremost
race.” literally as ifrecurrence
Yet,
three of“And
the five
the the
Quran
renderinthetherecurrence
it were redundant.
Pickthall:
“And
the
foremost
in
the
race,
the
foremost
in
the
race.”
fthe
theQuran
Quranrender
renderthe
therecurrence
recurrence
literally
as
as
if
if
it
it
were
were
redundant.
redundant.
Shakir:
“And
the
foremost
are
the
foremost.”
-- literally
Pickthall:
“And
the
foremost
in
the
race,
the
foremost
in
the
race.”
Asad: “But the foremost shall be [they who in life were] the foremost [in faith and
- Shakir:
“And
the foremost are the foremost.”
ace,
ace,the
theforemost
foremostininthe
therace.”
race.”
Arberry:“And
“Andthe
theforemost
Outstrippers:
the
Outstrippers.”
Shakir:
are the
foremost.”
good-works]”
- Arberry:
the Outstrippers:
thereference
Outstrippers.”
remost.”
emost.”
Asad“And
and Ali
lexical“And
insertions
to explain the
to the exegesis:
-Only
Arberry:
theprovide
Outstrippers:
the
Outstrippers.”
- Ali: “And those Foremost
(in
Faith)
will
be Foremost
(ininsertions
the Hereafter).”
Only
Asad
Aliwho
provide
totoexplain
the
reference
to the exegesis:
Outstrippers.”
Outstrippers.”
- Asad:
“But
theAli
foremost
shall
beand
[they
in explain
lifelexical
were]
foremost
[in
and
good works]”
Only
Asad
and
provide
lexical
insertions
to
thethe
reference
thefaith
exegesis:
theexegesis:
following
example,
functional
recurrence
isshall
used
in[they
theforemost
context
of
- Asad:
the
foremost
be
who in life
were]and
thegood
foremost
[in faith and goo
ertions
ertionstotoexplain
explainthe
thereference
referencetoto
the
the
exegesis:
Ali:
“And
Foremost
(in“But
Faith)
will
be in
Foremost
(in
the
Hereafter).”
-InAsad:
“Butthose
the foremost
shall
be [they
who
life
were]
the
[inemphasis,
faith
works]”
intimidation
and
warning
of
the
situation
on
the
Day
of
Reckoning
(Hannouna,
2010,
p.
Ali:
“And
those
Foremost
(in
Faith)
will
be
Foremost
(in
the
Hereafter).”
ey
y who
whoininlife
lifewere]
were]the
theforemost
foremost
[in
[in
faith
faith
and
and
good
good
works]”
works]”
the following
example,
is used
inHereafter).”
the context of emphasis, intimidation and warn
- Ali:In“And
those Foremost
(in functional
Faith) will recurrence
be Foremost
(in the
92). of the
In Reckoning
the
following
example,is2010,
functional
recurrence
used in theintimidation
context of emphasis,
will
willbe
beForemost
Foremost(in
(inthe
theHereafter).”
Hereafter).”
on theexample,
Day of
(Hannouna,
Insituation
the following
functional
recurrence
used p.
in92).
the
context ofis emphasis,
and warni
of
the
situation
on
the
Day
of
Reckoning
(Hannouna,
2010,
p.
92).
nal
nalrecurrence
recurrenceisisused
usedininthe
thecontext
context
of
of
emphasis,
emphasis,
intimidation
intimidation
and
and
warning
warning
‫دكا‬the
‫دكت‬on‫إِذا‬the
‫ كال‬Day
(al-Fajr,
QQ89,
(al-Fajr,
89,21)
21)(Hannouna, 2010, p. 92).
of
situation
of Reckoning
‫األرض دكا دكا‬
‫دكت‬
‫( كال إِذا‬al-Fajr, Q 89, 21)
ng
ing(Hannouna,
(Hannouna,2010,
2010,p.p.92).
92). ‫دكا‬
Kallaa
idhaa‫دكت‬
dukkat
al-ardu
dakkan
dakkaa
‫كال إِذا‬al-ardu
(al-Fajr,
Q 89,
21)
Kallaa
idhaa
dukkat
dakkan
dakkaa
Kallaarepeatedly
idhaa dukkat
al-ardu dakkan
dakkaa
21)
21)
“When idhaa
the earth
is pounded
and crushed
(into pieces)”
Kallaa
dukkat
al-ardu
dakkan
dakkaa
“When the earth is pounded
repeatedly
and
crushedrepeatedly
(into pieces)”
“When
the
earth and
is pounded
and crushed
(into as
pieces)”
dakkaa
akkaa
Far from
the
repetition
ofcrushed
the word
‫دكاا‬pieces)”
dakkan
is first done
a case of partial recurrence
“When
thebeing
earth pleonastic,
is pounded
repeatedly
(into
Far
fromtobeing
being
the
of
word
dakkan
is‫اا‬the
first
donethe
aa case
Far
being
pleonastic,
the
repetition
ofis
word
‫دكاا‬as
is
done
as a cas
yyand
andcrushed
crushed(into
(intopieces)”
pieces)”
relation
the pleonastic,
verb ‫ات‬
‫ دكا‬from
dukkat.
Thus
thethe
occurrence
of
‫دكا‬
after
verb
‫دكاات‬
dukkat
constitutes
Far
from
pleonastic,
the repetition
repetition
of
thefirst
word
first
done
asdakkan
of first
partial
recurrence
case
of partial
recurrence
the
verb
Thus
occurrence
relation
toto the
verb
‫ دكا‬dukkat.
dukkat.
Thus the
occurrence
of‫دكااادكا‬dukkat
after constitutes
the verb ‫ت‬
ion
tion of
of the
the word
word ‫دكاا‬
dakkan
isis first
first
done
donetoas
asthe
aa case
case
of
ofin
partial
partial
recurrence
recurrence
inin
relation
verb
‫ات‬
‫ا‬relation
‫ دك‬dukkat.
Thus
the‫ات‬first
occurrence
ofthe‫اا‬first
‫دكا‬first
after
the verb ‫ات‬
of ‫دكااااا‬
after
the
constitutes
aaagrammatical
case ofRecurrence
cognate accusative
hus
hus the
the first
first occurrence
occurrence of
of
‫دكا‬Interpretation
after
after the
theverb
verb
verb‫ات‬
‫دكاات‬
‫دكا‬
dukkat
dukkat
constitutes
constitutes
The
of dukkat
Quranic
Polysemy
and Lexical
which is rendered in English by an adjectival or adverbial intensifier. Therefore, the mere
rpretation of Quranicrepetition
Polysemy
and Lexical Recurrence
of the word in the TT renders it void of its grammatical and semantic function
as we find in case
the translation
Asad and Pickthall:
grammatical
of cognatebyaccusative
which is rendered in English by an adjectival or adverbial intensifier.
The
Interpretation
of
Polysemy
Lexical
Recurrence
Therefore,
the“Nay,
merebut
repetition
of the
word
in the
TTorrenders
itwhen
void
of its
grammatical
- Asad:
[how
will
you
fare
on
Judgment
Day]and
the
earth
is crushedand semantic function as
al case of cognate accusative
which
is
rendered
in
English
by Quranic
an
adjectival
adverbial
intensifier.
and
Lexical
Recurrence
we
find
in
the
translation
by
Asad
and
Pickthall:
crushing.”
the mere repetition of the with
wordcrushing
in the TTupon
renders
it void of its grammatical and semantic function as
Asad:
“Nay, but“Nay,
[howbut
willwhen
you fare
on Judgment
when grinding,
the earth is
crushed with crushing upon crushing.”
the translation by Asad and- Pickthall:
- Pickthall:
the earth
is groundDay]
to atoms,
grinding.”
grammatical
case
of
cognate
accusative
which
is
rendered
in
English
an adjectival or adverbial inte
Pickthall:
“Nay,
but
when
the
earth
is
ground
to
atoms,
grinding,
grinding.”
ay, but [how will you fare on Judgment
Day]
whenAli,
the Arberry
earth is crushed
withuse
crushing
uponintensifiers
crushing.” and/orbyother
However,
Shakir,
andofIrving
adverbial
Therefore,
the
mere
repetition
the
word
in
the
TT
renders
it
void
of
its
grammatical
and to
semantic
func
endered
in
English
by
an
adjectival
or
adverbial
intensifier.
However,
Shakir,
Arberry
and Irving use adverbial intensifiers and/or other synonyms in order
preserve
“Nay, but when the earth is
ground to
atoms,Ali,
grinding,
grinding.”
synonyms
in
order
to
preserve
the
grammatical
and
semantic
function
of
the
cognate
we
find
in
the
translation
by
Asad
and
Pickthall:
TShakir,
rendersAli,
it void
of
its
grammatical
and
semantic
function
as
the grammatical
andintensifiers
semantic function
of thesynonyms
cognate accusative
reproduce the same degree of effectiveness
Arberry and Irving
use adverbial
and/or other
in order toand
preserve
accusative
and reproduce
same
degree
of effectiveness
ofDay]
the SL
text.
-text.
Asad:
“Nay, butthe
[how
will
you fare
Judgment
when
the earth is crushed with crushing upon crus
of
thethe
SLcognate
atical and semantic function
of
accusative
and reproduce
the on
same
degree of
effectiveness
Pickthall:
“Nay,
but
when
the
earth
is
ground
to
atoms,
grinding,
grinding.”
Day]
when
the
earth
is
crushed
with
crushing
upon
crushing.”
Shakir:
“Nay!
When
the
earth
is
made
to
crumble
to
pieces.”
- Shakir: “Nay! When the earth is made to crumble to pieces.”
ext.
However,
Shakir,
Ali,
Arberry
and
Irving
use
adverbial
intensifiers
and/or other synonyms in order to p
oms,
grinding,
grinding.”
- Ali:
“Nay!
When
the earth
is pounded
to powder.”
Ali: “Nay!
When
the earth
is pounded
to powder.”
Nay! When the earth is made
to -crumble
to pieces.”
the
grammatical
and
semantic
function
of
the
cognate
accusative
and
reproduce the same degree of effect
rbial
intensifiers
and/or
other
synonyms
in
order
to
preserve
- Arberry:
“No indeed!
WhenWhen
the earth
is ground
to powder.”
y! When the earth is pounded
to -powder.”
Arberry:
“No
indeed!
the earth
is ground
to powder.”
of
the
SL
text.
te
accusative
and
reproduce
the
same
degree
of
effectiveness
Irving:
“Indeed
when
the
earth
has
been
completely
flattened
out.”
“No indeed! When the earth is ground to powder.”
- Irving:
“Indeed
when
the earth has been completely flattened out.”
- Shakir:
“Nay!
When
ndeed when the earth has been completely
flattened
out.” the earth is made to crumble to pieces.”
Ali:
“Nay!
When
earth is pounded
to powder.”
o pieces.”
The verse
verse also
also includes
includesthe
complete
recurrence
in
dakkan dakkan
The
aa complete
recurrence
in ‫ دكاا دكاا‬dakkan
dakkan (literally,
(literally, “a bang after a bang”)
Arberry:
“No
indeed!
When
the
earth
is
ground
to powder.”
“a bang
after
a inbang”)
denoting
that the
earth will
pounded
repeatedly,
forcefully
denoting
that the
earth
will
be pounded
repeatedly,
forcefully
and may
be for quite
a long time until it is ground
erse also includes a complete
recurrence
‫دكاا دكاا‬
dakkan
dakkan
(literally,
“abebang
after
a bang”)
“Indeed
when
been
completely
flattened
out.”
powder.”
andpowder.
may -beIrving:
forforcefully
quite
long
time
until
it quite
ishas
ground
to time
powder.
Indeed
the
onomatopoeic
to
Indeed
theaonomatopoeic
segmental
‫ دكاا‬until
dakkan
emulate the action of constant and
hat
the earth will be pounded
repeatedly,
and
maythe
beearth
for
a sounds
long
it is ground
yIndeed
flattened
segmental
sounds
dakkan the
dakkan
emulate
the
of
loud banging
banging
which
emphatic
function
of ‘warning’
andand
‘threatening’
regarding the woes on the
theout.”
onomatopoeic loud
segmental
sounds
‫دكاا‬emphasizes
dakkan
emulate
the action
action
ofconstant
constant
and
The of
verse
also toincludes
a the
complete
recurrence
inwoes
‫دكاا دكاا‬
dakkan
dakkan
“a bang
aftera a
which
the
emphatic
function
of‘aesthetic’
‘warning’
andthe
‘threatening’
regarding
the (literally,
Day
of emphasizes
Reckoning.
In‘warning’
order
preserve
function
along
the emphatic
one we may
suggest
ng which emphasizes the emphatic
function
and
‘threatening’
regarding
onwith
the
denoting
that
the
earth
will
be
pounded
repeatedly,
forcefully
and
may
be
for
quite
a
long
time
until
it is
in
‫دكاا‬
‫دكاا‬
dakkan
dakkan
(literally,
“a
bang
after
a
bang”)
combination
recurrence
and
theInwith
insertion
of
an intensifier:
woes
the of
Day
of
Reckoning.
order
preserve
the we
‘aesthetic’
function
ckoning. In order to preserve
theon‘aesthetic’
function
along
thetoemphatic
one
may suggest
a along with
to
powder.
Indeed
the
onomatopoeic
segmental
sounds
‫دكاا‬
‫دكاا‬
dakkan
dakkan
emulate
the
action
of
const
forcefully
and
may
be
for
quite
a
long
time
until
it
is
ground
Indeed!
When
the
earth
is
repeatedly
pounded
and
pounded
until
it
is
completely
flattened
out.
the emphatic
one we may suggest a combination of recurrence and the insertion of an
on of recurrence and the insertion
of an intensifier:
loud
banging
which
emphasizes
the
emphatic
of ‫دكاا‬
‘warning’
‘threatening’
regarding
woes
nds
dakkan
dakkan emulate
the
action
of constant
and
Further,
the
aesthetic
parallelism
and the rhyming
repetition
of ‫دكاا‬
dakkan and
dakkan
and ‫صافا صافا‬
saffan the
saffan
intensifier:
hen ‫دكاا‬
the‫دكاا‬
earth
is repeatedly
pounded
and
pounded
until
it is
completely
flattened
out.function
Day
of
Reckoning.
In
order
to
preserve
the
‘aesthetic’
function
along
with
the
emphatic
one
we
may
su
on
of
‘warning’
and
‘threatening’
regarding
the
woes
on
the
on rank]When
accentuate
the
contrast
inand
theand
verse;
thus
after
anarchy
there comes order.
e aesthetic parallelism and [rank
the rhyming
repetition
‫ دكاا‬semantic
‫دكاا‬repeatedly
dakkan
dakkan
‫ صافا‬pounded
‫صافا‬
saffan
saffan
Indeed!
theofof
earth
is
pounded
until
it is completely
combination
recurrence
and
the
insertion
of
an
intensifier:
tic’
function
along
with
the
emphatic
one
we
may
suggest
a
surat al-Mursalaat
77,after
1-5)anarchy there comes order.
nk] accentuate the semanticIn
contrast
in the verse;(Q
thus
flattened
out.
Indeed!
When
the earth
is repeatedly
ensifier: (Q 77, 1-5)
. ‫والناشرات نشرا‬
، ‫عصفا‬
‫فالعاصفات‬
، ‫عرفا‬
‫ والمرسالت‬pounded and pounded until it is completely flattened out.
-Mursalaat
Further,
the
aesthetic
parallelism
thetherhyming
repetition
of
dakkandakkan and ‫ صافا صافا‬saffan
Further,
the
aesthetic
parallelism
and
rhyming
repetition
of ‫ دكاا‬farqan.
ounded
until
it
is
completely
flattened
out.
Wa l-mursalati ‘urfan. Fal‘asifati ‘asfan.and
Walnashirati
nashran.
Falfariqati
‫ والنا‬، ‫ فالعاصفات عصفا‬، ‫والمرسالت عرفا‬
dakkan
and
saffan
saffan
[rank
on
rank]
accentuate
the
semantic
contrast
thethereincomes
[rank
on
rank]
accentuate
the
semantic
contrast
in
the
verse;
thus
after
anarchy
order.
epetition
of
‫دكاا‬
‫دكاا‬
dakkan
dakkan
and
‫صافا‬
‫صافا‬
saffan
saffan
- Ali:Walnashirati
“By the Winds
sent forth
one afterfarqan.
another (to man's profit) which then blow in
violently
tempestuous
alati ‘urfan. Fal‘asifati ‘asfan.
nashran.
Falfariqati
verse;gusts,
thus
after
anarchy
there
comes
order.
In
surat
al-Mursalaat
(Q
77,
1-5)
etheverse;
thus
after
anarchy
there
comes
order.
andman's
scatter
(things)
far then
and wide,
separate
them, one from another.”
Winds sent forth one after another (to
profit)
which
blow then
violently
in tempestuous
. ‫نشرا‬
‫والناشرات‬
، ‫عصفا‬
‫والمرسالت عرفا‬
- Irving:
“By
the
[winds]
sent
forth
foranother.”
a، purpose
and gales that rage on and on, scattering things around; then
, and scatter (things) far and
wide, then
separate
them,
one
from
Waand
l-mursalati
‘urfan.
‘asfan. Walnashirati
nashran.
dividing
them
up.”
By the [winds] sent forth for78a purpose
galesallthat
rage onFal‘asifati
and on, scattering
things around;
then Falfariqati farqan.
Ali:
“By
the
Winds
sent
forth
one
after
another
(to
man's
which
then blow
in tempestuou
ati
nashran.
Falfariqati
farqan.
The ST employs the cognate accusative as well as partial andprofit)
parallel
recurrence
in violently
order to perform
an
ing them all up.”
gusts,
and
scatter
(things)
far
and
wide,
then
separate
them,
one
from
another.”
man's
profit)
which
then
blow
violently
in
tempestuous
emphaticasand
informative
in the
context of
threatening
and warning
of the Resurrection. Hannouna
T employs the cognate accusative
well
as partial function
and parallel
recurrence
in order
to perform
an
- Irving:
“By
the [winds]
sent recurrence
forthofforthe
a purpose
and gales
that
rage on and
on, scattering
around; th
parate
them, onefunction
from another.”
(102)
instances
of
partial
in
the above
verse
as rhetorical
devices
in the ST.things
If translated
and
informative
in
the considers
context
ofthe
threatening
and
warning
Resurrection.
Hannouna
dividing
them
all
up.”
diders
galesthe
that
rage
on
and
on,
scattering
things
around;
then
literally,
she remarks,
theyverse
become
irritating devices
and ineffective
in If
English
since they furnish more information than
instances of partial
recurrence
in the above
as rhetorical
in the ST.
translated
The therefore,
ST employs
cognate
as well
asredundancy.
partial
parallel
recurrence
order
to perf
is required
and,
canthebe
considered
as amore
semantic
in other
verses,inthe
cognate
he remarks, they become irritating
and ineffective
in English
since
theyaccusative
furnish
information
thanand As
emphatic
and
informative
function
in
the
context
of
threatening
and
warning
of
the
Resurrection.
ll
as
partial
and
parallel
recurrence
in
order
to
perform
an
rendered redundancy.
communicatively
the TTverses,
by both
d and, therefore, can be accusative
considered can
as be
a semantic
As inin other
therecurrence
cognate and the insertion of an intensifier.Ha
(102)
considers
the instances
of partial
recurrence
in the
above verse
as rhetorical
devices
in the ST. IfIntra
of
threatening
and
warning
of
the
Resurrection.
Hannouna
Consequently,
it
is
an
effective
rhetorical
and
semantic
device
in
Arabic
that cannot
be labeled
as redundant.
can be rendered communicatively in the TT by both recurrence and the insertion of an intensifier.
literally,
she
remarks,
they
become
irritating
and
ineffective
in
English
since
they
furnish
more
informatio
nntly,
the itabove
verse
as
rhetorical
devices
in
the
ST.
If
translated
the
following
translation
we
attempted
to
integrate
some
intensifiers
into
Ali's
translation
in
order
to
compensate
is an effective rhetorical and semantic device in Arabic that cannot be labeled as redundant. In
is
required
and,
therefore,
can
be
considered
as
a
semantic
redundancy.
As
in
other
verses,
the c
effective
in
English
since
they
furnish
more
information
than
missingsome
recurrent
words into
in theAli's
TT.translation in order to compensate
ng translation we attemptedfortothe
integrate
intensifiers
grammatical
accusative
which
is rendered
by intensifier.
an adjectival o
grammatical
case of
accusative
which
rendered
in English
by an
adjectivalinorEnglish
adverbial
- Arberry:
“Nocognate
indeed!
When thecase
earthofisiscognate
ground
to
powder.”
Therefore,
the
mere
repetition
of
the
word
in
the
TT
renders
it
void
of
its
grammatical
the
mere
repetition
of
the
word
in
the
TT
renders
it
void
of
its
grammatical
and
semantic
function
as an
English by an adjectival Therefore,
or adverbial
intensifier.
- Irving: “Indeed when the earth has been completely flattened out.”
findand
in the
translation by Asad and Pickthall:
we find
in thefunction
translation
Asad
Pickthall:
void of its grammatical and
semantic
as bywe
Asad:
“Nay,
but [howrecurrence
will you
fare
onearth
Judgment
Day]
when
the earth
crushed
with
cru
- Asad: “Nay,
butverse
[howalso
will- includes
you
fare
on
Judgment
Day]
when
is crushed
with
crushing
upon
crushing.”
The
a complete
inthe‫دكاا‬
‫دكاا‬
dakkan
dakkan
(literally,
“ais bang
after
a ban
Pickthall:
“Nay,
but
when
the
earth
is
ground
to
atoms,
grinding,
grinding.”
- Pickthall:
“Nay,
but
when
the
earth
is
ground
to
atoms,
grinding,
grinding.”
e earth is crushed with crushing
upon
crushing.”
denoting that the earth will be pounded repeatedly, forcefully and may be for quite a long time until it is grou
However,
Shakir,
Ali,
Arberry
and Irving
use
adverbial
intensifiers
and/or
synonyma
However,
Arberry
and Irving
usesegmental
adverbial
intensifiers
other
synonyms
in the
order
toother
preserve
g, grinding.”
to Shakir,
powder.Ali,
Indeed
the
onomatopoeic
sounds
‫دكاا دكاا‬and/or
dakkan
dakkan
emulate
action
of constant
the
grammatical
and
semantic
function
of
the
cognate
accusative
and
reproduce
the
same
the
grammatical
and
semantic
function
of
the
cognate
accusative
and
reproduce
the
same
degree
of
effectiveness
iers and/or other synonyms in order
to preserve
loud banging
which emphasizes the emphatic function of ‘warning’ and ‘threatening’ regarding the woes
on d
of
the
SL
text.
the SL
text.
e and reproduce the sameofdegree
of
effectiveness
Day of Reckoning. In order to preserve the ‘aesthetic’ function along with the emphatic one we may sugges
- Shakir:
“Nay!
When the
is made to crumble to pieces.”
- Shakir:combination
“Nay! Whenofthe
earth
is made
to crumble
to
pieces.”
recurrence
and
the
insertion
ofearth
an intensifier:
Ali:
“Nay!
When
the
earth
is
pounded
powder.”
- Ali: “Nay!
When
the
earth
is
pounded
to
powder.”
ALQINAI
Indeed! When the earth is repeatedly pounded and poundedto
until
it is Jamal
completely
flattened out.
Arberry:
“No
indeed!
When
the
earth
is
ground
to
powder.”
- Arberry:
“No
indeed!
When
the
earth
is
ground
to
powder.”
Further, the aesthetic parallelism and the rhyming repetition of ‫ دكاا دكاا‬dakkan dakkan and ‫ صافا صافا‬saffan saf
- Irving:
when
theflattened
earth
has
beenthus
completely
flattened
out.”
- Irving:[rank
“Indeed
when accentuate
the earth
has
been
completely
out.”
on rank]
the“Indeed
semantic
contrast
in the
verse;
after anarchy
there
comes order.
In
surat
al-Mursalaat
(Q
77,
1-5)
ut.”
In surat al-Mursalaat (Q 77, 1-5)
verse
also
includes
a complete
recurrence
in ‫“ دكاا دكاا‬a
dakkan
(literally, “
The. ‫نشرا‬
verse‫والناشرات‬
also includes
a The
complete
recurrence
in ‫دكاا‬
dakkan (literally,
bang dakkan
after a bang”)
، ‫فالعاصفات عصفا‬
، ‫عرفا‬
‫والمرسالت‬
denoting
that
the
earth
will
be
pounded
repeatedly,
forcefully
and
may
be
for
quite
a long
denoting
that
the
earth
will
be
pounded
repeatedly,
forcefully
and
may
be
for
quite
a
long
time
until
it
is
ground
akkan dakkan (literally, “a bang
a bang”)‘urfan. Fal‘asifati ‘asfan. Walnashirati nashran. Falfariqati farqan.
Waafter
l-mursalati
Wa
l-mursalati
‘urfan.
Fal‘asifati
‘asfan.
Walnashirati
nashran.
Falfariqati
farqan.
to
powder.
Indeed
the
onomatopoeic
segmental
sounds
‫دكاا‬
‫دكاا‬
dakkan
dakkan
emulate
to time
powder.
Indeed
the
onomatopoeic
segmental
sounds
‫دكاا‬
‫دكاا‬
dakkan
dakkan
emulate
the
action
of
constant
and
nd may be for quite a long
until
it
is
ground
- Ali: “By the Winds sent forth one after another (to man's profit) which then blow violently in tempestuousthe
loud
banging
emphasizes
the
emphatic
function
of
‘warning’
loud
banging
which
emphasizes
the
emphatic
function
of(to
‘warning’
and one
‘threatening’
regardingand
the ‘threatening’
woes on the rega
akkan dakkan emulate the
action
of constant
and
- Ali:
“By
the
Winds
sent
forth
one
after
another
man’s
profit)
which
then
blow
gusts,
and
scatter
(things)
farwhich
and
wide,
then
separate
them,
from
another.”
Day
of
Reckoning.
In
order
to
preserve
the
‘aesthetic’
function
along
with
the
emphatic
Day
of
Reckoning.
In
order
to
preserve
the
‘aesthetic’
function
along
with
the
emphatic
one
we
may
athen
ing’ and ‘threatening’ regarding
the
woes
on
the
violently
in tempestuous
gusts,sent
and forth
scatter
far and
and gales
wide, that
thenrage
separate
them,
- Irving:
“By the [winds]
for(things)
a purpose
on and
on, one
scattering thingssuggest
around;
combination
of
recurrence
and
the
insertion
of
an
intensifier:
of
recurrence
and
the
insertion
of
an
intensifier:
along with the emphaticcombination
one
we
may
suggest
a
from another.”
dividing them all up.”
Indeed!
When
the
earth
is repeatedly
pounded
and parallel
pounded
untilout.
it is completely
Indeed! When
theST
earth is repeatedly
pounded
and pounded
until
itpartial
is completely
flattened
The
the cognate
accusative
as well
asgales
and
in order toflattened
perform
- the
Irving:
“Byemploys
the [winds]
sent
forth
for aparallelism
purpose
and
that
ragerepetition
on andrecurrence
on,
Further,
the
aesthetic
and
the
rhyming
of
‫دكاا‬
‫دكاا‬
dakkan
and
aesthetic
parallelism
and
the
rhyming
repetition
of
‫دكاا‬
‫دكاا‬
dakkan
dakkan
and
‫صافا‬
‫صافا‬
saffandakkan
saffan
it is completely flattenedFurther,
out. emphatic
and
informative
function
in
the
context
of
threatening
and
warning
of
the
Resurrection.
Hannou
scattering
things
around;
then
dividing
them
all
up.”
[rank
on rank]
accentuate
the
semantic
contrast
in as
the
verse;
thus
after anarchy
there
comes
[rank
rank]
accentuate
semantic
in the
verse;
after
anarchy
there
comes
order.
‫ دكاا دكا‬dakkan dakkan and
‫صافا‬on‫صافا‬
saffan
saffan
(102)
considers
thethe
instances
ofcontrast
partial
recurrence
inthus
the above
verse
rhetorical
devices
in the ST.
If transla
Inthe
surat
al-Mursalaat
(Qas77,
1-5)
In surat
al-Mursalaat
(Q 77,
1-5)
The ST
cognate
accusative
well
as partial and
parallelsince
recurrence
after anarchy there comes
order.literally,
sheemploys
remarks,
they
become
irritating
and
ineffective
in English
they furnish more information th
.
‫نشرا‬
،
‫عصفا‬
،
‫عرفا‬
. ‫نشرا‬
،
‫عصفا‬
،
‫عرفا‬
in order
performand,
an emphatic
andcan
informative
function
context of
threateningAs
andin other verses, the cogn
is to
required
therefore,
be considered
asinathe
semantic
redundancy.
Wa l-mursalati
‘urfan.
Fal‘asifati
‘asfan.
Walnashirati
nashran.
Falfariqati
Wawarning
l-mursalati
‘urfan.
‘asfan.
Walnashirati
Falfariqati
farqan.
of the
Resurrection.
Hannouna
(102)
considers
the instances
of partial
recurrence
accusative
can Fal‘asifati
be rendered
communicatively
innashran.
the
TT
by both
recurrence
and the
insertion farqan.
of an intensif
Ali:
“By
the
Winds
sent
forth
one
after
another
(to
man's
profit)
which
then blow
violentl
- Ali:
“By
the
Winds
sent
forth
one
after
another
(to
man's
profit)
which
then
blow
violently
in
Falfariqati farqan.
in theConsequently,
above verse asitrhetorical
devices
in the ST.
If translated
literally,
remarks,
they betempestuous
is an effective
rhetorical
and
semantic device
in she
Arabic
that cannot
labeled
as redundant.
gusts,
and
scatter
(things)
far
and
wide,
then
separate
them,
one
from
another.”
and
scatter
(things)
far
and
wide,
then
separate
them,
one
from
another.”
) which then blow violentlybecome
ingusts,
tempestuous
ineffective
English to
since
they furnish
more information
than
is
the irritating
followingand
translation
we in
attempted
integrate
some intensifiers
into Ali's
translation
in order to compens
- Irving:
“Byainthe
sent
forth
for
a purpose
and
gales
thatthings
rage on
and on,
scattering t
- Irving:
“By
the
[winds]
sent
forth
for
purpose
gales
that
rage
on and
on,
scattering
around;
then
one from another.”
for
the
missing
recurrent
the[winds]
TT.
required
and,
therefore,
can
bewords
considered
as
aand
semantic
redundancy.
As in
other
verses,
dividing
them
all
up.”
dividing
them
all
up.”
age on and on, scattering things
around;
then
“By theaccusative
benevolentcan
winds,
which are
sent forth one after
another
the cognate
be rendered
communicatively
in the
TT by both recurrence
The
STthat
employs
the cognate
accusative
as well
as partial
recurrence
in
TheAnd
ST by
employs
the cognate
accusative
as violently
well
as partial
and parallel
recurrence
in and
orderparallel
to perform
an
the tempestuous
winds
blow
and the
insertion
of an intensifier.
Consequently,
it is an effective rhetorical and semantic
emphatic
and
informative
function
in
the
context
of
threatening
and
warning
of
the
Re
emphatic
and
informative
function
in
the
context
of
threatening
and
warning
of
the
Resurrection.
Hannouna
and parallel recurrence in order
tothe
perform
an scatter things (clouds and pollen) far and wide
Byin
windsthat
that
device
Arabic
cannot
be
labeled
as instances
redundant.
In
the
following
translation
wein
(102)
considers
the
partial
recurrence
in thedevices
above
verse
devices
(102)
considers
the instances
of them,
partial
recurrence
in the of
above
verse
as rhetorical
the as
ST.rhetorical
If translated
ng and warning of the Resurrection.
Hannouna
Then
distinctly
separate
one
from
another.”
attempted
to
integrate
some
intensifiers
into
Ali’s
translation
in
order
to
compensate
for
she remarks,
become
and ineffective
in more
English
since theythan
furnish
she Ifremarks,
they literally,
become irritating
and they
ineffective
in irritating
English since
they furnish
information
erse as rhetorical devicesliterally,
in the ST.
translated
the
missing
recurrent
words
in the
is can
required
and, therefore,
can be considered
a semantic
redundancy.
As in othe
is more
required
and,
therefore,
be TT.
considered
as a semantic
redundancy.as As
in other verses,
the cognate
English since they furnish
information
than
Ambiguity, Polysemy and Synonymy
canare
besent
rendered
communicatively
in the
both recurrence
and the inse
accusative
can
be
renderedaccusative
communicatively
in the
by bothanother
recurrence
andTT
thebyinsertion
of an intensifier.
redundancy. As in other
verses,
the
cognate
“By
benevolent
winds,
which
forthTT
one
One the
of the
main obstacles
to
accurate
translation
is after
ambiguity resulting from puns of SL homonyms which are
Consequently,
it
is
an
effective
rhetorical
and
semantic
device
in
Arabic
that
cannotInbe la
Consequently,
it
is
an
effective
rhetorical
and
semantic
device
in
Arabic
that
cannot
be
labeled
as
redundant.
h recurrence and the insertion
of
an
intensifier.
And
by the
tempestuous
winds meaning
that bloworviolently
the same
form
but of different
polysemous words that refer to a number of concepts in a context-f
the
following
translation
we
attempted
to
integrate
some
intensifiers
into
Ali's
translation
following
translation
we
attempted
to
integrate
some
intensifiers
into
Ali's
translation
in
order
to
compensate
n Arabic that cannot be the
labeled
as
redundant.
In
environment.
In non-sensitive
the and
TL synonymous
equivalents
may be substituted for each other
withoui
By
the winds that
scatter thingstexts
(clouds
pollen) far and
wide
for the
missing
recurrent words
in missing
the TT. recurrent words in the TT.
iers into Ali's translationfor
in the
order
to
compensate
drasticdistinctly
change separate
of the factual
conditions
or the core meaning of the overall text. In fact, many Arabic liter
them,
one forth
fromwinds,
another.”
“By the
benevolent
which
are sent forth one after another
“By theThen
benevolent winds,
which
are
sent
one
after
another
works, sermons and orations are reputed for their overuse of strings of synonyms and hendiadys for the purp
Andthat
by the
tempestuous
And by the tempestuous winds
blow
violently winds that blow violently
Ambiguity,
Polysemy
and aspect
Synonymy
of stressing
the emotive
of the text or explicating its meaning. Translating such parallel couplings in
By the
windsand
thatpollen)
scatterfar
things
By the winds that scatter things
(clouds
and (clouds
wide and pollen) far and wide
TL
may
look
redundant
as
English
does
not tolerate
the proliferation offrom
synonyms.
One of the
main obstacles
tofrom
accurate
translation
ambiguity resulting
puns of
Then
distinctly
separate
them,is one
from another.”
Then distinctly
separate
them,
one
another.”
SL homonyms which are of the same form but of different meaning or polysemous words
Since absolute synonymous equivalents in translation are rare, partial synonyms are often substitu
that refer toPolysemy
a number of concepts
in a context-free
environment.
In non-sensitive texts the
Ambiguity,
and
Synonymy
Ambiguity,
Synonymy
depending on theirand
denotative
andPolysemy
connotative
meaning
(Bussmann et al., 1998, p. 471). At the lexical level,
TLofsynonymous
equivalents
may
be
substituted
for
each
other
without
a drastic
One
of
the
main
obstacles
to
accurate
translation
ispuns
ambiguity
resulting
from
puns
ho
One
the
main
obstacles
to
accurate
translation
is
ambiguity
resulting
ofchange
SL homonyms
which
areofofSLton
semantic gradation of synonyms reflects fine distinctions infrom
their
componential
analysis,
nuances,
ofsame
theattitudes,
factual
or
the
core
meaning
of
the
overall
text.
In
fact,
many
Arabic
the
same
form
but
of
different
meaning
or
polysemous
words
that
refer
to
a
number
of
con
form
butconditions
of
different
meaning
or
polysemous
words
that
refer
to
a
number
of
concepts
in
a
context-free
sulting from puns of SL the
homonyms
which
are
of
etc. The first synonym may not replace the second in the same context; sometimes nuances a
environment.
Incore
non-sensitive
texts
the TL
synonymous
equivalents
may
bewithout
substituted
environment.
In non-sensitive
texts
thethe
TL
synonymous
equivalents
may
be substituted
for each
other
a fo'f
literary
sermons
orations
are
reputed
forastheir
overuse
of
strings
of synonyms
at refer to a number of concepts
in works,
a context-free
attributes
are used and
instead
of
word
in
the
attributes
‫أدهام‬
adham
'black
horse'
and
‫جاواد‬
jawaad
drastic
change
the
factual
conditions
the
meaning
ofmany
the
text.
In fact,
change
of for
theare
factual
conditions
orofgeneric
the
meaning
ofhisaan
theor
overall
In fact,
Arabic
literary
ents may be substituted drastic
forand
each
other which
without
a hyponym
hendiadys
the
purpose
of
thecore
emotive
aspect
of
the
textcore
ortext.
explicating
horse'
s stressing
of the
word
‫حصاان‬
'horse'
(Shehab,
2009,
p. overall
87).
Consequently,
works,
sermons
are
reputed
their
of
strings
offor
synonyms
andprobl
hen
works,
sermons
and
orations
are
reputed
forand
their
overuse
strings
ofredundant
synonyms
hendiadys
the
purpose
f the overall text. In fact,
many
ArabicTranslating
literary
its
meaning.
such
parallel
couplings
in therange
TLofmay
lookfor
asand
English
equivalent(s)
may not
denote
exactly
theorations
same
of
concepts
for aoveruse
given
ST
polysemous
word.
The
of
stressing
the
emotive
aspect
of
the
text
or
explicating
its
meaning.
Translating
such
pa
of
stressing
the
emotive
aspect
of
the
text
or
explicating
its
meaning.
Translating
such
parallel
couplings
in
the
ings of synonyms and hendiadys
the purpose
does not
tolerate
the in
proliferation
of synonyms.
isforaggravated
the presence
of historical references and cultural nuances as in the case of sacred tex
TL maydoes
look not
redundant
does not
the proliferation of synonyms.
may couplings
look redundant
tolerateastheEnglish
proliferation
of tolerate
synonyms.
aning. Translating such TL
parallel
in theas English
Since absolute synonymous equivalents in translation are rare, partial synonyms
tion of synonyms.
are
often
substituted
depending
on their
denotative
and connotative
(Bussmann
Since
absolute
equivalents
in translation
synonyms
Since absolute
synonymous
equivalents
insynonymous
translation
are rare,meaning
partial
synonymsarearerare,
oftenpartial
substituted
et
al.,
1998,
p.
471).
At
the
lexical
level,
the
semantic
gradation
of
synonyms
reflects
depending
on their denotative
and connotative
(Bussmann
al., 1998,
471). A
depending
on substituted
their denotative
and connotative
meaning (Bussmann
et al., meaning
1998, p. 471).
At theetlexical
level,p.the
e rare, partial synonyms
are often
their
componential
analysis,
nuances, tones,
attitudes,
etc. The analysis,
firstin theirnuances,
semantic
gradation
synonyms
reflects
fine
distinctions
componential
gradation
synonyms
reflects
fineofdistinctions
in
their
componential
tones, ana
ann et al., 1998, p. 471).semantic
Atfine
thedistinctions
lexical
level,inof
the
synonym
the may
second
inreplace
the
sometimes
and
attitudes,
etc.not
The
firstsame
synonym
mayin
not
the second
in the nuances
same context;
attitudes,
etc.may
Thenot
firstreplace
synonym
the context;
second
the replace
samenuances
context;
sometimes
and so
n their componential analysis,
nuances,
tones,
attributes
are
used
instead
of
the
core
word
as
in
the
attributes
‫جاوادأدهام‬
adham
'black
attributes
are
used
instead
of
the
core
word
as
in
the
attributes
‫أدهام‬
adham
'black
horse'
and
jawaad
'fasthorse'
attributes
are
used
instead
of
the
core
word
as
in
the
attributes
adham
‘black
horse’
in the same context; sometimes nuances and
horse'
which
arehyponym
hyponym
of
the generic
generic
word ‫حصاان‬
hisaan
'horse'
(Shehab, 2009,
horse'
are hyponym
s of the
generic
word
‫حصاان‬
hisaan
'horse' word
(Shehab,
2009,
p. 87).
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TL p. 8
‫ أدهام‬adham 'black horse'
and which
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'fast
and
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which
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ss of
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denote
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ST of
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horse' (Shehab, 2009, p.equivalent(s)
87). Consequently,
is aggravated
in the
presenceand
of cultural
historicalnuances
references
as in the
is aggravated
the presence
of historical
references
as inand
thecultural
case ofnuances
sacred texts.
s for a given ST polysemous
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79
ultural nuances as in the case of sacred texts.
‘horse’ (Shehab, 2009, p. 87). Consequently, TL equivalent(s) may not denote exactly the
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inthe
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‫الخيارلشالشا‬
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‫وإناوإنا‬wa’innahu
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good
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la-shadeed
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translation
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(Abdul-Raof,
2001,
2001,
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p.
34).
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Thus
while
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Al-Qurtubi
Al-Qurtubi
(1997,
(1997,
Therefore, there are translation
that different
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Therefore, alternatives
there are translation
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vol
vol
20,
20,
p.p.34).
151)
151)
gives
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correct
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equivalent
ofof20,
'wealth',
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Turner
Turner
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p.
p.the
370)
370)
provides
provides
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translation
translation
as
as
2001,
p.
Thus
while
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vol
p.of151)
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correct
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bi
la-shadeed
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particularly
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cues
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enoug
hatl-khayri
different
translators
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their
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particularly
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the
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the
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Therefore,
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translation
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ow
'fast
'fast
horses'
horses'
whereas
Arberry
Arberry
(1980,
(1980,
vol
vol
2,
2,
p.
p.
349)
349)
gives
gives
an
an
inappropriate
inappropriate
meaning
of
of
'good
'good
things'.
things'.
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As
for
for
‫المتقاين‬
of
‘wealth’,
Turner
(1998,
p.
370)
provides
a
wrong
translation
as
‘fast
horses’
whereas
).cues
Thus
while
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(1997,
from the adjacent
words are
decisive
enough.when the cues from the adjacent words are not decisive enough.
interpretation
of not
context
particularly
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of2),
particularly
when
the
cues
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the
adjacent
words
are
not
decisive
enough.
al-muttaqeen
al-muttaqeen
(Q
(Q
2,
2,2),
itp.
itisis349)
rendered
rendered
byby
Bell
Bell
(1937,
(1937,
vol
vol
1,
1,
p.
p.
3)
3)
as
as
'those
'those
who
who
act
act
piously',
piously',
Pickthall
Pickthall
(1969,
(1969,
p.
p.
24)
24)
Arberry
(1980,
vol
2,context
gives
an
inappropriate
meaning
of
‘good
things’.
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for
The
word
‫الخيار‬
al-khayr
in
the
verse
‫لشا‬
‫الخيار‬
‫لحا‬
‫وإنا‬
wa’innahu
li-hubbi
l-khayri
la-shad
la-sha
provides a wrong translation
as
The word ‫ الخيار‬al-khayr in the verse ‫ وإنا لحا الخيار لشا‬wa’innahu li-h
'those
who
who
ward
wardoff
off
(evil)'
(evil)'
Asad
Asad
p.3)
p.3)by
'the
'the
God-conscious',
God-conscious',
Arberry
Arberry
(1980,
(1980,
vol
vol1,
1,p.
p.30)
30)
'god-fearing'
'god-fearing'
and
and
Therefore,
there
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alternatives
that
different
may inchoose
from
according
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ow
example
of
divergence
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invol
translation
2001,
p.(Abdul-Raof,
34).
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while
Al-Q
al-muttaqeen
(Q
2),
itis(1980,
isa(1980,
rendered
Bell
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1,translators
p.to
3)ambiguity
as(Abdul-Raof,
‘those
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ng‫الخيار‬
of 'good
AsThe
for'those
‫لش‬
‫ لحا‬things'.
‫ وإنا‬wa’innahu
li-hubbi
l-khayri
la-shadeed
good
example
of
divergence
due
translation
2001,
p
word
‫الخيار‬
al-khayr
in
the
verse
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‫لحا‬
‫وإنا‬
wa’innahu
li-hubbi
l-khayri
la-shadeed
is
a paraphrase
good
The
word
‫الخيار‬
al-khayr
in
the
verse
‫لشا‬
‫الخيار‬
‫لحا‬
‫وإنا‬
wa’innahu
li-hubbi
l-khayri
la-shadeed
is
aasgo
by
by
al-Hilali
al-Hilali
and
and
Khan
Khan
(1983,
(1983,
p.
p.
3)
3)
as
as
“those
“those
who
who
are
are
al-muttaqoon'
al-muttaqoon'
and
and
it
it
is
is
explicated
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in
in
a
a
long
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paraphrase
as
interpretation
of
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particularly
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cues
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the
adjacent
words
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vol
20,
p.
151)
gives
it
the
correct
equivalent
of
'wealth',
Turner
(1998,
p.
370)
provides
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wron
tnslation
piously',(Abdul-Raof,
Pickthall
(1969,
p.
24)
2001,
p.
34).
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while
Al-Qurtubi
(1997,
piously’,
Pickthall
(1969,
p.
24)
‘those
who
ward
off
(evil)’
Asad
(1980,
p.3)
‘the
Godvol 20,(Abdul-Raof,
p. 151) gives2001,
it thep.correct
equivalent
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Turner (1998, p. 3
example“the
of
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due
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translation
34).
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example
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in(1980,
translation
2001,
p.
34).
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“the
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and
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Allah
Allah
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ofsins
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and
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He
0,ofvol
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'god-fearing'
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vol
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'wealth',
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p.
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conscious’,
Arberry
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vol
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p.
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‘god-fearing’
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by
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'fast
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volinappropriate
2,
349)
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vol(1998,
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vol
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151)
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has
has
forbidden)
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and
love
love
Allah
Allah
much
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(perform
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of
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good
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He
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ordained.”
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word
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in
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‫لشا‬
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‫لحا‬
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wa’innahu
li-hubbi
l-khayri
la-shadeed
is
a
go
xplicated
in an
a long
paraphrase
as
al-muttaqeen
(Q
2,
2),
it
is
rendered
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Bell
(1937,
vol
1,
p.
3)
as
'those
who
act
piously',
Picktha
349) gives
inappropriate
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things'.
As
for
al-muttaqeen
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2,
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it
is
rendered
by
Bell
(1937,
vol
1,
p.
3)
as
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who
3)
as
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who
are
al-muttaqoon’
and
it
is
explicated
in
a
long
paraphrase
as
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pious
'fast horses' whereas
Arberry
(1980,Arberry
vol 2, p.
349) vol
gives
an 349)
inappropriate
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As forthings'.
‫ المتقاين‬As for ‫تقاين‬
'fast
horses'
whereas
2,
gives
an'the
inappropriate
of
'good
example
of divergence
due
to(1980,
ambiguity
in p.
translation
(Abdul-Raof,
2001,meaning
p. 34).
while Al-Qurtubi
(199
'those
who(1969,
ward
off
(evil)'
Asad
(1980,
p.3)
God-conscious',
Arberry
(1980,
vol
p. 30)
'g(1
of sinsvol
and1,evil
which
He
1937,
p. 3)deeds
as 'those
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p.
24)
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ward
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Asad
(1980,
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'theThus
God-conscious',
Arberry
and
righteous
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Allah
much
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al-muttaqeen
(Q
2),
it
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rendered
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Bell
(1937,
vol
1,
p.
3)
as
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who
act
piously',
Pickthall
(1969,
p.
24) 1,
al-muttaqeen
(Q
2,
2),
it
is
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by
Bell
(1937,
vol
1,
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3)
as
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Abdul-Raof's
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vol
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gives
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370)
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as
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has
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God-conscious',
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vol
1,
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30)
'god-fearing'
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by
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3)
as
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He
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Allah
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'those who
off
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Asad
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'the
God-conscious',
Arberry
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p.and
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'god-fearing'
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who
ward
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Asad
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'the
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vol
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'god-fearing'
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atatitisward
isisthe
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prototypical
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the
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'fast
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whereas
Arberry
(1980,
vol
2, p.
349)
gives
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fearand
Allah
much
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by al-Hilali
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He
has
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by
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long
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Quranic
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discourse.
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The
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the
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al-muttaqeen
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2, versatility
2),
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rendered
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(1937,
vol
1,
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3)
as
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who
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(1969,
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has
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and
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much
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kinds
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He
has
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translator
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He
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and
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which
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that
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synonymous
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the
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'those
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Asad
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God-conscious',
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all
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words
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‫سانة‬
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sana
sana
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and
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which
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rendered
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the
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p.
3)
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aptured in most of the English
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nglish versions
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‘year’
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o
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.
‫العذاب‬
.
‫العذاب‬
‫من‬
‫من‬
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‫بمزحزح‬
‫هو‬
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‫وما‬
‫سنة‬
‫سنة‬
‫ألف‬
‫ألف‬
‫عمر‬
‫عمر‬
‫لو‬
‫لو‬
‫هم‬
‫هم‬
‫أح‬
‫أح‬
‫ود‬
‫ود‬
at
is
the
communication
of
the
message
without
considering
the
idiosyncrasies
and
prototypical
features
of
nd
affliction
that
will
not
benefit
with
suffering,
perseverance
and
agony
while
‫عاا‬
‘aam
is
occasionally
used
in
the
context
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endered as ‘year’words
despite
the
fact
that ‫‘عاا‬aam
‫ سانة‬sana
is often
often
associated
the
factand
that
sanawhich
is
associated
withsuffering,
suffering,
perseverance
andthat
agony
while
with
perseverance
and
agony
whileis‫عاا‬often
‘aamassociated
is occasionally used
‫سانة‬
sana
are
both
rendered
as
‘year’
despite
the
fact
‫سانة‬
sana
words
‫سانة‬
sana
and
‫‘عاا‬aam
which
are
bothwamaa
rendered
as
‘year’
despite
the
factl-‘adhaabi
thatthe
‫سانة‬implications
sana
often
associat
Yawaddu
Yawaddu
ahaduhum
ahaduhum
law
law
yu‘ammaru
yu‘ammaru
alfa
alfa
sanatin
wamaa
huwa
huwa
bi-muzahzihihi
bi-muzahzihihi
mina
mina
l-‘adhaabi
(Q
2,is2,9).
9).
discourse.
The
versatility
ofsanatin
Quranic
lexemes
and
styles
were
not
captured
in(Q
most
of of
the
Engli
good
deeds.
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lexical
void
English
results
inin
under-translating
the
Ara
e ‫‘ عاا‬aam is occasionally
used
in
the
context
of
benevolence
and
good
deeds.
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lexical
void
in
English
results
in under-translating
the
im
‘aamQuranic
isperseverance
occasionally
used
in the
context
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and
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deeds.
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lexical
void
with suffering,
and
agony
while
‫عاا‬
‘aam
isinoccasionally
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context
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perseverance
and
agony
while
‫عاا‬
‘aam
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used
in
the
context
of
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-Asad:
-Asad:
every
every
one
one
of
of
them
them
would
would
love
love
to
to
live
live
a
a
thousand
thousand
years,
years,
although
although
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the
grant
grant
of
of
long
long
life
life
could
could
not
not
save
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him
him
versions
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Quran.
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example,
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Quranic
synonymous
nuances
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example,
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sana
is
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a
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sense
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imply
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of
misery
and
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that
ults in under-translating
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of
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Arabic
verse.
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example,
‫ سانة‬sana
is used
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to imply
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in English
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Forof
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Arabic
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the is
Arabic
F
fromsuffering
suffering
[in
the
thethat
hereafter].
hereafter].
words
‫[سانة‬in
sana
and
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which
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both
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theimplications
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often verse.
associat
those
who
cling
to
life.
mina
(Qexample,
2, 9).
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imply a long
life
of from
misery
andisis
affliction
will
not
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those
to
life.
sana
used
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sense
imply
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life
ofmisery
misery
andof
affliction
thataffliction
‫ سانة‬Each
sana
used
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negative
sense
toto
imply
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long
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and
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example,
‫سانة‬
sana
is
used
with
a
negative
sense
to
imply
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long
life
misery
and
that
will
not
bene
-Ali:
-Ali:
Each
one
one
of
of
them
them
wishes
He
He
could
could
be
be
given
given
a
a
life
life
of
of
a
a
thousand
thousand
years:
years:
But
But
the
the
grant
grant
of
such
such
life
life
will
will
not
not
with
suffering,
perseverance
and
agony
while
‫عاا‬
‘aam
is
occasionally
used
in
the
context
of
benevolence
a
.‫العذاب‬
‫ من‬cling
‫بمزحزح‬
‫وما هو‬
‫ألف سنة‬
‫وماأحهوهم لو‬
‫ود أح هم لو عمر ألف سنة ود‬
t of long life could
not who
save
him
.‫العذاب‬
‫عمر من‬
‫بمزحزح‬
will
not
benefit
those
who
to life.
those
cling
tofrom
life.
those
who
cling
to
life.
save
save
him
him
from
(due)
(due)
punishment.
punishment.
good
deeds.
This
lexical
void
in
English
results
in
under-translating
the
implications
of
the
Arabic
verse.
F
Yawaddu
yu‘ammaru
alfa sanatin
wamaa huwa
bi-muzahzihihi
mina l-‘adhaabi
(Q
Yawaddu
ahaduhum
law yu‘ammaru
alfa sanatin
wamaa huwa
bi-muzahzihi
.‫بمزحزح من العذاب‬
‫من هو‬
‫سنة وما‬
‫عمر ألف‬
‫لو‬ahaduhum
‫هم‬
‫ألفأح‬
‫عمر ود‬law
.
‫العذاب‬
‫بمزحزح‬
‫هو‬
‫وما‬
‫سنة‬
‫لو‬
‫هم‬
‫أح‬
‫ود‬
example,
‫سانة‬
sana
is
used
with
a
negative
sense
to
imply
a
long
life
of
misery
and
affliction
that
will
not
bene
ut the
grant huwa
of such
life will
not minalaw
-Asad:(Q
every
one
of them
would
love
tooflive
a thousand
years,
although
the
grant
of although
long life coul
atin
wamaa
bi-muzahzihihi
l-‘adhaabi
2,alfa
9).
-Asad:
every
one
them
wouldmina
love
to live
a thousand
years,
the
Yawaddu
ahaduhum
yu‘ammaru
sanatin
huwa
bi-muzahzihihi
(Qof
2,Israel
9).
Yawaddu
ahaduhum
law
yu‘ammaru
alfa
sanatin
wamaa
huwa
bi-muzahzihihi
mina
l-‘adhaabi
(Q afflicted
2,afflicted
9).
A
A
similar
similar
sense
sense
ofof
loss
loss
and
and
agony
agony
isfrom
iswamaa
expressed
expressed
byby[in
the
the
word
word
sana
sana
when
whenl-‘adhaabi
the
thechildren
children
of
Israelwere
were
those
who
cling
to
life.
from
suffering
[in
the
hereafter].
thousand years, although
the
grant
of
long
life
could
not
save
him
Yawaddu
ahaduhum
law
yu‘ammaru
alfa
sanatin
wamaa
huwa
bi-muzahzihihi
mina
suffering
the
hereafter].
-Asad: every
one
ofyears
them
would
love to would
live a thousand
years,
although
the grant
of long
life
could
not savecould
him not save hi
-Asad:
every
one
of
love
to
live
aone
thousand
although
grant
of years:
long
with
with
forty
forty
years
in
in
the
thewilderness.
wilderness.
.‫العذاب‬
‫من‬
‫بمزحزح‬
‫هو‬them
‫ وما‬one
‫ألف سنة‬
‫عمر‬
‫لو‬wishes
‫هم‬Each
‫ود أح‬He
-Ali:
Each
of them
could
beyears,
given
a life
of the
a thousand
But
grant of
su
l-‘adhaabi
(Q
2,
9).
-Ali:
of them
wishes
He could
be
given
a lifelife
of a the
thousand
years
from suffering
[in
the
hereafter].
from
[in
the
hereafter].
‫الفاسقين‬
‫القو‬
‫القو‬suffering
‫على‬
‫على‬grant
‫تأس‬
‫تأس‬
‫فالفال‬
‫األرض‬
‫األرض‬
‫في‬life
‫في‬yu‘ammaru
‫تيهون‬
‫تيهون‬
‫سنة‬
‫سنة‬
‫أربعين‬
‫أربعين‬
‫عليهم‬
‫عليهم‬
‫محرمة‬
‫محرمة‬
‫فإنها‬
‫فإنها‬
‫قال‬
‫قال‬
Yawaddu
ahaduhum
law
alfa
sanatin
wamaa
huwa
bi-muzahzihihi
mina
l-‘adhaabi
(Q
2,
9).
save
him
from
(due)
punishment.
children
were
afflicted
iven
a lifeofofIsrael
a thousand
years:
But
the
of
such
will
not
save
him
from
(due) punishment.
-Ali: Each
one-Ali:
of
them
wishes
could
be‘alayhim
given
ato
life
thousand
years:
But the
grant But
of such
life
will
not
-Asad:
every
one
of
them
would
love
live
aaathousand
although
the
of
Each
one
of He
them
wishes
He
could
beofgiven
a life years,
of
a thousand
years:
thelong
grant
of
such
lifesave
will
Qaala
Qaala
fa-ʾinnahaa
fa-ʾinnahaa
muharramatun
muharramatun
‘alayhim
arba‘eena
arba‘eena
sanatan
sanatan
yateehoona
yateehoona
fee-l-’ardi
fee-l-’ardi
falaa
ta’sa
ta’sa
‘ala
l-qawmi
l-qawmi
l-l- hn
-Asad:
every
one
of
them
would
love
to
live
thousand
years,
although
the grant
grantfalaa
of
life‘ala
could
not
save himfaasiqeen
from
(due)
punishment.
longsave
life (Q
could
not
him
from
suffering
[in
the
hereafter].
him
from
(due)
punishment.
faasiqeen
(Q5,5,
26).
26).save
from
suffering
[inAthe
hereafter].
similar sense of loss
agony
is expressed
the word
sana when
of when
Israel
Israe
A and
similar
sense
of loss andbyagony
is expressed
by the children
word sana
- -Asad:
Asad:
Answered
Answered
He:
He:
Then,
verily,
verily,
this
this
[land]
[land]
shall
shall
bebeain
forbidden
tothousand
tothem
themfor
for
forty
forty
years,
years,
while
they
wander
wander
on n
-Ali:
Each
ofThen,
them
wishes
He
could
be
given
aforbidden
lifeof
ofa athousand
years:
But
grantthey
of such
life on
will
-Ali:
Each one
one
of
them
wishes
He
could
be
given
life
years:
But
thethewhile
-’ardi
l-qawmi
lwith
forty
years
in
the
wilderness.
essed falaa
by theta’sa
word‘ala
sana
when
the
children
of
Israel
were
afflicted
with
forty
years
the
wilderness.
A similar
sense
of
losstoto
and
agony
is sorrow
expressed
by
the
word
sana
when
thesana
children
ofthe
Israel
wereofafflicted
A
similar
sense
of
loss
and
agony
is
expressed
by
the
word
when
children
Israel
were
afflict
earth,
earth,
bewildered,
bewildered,
and
and
fro;
fro;
and
and
sorrow
thou
thou
not
not
over
over
these
these
iniquitous
iniquitous
folk.
folk.
save
him
from
(due)
punishment.
‫على‬him
‫تأس‬from
‫الفاسقين فال‬
‫األرض‬
‫أربعين سنة‬
‫محرمةفيعليهم‬
grant
ofinsuch
life will
not ‫القو‬
save
(due)‫في‬punishment.
‫تيهونالقو‬
‫تأس على‬
‫األرض فال‬
‫فإنهاتيهون‬
‫قالسنة‬
‫قال فإنها محرمة عليهم أربعين‬
with forty
years
the
wilderness.
with
forty
years
in the
wilderness.
-Ali:
-Ali:
Allah
Allah
said:
said:
Therefore
Therefore
will
willthe
theland
land
bebeout
outofoftheir
theirreach
reach
for
forforty
fortysanatan
years:
years:Inyateehoona
Indistraction
distraction
will
willthey
they
wander
wander
Qaala
fa-ʾinnahaa
muharramatun
‘alayhim
arba‘eena
fee-l-’ardi
falaa
ta’saf
orty
wander
on
‫عليهم‬years,
‫محرمة‬while
‫قال فإنها‬they
Qaala
fa-ʾinnahaa
muharramatun
‘alayhim
arba‘eena
sanatan
yateehoona
A
similar
sense
of
loss
and
agony
is ‫سنة‬
expressed
by the
word
sana
when the children
‫ الفاسقين‬through
‫القو‬
‫الفاسقينعلى‬
‫تأس‬
‫فال‬
‫األرض‬
‫في‬
‫تيهون‬
‫سنة‬
‫أربعين‬
‫عليهم‬
‫محرمة‬
‫فإنها‬
‫قال‬
‫القو‬
‫على‬
‫تأس‬
‫فال‬
‫األرض‬
‫في‬
‫تيهون‬
‫أربعين‬
‫عليهم‬
‫محرمة‬
‫فإنها‬
‫قال‬
through
the
the
land:
land:
But
But
sorrow
sorrow
thou
thou
not
not
over
over
these
these
rebellious
rebellious
people.
people.
A
similar
sense
of
loss
and
agony
is
expressed
by
the
word
sana
when
the
children
of
Israel
were
afflict
faasiqeen
(Q
5,
26).
rba‘eena sanatan Qaala
yateehoona
fee-l-’ardi
falaa
ta’sa
‘ala
l-qawmi
lfaasiqeen
(Q
5,
26).
fa-ʾinnahaa
muharramatun
‘alayhim
arba‘eena
yateehoona
fee-l-’ardi
falaa
ta’sa ‘ala
l-qawmi
l-‘ala l-qawmi
of Israel
afflicted
forty years
in the sanatan
wilderness.
Qaala
fa-ʾinnahaa
muharramatun
arba‘eena
sanatan
yateehoona
fee-l-’ardi
ta’sayears,
withwere
forty
years
in with
the
wilderness.
- Asad:
Answered
He:-‘alayhim
Then, Answered
verily,
thisHe:
[land]
shall
be forbidden
to shall
themfalaa
forforbidden
forty
In distraction will
they wander
Asad:
Then,
verily,
this [land]
be
to while
them ft
faasiqeen
(QYet,
5,
26).
faasiqeen
5,
26).bewildered,
Yet,
the
theword
word
‫‘عا‬aam
‫‘عا‬aam
is‫األرض‬
isassociated
associated
with
with
a
a
promising
promising
year
year
of
of
bounteous
bounteous
harvest.
harvest.
‫(القو‬Q‫على‬
‫تأس‬
‫فال‬
‫ في‬to
‫تيهون‬
‫سنة‬
‫أربعين‬
‫عليهم‬
‫محرمة‬
‫فإنها‬
‫قال‬
earth,
and
fro;
and
sorrow
thou
not
over
these
iniquitous
folk.
] shall be forbidden
to
them
for
forty
years,
while
they
wander
on
earth,be
bewildered,
to
and
fro;
sorrow
thou
notthey
overwander
these iniquitous
folk.
- Asad: Answered
He:
Then,
this
[land]
shall
forbidden
to
them
forand
forty
years,for
while
on
-Qaala
Asad:
Answered
He:
Then,
verily,
this
[land]
shall
bebe
forbidden
to them
forty
years,
while
they
wanderwio
.‫عصرون‬
.‫عصرون‬
‫وفي‬
‫وفي‬fa-ʾinnahaa
‫الناس‬
‫الناس‬
‫غاث‬
‫غاث‬verily,
‫في‬Allah
‫في‬muharramatun
‫عا‬
‫ذلكعا‬
‫ذلك‬
‫بع‬
‫منبع‬
‫أتيمن‬
‫أتي‬
‫‘ثم‬alayhim
‫ ثم‬Allah
‘alayhim
sanatan
yateehoona
‘ala
-Ali:
said:
Therefore
willarba‘eena
the
land
out of
their
for
forty
years:
In distraction
not over these iniquitous
folk.
Qaala
fa-‘innahaa
muharramatun
arba‘eena
sanatan
yateehoona
fee-l-Ali:
said:
Therefore
will
the reach
land fee-l-’ardi
be
out
of falaa
their ta’sa
reach
for l-qawmi
forty ye
earth, bewildered,
to
and
fro;
and
sorrow
thou
not
over
these
iniquitous
folk.
earth,
bewildered,
to
and
fro;wander
and
sorrow
thou
not
these
iniquitous
folk.
Thumma
Thumma
ya’tee
min
min
ba‘di
dhaalika
dhaalika
‘aamun
‘aamun
feehi
feehi
yughaathu
yughaathu
l-naasu
l-naasu
wa-feehi
wa-feehi
ya‘siroon
ya‘siroon
(Q
(Q12,
12,49)
49)people.
faasiqeen
(Q
5,ba‘di
26).
through
land:
sorrow
notover
over
these
rebellious
people.
est. of their reach-Ali:
out
for forty
years:
Inya’tee
distraction
will
they
through
the
land:
Butforty
sorrow
thou
not
over
thesewill
rebellious
’ardi
falaa
ta’sa
‘ala
l-qawmi
l-faasiqeen
(Qtheir
5,thou
26).
Allah
said:
Therefore
will
thethe
land
beBut
out
ofland
reach
for
years:
Indelivered
distraction
they
wander
-Ali:
Allah
said:
Therefore
will
the
be
out
of
their
reach
for
forty
years:
In
distraction
will
they
wand
-Asad:
-Asad:
And
And
after
after
that
that
there
there
will
will
come
come
a
a
year
year
in
in
which
which
the
the
people
people
will
will
be
be
delivered
from
from
all
all
distress,
distress,
and
and
inin
which
which
Asad:
Answered
He:
Then,
verily,
this
[land]
shall
be
forbidden
to
them
for
forty
years,
while
they
wander
se rebellious people.
through they
the
land:
But
sorrow
thou
not
over
these
rebellious
people.
through
the
land:
But
sorrow
thou
not
over
these
rebellious
people.
they
will
will
press
press
[oil
[oil
and
and
wine
wine
as
as
before].
before].
earth,
bewildered,
to
and
fro;
and
sorrow
thou
not
over
these
iniquitous
folk.
Yet, the word ‫‘عا‬aamYet,
is associated
a promising
yearwith
of bounteous
harvest.
‘siroon (Q 12, 49)
the word with
‫‘عا‬aam
is associated
a promising
year of bounteous h
-Ali:
-Ali:
Then
Thenwill
willcome
come
after
after
that
that
(period)
(period)
a.‫عصرون‬
ayear
year
inbe
in‫وفي‬
which
which
the
the
people
people
will
will
have
abundant
abundant
water,
and
andininwill
which
which
they
they
-Ali:
Allah
said:
Therefore
will
the
land
out
of
their
reach
forhave
forty
years:
Inwater,
distraction
they
wand
dpromising
from all distress,
and
in
which
.
‫عصرون‬
‫وفي‬
‫الناس‬
‫غاث‬
‫في‬
‫عا‬
‫ذلك‬
‫بع‬
‫من‬
‫أتي‬
‫ثم‬
year of bounteous
harvest.
80
‫الناس‬
‫غاث‬
‫في‬
‫عا‬
‫ذلك‬
‫بع‬
‫من‬
‫أتي‬
‫ثم‬
Yet,will
the
word
‫‘عا‬aam
is oil).
associated
with
a promising
year
of bounteous
harvest.
Yet,
the
word
‫‘عا‬aam
is
associated
with
a
promising
year
of
bounteous
harvest.
willpress
press
(wine
(wine
and
and
oil).
through
the
land:
But
sorrow
thou
not
over
these
rebellious
people.
Thumma
ya’tee
min ba‘di
dhaalika
feehidhaalika
yughaathu
l-naasu
wa-feehi
ya‘siroon
(Qwa-feeh
12, 49
Thumma
ya’tee‘aamun
min ba‘di
‘aamun
feehi
yughaathu
l-naasu
.‫الناس وفي عصرون‬
‫عاوفيفي غاث‬
‫غاث ذلك‬
‫من بع‬
.ya‘siroon
‫عصرون‬
‫الناس‬
‫أتيفي‬
‫ذلكثمعا‬that‫بع‬-Asad:
‫أتي من‬will
‫ ثم‬come
-Asad:
And
after
there
a
year
in
which
the
people
will
be
delivered
from
all
distres
undant
water, and
in
which
they
ehi
yughaathu
l-naasu
wa-feehi
(Q
12,
49)
And
after
that
there
will
come
a
year
in
which
the
people
will
be
deli
Thumma ya’tee
ba‘di
dhaalika
‘aamun
feehi‫اأس‬
yughaathu
l-naasu
wa-feehi
ya‘siroon
(Q 12,
49)
Thumma
ya’tee
min
ba‘di
dhaalika
‘aamun
feehi
yughaathu
l-naasu
wa-feehi
ya‘siroon
(Q differ
12,
49)inindegree.
InIn
amin
asimilar
similar
vein,
vein,
the
the
Arabic
Arabic
words
words
‫اأس‬
ya’s
ya’s
and
‫ط‬
‫[و‬oil
‫قنا‬
‫قناو‬qunoot
qunoot
are
are
partial
synonyms
synonyms
since
sincethey
they
differ
degree.
Yet,
the
word
‫‘عا‬aam
is[oil
associated
with
a‫ط‬
promising
year
of
bounteous
harvest.
they
will
press
and
wine
asand
before].
n which the people-Asad:
will be
delivered
from
all
distress,
and
in
which
they
will
press
and
wine
aspartial
before].
And
after
that
there
will
come
a
year
in
which
the
people
will
be
delivered
from
all
distress,
and
in
which
-Asad:
And‫وفي‬the
after
that
there
come
year
in which
people
will‫قناوط‬
be
from
all abundant
distress,
and
in whi
‫اأس‬
‫ اأس‬ya’s
ya’s
implies
implies
the
ordinary
ordinary
state
state
ofof
being
being
hopeless
hopeless
ordesperate
desperate
while
while
‫قناوط‬delivered
qunoot
qunoot
isinis
awhich
ahave
more
more
intense
intense
level
level
.‫عصرون‬
‫الناس‬
‫غاث‬
‫في‬will
‫عا‬will
‫ذلك‬
‫بع‬
‫ من‬a‫أتي‬
‫( ثم‬period)
-Ali:
Then
come
after
that
athe
year
which
the
people
water,
and
-Ali:
Then
willorcome
afterinthat
(period)
a yearwill
the
people
willofof
hav
they willlosing
press
[oil
and
wine
as
before].
they
will
press
[oil
and
wine
as
before].
losing
hope
hope
and
and
being
being
'truly
'truly
desperate,
desperate,
utterly
utterly
wretched,
wretched,
totally
totally
despondent'
despondent'
(al-Mu'jam
(al-Mu'jam
al-Waseet,
al-Waseet,
2004;
2004;
IbnIbnThumma
ya’tee
min
ba‘di
dhaalika
‘aamun
feehi
yughaathu
l-naasu
wa-feehi
ya‘siroon
(Q
12,
49)
will
press
(wine
and
oil).
sincethe
they
differ
in
degree.
rnyms
in which
people
will
have
abundant
water,
and
in
which
they
pressthe
(wine
andwill
oil).have abundant water, and in which they
-Ali: Then
will-Ali:
come
afterShehab,
that
(period)
athat
year
inwill
which
people
Then
come
after
(period)
a year
which
the
people
have
abundant
water,
inand
which
th
Manzour,
Manzour,
1970;
1970;
Shehab,
2009,
p.
p.897).
897).
Yet,
the
the
English
English
interpretations
ofthe
the
Quran
Quran
dodistress,
not
notand
reflect
reflect
this
this
-Asad:
Andwill
after
that2009,
there
will
come
aYet,
year
in in
which
theinterpretations
people
willwill
be of
delivered
fromdo
all
in
whi
unoot is a more intense
level
of
will press
(wine
and
oil).
will
press
(wine
and
oil).
distinction;
distinction;
both
both
words
words
are
are
rendered
rendered
as
as
either
either
'become
'become
hopeless'
hopeless'
or
or
'desperate'
'desperate'
interchangeably
interchangeably
with
with
no
no
special
special
they
will
press
[oil
and
wine
as
before].
l-Mu'jam al-Waseet, 2004; IbnIn a similar vein, the Arabic
wordsvein,
‫ اأس‬the
ya’sArabic
and ‫وط‬words
‫ قنا‬qunoot
they ds
In a similar
‫ اأس‬are
ya’spartial
and ‫وط‬synonyms
‫ قنا‬qunoot since
are partial
equivalent
equivalent
for‫قناوط‬
‫قناوط‬
qunoot.
qunoot.
Itimplies
Itwould
would
have
have
been
been
more
accurate
tothe
to
use
use
a alesser
lesser
degree
degree
of
of
intensity
intensity
for
for
‫اأس‬
‫اأس‬
ya’s
such
such
-Ali: for
Then
will
come
after
that
(period)
amore
year
inaccurate
which
people
will
have
abundant
water,
andya’s
in
which
thi
‫اأس‬
ya’s
the
ordinary
state
of
being
hopeless
or
desperate
while
‫قناوط‬
qunoot
is
a
more
do notarereflect
this
’sthe
andQuran
‫ قناوط‬qunoot
partial
synonyms
since
they
differ
in
degree.
‫اأس‬
ya’s
implies
the
ordinary
state
of
being
hopeless
or
desperate
while
‫وط‬
In aas
similar
vein,
Arabic
words
‫ اأس‬ya’swords
and
‫اأسط‬
‫ قناو‬qunoot
are
synonyms
since
they'despair'
differ
infor
degree.
In athe
similar
vein,
the
Arabic
ya’soror
and
‫وط‬partial
‫ قنا‬qunoot
are
partial
synonyms
since
they
differ
in degre
as'frustrated',
'frustrated',
'discouraged',
'discouraged',
'dispirited',
'dispirited',
'depressed'
'depressed'
'disheartened'
'disheartened'
while
while
preserving
preserving
'despair'
for
‫قناوط‬
‫قناوط‬
qunoot.
qunoot.
ce
with
suffering,
perseverance
and
agony
while
‫ عاا‬imply
‘aam
is
occasionally
used
in is
the
context
of benevolence
and
example,
‫سانة‬that
sana
issana
used
with
aand
negative
sense
to
a agony
long
life
ofidiosyncrasies
misery
and
affliction
that
will
not
benefit
with
perseverance
and
while
‫عاا‬
‘aam
occasionally
usedwill
insana
the bene
cont
at
is
the
communication
ofsuffering,
the
without
considering
the
and
prototypical
features
othQuran.
rendered
as
‘year’ despite
the
fact
‫سانة‬
issynonymous
often
associated
‫سانة‬
sana
‫‘عاا‬aam
which
are
both
rendered
as
‘year’
despite
the
fact
that
isofof
example,
‫سانة‬
sana
isthe
used
amessage
negative
sense
tosynonymous
imply
a long
life
of
misery
and
affliction
that
not
ne
subtleties
Quranic
synonymous
nuances
are
best
expressed
innuances
the
he
Forof
example,
the
fine
subtleties
ofwords
Quranic
are best
expressed
in
the
versions
of
the
Quran.
For
example,
finewith
subtleties
ofresults
Quranic
nuances
are
best
expressed
inArabic
the ‫سانة‬
good
deeds.
This
lexical
void
in English
in
under-translating
the
implications
of the
verse.
For
those
who
cling
to
life.
good
deeds.
This
lexical
void
in
English
results
in
under-translating
the
implications
Quranic
discourse.
The
versatility
of
Quranic
lexemes
and
styles
were
not
captured
in
most
of
the
Engl
while
‫عاا‬
‘aam
is
occasionally
used
in
the
context
of
benevolence
and
with
perseverance
andsana
agony
while
‫عاا‬
‘aam
is
occasionally
used
in the context of beo
those
who
cling
tosuffering,
life.
oth
rendered
aswords
‘year’
despite
the
fact
thatas
‫سانة‬
sana
is often
associated
na and
‫‘عاا‬aam
which‫سانة‬
aresana
both
rendered
‘year’
despite
the
fact that
‫سانة‬
is often
associated
and
‫‘عاا‬aam
which
are
both
rendered
as
‘year’
despite
the
fact
that
‫سانة‬
sana
is
often
associated
example,
‫سانة‬
sana
is
used
with
a
negative
sense
to
imply
a
long
life
of
misery
and
affliction
that
will
not
benefit
.‫العذاب‬
‫بمزحزح من‬
‫وما‬
‫سنة‬
‫ألف‬
‫عمر‬
‫هم لو‬sana
‫أح‬
‫ود‬isfine
example,
‫سانة‬
used
with a results
negative
sense
to imply anuances
long
of best
misery
and afflict
versions
the‫هو‬
Quran.
For
example,
the
of Quranic
synonymous
are
expressed
in
hg,results
the
implications
of
the
Arabic
verse.
For
good
deeds.
This
lexical
void
in subtleties
English
under-translating
the life
implications
.‫العذاب‬
‫من‬
‫هو‬
‫سنة‬
‫ألف‬
‫عمر‬in
‫لو‬
‫هم‬
‫أح‬occasionally
‫ود‬
while
‫‘ عاا‬aam
iswith
occasionally
used
theof‫بمزحزح‬
context
of‫وما‬
benevolence
and
perseverance
and
agony while
‫عاا‬in‘aam
is
used
the
of benevolence
and
suffering,
perseverance
and
agony
while
‫عاا‬
‘aam
iscontext
usedbi-muzahzihihi
ininthe
contextmina
of benevolence
and2, 9).of the Ara
those
who
cling
tooccasionally
life.
Yawaddu
ahaduhum
law
yu‘ammaru
alfa
sanatin
wamaa
huwa
l-‘adhaabi
(Q
those
who
cling
to
life.
words
‫سانة‬
sana
and
‫‘عاا‬aam
which
are
both
rendered
as
‘year’
despite
the
fact
that
‫سانة‬
sana
is
often
associa
eThis
sense
to
imply
a
long
life
of
misery
and
affliction
that
will
not
benefit
example,
‫ سانة‬yu‘ammaru
sana
is used
withsanatin
a negative
sense
to imply
long
of misery
and
Yawaddu
ahaduhum
law
alfa
huwa
bi-muzahzihihi
mina
l-‘adhaabi
(Q 2, 9). that w
results
the
implications
of the
Arabic
verse.
For
lexical
void
EnglishThis
in ‫بمزحزح‬
under-translating
the‫عمر‬
implications
of
the wamaa
Arabic
verse.
For a of
goodin deeds.
lexical
void
English
results
the
implications
thelife
Arabic
verse.
Foraffliction
.results
‫العذاب‬
‫من‬suffering,
‫هو‬
‫سنة وما‬
‫ألف‬
‫لو‬in
‫هم‬under-translating
‫هوأح‬
‫ود‬awhile
-Asad:
every
onethose
ofin
them
love
toagony
live
thousand
years,
although
of
life
could
not
save him a
.would
‫العذاب‬
‫من‬
‫بمزحزح‬
‫وما‬
‫‘ألف‬aam
‫عمر‬
‫لو‬not
‫هم‬
‫أح‬although
‫ ود‬the grant
with
perseverance
and
‫عاا‬
is
occasionally
usedgrant
in long
the
context
benevolence
who
cling
to
life.
-Asad:
every
one
of
them
would
love
toaffliction
live
a‫سنة‬
thousand
years,
the
of long
life of
could
not save h
sense
imply
a long
life
misery
and
affliction
that
will
not
benefit
sana istoused
with
a negative
sense
to
imply
a along
life
ofsense
misery
and
that
will
benefit
example,
‫سانة‬of
sana
is
used
with
negative
to
imply
a
long
life
of
misery
and
affliction
that
will
not
benefit
Yawaddu
ahaduhum
law
yu‘ammaru
alfa
sanatin
wamaa
huwa
bi-muzahzihihi
mina
l-‘adhaabi
(QArabic
2, 9).mina
from
suffering
[in.‫العذاب‬
the hereafter].
Yawaddu
ahaduhum
law
yu‘ammaru
alfa
sanatin
wamaa
huwa
bi-muzahzihihi
l-‘adF
good
deeds.
This
lexical
void
in
English
results
in
under-translating
the
implications
of
the
verse.
‫أح‬ng‫ود‬to life.
‫ من‬hereafter].
‫ود أح هم لو عمر ألف سنة وما هو بمزحزح‬
from
suffering [in the
those who cling
to
life.
-Asad:
every
one
of them
would
love
to be
live
asense
thousand
years,
although
themisery
grant
of
long
life
could
not
save
him
-Ali:
Each
one‫سانة‬
of
them
wishes
He
could
given
a
life
of
a
thousand
years:
But
the
grant
of
such
life
will
not
-Asad:
every
one
of
them
would
love
to
live
a
thousand
years,
although
the
grant
of
long
example,
sana
is
used
with
a
negative
to
imply
a
long
life
of
and
affliction
that
will
not
bene
sanatin
wamaa
huwa
bi-muzahzihihi
mina
l-‘adhaabi
(Q
2,
9).
Yawaddu
ahaduhum
law
yu‘ammaru
sanatin
huwa
bi-muzahzihihi
l-‘adhaabi
(Qn
Each
one
of them
wishes
could
be givenalfa
a life
of a wamaa
thousand
years:
But the grantmina
of such
life will
‫ألف سنة وما هو ود أ‬
‫بمزحز‬
‫من عمر‬
‫هم لو‬
‫أح‬from
‫ود‬-Ali:
.‫العذاب‬
‫بمزحزح‬
‫هو‬suffering
‫وما‬
‫( سنة‬due)
‫ألف‬
‫لو‬hereafter].
‫هم‬
‫أح‬
‫ ود‬He
[in‫عمر‬
the
save
him
from
punishment.
from
suffering
[in
the
hereafter].
those
who
cling
to
life.
ive
a
thousand
years,
although
the
grant
of
long
life
could
not
save
him
-Asad:
every
one
of
them
would
love
to
live
a
thousand
years,
although
the
grant
of
long
life
could
save
him
from
(due)
punishment.
sanatin wamaa
huwa
bi-muzahzihihi
mina
l-‘adhaabi
(Q
2,
9).
aduhum
law yu‘ammaru
alfa
sanatin
wamaa
huwa
bi-muzahzihihi
mina
l-‘adhaabi
(Q
2,
9).
Yawaddu ahaduhum
law one
yu‘ammaru
alfa
sanatin
wamaa
huwa
bi-muzahzihihi
mina l-‘adhaabi
(Q
2,grant
9). of such life will not
-Ali:.‫العذاب‬
Each
of them
wishes
He‫عمر‬
could
be
a lifeHe
of could
a thousand
years:
Butof
the
-Ali:
Each
one
them
wishes
be given
a life
a thousand
years: But the gr
‫من‬
‫بمزحزح‬
‫هو‬
‫وما‬
‫سنة‬not
‫ألف‬
‫لو‬of
‫هم‬
‫أح‬given
‫ود‬life
from
suffering
[in
the
hereafter].
ve
years,
although
the
grant
ofwould
long
life
could
save
him
onea thousand
of them would
love
to live
aofhim
thousand
years,
although
the
grant
of
long
could not
save him
-Asad:
every
one
them
love
to
live
a
thousand
years,
although
the
grant
of
long
life
could
not
save
himwere afflicted
save
from
(due)
punishment.
A
similar
sense
of
loss
and
agony
is
expressed
by
the
word
sana
when
the
children
of
Israel
save
him
from
(due)
punishment.
Yawaddu
ahaduhum
law
yu‘ammaru
alfa
sanatin
wamaa
huwa
bi-muzahzihihi
mina
l-‘adhaabi
(Qgrant
2, 9).afflict
be
given
a
life
of
a
thousand
years:
But
the
grant
of
such
life
will
not
Jamal
ALQINAI
-Ali:
Each
them
wishes
He couldbybethe
given
a life
a thousand
years: of
But
the
of suc
similar
sense
of one
loss of
and
agony
is expressed
word
sanaofwhen
the children
Israel
were
g [in the hereafter].
from suffering
[inforty
theAhereafter].
with
years
in
the
wilderness.
-Asad:
every
one
of
them
would
love
to
live
a
thousand
years,
although
the
grant
of
long
life
could
not save h
save
him
(due)
punishment.
with
forty
years
the
wilderness.
be of
given
a life
of aHe
thousand
years:
But
the
grant
of from
such
life
will
not
ne
them
wishes
could
be
given
awishes
life
of
ain
thousand
years:
But
theofgrant
of suchyears:
life will
not
-Ali:
Each
one
of
them
He
could
be
given
a
life
a
thousand
But
the
grant
of
such
life
will
not
A similar
sense
loss
agony
is expressed
by the
word
‫القو‬suffering
‫تأس على‬
‫فال‬
‫األرض‬
‫في‬and
‫عليهم‬
‫محرمة‬
‫فإنها‬
‫ قال‬sana when the children of Israel were afflicted
A‫تيهون‬
similar
of
loss
agony
from
[inof
the
hereafter].
‫تأس على القو‬
‫ تيهون في‬sense
‫عليهم‬and
‫محرمة‬
‫ فإنها‬is‫قال‬expressed by the word sana when the children
m (due) punishment.
save him from
(due)
punishment.
with
forty
years
in
the
wilderness.
Qaala
fa-ʾinnahaa
muharramatun
‘alayhim
arba‘eena
sanatan
fee-l-’ardi
ta’sa
‘ala
l-qawmi
lwith
forty
years
in
the
wilderness.
Each
one of
them
wishes
He
could
bearba‘eena
given
a be
life
ofyateehoona
a thousand
years:
Butfalaa
thefalaa
grant
of
such
will
expressed by the word sana when
the
children
Israel
were
afflicted
--Ali:
Asad:
Answered
He:
Then,
verily,
thisand
[land]
shallis
forbidden
them
for
forty
Aofsimilar
sense
of‘alayhim
loss
agony
expressed
bytothe
word
sana
when
the ta’sa
children
of
Israel
Qaala
fa-ʾinnahaa
muharramatun
sanatan
yateehoona
fee-l-’ardi
‘alalife
l-qawmi
‫القو‬
‫على‬
‫تأس‬
‫فال‬
‫األرض‬
‫في‬
‫تيهون‬
‫سنة‬
‫أربعين‬
‫عليهم‬
‫محرمة‬
‫فإنها‬
‫قال‬
faasiqeen
(Q
5,
26).
‫القو‬
‫على‬
‫تأس‬
‫فال‬
‫األرض‬
‫في‬
‫تيهون‬
‫سنة‬
‫أربعين‬
‫عليهم‬
‫محرمة‬
‫فإنها‬
‫قال‬
save
him
from
(due)
punishment.
years,
while
they
wander
on
to
and
fro; and
sorrow
thou not of
over
thesewere afflicted
with
forty
years
inbewildered,
the
wilderness.
faasiqeen
5,word
26).
expressed
word
sana
when
the
children
of
Israel
were
afflicted
r sense of by
lossthe
and
is
expressed
by(Q
the
sana
when
the
children
of Israel
were
afflicted
Aagony
similar
sense
of
loss
and
agony
isearth,
expressed
by
thearba‘eena
word
when
the
children
Israel
fa-ʾinnahaa
muharramatun
‘alayhim
yateehoona
falaa
ta’sa
‘alawander
l-qawmi
l- Qaala
Asad:
Answered
He:
Then,
verily,
this
[land]
shall sana
be sanatan
forbidden
to
them
forfee-l-’ardi
forty
years,
while
they
onfal
Qaala
fa-ʾinnahaa
muharramatun
‘alayhim
arba‘eena
sanatan
yateehoona
‫أربعين‬
‫قال فإنها محرمة‬
iniquitous
folk.
‫القو‬
‫على‬
‫تأس‬
‫فال‬
‫األرض‬
‫في‬
‫تيهون‬
‫سنة‬
‫أربعين‬
‫عليهم‬
‫محرمة‬
‫فإنها‬
‫قال‬
Asad:
Answered
He:
Then,
verily,
this
[land]
shall
be
forbidden
to
them
for
forty years,
while fee-l-’ardi
they wander
ars in‫عليهم‬
the wilderness.
with forty years
in bewildered,
the wilderness.
faasiqeen
(Q
5, 26).
earth,
to
and
fro;
and
sorrow
thou
not
over
these
iniquitous
folk.
faasiqeen
(Q
5,
26).
A
similar
sense
of
loss
and
agony
is
expressed
by
the
word
sana
when
the
children
of
Israel
were
afflic
im
arba‘eena
sanatan
yateehoona
fee-l-’ardi
falaa
ta’sa
‘ala
l-qawmi
lQaala
fa-ʾinnahaa
muharramatun
‘alayhim
arba‘eena
sanatan
yateehoona
fee-l-’ardi falaa ta’sa ‘
earth,
bewildered,
to
and‫أربعين‬
fro;will
and
sorrow
thou
not
over
these
iniquitous
folk.
‫أربعي‬
‫عليهم‬
‫الفاسقين محرمة‬
‫فإنها‬
‫القو قال‬
‫تأس عل‬
‫تيهون في‬
‫علىسنة‬
‫أربعين‬
‫عليهم‬
‫فيمحرمة‬
‫فإنها‬
‫قال‬
‫تأس‬
‫ فال‬Answered
‫األرض‬
‫تيهون‬
‫سنة‬
‫عليهم‬
‫محرمة‬
‫فإنها‬
-Ali:
Allah
said:
Therefore
the
land
be‫قال‬
out
of
their
reach
forthem
forty
In
- Asad:
He:
Then,
verily,
this
[land]
shall
be
forbidden
to
foryears:
years, to
while
on
-Ali:
Allah
said:
Therefore
will
the
land
be
out
of
their
reach
for[land]
forty
years:
In
distraction
willthey
they
wander
-(Q
Asad:
Answered
He:
Then,
verily,
this
shall
beforty
forbidden
them
forwander
forty
year
with
forty
years
inTherefore
the
wilderness.
faasiqeen
5,
26).
-Ali:
Allah
said:
will
the
land
be
out
of
their
reach
for
forty
years:
In
distraction
m arba‘eena
sanatan
fee-l-’ardi
falaa
ta’sa
‘ala
l-qawmi
lnahaa
muharramatun
‘alayhim
arba‘eena
sanatan
yateehoona
fee-l-’ardi
falaa
ta’sa
‘ala
l-qawmi
lQaala yateehoona
fa-ʾinnahaa
muharramatun
‘alayhim
arba‘eena
sanatan
yateehoona
fee-l-’ardi
falaa
ta’sa
‘ala
l-qawmi
l-will they wand
distraction
will
they
wander
through
the
land:
But
sorrow
thou
not‫قال‬
over not
these
rebellious
earth,
bewildered,
to
and
fro;
and
sorrow
thou
not
overand
these
iniquitous
folk.
through
theforty
land:
But
sorrow
thou
not
over
these
rebellious
people.
earth,
bewildered,
to
and
fro;
sorrow
thou
over
these
iniquitous
folk.
‫القو‬
‫على‬
‫تأس‬
‫فال‬
‫األرض‬
‫في‬
‫تيهون‬
‫سنة‬
‫أربعين‬
‫عليهم‬
‫محرمة‬
‫فإنها‬
[land]
shall
be
forbidden
to
them
for
years,
while
they
wander
on
- Asad:
He:not
Then,
[land] people.
shall be forbidden to them for forty years, while th
through the land:
ButAnswered
sorrow thou
oververily,
these this
rebellious
5, 26).
faasiqeen (Qpeople.
5,
26).
-Ali:
Allahfa-ʾinnahaa
said: Therefore
will
thesaid:
land
be out
of will
theirthe
reach
forbe
forty
years:
Inreach
distraction
willyears:
they
wander
-Ali:
Allah
Therefore
landover
out of
their
for
forty
distra
Qaala
muharramatun
‘alayhim
sanatan
yateehoona
fee-l-’ardi
falaa
ta’sa
‘ala In
l-qawm
thou
iniquitous
folk.
earth,
bewildered,
to
and
fro;
andarba‘eena
sorrow
thou
not
these
iniquitous
folk.
land]not
shall
be these
forbidden
to them
for
forty
years,
while
they
wander
on
wered
He:over
Then,
verily,
this
[land]
shall
be
forbidden
to
them
for
forty
years,
while
they
wander
- Asad:
Answered
He:
Then,
verily,
this
[land]
shall
be
forbidden
to
them
for
fortyon
years,
while they
wander on
through
the
land:
But
sorrow
thou
not
over
these
rebellious
people.
Yet,
the
word
‫‘عا‬aam
is
associated
with
a
promising
year
of
bounteous
harvest.
through
the
land:
But
sorrow
thou
not
over
these
rebellious
people.
Yet,
the
word
‘aam
is
associated
with
a
promising
year
of
bounteous
harvest.
faasiqeen
(Q
5,
26).
be
out
of
their
reach
for
forty
years:
In
distraction
will
they
wander
-Ali:
Allah
said:
Therefore
williniquitous
land be
out of
reach harvest.
for forty years: In distraction wil
the
word
‫‘عا‬aam
is
associated
with
athe
promising
year
of their
bounteous
hou
these
iniquitous
folk.to
ered,not
to over
and fro;
and
sorrow
thou
notYet,
over
these
iniquitous
folk.
earth,
bewildered,
and
and
thou
not
folk.
.‫عصرون‬
‫ وفي‬fro;
‫الناس‬
‫غاث‬sorrow
‫في‬
‫عا‬Then,
‫بع ذلك‬But
‫من‬over
‫ أتي‬this
‫ثم‬these
Asad:
Answered
He:
verily,
[land]
shall
bethese
forbidden
to them
for forty years, while they wander
er
rebellious
people.
through
the
sorrow
thou
over
rebellious
people.
‫عصرون‬
‫وفي‬
‫الناس‬
‫غاث‬
‫في‬land:
‫عا‬they
‫ذلك‬
‫بع‬of
‫من‬their
‫أتي‬distraction
‫ ثم‬not
bethese
out
of their-Ali:
reach
for
forty
Intheir
distraction
will
wander
aid:
Therefore
will
the
land
be -.years:
out
of
reach
for
forty
years:
In
will
they
wander
Allah
said:
Therefore
will
the
land
be
out
reach
for
forty
years:
In
distraction
will they
wander
Yet,ya’tee
the
word
‫‘عا‬aam
isfro;
associated
with
a promising
year
ofiniquitous
bounteous
harvest.
Thumma
min ba‘di
dhaalika
‘aamun
feehi
yughaathu
l-naasu
wa-feehi
ya‘siroon
(Qbounteous
12,
49)
Yet,
the
word
‫‘عا‬aam
isyughaathu
associated
with
a promising
year of
earth,
bewildered,
toba‘di
and
and
sorrow
thou
not
over
these
folk.
Thumma
ya’tee
min
dhaalika
‘aamun
feehi
l-naasu
wa-feehi
ya‘siroon
(Q 12, 49)harvest.
rand:
these
rebellious
people.
But
sorrowthrough
thou
not
these
rebellious
people.
theover
land:
But
sorrow
thou
not
over
these
rebellious
people.
Thumma
ya’tee
min
ba‘di
dhaalika
‘aamun
feehi
yughaathu
l-naasu
wa-feehi
.‫عصرون‬
‫وفي‬
‫الناس‬
‫غاث‬there
‫ في‬.‫عصرون‬
‫عا‬
‫ذلك‬come
‫وفيبع‬
‫من‬the
‫أتي‬
‫ثم‬
-Asad:
And
after
that
will
a
year
in
which
the
people
will
be
delivered
from
all
distress,
and
in
which
‫الناس‬
‫غاث‬
‫في‬
‫عا‬
‫ذلك‬
‫بع‬
‫من‬
‫أتي‬
‫ثم‬
-Ali:
Allah
said:
Therefore
will
land
be
out
of
their
reach
for
forty
years:
In
distraction
willand
they
with a promising year of bounteous
harvest.
Yet,
word
associated
promising
of bounteous
-Asad:(QAnd
after
that the
there
will ‫‘عا‬aam
come aisyear
in whichwith
the apeople
will year
be delivered
from harvest.
all distress,
inwan
whi
ya‘siroon
12,
49)
Thumma
ya’tee
min
ba‘di
dhaalika
‘aamun
feehi
yughaathu
l-naasu
wa-feehi
ya‘siroon
(Q 12,
49) ya‘siroon (
they
will press
[oil
and
wine
as
before].
Thumma
ya’tee
min
ba‘di
dhaalika
‘aamun
feehi
yughaathu
l-naasu
wa-feehi
through
the
land:
But
sorrow
thou
not
over
these
rebellious
people.
‫ثم‬
.
‫عصرون‬
‫وفي‬
‫الناس‬
‫غاث‬
‫في‬
‫عا‬
‫ذلك‬
‫بع‬
‫من‬
‫أتي‬
‫ثم‬
they
will
press
[oil
and
wine
as
before].
ith
a promising
of
bounteous
harvest.
word
‫‘عا‬aam isyear
associated
with
a
promising
year
of
bounteous
harvest.
Yet, the -Ali:
word
‫‘عا‬aam
iscome
associated
with
acome
promising
year
of
bounteous
harvest.
-Asad:
And
after
that
there
will(period)
a ayear
inthere
the
people
will
behave
delivered
fromwater,
all
distress,
in from
which
Then
will
after
that
year
inwhich
which
the
people
will
abundant
and
in and
which
they
-Asad:
And(period)
after
that
will
come
a people
year
in
which
theabundant
people
will
be delivered
un
feehi
l-naasu
ya‘siroon
(Q
12,
49)
-Asad:
And
after
that
there
will
come
a ayear
which
the
will
behave
delivered
Thumma
ya’tee
min
ba‘di
dhaalika
‘aamun
feehi
yughaathu
l-naasu
wa-feehi
ya‘siroon
12,
49)
Then
will
come
after
that
yearinin
which
thepeople
will
water,
and in(Qwhich
tha
‫الناسثم‬
‫غاث‬yughaathu
‫ عا في‬.‫ذلك‬
‫وفي من بع‬
‫أتي‬wa-feehi
‫ ثم‬-Ali:
‫عصرون‬
‫الناس‬
‫غاث‬
‫في‬
‫عا‬
‫ذلك‬
‫بع‬
‫من‬
‫أتي‬
‫ثم‬
they
will
press
[oil
and
wine
as
before].
will
press
(wine
and
oil).
they
will
press
[oil
and
wine
as
before].
Yet,
the
word
‫‘عا‬aam
is
associated
with
a
promising
year
of
bounteous
harvest.
ear
in
which
the
people
will
be
delivered
from
all
distress,
and
in
which
from
all
distress,
and
in
which
they
will
press
[oil
and
wine
as
before].
-Asad:
And
thatyughaathu
there will (Q
come
a49)
year
in which
the people
will
from all distress
willba‘di
press
(wine
and
oil).
neefeehi
l-naasu
wa-feehi
ya‘siroon
(Ql-naasu
12,
49)after
min yughaathu
ba‘di dhaalika
‘aamun
feehi
yughaathu
wa-feehi
ya‘siroon
Thumma
ya’tee
min
dhaalika
‘aamun
feehi
l-naasu
wa-feehi
ya‘siroon
(Q 12,
49)be delivered
-Ali:
Then
will
come
after
(period)
a‫أتي‬
year
in 12,
which
the people
willinhave
abundant
water,
in which
theyw
-Ali:
Then
will
that (period)
year
which
the people
willand
have
abundant
.‫عصرون‬
‫وفي‬they
‫الناس‬
‫غاث‬
‫في‬that
‫عا‬
‫ذلك‬in
‫ بع‬wine
‫من‬come
‫ثم‬after
will
press
[oil
and
as
before].
ar inthat
which
thewill
people
will
be delivered
from
all
distress,
and
which
after
there
come
a year
in
which
the
people
will
be
delivered
from
allindistress,
and
in awhich
-Asad:
And
after
that
there
will
come
a
year
in
which
the
people
will
be
delivered
from
all
distress,
and
in
which
-Ali:
Then
will
come
after
that
(period)
a
year
which
the
people
will
have
abundant
will
press
(wine
and
oil).
In
a
similar
vein,
the
Arabic
words
‫اأس‬
ya’s
and
‫ط‬
‫و‬
‫قنا‬
qunoot
are
partial
synonyms
since
they
differ
in
degree.
will
press
(wine
and
oil).
Thumma
ya’tee
min
ba‘di
dhaalika
‘aamun
feehiand
yughaathu
wa-feehi
ya‘siroon
(Q
12,
assyear
the
people will have
water,
and
in
which
they
-Ali:
Then
will
come
after
that
(period)
a‫وط‬year
inl-naasu
which
the
people
will have
abundant
water,
and
Inabundant
a similar
vein,
the
Arabic
words
‫اأس‬oil). ya’s
‫ قنا‬qunoot
are partial
synonyms
since
they49)
differ
in degre
[oil in
andwhich
winethey
as before].
will press
and
wine
asthe
before].
water,
and
in
which
they
will
press
(wine
and
‫[اأس‬oil
ya’s
implies
ordinary
state
of
being
hopeless
or desperate
while
‫قناوط‬delivered
qunoot is
a more
intense and
level of
-Asad:
And
after
that
there
will
come
a
year
in
which
the
people
will
be
from
all
distress,
wh
will
press
(wine
and
oil).
‫ اأس‬inya’s
implies
the ordinary
state
of being
hopeless
or
desperate
‫قناوط‬and
qunoot
is a more
intense in
level
year
in which
the people
have
abundant
andwill
in
which
they
ill
come
after that
(period)
a year
which
thewater,
people
have
abundant
water,
and
inhave
which
theywhile
-Ali:
Then will
come
after
that
(period)
a
year
in
which
the
people
will
abundant
water,
in
which
they
Inhope
awill
similar
vein,
the
Arabic
words
‫اأس‬
ya’s
and
‫ قناوط‬words
qunoot
are
partial
synonyms
since
they
differ
in degree.
losing
and
being
'truly
desperate,
utterly
wretched,
totally
despondent'
(al-Mu'jam
al-Waseet,
2004;
Ibn-sin
In
a
similar
vein,
the
Arabic
words
ya’s
and
qunoot
are
partial
synonyms
In
a
similar
vein,
the
Arabic
‫اأس‬
ya’s
and
‫ط‬
‫و‬
‫قنا‬
qunoot
are
partial
synonyms
they
press
[oil
and
wine
as
before].
losing
hope
and
being
'truly
desperate,
utterly
wretched,
totally
despondent'
(al-Mu'jam
al-Waseet,
2004;
Ib
ine and oil). will press (wine
oil).
‫اأس‬and
ya’s
implies
the
ordinary
state
of
being
or
desperate
while
‫قناوط‬
qunoot
is a water,
more
intense
level
Manzour,
1970;in
Shehab,
2009,
p.
897).
Yet,
theinstate
English
interpretations
of
the
Quran
do not
reflect
thisof
‫اأس‬
ya’s
implies
the
ordinary
state
of
being
or
desperate
while
‫قناوط‬
isdth
-Ali:
Then
will
come
after
that
(period)
a hopeless
year
which
the
people
abundant
inqunoot
which
they
differ
degree.
ya’s
implies
the
ordinary
of
being
hopeless
orhave
desperate
‫ اأس‬ya’s and ‫ قناوط‬qunoot aresince
partial
synonyms
since
differ
in
degree.
In
athey
similar
vein,
the
Arabic
words
‫اأس‬
ya’s
and
‫وط‬hopeless
‫قنا‬will
qunoot
are
partial
synonyms
since
they
Manzour,
1970;
Shehab,
2009,
p. 897).
Yet,
the
English
interpretations
of
the Quran
doand
not
reflect
th
losing
hope
and
being
'truly
desperate,
utterly
wretched,
totally
despondent'
(al-Mu'jam
al-Waseet,
2004;
Ibndistinction;
both
words
are
rendered
as
either
'become
hopeless'
or
'desperate'
interchangeably
with no
special
losing
hope
and
being
'truly
desperate,
utterly
wretched,
totally
despondent'
(al-Mu'jam
will
press
(wine
oil).
ing
hopeless
orqunoot
desperate
while
‫قناوط‬
qunoot
is
aand
more
intense
level
of
while
is
a
more
intense
level
of
losing
hope
and
being
‘truly
desperate,
utterly
‫اأس‬
ya’s
implies
the
ordinary
state
of
being
hopeless
or
desperate
while
‫قناوط‬
qunoot
is
a
more
in
distinction;
both
words
are
rendered
as
either
'become
hopeless'
or
'desperate'
interchangeably
with
no
spec
‫ا‬larya’s
andthe‫وط‬Arabic
‫قنا‬
are
partial
synonyms
since
they
differ
in
degree.
vein,
words
‫اأس‬
ya’s
and
‫ط‬
‫و‬
‫قنا‬
qunoot
are
partial
synonyms
since
they
differ
in
degree.
In a similar
vein, thefor
Arabic
words ‫اأس‬
ya’s p.
and
‫وط‬been
‫ قنا‬qunoot
partialtosynonyms
since
they
differ
in degree.
Manzour,
1970;
Shehab,
897).
Yet,
theare
English
interpretations
of
the
Quran
do
this
equivalent
‫قناوط‬
qunoot.
It2009,
would
have
more
accurate
use aYet,
lesser
of
intensity
fornot
‫ اأس‬reflect
ya’s
such
Manzour,
1970;
Shehab,
2009,
p. 897).
thedegree
English
interpretations
of al-Wase
the
utterly
totally
despondent'
(al-Mu'jam
al-Waseet,
2004;
Ibnwretched,
totally
despondent’
(al-Mu’jam
al-Waseet,
2004;
Ibn-Manzour,
Shehab,
losing
hope
and
being
'truly
desperate,
utterly
wretched,
totally
despondent'
(al-Mu'jam
equivalent
for
‫قناوط‬
qunoot.
Ithopeless
would
have
been
accurate
to
useofa1970;
lesser
degree
of
intensity
for ‫اأس‬
ya’sQu
su
ng
or ‫اأس‬
desperate
while
‫قناوط‬
qunoot
isstate
a more
intense
level
of
lieshopeless
thewretched,
ordinary
state
being
hopeless
or
desperate
while
‫قناوط‬
qunoot
is a more
intense
level
ya’sofimplies
the
ordinary
of
being
or
desperate
while
‫قناوط‬
qunoot
is
a
more
intense
level
of
both
words
are
rendered
asthis
either
'become
orare
'desperate'
interchangeably
with
noqunoot.
special
asdistinction;
'frustrated',
'discouraged',
'dispirited',
'depressed'
or
'disheartened'
while
preserving
'despair'
for
distinction;
both
are
rendered
asthe
either
'become
hopeless'
or of
'desperate'
interchan
In
similar
vein,
the
Arabic
words
‫اأس‬
ya’s
and
‫ط‬hopeless'
‫'و‬disheartened'
‫ قنا‬not
qunoot
partial
synonyms
since
they
differ
inquno
degr
). Yet,
the'truly
English
interpretations
ofa the
Quran
do
not
reflect
2009,
p.'frustrated',
897).
Yet,
the
English
interpretations
of
the
Quran
do
reflect
this
distinction;
Manzour,
1970;
Shehab,
2009,
p.
897).
Yet,
English
interpretations
the‫قناوط‬
Quran
do
n
as
'discouraged',
'dispirited',
'depressed'
or
while
preserving
'despair'
for
‫قناوط‬
tterly
wretched,
totally
despondent'
(al-Mu'jam
al-Waseet,
2004;
Ibn-words
and
being
desperate,
utterly
wretched,
totally
despondent'
(al-Mu'jam
al-Waseet,
2004;
Ibnlosing
hope
and
being
'truly
desperate,
utterly
wretched,
totally
despondent'
(al-Mu'jam
al-Waseet,
2004;
Ibnequivalent
for
‫قناوط‬
qunoot.
It
would
have
been
more
accurate
to
use
a
lesser
degree
of
intensity
for
‫اأس‬
ya’s
such
Otherwise,
an
intensifier
should
precede
the
word
'despair'
when
used
for
‫قناوط‬
qunoot.
Thus
in
surat
Yusuf
(Q
12)
equivalent
for
‫قناوط‬
qunoot.
It
would
have
been
more
accurate
to
use
a
lesser
degree
of
‫اأس‬
ya’s
implies
the
ordinary
state
of
being
hopeless
or
desperate
while
‫قناوط‬
qunoot
is
more
intense
level
either
'become
hopeless'
or
'desperate'
interchangeably
with
no
special
bothYet,
words
are
rendered
asnot
either
‘become
hopeless’
or
‘desperate’
distinction;
both
words
are
as
either
'become
hopeless'
or not
'desperate'
w
Otherwise,
an
intensifier
should
precede
the
word
'despair'
when
used
for ‫قناوط‬doqunoot.
Thus ininterchangeably
surat Yusuf (Qint
1
. Yet,Shehab,
the English
interpretations
of
Quran
do
reflect
970;
2009,
p. 897).
thethe
English
interpretations
ofthis
therendered
Quran
do
not
reflect
thisinterchangeably
Manzour,
1970;
Shehab,
2009,
p.
897).
Yet,
the
English
interpretations
of
the
Quran
reflect
this
as
'frustrated',
'discouraged',
'dispirited',
'depressed'
or
'disheartened'
while
'despair'
for preserving
‫قناوط‬
, when
Jacob
encourages
his
sons
to
endure
and
be patient
while
searching
forpreserving
Joseph
(al-Tabari,
2000,
volqunoot.
16, p.for
as
'frustrated',
'discouraged',
'dispirited',
'depressed'
or
'disheartened'
while
'dI
hope
and
being
'truly
desperate,
wretched,
totally
despondent'
(al-Mu'jam
al-Waseet,
2004;
beenwords
more are
accurate
to use
a'desperate'
lesser
degree
of
intensity
for
‫اأس‬sons
ya’s
equivalent
for
‫قناوط‬
qunoot.
Ithopeless'
would
have
been
more
accurate
to
awith
lesser
degree
of2000,
intensity
with
no
special
equivalent
for
qunoot.
Itutterly
would
have
been
more
accurate
touse
use
a (al-Tabari,
,losing
when
Jacob
encourages
his
tosuch
endure
and be
patient
while
searching
for
Joseph
vol 16,
ither
'become
hopeless'
or
interchangeably
with
no
special
both
rendered
asboth
either
'become
hopeless'
or
'desperate'
interchangeably
with
no
special
distinction;
words
are
rendered
as
either
'become
or
'desperate'
interchangeably
no
special
Otherwise,
an 1970;
intensifier
should
the word
'despair'
when
used
for
‫قناوط‬
qunoot.
Thus
in for
surat
Yusuf
(Q 12)
233),
hepreserving
admonishes
them
not'discouraged',
beprecede
discouraged
or
frustrated
for God's
mercy
is imminent,
just
ado
stone's
throw
Otherwise,
anp.
intensifier
should
precede
the
word
'despair'
used
‫قناوط‬
qunoot.
Th
Manzour,
2009,
897).
Yet,
English
interpretations
the
Quran
reflect
or 'disheartened'
while
'despair'
for
‫قناوط‬
qunoot.
'frustrated',
'dispirited',
orGod's
'disheartened'
while
preserving
'despair'
fot
233),
he accurate
admonishes
them
notya’s
be
discouraged
orthe
frustrated
for
mercy of
iswhen
imminent,
just
anot
stone's
thro
been
accurate
to use
alesser
lesser
degree
intensity
for
‫اأس‬
such
degree
ofof
intensity
for
ya’s
such
‘frustrated’,
‘discouraged’,
‘dispirited’,
rdepressed'
‫قناوط‬more
qunoot.
It
would
have
more
toShehab,
use
abeen
lesser
ofas
intensity
for
‫اأس‬
ya’s
such
equivalent
for
‫قناوط‬
qunoot.
Itas
would
have
more
accurate
to
use
a'depressed'
lesser
degree
of
intensity
for
‫اأس‬
ya’s
such
,been
when
encourages
his
sons
todegree
endure
and
behis
patient
while
searching
for
Joseph
(al-Tabari,
2000,
volno16,
p.
away.
AsJacob
a prophet,
with
visionary
perception,
he
is
certain
that
God
will
never
abandon
them
to
despair.
Yet,
,
when
Jacob
encourages
sons
to
endure
and
be
patient
while
searching
for
Joseph
(aldistinction;
both
words
are
rendered
as
either
'become
hopeless'
or
'desperate'
interchangeably
with
spec
he
word
'despair'
when
used
for
‫قناوط‬
qunoot.
Thus
in
surat
Yusuf
(Q
12)
Otherwise,
an
intensifier
should
precede
the
word
'despair'
when
used
for
‫قناوط‬
qunoot.
Thus
in
sura
away.
As
a
prophet,
with
visionary
perception,
he
is
certain
that
God
will
never
abandon
them
to
despair.
Y
depressed'
or 'disheartened'
while
preserving
'despair' for
‫ قناوط‬preserving
qunoot.
', 'discouraged',
'depressed'
or‘disheartened’
'disheartened'
while
preserving
'despair'
for
‫قناوط‬for
qunoot.
‘depressed’
or
while
‘despair’
for
qunoot.
Otherwise,
an‫ قناوط‬qunoot.
as'dispirited',
'frustrated',
'discouraged',
'dispirited',
'depressed'
or
'disheartened'
while
preserving
'despair'
for
233),
heJoseph
admonishes
them
not
be
discouraged
or
frustrated
God's
isdegree
imminent,
justmercy
a for
stone's
throw
four
translations
use
‘despair’
while
the
fifth
uses
'lose
hope'.
233),
he
admonishes
them
not
be
discouraged
or
frustrated
for
God's
is immine
equivalent
for
‫قناوط‬
qunoot.
It‫قناوط‬
would
have
been
more
accurate
to
use
amercy
lesser
of for
intensity
‫اأس‬
ya’s
su
and be
patient
while
searching
for
(al-Tabari,
2000,
vol
16,
p.fifth
,
when
Jacob
encourages
his
sons
to
endure
and
be
patient
while
searching
Joseph
(al-Tabari,
2
four
translations
use
‘despair’
while
the
uses
'lose
hope'.
he
word
'despair'
when
used
for
‫قناوط‬
qunoot.
Thus
in
surat
Yusuf
(Q
12)
nreintensifier
should
precede
the
word
'despair'
when
used
for
qunoot.
Thus
in
surat
Yusuf
(Q
12)
intensifier
precede
the
word
‘despair’
when
for
qunoot.
Thus
insurat
surat
Otherwise, an
intensifier
precede
the
word
'despair'
when
used
for ‫قناوط‬
Thus
in
Yusufthem
(Q 12)
away.
As
with
visionary
perception,
heused
is certain
thatqunoot.
God will
never
abandon
to for
despair.
Yet,
.
‫الكافرون‬
‫قَو‬should
‫ال‬isashould
‫إال‬prophet,
‫هللا‬
‫روح‬
‫من‬
‫يأس‬
‫ال‬
‫إن‬
‫هللا‬
‫روح‬
‫من‬
‫تيأسوا‬
‫وال‬
away.
As
a
prophet,
with
visionary
perception,
he
is
certain
that
God
will
never
abando
as
'frustrated',
'discouraged',
'dispirited',
'depressed'
or
'disheartened'
while
preserving
'despair'
‫قناوط‬
quno
uraged
or
frustrated
for
God's
mercy
imminent,
just
a
stone's
throw
َ
233),
he
admonishes
them
not
be
discouraged
or
frustrated
for
God's
mercy
is
imminent,
just
a
.
‫و‬
‫ق‬
‫ال‬
‫إال‬
‫هللا‬
‫روح‬
‫من‬
‫يأس‬
‫ال‬
‫إن‬
‫هللا‬
‫روح‬
‫من‬
‫تيأسوا‬
‫وال‬
eencourages
and be patient
while
searching
for
Joseph
(al-Tabari,
2000,
vol
16,
p.
his, sons
to
endure
and
be
patient
while
searching
for
Joseph
(al-Tabari,
2000,
vol
16,
p.
when JacobYusuf
encourages
sons
to‘despair’
endure
and
bethe
patient
while
searching
forpatient
Josephwhile
(al-Tabari,
2000, vol 16, p.
(Q
12) his
, when
Jacob
encourages
his
sons
to endure
and be
searching
translations
use
while
fifth
uses
'lose
hope'.
four
translations
use
‘despair’
while
the
fifth
usesfor
'lose
hope'.
Otherwise,
an
intensifier
precede
the
word
'despair'
when
used
‫قناوط‬
qunoot.
Thus
inabandon
surat Yusuf
(Qto
eption,
hethem
is certain
that
Godfour
will
never
abandon
them
toshould
despair.
Yet,
away.
As
a
prophet,
with
visionary
perception,
he
is
certain
that
God
will
never
them
raged or
frustrated
for
God's
mercy
is
imminent,
just
a
stone's
throw
monishes
not
be
discouraged
or
frustrated
for
God's
mercy
is
imminent,
just
a
stone's
throw
233), he admonishes
be2000,
discouraged
or‫روح‬
frustrated
for
God's mercy
is imminent,
just aorstone's throw
for.‫الكافرون‬
Josephthem
vol‫ال‬16,
233),
he
admonishes
them
not
be discouraged
َ‫إال الق‬not
‫(و‬al-Tabari,
‫هللا‬encourages
‫روح‬
‫ من‬.‫يأس‬
‫إن‬sons
‫من‬
‫تيأسوا‬
‫وال‬be
َ‫ق‬p.
‫هللاو‬
‫إال ال‬to
‫هللا‬endure
‫روح‬
‫من‬
‫يأس‬
‫ال‬patient
‫هللا إن‬
‫روح‬
‫من‬Yet,
‫تيأسوا‬
‫ وال‬for Joseph
and
while
searching
(al-Tabari, 2000, vol 16
fth uses
'lose
hope'.that perception,
four
translations
use
while
the
fifth
uses
'lose
hope'.
ption,
hewith
is certain
will, when
never
abandon
them
to his
despair.
Yet,
prophet,
visionary
he
isJacob
certain
that
God
will
never
abandon
them
to
despair.
away. AsGod
a frustrated
prophet,
with
visionary
perception,
he‘despair’
is
certain
that
God
will
never
abandon
themwith
to despair. Yet,
for
God’s
mercy
is
imminent,
just
a
stone’s
throw
away.
As
a
prophet,
233),
he
admonishes
them
not
be
discouraged
or
frustrated
for
God's
mercy
is
imminent,
just a stone's thr
‫من‬
‫تيأسوا‬
‫وال‬
َ
.‫الكافرون‬
‫ق‬certain
‫ال‬fifth
‫هللا إال‬uses
‫روح‬
‫من‬
‫يأس‬
‫ ال‬never
‫روح هللا إن‬
‫تيأسوا من‬
‫ وال‬to despair. Yet, four
th uses
hope'.
ons
use 'lose
‘despair’
while
the visionary
fifth use
uses‘despair’
'lose hope'.
four
translations
while
hope'.
perception,
he the
is‫و‬with
that'lose
God
will
abandon
them
away.
As
a
prophet,
visionary
perception,
he
is
certain
that
God
will
never
abandon
them
to despair. Y
‫تيأسوا م‬
‫يأس منوال‬.‫الكافرون‬
‫إال‬
‫روح هللا‬
‫روح هللا إن ال‬
‫ القَو‬translations
‫تيأسواهللامنإال‬
‫وال روح‬
‫ من‬use
‫‘ يأس‬despair’
‫روح هللا إن ال‬
‫تيأسوا من‬
‫وال‬
the fifth
hope’.
four translations
use while
‘despair’
whileuses
the ‘lose
fifth uses
'lose hope'.
.‫وال تيأسوا من روح هللا إن ال يأس من روح هللا إال القَو الكافرون‬
walaa tay’asoo min rawhi Allaahi innahu laa yay’asu min rawhi Allaahi illa al-qawmu
al-kafiroon. (Yusuf , Q 12, 87)
- Asad: “Do not lose hope of God’s life-giving mercy: verily, none but people who
deny the truth can ever lose hope of God’s life-giving mercy.”
- Pickthall: “Despair not of the Spirit of Allah. Lo! none despaireth of the Spirit of
Allah save disbelieving folk.”
- Shakir: “Despair not of Allah’s mercy; surely none despairs of Allah’s mercy except
the unbelieving people.”
- Ali: “Do not despair of God’s mercy; none but those who deny the truth despair of
God’s mercy.”
81
The Interpretation of Quranic Polysemy and Lexical Recurrence
walaa tay’asoo min rawhi Allaahi innahu laa yay’asu min rawhi Allaahi illa al-qawmu al-kafiroon. (Yusuf
12, 87)
- Asad:
“Do not lose hopeof
of Quranic
God's life-giving
mercy:and
verily,
none but
people who deny the truth can ever l
The Interpretation
Polysemy
Lexical
Recurrence
The Interpretation
of Quranic
Polysemy
and Lexical Recurre
hope of God's life-giving mercy.”
and
Lexical
Recurrence
The
TheInterpretation
Interpretation
ofofQuranic
Quranic
Polysemy
Polysemy
and
and
Lexical
Lexical
Recurrence
Recurrence
The
Interpretation
of
Quranic
Polysemy
and
Lexical
Recurrence
- Pickthall:
“Despair in
not
the Spirit ofofAllah.
none despaireth
the Spirit of Allah save disbelieving folk
Convergence
and Divergence
theofInterpretation
QuranicLo!
Polysemy
and Lexical of
Recurrence
The tay’asoo
Interpretation
of
Quranic
Polysemy
and
Lexical
Recurrence
The
Interpretation
of
Quranic
Polysemy
and
Lexical
Recurrence
- Shakir:
“Despairmin
not of
Allah's
mercy;
surely
none
despairs
of
Allah's
mercy
except
the
unbelieving
people.”
walaa
rawhi
Allaahi
innahu
laa
yay’asu
min
rawhi
Allaahi
al-qawmu
al-kafiroon.
(Yusu
walaa tay’asoo min rawhi Allaahi innahu
laailla
yay’asu
min
rawhi
Allaahi
illa
Ali:
“Do
not
despair
of
God’s
mercy;
none
but
those
who
deny
the
truth
despair
of
God’s
mercy.”
12,
87)
asu
min
rawhi
Allaahi
illa
al-qawmu
al-kafiroon.
(Yusuf
,
Q
12,
87)
walaa
walaatay’asoo
tay’asoomin
minrawhi
rawhiAllaahi
Allaahi
innahulaa
laa
yay’asu
yay’asu
minrawhi
rawhi
Allaahi
Allaahi
illaal-qawmu
al-qawmu
al-kafiroon.
al-kafiroon.
(Yusuf
, ,QQ
walaa innahu
tay’asoo
min
rawhi min
Allaahi
innahu
laailla
yay’asu
min rawhi
Allaahi(Yusuf
illa
al-qawmu
al-kafiroon. (Yusuf , Q
- Arberry:
Arberry:
“Donot
notlose
despair
of
comfort;
of
God's
comfort
nolife-giving
man
despairs,
the
people
of
“Do
not
despair
comfort;
of
God’s
comfort
no
man
despairs,
- Asad: “Do
hopeof
ofGod’s
God's
life-giving
mercy:
verily,
none
but people
whoexcepting
deny
thenone
truth
canpeople
ever
-God's
Asad:
“Domin
notlaa
lose
hope
of
God's
mercy:
verily,
but
12,
12,87)
87)
12,-87)
walaa
tay’asoo
min
rawhi
Allaahi
innahu
yay’asu
min
rawhi
Allaahi
illa
al-qawmu
al-kafiroon.
(Yu
walaa
tay’asoo
rawhi
Allaahi
innahu
laa
yay’asu
min
rawhi
Allaahi
illa
al-q
unbelievers.”
excepting
the
of
the
unbelievers.”
hopecan
of
God's
life-giving
mercy.”
verily,
none
people
who
denylife-giving
thepeople
truth
ever
lose
hope
ofwho
God's
life-giving
-cy:
-Asad:
Asad:
“Do
“Do
not
notbut
lose
lose
hope
hope
of
God's
God's
life-giving
mercy:
mercy:
verily,
verily,
none
none
but
butpeople
people
who
deny
deny
the
thetruth
truth
can
can
ever
everwho
lose
losedeny the truth can ever lose
-ofAsad:
“Do
hope
of
God's
life-giving
mercy:
verily,
none
butmercy.”
people
12,
87)not lose
12,
87)
“Despair
not of53theof
Spirit
of
Allah.
Lo!God
none
despaireth
of Allah.
the
Spirit
of
Allah
save disbelieving
fo
Pickthall:
“Despair
not
of
the
Spirit
of
Lo!
none
despaireth
of
the
Spiri
hope
hopeofofGod's
God'slife-giving
life-giving
mercy.”
mercy.”
hope
of
God's
life-giving
mercy.”
On- Pickthall:
the
other
hand,
in
verse
surat
az-Zummar
addresses
those
who
have
- On
Asad:
“Do
lose in
hope
of God's
life-giving
mercy:
verily,
none butmercy:
peoplewho
whohave
deny
the
can
ev
- verse
Asad:
“Do
loseaz-Zummar
hope
of God's
life-giving
verily,
none
buttruth
people
wh
the
othernothand,
53
of not
surat
Godof
addresses
those
transgressed
agai
- Shakir:
“Despair
not
of
Allah's
mercy;
surely
none
despairs
Allah's
mercy
except
the disbelieving
unbelieving
people
none
despaireth
of thenot
Spirit
of
Allah
save
disbelieving
folk.”
Shakir:
“Despair
not
of
Allah's
mercy;
surely
none
despairs
of
Allah's
mercy
- -Pickthall:
Pickthall:
“Despair
“Despair
notofof
the
Spirit
Spirit
ofofagainst
Allah.
Allah.
Lo!
Lo!
none
none
despaireth
despaireth
of
of
the
the
Spirit
Spirit
of
of
Allah
Allah
save
save
disbelieving
disbelieving
folk.”
folk.”
-the
Pickthall:
“Despair
not
of
the
Spirit
of
Allah.
Lo!
none
despaireth
of
the
Spirit
of
Allah
save
folk.”
transgressed
themselves
to
believe
in
His
mercy
and
not
to
be
despondent
by
hope
of God's
life-giving
mercy.”
hope
of God's
life-giving
mercy.”
themselves
to
believe
inofHis
mercy
and
not
to be
despondent
by
reaching
the
stage
of utter
despair.
In t
-the
Ali:
“Do
not
despair
God’s
mercy;
none
but
those
who
deny
themercy
truth
despair
of who
God’s
mercy.”
of“Despair
Allah'snot
mercy
except
unbelieving
people.”
-Allah's
Ali:
“Do
not
despair
of
God’s
mercy;
none
but
those
truth
-despairs
-Shakir:
Shakir:“Despair
notofofAllah's
Allah's
mercy;
mercy;
surely
surely
none
none
despairs
of
of
Allah's
mercy
mercy
except
except
the
the
unbelieving
unbelieving
people.”
people.”
- Shakir:
“Despair
not
ofdespairs
Allah's
mercy;
surely
none
despairs
of
Allah's
except
the
unbelieving
people.”
reaching
the
stage
of
utter
despair.
In
this
context,
reaching
the
stage
‘utter
despair’
Pickthall:
“Despair
not
of
the
Spirit
of
Allah.
Lo!
none
despaireth
of
the
Spirit
of
Allahdeny
save
disbelieving
Pickthall:
“Despair
not
of
the
Spirit
ofofAllah.
Lo!
none
despaireth
ofthe
the
Spiritdesp
of
context,
reaching
the
stage
of
'utter
despair'
corresponds
with
reaching
the
extreme
point
of
being
'extravaga
Arberry:
“Do
not
despair
of
God's
comfort;
of
God's
comfort
no
man
despairs,
excepting
the
people
se
who
deny
the
truth despair
God’s
mercy.”
- the
Arberry:
“Do
despair
of
God's
comfort;
God'smercy.”
comfort
no
manpeop
deso
- -Ali:
Ali:“Do
“Do
not
not
despair
despair
ofofGod’s
God’s
mercy;
mercy;
none
none
but
butthose
those
who
who
deny
thenone
truth
truth
despair
despair
of
God’s
God’s
mercy.”
mercy.”
- of
Ali:
“Do
not
despair
of the
God’s
mercy;
those
who
deny
the
truth
despair
ofof
God’s
corresponds
with
reaching
extreme
point
ofbut
being
‘extravagant’
with
oneself.
- Shakir:
“Despair
not
of-deny
Allah's
mercy;
surely
despairs
of
Allah's
mercy
except
theAllah's
unbelieving
Shakir:
“Despair
notnot
ofnone
Allah's
mercy;
surely
none
despairs
of
mercy
exce
with
oneself.
unbelievers.”
unbelievers.”
God's
comfort
nonot
man
despairs,
excepting
the
people
of of
the
- -Arberry:
Arberry:
“Do
“Do
not
despair
despair
of
God's
God's
comfort;
comfort;
ofof
God's
God's
comfort
comfort
no
nonot
man
man
despairs,
despairs,
excepting
excepting
the
the
people
people
of
ofdespair
the
thewho
- of
Arberry:
“Do
not
despair
God's“Do
comfort;
of God's
comfort
no
man
despairs,
excepting
themercy.”
people
of theo
- Ali:
not
God’s
none
who
deny
the
truth
ofdeny
God’s
Ali:
despair
of those
God’s
mercy;
none
but
those
the
truth
despair
.‫رحمة هللا‬
‫“من‬Do
‫تقنطوا‬
‫ال‬despair
‫لَى أَنفسهم‬of
‫ع‬- ‫أسرفوا‬
‫ن‬mercy;
‫اعبادي الذ‬
‫ قل‬but
unbelievers.”
unbelievers.”
unbelievers.”
Arberry: “Do
not despair
of God's
comfort;
of
comfort
no man
despairs,
excepting
the
people
- Arberry:
“Do
not despair
of God's
comfort;
of Allaahi.
God's
comfort
no man
despairs
Qul-ya-‘ibadiya
lladheena
asrafoo
anfusihim
laaGod's
taqnatoo
rahmati
(al-Zummar
Q 39,
53)
Qul
ya-‘ibadiya
lladheena
asrafoo
anfusihim
laa
taqnatoo
rahmati
On the other
hand, in
verse‘alaa
53‘alaa
of
surat
az-Zummar
Godmin
addresses
those
who
have
ag
On
the
other
hand,
in verse
53
ofmin
surat
az-Zummar
Godtransgressed
addresses
tho
unbelievers.”
unbelievers.”
Asad:
“SAY:
[Thus
speaks
God:]
‘O
you
servants
of
Mine
who
have
transgressed
against
your
own
selv
Allaahi.
(al-Zummar
Q
39,
53)
themselves
to
believe
in
His
mercy
and
not
to
be
despondent
by
reaching
the
stage
of
utter
despair.
In
ummar
addresses
those
whoOn
have
against
themselves
to
believe
in
His
mercy
and
not
to
be
despondent
by
reaching
On
OnGod
the
theother
otherhand,
hand,
inin
verse
verse
53
53the
ofoftransgressed
surat
surat
az-Zummar
az-Zummar
God
God
addresses
addresses
those
those
who
who
have
have
transgressed
transgressed
against
against
other hand, in verse 53 of surat az-Zummar God addresses those who have transgressed against
Despair
notdespair.
of God’s
mercy.”
context,
reaching
the
stage
of
'utter
despair'
corresponds
with
reaching
the
extreme
point
of
being
'extrava
despondent
bybelieve
reaching
the
stage
of
utter
In
this
context,
reaching
the
stage
of
'utter
despair'
corresponds
with
reaching
the
ex
themselves
themselvestoto
believe
ininHis
His
mercy
mercy
and
and
not
not
to
to
be
be
despondent
despondent
by
by
reaching
reaching
the
the
stage
stage
of
of
utter
utter
despair.
despair.
In
In
this
this
themselves
to
believe
in
His
mercy
and
not
to
be
despondent
by
reaching
the
stage
of
utter
despair.
In
this
-- Asad:
“SAY:
speaks
God:]
‘O
you
of
who
have
transgressed
On “Say:
the[Thus
other
hand,
in who
verse
53
ofservants
surat
az-Zummar
addresses
those
transgressed
On
the
other
hand,
in Mine
verse
53God
of
surat
az-Zummar
addresses
those wa
Pickthall:
O My
slaves
have
been
prodigal
to their
own
hurt!
Despair
not who
ofGod
thehave
mercy
of Allah.”
with
oneself.
ponds
with
reaching
the
extreme
point
of
being
'extravagant'
with
oneself.
context,
context,
reaching
reaching
the
the
stage
stage
of
of'utter
'utter
despair'
despair'
corresponds
corresponds
with
reaching
reaching
the
theextreme
extreme
point
point
of
ofbeing
being
'extravagant'
'extravagant'
context,
reaching
the
stage
ofwith
'utter
despair'
corresponds
with
reaching
the
extreme
point
of being
'extravagant'
against
your
own
selves!
Despair
not
of
God’s
mercy.”
themselves
to
believe
in
His
mercy
and
not
to
be
despondent
by
reaching
the
stage
of
utter
despair.
themselves
to
believe
in
His
mercy
and
not
to
be
despondent
by
reaching
- Shakir:
O ‫ال‬my
servants!
acted
extravagantly
their‫ قل‬own souls, do not despairthe
of s
َ‫أسرفوا علَى أ‬
َ‫ أسرفوا علَى أ‬against
.‫“ رحمة هللا‬Say:
‫تقنطوا من‬
‫نفسهم‬
‫الذ ن‬have
‫اعبادي‬
‫نفسهم القل‬
.‫هللا‬who
‫رحمة‬
‫من‬
‫تقنطوا‬
‫ن‬reaching
with
withoneself.
oneself.
with oneself.
context,
reaching
the
stage
of
'utter
despair'
corresponds
with
the
extreme
point
of
being
'extrav
context,
reaching
the
stage
of
'utter
despair'
corresponds
with
reaching
the
extrem
Pickthall:
“Say:
O
My
slaves
who
have
been
prodigal
to
their
own
hurt!
Despair
mercy
of Allah.”lladheena
َ‫ى أ‬
َ‫ى أ‬
Qul
asrafoo
‘alaa‫قل‬anfusihim
laa taqnatoo
Allaahi.
(al-Zummar
Q 39, 53)A
َ‫أسرفواعلَعل‬
ya-‘ibadiya
lladheena
asrafoo min
‘alaarahmati
anfusihim
laa taqnatoo
min rahmati
.‫هللا‬
.‫رحمةهللا‬
‫تقنطوامنمنرحمة‬
‫نفسهمالالتقنطوا‬
‫نفسهم‬
‫أسرفوا‬
‫ن‬with
‫منالذن‬
‫الذ‬ya-‘ibadiya
‫اعبادي‬
‫اعبادي‬
‫قل‬
.‫هللا‬
‫رحمة‬
‫تقنطوا‬
‫أسرفوا علَى أَنفسهمقلال‬
‫ن‬Qul
oneself.
with
- the
Ali:
“Say:
O Allah.”
my
Servants
who-oneself.
have
transgressed
against
their
souls!
Despair
not
of
the
Mercy
of
Allah.”
not
of
mercy
of
Asad:
“SAY:
[Thus
speaks
God:]
‘O
you
servants
of
Mine
who
have
transgressed
against
your
owntran
se
laa
taqnatoo
min
rahmati
Allaahi.
(al-Zummar
Q
39,
53)
Asad:
“SAY:
[Thus
God:]
‘O
you
servants
of Mine who
Qul
Qulya-‘ibadiya
ya-‘ibadiyalladheena
lladheenaasrafoo
asrafoo
‘alaa
‘alaa
anfusihim
anfusihim
laa
taqnatoo
taqnatoo
min
min
rahmati
Allaahi.
Allaahi.
(al-Zummar
(al-Zummar
QQ
39,
39,
53)
Qul ya-‘ibadiya
asrafoo
‘alaa
laa
rahmati
Allaahi.
(al-Zummar
Q 39,have
53)
َ‫أ‬.‫هللا‬
َ‫عل‬speaks
.‫هللا‬
‫رحمة‬
‫من‬lladheena
‫تقنطوا‬
‫ال‬laa
‫نفسهم‬
‫علَى‬who
‫أسرفوا‬
‫ن‬anfusihim
‫الذ‬
‫اعبادي‬
‫ى أَقل‬taqnatoo
‫رحمة‬
‫من‬rahmati
‫تقنطوا‬
‫ ال‬prodigal
‫نفسهم‬
‫أسرفوا‬
‫ن‬min
‫قل‬53)
- Shakir:
Arberry:
"Say:
O
my
people
have
been
against
yourselves,
do not
despair of God's mercy.”
“Say:
O
my
servants!
who
have
acted
extravagantly
against
their
own
souls,
Despair
not
of
God’s
mercy.”
ts
of
Mine
who
have
transgressed
against
your
own
selves!
Despair
not
of
God’s
mercy.”
- -Asad:
Asad:“SAY:
“SAY:[Thus
[Thusspeaks
speaks
God:]
‘O
‘O
you
you[Thus
servants
servants
ofofMine
Mine
who
who
have
transgressed
transgressed
against
against
your
your
own
own
selves!
selves!
- God:]
Asad:
“SAY:
speaks
God:]
‘O have
you
servants
of asrafoo
Mine
who
have
transgressed
against
yourrahmati
own Qselves!
Qul
ya-‘ibadiya
lladheena
asrafoo
‘alaa
anfusihim
laa
taqnatoo
min
rahmati
(al-Zummar
39, 5
Qul
ya-‘ibadiya
lladheena
‘alaa
anfusihim
laaAllaahi.
taqnatoo
min
Allaa
- Pickthall:
“Say:
Omercy.”
My
slaves- who
have been
prodigal
to their
own
hurt!
Despair
notto
oftheir
the mercy
of Allah.”
do not
despair
the
mercy
of Allah.”
Pickthall:
“Say:
Ospeaks
My slaves
who
have
been
prodigal
own
hurt!
Desp
Despair
Despairnot
notofofGod’s
God’smercy.”
mercy.”
Despair
notofof
God’s
-Pickthall,
Asad:
“SAY:
[Thus
speaks
God:]
‘O
you
servants
of
Mine
who
have
transgressed
against
own
Asad:
“SAY:
[Thus
God:]
‘O
you
servants
of
Mine
who
have
transgres
ّ‫ الخنّاس ال‬your
Ali
and
Shakir
render
the
word
‫وسوس‬
yawaswis
in
the
verse
‫في‬
‫وسوس‬
‫ذي‬
‫الوسواس‬
‫شر‬
Shakir:
“Say:
O
my
servants!
who
have
acted
extravagantly
against
their
own
souls,
do
not
despair
to their own
hurt!
Despair
not
of
the
mercy
of
Allah.”
Shakir:
“Say:
O
my
servants!
who
have
acted
extravagantly
against
their
-gal
-Pickthall:
Pickthall:
“Say:
“Say:
OOMy
My
slaves
slaves
who
who
have
have
been
been
prodigal
prodigal
to
to
their
their
own
own
hurt!
hurt!
Despair
Despair
not
not
of
of
the
the
mercy
mercy
of
of
Allah.”
Allah.”
- Pickthall:
“Say:
O
My
slaves mercy.”
who
have
been
to theirtheir
own souls!
hurt! Despair
not
of the mercy of Allah.” o
-‫اس‬
Ali:
“Say:
O not
my
Servants
who
have
transgressed
against
Despair
not
Despair
of
God’s
Despair
not
ofprodigal
God’s
mercy.”
ّ‫ور الن‬
‫ص‬
min
sharri
al-waswaas
al-khannaas
alladhee
yawaswisu
fee
sudoori
l-naas
(Q
114,
4)
as
"whisp
mercy
ofacted
Allah.”
mercy
of
Allah.”
xtravagantly
against
their
own
souls,
do
despair
of
- -Shakir:
Shakir:“Say:
“Say:
OOmy
my
servants!
servants!
who
who
have
have
acted
extravagantly
against
their
their
own
souls,
souls,to
dodo
not
notown
despair
despair
of
ofthe
the
-the
Shakir:
“Say:
O
myextravagantly
servants!
whoagainst
have
acted
extravagantly
against
their
own
souls,
not
despair
ofAllah
then
of
Mercy
of not
Allah.”
- Pickthall:
“Say:
Ointo
Mythe
slaves
who
have
been
prodigal
their
hurt!
notdo
ofown
the hurt!
mercyDespair
of
-Arabic
Pickthall:
“Say:
O own
My
slaves
have
been
prodigal
to their
which
as “Say:
‫همس‬
yahmis
or
‫وشوش‬who
yawashwish
“to Despair
murmur
soft
voice”
(Ba’alb
- Ali:ofback-translates
“Say:
O my Servants
who
have
transgressed
against
their
souls!
Despair
not
of in
theatheir
Mercy
of Allah.”
Ali:
O
my
Servants
who
have
transgressed
against
souls!
Despair
mercy
mercyofofAllah.”
Allah.”
mercy
Allah.”
- Shakir:
“Say:
O my
who
have
acted
against
their
souls,against
do
despair
-‫وسوس‬
Shakir:
“Say:been
Oextend
my
servants!
who
have
acted
extravagantly
their
own
The“Say:
connotations
ofservants!
yawaswis
to extravagantly
include
theyourselves,
devil's
secretive
incitements,
thenot
inner
self
Arberry:
OOmy
who
have
prodigal
against
yourselves,
do
notown
-have
Arberry:
"Say:
mypeople
people
who
have
been
prodigal
against
do
not
despair
ofofGod's
mercy.”
gainst
their
Despair
not
of-2000).
the
Mercy
of
Allah.”
-souls!
Arberry:
"Say:
O of
my
people
who
been
prodigal
against
yourselves,
do na
- -Ali:
Ali:“Say:
“Say:souls!
OOmy
myServants
Servants
who
have
transgressed
transgressed
against
against
their
their
souls!
Despair
Despair
not
not
ofthe
the
Mercy
Mercy
ofofhave
Allah.”
Allah.”
-who
Ali:
“Say:
O my
Servants
who
have
transgressed
against
their
souls!
Despair
not
of
the
Mercy
Allah.”
mercy
of
Allah.”
mercy
of
Allah.”
provokes
man
to commit sin and the iconic jingle of rattling jewelry. Since there is no exact one-to-o
despair
God’s
mercy.”
gal
against yourselves,
not
of"Say:
God's
mercy.”
- -Arberry:
Arberry:
"Say:
"Say:OOmy
mydo
people
people
who
whoof
have
been
been
prodigal
prodigal
against
against
yourselves,
yourselves,
do
doServants
not
notdespair
despair
ofof
God's
God's
mercy.”
mercy.”
-despair
Arberry:
O
mymy
people
who
have
been
prodigal
against
yourselves,
doDespair
not against
despair
of the
God's
mercy.”
- have
Ali:
“Say:
Servants
who
have
against
their
souls!
not their
of
Mercy
Allah.”
- Ali:
“Say:
O transgressed
my
who
have
transgressed
souls!
Despair
notvo
equivalent
in theO
English
lexicon,
the
equivalent
“to
whisper”
lacks
connotations
Arabic
ّ‫الخن‬of
Pickthall,
Ali
and
Shakir
render
theword
word
‫وسوس‬
yawaswis
inthe
theessential
verseverse
‫في‬
‫وسوس‬
‫ الّذي‬of
‫اس‬inthe
‫ر‬
Pickthall,
Ali
and
Shakir
render
the
yawaswis
in
the
Pickthall,
Ali
and
Shakir
render
the
word
‫وسوس‬
yawaswis
the
verse
-include
Arberry:
"Say:
O
my
people
who
have
been
prodigal
against
yourselves,
do
not
despair
of
God's
mercy.”
Arberry:
"Say:
O
my
people
who
have
been
prodigal
against
yourselves,
do
not
de
that
evil
and
incitement
and
the
aesthetic
'hissing'
sound
of
the
ST
that
imply
plotting
in
secrecy.
Furth
ّ
ّ
ّ
ّ
ّ
ّ
‫اس‬
‫ن‬
‫ال‬
‫ور‬
‫ص‬
min
sharri
al-waswaas
al-khannaas
alladhee
yawaswisu
fee
sudoori
l-naas
(Q
114,
4)
as
"whi
ّ
ّ
ّ
‫اس‬
‫ن‬
‫ال‬
‫ور‬
‫ص‬
min
sharri
al-waswaas
al-khannaas
alladhee
yawaswisu
fee
sudoo
‫ وس‬yawaswis
in
the
verse
‫في‬
‫وسوس‬
‫ذي‬
‫ال‬
‫اس‬
‫ن‬
‫الخ‬
‫شر‬
‫من‬
min
sharri
al-waswaas
al-khannaas
ّ
Pickthall,
Pickthall,Ali
Aliand
andShakir
Shakirrender
render
the
theword
word
‫وسوس‬
‫وسوس‬
yawaswis
yawaswis
the
the
verse
verse
‫وسوسفيفي‬
‫وسوس‬
‫ذيذي‬
‫اسال ال‬
‫اس‬
‫الخن‬
‫الوسواسالخن‬
‫شرالوسواس‬
‫من شر الوسواس الخناس الذي منمن‬
Pickthall,
Ali and
Shakir
renderinin
the
word
‫وسوس‬
yawaswis
in
the
verse
‫وسوسشرفي‬
yawaswis
may
indicate
mute
incitements
of the
inner
self.
Contrary
to
all-negative
sense
of the
Aram
back-translates
into
Arabic
as
‫همس‬
yahmis
orinto
‫وشوش‬
yawashwish
“tothe
murmur
a yawashwish
soft
voice”
(Ba’a
ّ‫ورالنّالن‬
adhee
yawaswisu
fee sudoori
l-naas
(Q
114,
4)fee
as
"whisper"
which
back-translates
Arabic
as
‫همس‬
yahmis
or
‫وشوش‬
“to
ّ‫وسوسن‬
‫اس‬
‫اس‬
‫صصور‬min
minsharri
sharri
al-waswaas
al-waswaas
al-khannaas
alladhee
alladhee
yawaswisu
yawaswisu
fee
fee
sudoori
sudoori
l-naas
l-naas
(Q
(Q
114,
114,
4)
4)as
as
"whisper"
"whisper"
alladhee
yawaswisu
sudoori
l-naas
(Q
114,
4)
as
“whisper”
which
back-translates
into
‫اس‬
‫ ال‬which
‫ور‬al-khannaas
‫ ص‬Pickthall,
min
sharri
al-waswaas
al-khannaas
alladhee
yawaswisu
fee
sudoori
l-naas
(Qin114,
as
"whisper"
ّ‫ال‬the
ّ‫الخن‬
Ali
and
Shakir
render
the
word
‫وسوس‬
yawaswis
in
the
verse
‫في‬may
‫وسوس‬
‫ذي‬4)
‫اس‬
Pickthall,
Ali
and
Shakir
render
the
word
‫وسوس‬
yawaswis
in
verse
‫في‬sen
‫س‬
word
‫وسوس‬
yawaswis
that
collocates
with
the
devil,
the
English
verb
‘to
whisper’
include
a
positive
The
connotations
of yawashwish
‫وسوس‬
yawaswis
extend
toinin
include
the
devil's
secretive
the
inner
self
r which
‫وشوش‬back-translates
yawashwish “to
murmur
in
soft
voice”
(Ba’albaki
2000).
The
connotations
of
yawaswis
extend
toincitements,
the
devil's
secret
which
back-translates
into
into
Arabic
Arabic
as
asa‫همس‬
‫همس‬
yahmis
yahmis
or
or‫وشوش‬
‫وشوش‬
yawashwish
“to
“to
murmur
ayawashwish
asoft
soft
voice”
voice”
(Ba’albaki
(Ba’albaki
Arabic
as
yahmis
or
yawashwish
“tomurmur
murmur
in
a‫وسوس‬
soft
voice”
(Ba’albaki
which2000).
back-translates
into
Arabic
as
‫همس‬
yahmis
or
‫وشوش‬
“to
murmur
in
ainclude
soft voice”
(Ba’albaki
ّ
ّ
‫اس‬
‫ن‬
‫ال‬
‫ور‬
‫ص‬
min
sharri
al-waswaas
al-khannaas
alladhee
yawaswisu
fee
sudoori
l-naas
(Q
114,
4)
as
"wh
‫اس‬
‫ن‬
‫ال‬
‫ور‬
‫ص‬
min
sharri
al-waswaas
al-khannaas
alladhee
yawaswisu
fee
sudoori
lInprovokes
addition the
to
"speaking
quietly
and
privately,
as
by
wayofofsin
gossip,
slander,
or
intrigue"
Collins
Dictionary
l
man
to tocommit
and
thesecretive
iconic
jingle
rattling
jewelry.
Since
there
isthe
noinner
exact
to2000).
include
the
devil's secretive
incitements,
inner
self
as
it sin
provokes
man
totointo
commit
and
the
iconic
jingle
ofyawashwish
rattling
jewelry.
Si
2000).
The
The
connotations
connotations
ofof
‫وسوس‬
‫وسوس‬
yawaswis
yawaswis
extend
extend
to
include
include
the
the
devil's
devil's
secretive
incitements,
incitements,
the
the
inner
inner
self
self
as
asincitements,
it
it
2000).
Theconnotations
connotations
of
‫وسوس‬
yawaswis
extend
include
the
devil's
secretive
selfone-to
as
it
2000).
The
of
yawaswis
extend
to
include
the
devil’s
secretive
which
back-translates
into
Arabic
as ‫همس‬
yahmis
or
‫وشوش‬
yawashwish
“to
murmur
in
a soft
voice”
(Ba’
which
back-translates
Arabic
as
‫همس‬
yahmis
or
‫وشوش‬
“to
murm
other
definitions
that
associate
with
the
rustle
of
leaves
(Collins
English
Dictionary,
2011).
In
order
to
rest
equivalent
in the
English
lexicon,
the
equivalent
“to
whisper”
lacks
the
essential
connotations
of one-to-one
the
Arabic
gle
of rattling
Since
isthe
no
exact
one-to-one
equivalent
intoSince
the
English
lexicon,
the
equivalent
“to
whisper”
lacks
the
essenti
provokes
provokes
man
manjewelry.
totocommit
commit
sin
sinthere
and
and
the
iconic
iconic
jingle
jingle
ofsin
ofitrattling
rattling
jewelry.
jewelry.
Since
there
there
isinclude
is
nono
exact
exact
one-to-one
one-to-one
provokes
man
to
commit
and‫وسوس‬
the
iconic
jingle
of
rattling
jewelry.
Since
is
no
incitements,
the
inner
self
as
provokes
man
sin
and
the
iconic
jingle
of
2000).
The
connotations
of
yawaswis
extend
to
the
devil's
secretive
incitements,
the
inner
sei
2000).
The
connotations
of
‫وسوس‬
yawaswis
extend
tothere
include
the exact
devil's
secretive
thethat
translation
to Arabic
the
negative
connotations
ofcommit
'whisper',
the
three
most
popular
translators
ofin
the
Quran
ins
include
evil
and
incitement
and
the
aesthetic
'hissing'
sound
of
the
ST
that
imply
plotting
secrecy.
Fur
oequivalent
whisper”
the
essential
connotations
of
the
verb
that
include
evil
and
incitement
and
the
aesthetic
'hissing'
sound
of
the
ST
that
equivalentlacks
ininthe
the
English
English
lexicon,
lexicon,
the
the
equivalent
equivalent
“to
“to
whisper”
whisper”
lacks
lacks
the
the
essential
essential
connotations
connotations
of
of
the
the
Arabic
Arabic
verb
verb
equivalent
in
the
English
lexicon,
the
equivalent
“to
whisper”
lacks
the
essential
connotations
of
the
Arabic
verb
rattling
jewelry.
Since
there
is
no
exact
one-to-one
equivalent
in
the
English
lexicon,
the
provokes
man
to
commit
sin
and
the
iconic
jingle
of
rattling
jewelry.
Since
there
is
no
exact
oneprovokes
man
to
commit
sin
and
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iconic
jingle
of
rattling
jewelry.
Since
lexical
modifiers:
‫وسوس‬
yawaswis
may
indicate
mute
incitements
ofthe
the
innerof
self.
Contrary
to the
all-negative
sense
of
thetoAt
‫وسوس‬
yawaswis
may
indicate
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incitements
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inner
Contrary
ssing'
sound evil
ofevil
the
STincitement
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imply
plotting
in secrecy.
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thatinclude
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and
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'hissing'
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ST
ST
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imply
imply
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inthe
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secrecy.
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and
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ST that
imply
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inself.
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whisper”
lacks
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essential
connotations
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Arabic
verb
that
include
evil
equivalent
in mischief
the
English
lexicon,
the
equivalent
“to
whisper”
lacks
the
essential
connotations
ofessential
the
Arabi
equivalent
in
the
English
lexicon,
the
equivalent
“towhisper).”
whisper”
lacks
the
co
- Ali:
“From
the
the
Whisperer
(of
Evil),
who
withdraws
(after
his
word
‫وسوس‬
yawaswis
that
collocates
with
the
devil,
the
English
verb
‘to
whisper’
may
include
a
positive
s
he
inner
self.
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to
the
all-negative
sense
of
the
Arabic
word
‫وسوس‬
yawaswis
thatself.
collocates
with
the
devil,
the
English
verb
‘to
whis
‫وسوس‬
‫وسوس‬yawaswis
yawaswismay
mayindicate
indicate
mute
mute
incitements
incitements
ofof
the
theinner
inner
self.
self.
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Contrary
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toof
the
the
all-negative
all-negative
sense
sense
of
the
the
Arabic
Arabic
‫وسوس‬
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may
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incitements
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inner
Contrary
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Arabic
and
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and
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aesthetic
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the
ST
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imply
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inthe
secrecy.
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and
thewhisperer.”
aesthetic
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ofof
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ST
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imply
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secrecy.
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that
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sound
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imp
Pickthall:
“From
the
evil
of
the
sneaking
In
addition
to
"speaking
quietly
and
privately,
as
by
way
of
gossip,
slander,
or
intrigue"
Collins
Dictionary
,word
the
English
verb
‘to
whisper’
may
include
a
positive
sense.
In
addition
to
"speaking
quietly
and
privately,
as
by
way
of
gossip,
slander,
o
word‫وسوس‬
‫وسوس‬yawaswis
yawaswisthat
that
collocates
collocates
with
with
the
thedevil,
devil,
the
the
English
English
verb
verb
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whisper’
may
include
a apositive
positive
sense.
word ‫وسوس‬
yawaswis
that
collocates
with‘to
thewhisper’
devil,
the
English
verb
‘to
whisper’
may
include
a positive
sense.
Further,
yawaswis
may
indicate
mute
incitements
of
the
inner
self.
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to
‫وسوس‬
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may
indicate
mute
incitements
ofmay
theinclude
inner
self.
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tothe
the
all-negative
sensetoof
theal
‫وسوس‬
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incitements
ofsense.
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inner
self. Contrary
the
- Shakir:
“From
thethat
evil
oflists
the whisperings
of
thethat
slinking
(Shaitan).”
other
definitions
associate
with
the rustle
of
leaves
(Collins
English
Dictionary,
2011).Dictionary
InEnglish
order tolists
re
yInIn
way
of gossip,
slander, quietly
orquietly
intrigue"
Collins
Dictionary
other
definitions
associate
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the
rustle
ofthe
leaves
(Collins
Dic
addition
addition
toto"speaking
"speaking
and
and
privately,
privately,
as
as
by
by
way
way
of
of
gossip,
gossip,
slander,
slander,
or
or
intrigue"
intrigue"
Collins
Collins
Dictionary
Dictionary
lists
lists
In
addition
to
"speaking
quietly
and
privately,
as
by
way
of
gossip,
slander,
or
intrigue"
Collins
word
‫وسوس‬
yawaswis
that
collocates
with
the
devil,
the
English
verb
‘to
whisper’
may
include
a
positive
word
‫وسوس‬
yawaswis
that
collocates
with
the
devil,
English
verb
‘to
whisper’
all-negative
sense of the
Arabic
word
that puns
collocates
with
the
devil, therecurrence in the same ver
Polysemous
words
may
create
ambiguous
word
if
used
in
successive
the
translation
to
the
negative
connotations
of
'whisper',
the
three
most
popular
translators
of
the
Quran
i
eaves
English
Dictionary,
2011).
In
order
to
restrict
the
translation
to
the
negative
connotations
of
'whisper',
the
three
most
popu
other
other(Collins
definitions
definitions
that
thatassociate
associate
with
with
the
the
rustle
rustle
of
of
leaves
leaves
(Collins
(Collins
English
English
Dictionary,
Dictionary,
2011).
2011).
In
In
order
order
to
to
restrict
restrict
other definitions
that
associate
with
the
rustle
of
leaves
(Collins
English
Dictionary,
2011).
InCollins
order
toDictiona
restrict
In in
addition
to "speaking
and
as
by
wayand
ofto
gossip,
slander,
or intrigue"
Inquietly
addition
toprivately,
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quietly
privately,
asquietly
by way
of gossip,
slander,
or int
English
verb
‘to
whisper’
mayverse
include
a positive
sense.
In
addition
“speaking
Thus,
surat
Al-Roum,
55
lexical
modifiers:
isper',
the threetomost
translators
of
the
Quran
insert
lexical
modifiers:
the
thetranslation
translation
tothe
thepopular
negative
negative
connotations
connotations
of
of
'whisper',
'whisper',
the
the
three
three
most
most
popular
popular
translators
translators
of
of
the
the
Quran
Quran
insert
insert
the
translation
to
the
negative
connotations
of
'whisper',
the
three
most
popular
translators
of
the
Quran
insert
other
definitions
that
associate
with
the
rustle
of leaves
(Collins
English
Dictionary,
2011).
Inmaa
order
to r
other
definitions
that associate
with
the
rustle
of leaves
(Collins
English
Dictiona
and privately,
as
bythe
way
of gossip,
slander,
Dictionary
lists
other
.‫سااعة‬
‫عيار‬
‫ماالبروا‬
‫المنرماون‬
‫قسام‬
‫“تقاو‬From
‫او‬or
‫ و‬intrigue”
Wa-yawma
taqoomu
l-ssaa‘a
yuqsimu
al-mujrimoona
labith
- Ali:
“From
mischief
of‫السااعة‬
the
Whisperer
(of mischief
Evil),Collins
who
withdraws
(after
his
whisper).”
- Ali:
the
ofconnotations
the
Whisperer
(of
Evil),
who
withdraws
(after
hist
lexical
lexicalmodifiers:
modifiers:
lexical
modifiers:
the
translation
to
the
negative
connotations
of
'whisper',
the
three
most
popular
translators
of
the
Quran
the
translation
to
the
negative
of
'whisper',
the
three
most
popular
ghayra
saa‘a,
the translators
attempted
to “From
recreate
pun
the
target renderings
definitions
that
associate
with
the of
rustle
of leaves
(Collins
English
Dictionary,
2011). In by repeating the same wo
- “From
Pickthall:
“From
the
the
sneaking
whisperer.”
,- who
withdraws
(after
hisof
whisper).”
- Pickthall:
thethe
evil
of in
the
sneaking
-Ali:
Ali:“From
“Fromthe
themischief
mischief
ofthe
Whisperer
Whisperer
(of
(of
Evil),
Evil),
who
who
withdraws
withdraws
(after
(after
his
whisper).”
whisper).”
- the
Ali:
the
mischief
ofevil
the
Whisperer
(ofhis
Evil),
who
withdraws
(after hiswhisperer.”
whisper).”
lexical
modifiers:
lexical
modifiers:
‫سااعة‬
while
capitalizing
the
initial
H
in
the
first
'Hour'
which
refers
to
'Judgement
Day'.
This verifies
order
to
restrict
the
translation
to
the
negative
connotations
of
‘whisper’,
the
three
most
Shakir:
“From
the
evil
of
the
whisperings
of
the
slinking
(Shaitan).”
r.”
Shakir:
“From
evil
of
the
whisperings
of
the
slinking
(Shaitan).”
- -Pickthall:
Pickthall:“From
“Fromthe
theevil
evilofof
thesneaking
sneaking
whisperer.”
whisperer.”
-the
Pickthall:
“From
the
evil
of
the
sneaking
whisperer.”
- Ali: “From
the
mischief
of the
the
Whisperer
(of
Evil),
who
withdraws
hiswho
whisper).”
-insert
Ali:
“From
the
mischief
of the
Whisperer
(of(after
Evil),
withdraws
(after his whis
knowledge
of
the
translators
of
wordplay
in
the
Quran
(Dastjerdi,
2011,
p.
139).
popular
translators
of
the
Quran
lexical
modifiers:
Polysemous
words
may
create
ambiguous
word
puns
if
used
in
successive
recurrence
in the
same v
inking
(Shaitan).”
Polysemous
words
may
create ambiguous
word puns if used
in success
- -Shakir:
Shakir:
“From
“Fromthe
theevil
evilofofthe
the
whisperings
whisperings
the
the
slinking
slinking
(Shaitan).”
(Shaitan).”
- Shakir:
“Fromofof
the
evil
ofthe
theevil
of thethe
slinking
- Pickthall:
“From
of thedawns,
sneaking
whisperer.”
-whisperings
Pickthall:
“From
evil had
of(Shaitan).”
the
sneaking
whisperer.”
Asad:
“And
when
the
Last
Hour
those
who
been
lost
in
sin
will
swear
that
they
had
not tarried
Thus,
in
surat
Al-Roum,
verse
55
rd puns
if
used
in
successive
recurrence
in
the
same
verse.
Ali:
“From
the
mischief
of
the
Whisperer
(of
Evil),
who
withdraws
(after
his
Thus,
in
surat
Al-Roum,
verse
55
Polysemous
Polysemouswords
wordsmay
maycreate
create
ambiguous
word
word
puns
puns
if
ifthe
used
used
in
successive
successive
recurrence
recurrence
ininin
the
the
same
same
verse.
Polysemous
words
may
create
ambiguous
word
puns
used
successive
recurrence
in the same verse.
- ambiguous
Shakir:
“From
the
evil
whisperings
of
slinking
(Shaitan).”
-of
Shakir:
“From
the
evilthe
of
theifwhisperings
of theverse.
slinking
(Shaitan).”
than
an
hour.”
‫عيار‬earth]
‫ماالبروا‬longer
‫السااعة‬
‫ماالبروا تقاو‬
‫ و او‬Wa-yawma
taqoomu
l-ssaa‘a
yuqsimu al-mujrimoona
maa yuqs
lab
.Polysemous
‫سااعة‬
‫عيار‬
‫قسام‬
‫تقاو‬
‫او‬in‫ و‬successive
Wa-yawma
taqoomu
whisper).”
Thus,
Thus,ininsurat
suratAl-Roum,
Al-Roum,verse
verse
5555.‫سااعة‬
Thus,
in surat
Al-Roum,
verse‫قسام‬
55
Polysemous
words
may
create
ambiguous
word
puns
if
used
recurrence
in
the same
words
may
create
ambiguous
word
puns
if
used
inl-ssaa‘a
successive
- Pickthall:
“Andmaa
on translators
the
day when
the Hour
riseth
the
guilty
will
vow
that
they
did tarry
but
an the
hour.”
ghayra
saa‘a,
the
attempted
to
recreate
the
pun
in
the
target
renderings
by
repeating
the
same
ma
taqoomu
l-ssaa‘a
yuqsimu
al-mujrimoona
labithoo
ghayra
saa‘a,
the
translators
attempted
to
recreate
the
pun
in
target
rende
.‫سااعة‬
.‫سااعة‬
‫عيار‬
‫ماالبرواعيار‬
‫قسام‬
‫السااعةقسام‬
‫تقاو‬
‫تقاو‬
‫او‬
‫او‬
‫و‬
‫و‬
Wa-yawma
Wa-yawma
taqoomu
taqoomu
l-ssaa‘a
l-ssaa‘a
yuqsimu
yuqsimu
al-mujrimoona
al-mujrimoona
maa
maa
labithoo
labithoo
.‫سااعة‬
‫عيار‬
‫تقاو‬
taqoomu
yuqsimu al-mujrimoona maa labithoo
-- Pickthall:
the‫قسام‬
evil‫السااعة‬
of
the the
sneaking
whisperer.”
Thus,
in“From
surat
Al-Roum,
verse
Thus,
in55surat
Al-Roum,
verse
55 l-ssaa‘a
Shakir:
“And
at the
time
when
hour
shall
the
guilty
shallHrefers
swear
(that)
they
did not
tarryThis
but an
hour
‫سااعة‬
while
capitalizing
the
initial
in
thecome,
first
'Hour'
which
to
'Judgement
Day'.
verifies
the
pun saa‘a,
in
the the
target
renderings
by
repeating
the
same
word
‫سااعة‬
while
capitalizing
the
initial
in
the
first
'Hour'
which
to
'J
ghayra
ghayra
saa‘a,
thetranslators
translators
attempted
attempted
to
torecreate
recreate
the
thepun
pun
ininthe
the
target
target
renderings
renderings
by
by‫السااعة‬
repeating
repeating
the
the
same
same
word
word
ghayra
saa‘a,
the
translators
attempted
toH‫تقاو‬
recreate
the‫قسام‬
pun
in
the
target
renderings
by
repeating
the refers
same
word
.
‫سااعة‬
‫عيار‬
‫قسام‬
‫او‬
‫و‬
Wa-yawma
taqoomu
l-ssaa‘a
yuqsimu
al-mujrimoona
maa
la
.
‫سااعة‬
‫عيار‬
‫تقاو‬
‫او‬
‫و‬
Wa-yawma
taqoomu
l-ssaa‘a
yuqsimu
Ali:
“On
the
Day
that
the
Hour
(of
Reckoning)
will
be
established,
the
transgressors
will
swear
that
they
tarr
Shakir:
“From
the
evil
of
the
whisperings
of
the
slinking
(Shaitan).”
knowledge
offirst
the
translators
of
the
wordplay
in'Hour'
the Quran
(Dastjerdi,
2011,
p.
139).
'Hour'
which
refers to 'Judgement
Day'.
This
verifies
the
knowledge
of
the
translators
of
the
wordplay
in
the
Quran
(Dastjerdi,
2011,
p.
‫سااعة‬
‫سااعة‬while
while
capitalizing
capitalizing
the
the‫سااعة‬
initial
initial
H
H
in
in
the
the
first
'Hour'
'Hour'
which
which
refers
refers
to
to
'Judgement
'Judgement
Day'.
Day'.
This
This
verifies
verifies
the
while
capitalizing
the
initial
H
in
the
first
which
refers
to
'Judgement
Day'.
This
verifies
the
ghayranot
saa‘a,
thehour.”
translators
recreate the
pun in the
target renderings
repeating
the same
ghayraattempted
saa‘a, thetotranslators
attempted
to recreate
the pun inbythe
target rendering
butwhen
an
- wordplay
Asad:
“And
the
Last
Hour
dawns,
those
who
had
been
lost
in sin
will who
swearhad
thatbeen
theylost
hadinnot
tarried
Polysemous
words
may
create
ambiguous
word
puns
if used
in
successive
recurrence
Quran
(Dastjerdi,
p. 139).
-wordplay
Asad:
“And
when
the
Last
Hour
dawns,
sin'Judge
will
knowledge
knowledge
ofofthe
the2011,
translators
translators
ofofthe
the
wordplay
inin
the
the
Quran
Quran
(Dastjerdi,
(Dastjerdi,
2011,
2011,
p.
139).
139).
knowledge
of
the
translators
of
the
ininp.
the
Quran
(Dastjerdi,
2011,
p.those
139).
‫سااعة‬
while
capitalizing
the
initial
H
the
first
'Hour'
which
refers
to
'Judgement
Day'.
This
verifi
‫سااعة‬
while
capitalizing
the
initial
H
in
the
first
'Hour'
which
refers
to
- that
Arberry:
“Upon
the
day
when
the
Hour
is
come,
the sinners
shall
swear they have not tarried above an hour.”
earth]
longer
than
an
hour.”
in -Hour
the
same
verse.
Thus,
in
surat
Al-Roum,
verse
55
o- -had
been
lostwhen
in sinthe
will
swear
they
had
not
tarried
[on
earth]
longer
than
an
hour.”
Asad:
Asad:
“And
“And
when
the
Last
Last
Hour
dawns,
dawns,
those
those
who
who
had
had
been
been
lost
lost
in
in
sin
sin
will
will
swear
swear
that
that
they
they
had
had
not
not
tarried
tarried
[on
[on
Asad:
“And
when
the
Last
Hour
dawns,
those
who
had
been
lost
in
sin
will
swear
that
they
had
not
tarried
[on
knowledge of the translators
of the of
wordplay
in the Quran
p. 139).
knowledge
the translators
of the (Dastjerdi,
wordplay in2011,
the Quran
(Dastjerdi, 2011, p. 139)
- Pickthall:
“And on
thean
day
when
the Hour
riseth
the guilty
will the
vowHour
that riseth
they did
tarry
but
an vow
hour.”
Pickthall:
“And
on
day
when
the
guilty
will
that
they
earth]
earth]longer
longerthan
thanananhour.”
hour.”
earth]
longer
than
hour.”
- Asad: “And when
the -Last
Hour
dawns,
whoHour
had been
lostthose
in sinwho
willhad
swear
that
hadwill
not swea
tarri
Asad:
“And
whenthose
the Last
dawns,
been
lostthey
in sin
Under-translation
of Polysems
- the
Shakir:
“And
the
time
when
the
hour
shall
come,
the
guilty
shall
swear
(that)
they
tarryswear
but an(tha
ho
he
guilty
will“And
vow on
that
they
did
tarry
butHour
an
hour.”
-the
Shakir:
“And
at
the
time
when
the
hour
shall
come,
the
guilty
shall
- -Pickthall:
Pickthall:
“And
onthe
the
day
day
when
the
Hour
riseth
riseth
the
guilty
guilty
will
will
vow
vow
that
that
they
they
did
did
tarry
tarry
but
but
anan
hour.”
hour.”
- when
Pickthall:
“And
on at
the
day
when
Hour
riseth
the
guilty
will
vow
that
they
did
tarry
butdid
an not
hour.”
earth]
longer
than
an
hour.”
earth]
longer
than
an
hour.”
The
referential
versatility
of
Quranic
lexemes
undergoes
semantic
reduction
when
Quranic
translators
rende
82
Ali:
“On
the
Day
that
the
Hour
(of
Reckoning)
will
be
established,
the
transgressors
will
swear
that
they
ta
guilty
shallatat
swear
(that)
they
did
not
tarry
but
an
hour.”
Ali:
“On
the
Day
that
the
Hour
(of
Reckoning)
will
be
established,
the
transg
-, -the
Shakir:
Shakir:
“And
“And
the
thetime
time
when
when
the
the
hour
hour
shall
shall
come,
come,
the
the
guilty
guilty
shall
shall
swear
swear
(that)
(that)
they
they
did
did
not
not
tarry
tarry
but
but
an
an
hour.”
hour.”
- Shakir:
“And at the
time
thewhen
hour shall
come,
the
guilty
shallwill
swear
(that)
they
did tarry
not tarry
but
anthey
hour.”
- Pickthall:
“And
onwhen
the
the
Hour
the
guilty
vow
that
they
did
but
hour.”
Pickthall:
“And
on riseth
the
day
when
Hour
riseth
the
guilty
vowan
that
did
polysem
as anot
monosem.
For-day
example,
thenot
word
al-falaq
‫ الفلا‬the
(Q 113,
1)
is translated
aswill
“daybreak”
by Pickth
but
an
hour.”
ll- -Ali:
beAli:
established,
thethat
transgressors
will
swear
that
they
tarried
but
an
hour.”
“On
“Onthe
theDay
Day
that
the
theHour
Hour
(of
(of
Reckoning)
Reckoning)
will
will
be
be
established,
established,
the
the
transgressors
transgressors
will
will
swear
swear
that
that
they
they
tarried
tarried
- Ali: “On
the Day
thatatthe
(of Reckoning)
willtime
be established,
the
transgressors
will
swear
that
they(that)
tarried
-Arberry,
Shakir:
“And
theHour
time
when
the
hour
shall
come,
the
guilty
shall
swear
they
did
not
tarry
but
anthh
- Shakir:
“And
at
the
when
the
shall
come,(that)
therefer
guilty
shall
swear
and
“dawn”
Asad,
Shakir
and
Ali
whereas
itsinners
can
behour
generally
the
process
of
splitt
- Arberry:
“Upon
thebyday
when
the Hour
is come,
the
shall
swear
they to
have
nottotarried
above
anthey
hourh
- Arberry:
“Upon
the
day
when
the
Hour
isused
come,
theestablished,
sinners
shall
swear
not
notbut
butananhour.”
hour.”
not“On
but
an hour.”
Ali:
the
Day
that
the
Hour
(of
Reckoning)
will
be
established,
the
transgressors
will
swear
that
they
Ali:
“On
the
Day
that
the
Hour
(of
Reckoning)
will
be
the
transgresso
as in
cell multiplication
including seeds, molecules and biological entities (Abdul-Raof, 2004). Likewise,
he
sinners
shall
swear
have
not
above
hour.”
- -Arberry:
Arberry:
“Upon
“Upon
the
thethey
day
daywhen
when
the
thetarried
Hour
Hour
isis
come,
come,
the
the
sinners
sinners
shall
shall
swear
swear
they
they
have
not
nottarried
tarried
abovean
anhour.”
hour.”
- Arberry:
“Upon
thean
day
when
the
Hour
is come,
the
sinners
shallabove
swear
they
have not tarried above an hour.”
not
but
an
hour.”
but
anhave
primary
meaning
of
the
word Under-translation
‫ خاشا‬not
khaashi‘
ishour.”
"to
be
humble, submissive, pious and devout [as in praye
Under-translation of Polysems
of
Polysems
- Arberry: “Upon the day
when the“Upon
Hour is
the sinners
shall
have not
tarried
above
ho
- Arberry:
thecome,
day when
the Hour
is swear
come, they
the sinners
shall
swear
theyan
have
The referentialofversatility
lexemesversatility
undergoes
reductionundergoes
when Quranic
translators
ren
The referential
of semantic
Quranic lexemes
semantic
reduction
Under-translation
Under-translationofofPolysems
Polysems
Under-translation
Polysemsof Quranic
polysem
asversatility
a undergoes
monosem.
For
theaundergoes
word
al-falaq
(Q
113,the1)
is
translated
as‫الفلا‬
“daybreak”
ergoes
semantic versatility
reduction
Quranic
translators
render
a example,
polysem
as
monosem.
For ‫الفلا‬
example,
word
al-falaq
(Q 113, render
1)byisPick
traa
The
Thereferential
referential
versatilitywhen
ofof
Quranic
Quranic
lexemes
lexemes
undergoes
semantic
semantic
reduction
reduction
when
Quranic
Quranic
translators
translators
render
render
a aQuranic
The
referential
of Polysems
Quranic
lexemes
semantic
reduction
when
translators
Under-translation
of
Under-translation
ofwhen
Polysems
and
Arberry,
“dawn”
by
Asad,
Shakir
and
Ali
whereas
it
can
be
generally
used
to
refer
to
the
process
ofused
spli
alaq
‫الفلا‬
(Q
113,
1)
is
translated
as
“daybreak”
by
Pickthall
and
Arberry,
“dawn”
by
Asad,
Shakir
and
Ali
whereas
it
can
be
generally
polysem
polysemasasa amonosem.
monosem.For
Forpolysem
example,
example,
the
the
word
word
al-falaq
al-falaq
‫الفلا‬
‫الفلا‬
(Q
(Q
113,
113,
1)
1)
is
is
translated
translated
as
as
“daybreak”
“daybreak”
by
by
Pickthall
Pickthall
as
a
monosem.
For
example,
the
word
al-falaq
‫الفلا‬
(Q
113,
1)
is
translated
as
“daybreak”
by
Pickthall
The referential versatility
Quranic lexemes
undergoes
semantic
reduction
when
Quranicreduction
translators
re
Theofreferential
versatility
of Quranic
lexemes
undergoes
semantic
when
astoinand
cellprocess
multiplication
including
seeds,
molecules
and
biological
entities
(Abdul-Raof,
2004).
Likewise
eas
itArberry,
can
be generally
used
toand
refer
the
of
asexample,
in
multiplication
including
seeds,
molecules
biological
and
and
Arberry,
“dawn”
“dawn”by
byAsad,
Asad,
Shakir
Shakir
and
Ali
Ali
ititcan
can
bebe
generally
generally
used
used
totorefer
refer
to
tobe
the
the
process
ofused
ofsplitting
splitting
Arberry,
“dawn”
by splitting
Asad,
Shakir
and
whereas
it can
generally
to
toand
process
splitting
polysem
aswhereas
awhereas
monosem.
For
the
word
al-falaq
‫الفلا‬process
(Q
113,
1)
is refer
translated
as
“daybreak”
by Pi(
polysem
ascell
aAli
monosem.
For
example,
the
word
al-falaq
‫الفلا‬the(Q
113,
1)ofisentities
translat
that include evil and incitement and the aesthetic
of the
ST that imply
in 'hissing'
secrecy. sound
Furth
that'hissing'
includesound
evil and
incitement
and theplotting
aesthetic
ّ‫ ال‬of
ّ‫ الخن‬Ara
Pickthall,
Ali
and
render the
word
‫ وسوس‬self.
yawaswis
in to
themute
verse
‫وسوس في‬sense
‫ذي‬the
‫اس‬inner
‫واس‬
render the word ‫ وسوس‬yawaswis
in the
verse
‫في‬
‫وسوس‬
‫ الّذي‬Shakir
‫الخنّاس‬incitements
‫وسوسشر‬
‫من‬
‫وسوس‬
yawaswis
may
indicate
mute
of
theyawaswis
inner
Contrary
the
all-negative
the
may
indicate
incitements
of
sel
‫اس‬
‫ور‬
‫ ص‬min
sharri
al-waswaas
al-khannaas
yawaswisu
fee sudoori
l-naas
(Q
114,
4) sen
as
waas al-khannaas alladhee yawaswisu
feeّ‫الن‬sudoori
l-naas
114, 4) as
"whisper"
word ‫وسوس‬
yawaswis
that(Q
collocates
with
the word
devil, ‫وسوس‬
thealladhee
English
verbthat
‘to whisper’
may
a positive
yawaswis
collocates
withinclude
the devil,
the Englis
which
intoand
Arabic
as ‫همس‬
yahmis
yawashwish
“toprivately,
murmur
in
soft
voice”
abic as ‫ همس‬yahmis or ‫ وشوش‬yawashwish
“to
murmur inquietly
a soft
voice”
(Ba’albaki
In addition
to back-translates
"speaking
privately,
as addition
by
way or
of
gossip,
slander,
or and
intrigue"
Collins
Dictionary
In
to‫وشوش‬
"speaking
quietly
asaby
way
of gol
2000).
The
connotations
of
‫وسوس‬
yawaswis
extend
to
include
the
devil's
secretive
incitements,
inne
‫ وسو‬yawaswis extend to include other
the devil's
secretive
incitements,
the
inner
self
as
it
definitions that associate with the rustle other
of leaves
(Collinsthat
English
Dictionary,
In leaves
orderthe
to(Colli
rest
definitions
associate
with the2011).
rustle of
provokes
to commit
sin and
the
iconic
jingle
of
rattling
jewelry.
Since
there
is
no
exact
n and the iconic jingle of rattling
jewelry.
Since
is noconnotations
exact
one-to-one
the translation
to man
thethere
negative
ofthe
'whisper',
the
three
most
popular
translators
of
the
Quran
translation to the negative connotations of 'whisper', theins
to
equivalent
the English of
lexicon,
the equivalent
“to
whisper”
lacks
the
essential
connotations
of
the
A
on, the equivalent “to whisper” lexical
lacks the
essentialinconnotations
the Arabic
verb
modifiers:
lexical modifiers:
that
evilplotting
and
andFurther,
the Evil),
sound
ofofthe
that imply
in secrec
nt and the aesthetic 'hissing' sound
of the
STinclude
that
imply
secrecy.
- Ali:
“From
the mischief
of incitement
theinWhisperer
(of
who'hissing'
withdraws
(after
his
whisper).”
-aesthetic
Ali: “From
the mischief
theST
Whisperer
(ofplotting
Evil), who
withd
‫“وسوس‬From
may
mute
incitements
of the
inner
to the all-negative
mute incitements of the inner self.
Contrary
toyawaswis
the the
all-negative
of
thewhisperer.”
Arabic
- Pickthall:
evil
of indicate
thesense
sneaking
- Pickthall:
“From
theself.
evilContrary
of the sneaking
whisperer.”sense of
Jamal
ALQINAI
‫وسوس‬
with
the devil,
thethe
English
‘to
whisper’ of
may
posi
locates with the devil, the English
verbword
‘to
whisper’
mayofinclude
acollocates
positiveofsense.
- Shakir:
“From
the yawaswis
evil
thethat
whisperings
the
slinking
(Shaitan).”
- Shakir:
“From
evil
ofverb
the
whisperings
theinclude
slinkinga (Sha
In addition
to "speaking
quietly
and privately,
as
by ifway
of gossip,
or intrigue"
Collins
Dicti
ly and privately, as by way of gossip,
slander,
or words
intrigue"
Dictionary
lists
Polysemous
mayCollins
create
ambiguous
word
puns
used
in successive
inword
the same
veru
Polysemous
words
may slander,
create recurrence
ambiguous
puns
if
definitions
associate
theThus,
rustleinofsurat
leaves
(Collinsverse
English
e with the rustle of leaves (Collins
English
Dictionary,
2011).
to restrict
Thus,
inother
surat
Al-Roum, that
verse
55In orderwith
Al-Roum,
55 Dictionary, 2011). In order
the‫ماالبروا‬
translation
to‫قسام‬
the ‫السااعة‬
negative
connotations
the
three
most
oftaqoom
the
Qu
Wa-yawma
taqoomu
l-ssaa‘a
yuqsimu
connotations of 'whisper', the three
most
popular
translators
of the
insert
.‫عيار سااعة‬
‫تقاو‬Quran
taqoomu
l-ssaa‘a
al-mujrimoona
maa
labith
.‫ سااعة‬of
‫'عيار‬whisper',
‫المنرماون ماالبروا‬
‫قسام‬yuqsimu
‫السااعة‬popular
‫تقاو‬
‫و او‬translators
Wa-yawma
al-mujrimoona
maamodifiers:
labithoo
ghayra
saa‘a, the
attempted
to
recreate
the
pun
ghayra lexical
saa‘a,
the
translators
attempted
to translators
recreate
the
pun
in
the
target
renderings
by
repeating
the
same
wo
ghayra saa‘a, the translators attempted to recreate the pun in
-renderings
Ali:capitalizing
“From
mischief
ofsame
the
Evil),
who
withdraws
(after
his
whisper).”
he Whisperer (of Evil), whoinwithdraws
(after
his
whisper).”
the initial
H Whisperer
inword
the ‫سااعة‬
first(of'Hour'
which
refers
to
'Judgement
Day'.
This
verifies
the‫سااعة‬
targetwhile
bythe
repeating
the
while
capitalizing
the
initial
H
while capitalizing the initial H in the first 'Hour' whi
- Pickthall:
“From
evil
the sneaking
whisperer.”
he sneaking whisperer.” in theknowledge
ofwhich
the translators
theofwordplay
inknowledge
the
Quran
(Dastjerdi,
2011, of
p.of139).
first ‘Hour’
refersthe
to of
‘Judgement
Day’.
This
verifies
thetranslators
knowledge
thewordplay in the Quran (Das
of the
the
Shakir:
“From
of the
whisperings
ofp.the
slinking
whisperings of the slinkingtranslators
(Shaitan).”
- Asad:
when
theinthe
Last
Hour
dawns,
those2011,
had
been
lost(Shaitan).”
in sin
will
swear
that they
tarried
of-“And
the
wordplay
theevil
Quran
(Dastjerdi,
139).
- who
Asad:
“And
when
the
Last
Hour
dawns,
thosehad
whonot
had
been
Polysemous
words
may
word
puns
if used
in hour.”
successive recurrence in the sa
create ambiguous word puns if used in successive
recurrence
in thecreate
sameambiguous
verse.
earth]
longer
than
an
hour.”
earth]
longer
than
an
- Asad: “And when the Last Hour dawns, those who had been lost in sin will swear
Thus,“And
in surat
Al-Roum,
verse
55
- Pickthall:
on the
day when
the55
Hour riseth
the guilty“And
will on
vow
didthe
tarry
butriseth
an hour.”
- Pickthall:
thethat
daythey
when
Hour
the guilty wi
that they had not tarried [on earth] longer than an hour.”
.‫سااعة‬
‫عيار‬at‫ماالبروا‬
‫ تقاو‬come,
‫او‬
‫ و‬Wa-yawma
l-ssaa‘a
yuqsimu
al-mujrimoona
ma
‫ و او تقاو السااع‬Wa-yawma taqoomu
l-ssaa‘a
yuqsimu
al-mujrimoona
maashall
labithoo
- Shakir:
“And
the time
when‫قسام‬
the ‫السااعة‬
hour
the“And
guiltyattaqoomu
shall
swear
(that)thethey
didshall
not
tarry but
hour
- Shakir:
the time
when
hour
come,
thean
guilty
Pickthall:
“And
on
the
day
when
the
Hour
riseth
the
guilty
will
vow
that
they
did
ghayra
saa‘a,
the
translators
attempted
to
recreate
the
pun
in
the
target
renderings
by
repeating
the
attempted to recreate the pun in-- the
target
renderings
by
repeating
the
same
word
Ali: “On the Day that the Hour (of Reckoning)
will “On
be established,
will swearwill
thatbethey
tarrs
- Ali:
the Day thatthe
thetransgressors
Hour (of Reckoning)
establi
but an
hour.”
‫سااعة‬
H inthethe firstnot'Hour'
which
refers
to
'Judgement
Day'.
This
v
nitial H in the first 'Hour'tarry
which
refers
towhile
'Judgement
Thisinitial
verifies
not
but
ancapitalizing
hour.”Day'. the
but an hour.”
knowledge
of the
translators
ofhour
theiswordplay
in
the
Quran
(Dastjerdi,
2011,
p.
139).
f the wordplay in the Quran (Dastjerdi,
2011,
p. at
139).
Arberry:
“Upon
the
day
when
come,
the
sinners
shall
swear
they
have
not
tarried
above
an
hour.”
-- Shakir:
“And
the
time
whenthe
theHour
shall
come,
the
guilty
shall
swear
(that)
- Arberry: “Upon the day when the Hour is come, the sinners sh
Asad:
when
the Last
dawns,
Hour dawns, those who had they
beendid
lostnot
in-tarry
sin
will
swear
that they
had Hour
not tarried
[onthose who had been lost in sin will swear that they had not t
but“And
an hour.”
earth]
longer than an hour.” Under-translation of Polysems
n hour.”
Under-translation
of
Polysems
- Ali: “On the Day that the Hour (of Reckoning) will be established, the transgressors
-that
Pickthall:
when
the Hour
riseth
the
guilty
will
vow
that
theyQuranic
did tarry
but an hour.”
hen the Hour riseth the guilty will
vow
theyversatility
did“And
tarryon
but
anday
hour.”
The
referential
ofthe
Quranic
lexemes
undergoes
semantic
reduction
when
translators
rende
The
referential
versatility
of Quranic
lexemes
undergoes
sema
will swear that they tarried not but an hour.”
- Shakir:
“And
thenot
time
when
the
hour
shall come,
shall
swear
(that)
didal-falaq
not tarry
but(Q
n the hour shall come, the guiltypolysem
shall swear
theyatdid
tarry
butthe
anword
hour.”
as a(that)
monosem.
For
example,
al-falaq
(Qguilty
113, 1)
is translated
as they
“daybreak”
by Pickth
polysem
as ‫الفلا‬
a the
monosem.
For
example,
the
word
‫الفلا‬
-and
Arberry:
“Upon
the
when
theHour
Hour
isAli
come,
sinners
shall
swear
they
have
- Ali:
“On
the day
Day
that
the
(of
Reckoning)
be
established,
theShakir
transgressors
will
swear
that
th
ur (of Reckoning) will be established,
the
transgressors
will
swear
that
they
tarried
Arberry,
“dawn”
by
Asad,
Shakir
and
whereas
itwill
can“dawn”
be
generally
used
to
refer
the whereas
process
of
splitt
andthe
Arberry,
by Asad,
andtoAli
it can
be
not tarried
above
an
hour.”
not
but
an
hour.”
as in cell multiplication including seeds, molecules
and multiplication
biological entities
(Abdul-Raof,
2004). Likewise,
as in cell
including
seeds, molecules
and biolo
- Arberry:
“Upon
the
dayabove
whenkhaashi‘
thehour.”
Hourprimary
come,
the sinners
shallword
swearpious
theykhaashi‘
have
not istarried
above
an
n the Hour is come, the sinners shall
swear
they have
an
primary
meaning
of not
the tarried
word
‫خاشا‬
isis"to
bemeaning
humble,
submissive,
and devout
[asbe
in humb
praye
of
the
‫خاشا‬
"to
Under-translation of Polysems
The referential
versatility of
lexemes undergoes semantic reduction when
Under-translation
ofQuranic
Polysems
ms
render
aversatility
polysem
as Quranic
a monosem.
example, the
word al-falaq
The referential
of
lexemes
semantic
reduction when Quranic translator
Quranic lexemes undergoesQuranic
semantictranslators
reduction
when Quranic
translators
render
aFor undergoes
as a monosem.
For example,
the word
‫( الفلا‬Q 113,
1) is translated as “daybreak” by
(Q 113,
113,polysem
1) is
is translated
translated
as “daybreak”
“daybreak”
by Pickthall
Pickthall
andal-falaq
Arberry, “dawn”
by Asad,
xample, the word al-falaq ‫( الفلا‬Q
1)
as
by
andwhereas
Arberry,
“dawn”
by process
Asad, Shakir
Alitowhereas
it can
generally
used to refer to the process o
Shakir and Ali whereas it Shakir
can be and
generally
used toitrefer
of splitting
Ali
can to
be the
generally
used
toand
refer
the process
ofbe
splitting
as in
as
in cell
multiplication
including
and
biological entities
ding seeds, molecules andcell
biological
entities
(Abdul-Raof,
Likewise,
themolecules
multiplication
including
seeds, 2004).
molecules
andseeds,
biological
entities
(Abdul-Raof,
2004). (Abdul-Raof, 2004). Lik
Thesubmissive,
Interpretation
ofofofQuranic
and
Lexical
Recurrence
primary
the
‫خاشا‬prayer]"
khaashi‘
"to
humble,
submissive, pious and devout [as i
d ‫ خاشا‬khaashi‘ is "to be Likewise,
humble,
pious
and
devout
[as Polysemy
in
the
primarymeaning
meaning
the word
word
khaashi‘
isis “to
bebehumble,
submissive,
pious and devout [as in prayer]” (Ba’albaki, al-Mawrid Arabic English Dictionary), while
Interpretation
Quranic
Polysemy
and Lexical
in theThe
exegeses
it is assigned aof
secondary
sense
of ‘being desolate,
barren’Recurrence
(Ibn Khatheer,
(Ba’albaki, al-Mawrid Arabic English Dictionary), while in the exegeses it is assigned a secondary sense
1993, p. 182).
'being desolate, barren' (Ibn Khatheer, 1993, p. 182).
This is
is attested
attested to
to in
in verses
verses 1-2
1-2 of al-Mu’minuun
al-Mu’minuun (The
(The Believers
Believers Q 23):
23):
This
(Ba’albaki,
al-Mawrid
Arabic of
English Dictionary),
while in theQ exegeses
it is assigned a secondary sense
.'being
‫خاشعون‬desolate,
‫في صالتهم‬barren'
‫(الذ ن هم‬Ibn
‫المؤمنون‬
‫ ق أفلح‬1993, p. 182).
Khatheer,
Qad
al-mu’minuun
allatheen
hum fee
fee salaatihim
salaatihim
khaashi‘oon
This
is attested
to in versesallatheen
1-2 of al-Mu’minuun
(The Believers
Q 23):
Qad aflaha
aflaha
al-mu’minuun
hum
khaashi‘oon
“Truly,
to
a‫هم‬happy
state shall
attain
the believers those who humble themselves in their prayer.”
.Asad:
‫خاشعون‬
‫صالتهم‬
‫في‬
‫ن‬
‫الذ‬
‫أفلح‬
‫ق‬
Asad: “Truly, to a happy state shall attain the believers those who humble themselves
Qad
aflaha al-mu’minuun allatheen hum fee salaatihim khaashi‘oon
in their
prayer.”
The
sametoword
is used
andbelievers
metaphorically
in verse
39themselves
of Fussilatinwhere
a desolate earth
Asad:
“Truly,
a happy
stateboth
shallliterally
attain the
those who
humble
their prayer.”
The same to
word
is used
both
metaphorically
verse 39
of Fussilat
compared
a human
being
in literally
a state ofand
submissive
worshipinpraying
to God
to elevate a calamity.
where
a desolate
earth
compared
to ‫األرض‬
a human
being
a state of in
submissive
.‫وربت‬
‫اهت ّزت‬
‫الماء‬
‫عليها‬is ‫أنزلنا‬
‫خاشعة فاذا‬
‫ترى‬and
‫ أنّك‬metaphorically
‫أ ات‬in‫ومن‬
The
same
word
is
used
both
literally
verse 39 worship
of Fussilat where a desolate earth
praying
to
God
to
elevate
a
calamity.
Wa-min
aayaatihi
annaka
tara
l-ardha
khaashi’atan
fa’idhaa
’anzalnaa
al-maa’a
ihtazzat wa-rab
compared to a human being in a state of submissive worship praying to God ‘alyhaa
to elevate
a calamity.
(Fussilat
Q
41,
39)
ّ
ّ
.‫ومن أ ات أنك ترى األرض خاشعة فاذا أنزلنا عليها الماء اهتزت وربت‬
With theaayaatihi
exceptionannaka
of Pickthall,
the otherkhaashi’atan
most popularfa’idhaa
interpretations
of the
Quranal-maa’a
fail to render
the wa-rab
comm
Wa-min
taral-ardha
l-ardha
’anzalnaa
‘alyhaa
ihtazzat
Wa-min aayaatihi annaka
tara
khaashi’atan fa’idhaa
’anzalnaa
‘alyhaa
almeaning of
khaashi‘atan
as 'humble' or 'submissive'.
(Fussilat
Q
41,
39)
maa’a ihtazzat wa-rabat (Fussilat Q 41, 39)
- Asad:
amongofHis
signs isthe
this:other
thoumost
seestpopular
the earth
lying desolate
andQuran
lo! When
send the
down
wa
With
the“For
exception
Pickthall,
interpretations
of -the
fail toWe
render
comm
With the exception
Pickthall,
the [with
other
most
it, itof
stirs
and
swells
life]!”popular interpretations of the Quran
meaning ofupon
khaashi‘atan
as 'humble'
or 'submissive'.
fail to-- Pickthall:
render “For
the “And
common
meaning
khaashi‘atan
as ‘humble’
‘submissive’.
of His
portents
this):
thou
theor
earth
lowly, but
when
sendWe
down
Asad:
among
His
signs of
is (is
this:
thouthat
seest
theseest
earth
lying
desolate
- and
lo!We
When
sendwater
downthere
wa
it
thrilleth
and
groweth.”
- Asad: “For
among
His and
signs
is this:
thou
seest the earth lying desolate - and lo!
upon
it, it stirs
swells
[with
life]!”
Shakir:
among
His
signs
is this,
see
the
earth
still,
but when
We send
down
on itwater
the water
When-- Pickthall:
We send“And
down
water
it, it stirs
andthat
swells
[with
life]!”
“And
of Hisupon
portents
(is
this):
thatyou
thou
seest
the
earth
lowly,
but when
We send
down
there
stirs
and
swells.”
it thrilleth and groweth.”
Yusuf Ali:
“And
among
Signs
in this:
seest
earth
barren
and desolate;
when
send
dow
-- Shakir:
“And
among
His His
signs
is this,
that thou
you see
thethe
earth
still,
but when
We sendbut
down
onWe
it the
water
rain to
it,swells.”
it is stirred to life and yields increase.”
83
stirs
and
“Among
signs,His
youSigns
see how
desolate
earth
yet whenever
send water
it, it stir
-- Irving:
Yusuf Ali:
“Andhis
among
in this:
thouthe
seest
theis;earth
barren andwedesolate;
but down
when upon
We send
dow
and sprouts.”
rain
to it, it is stirred to life and yields increase.”
- Irving: “Among his signs, you see how desolate the earth is; yet whenever we send water down upon it, it stir
The earth,
heavens, animate and inanimate objects (birds, trees, mountains, thunder) are treated in the Qur
and sprouts.”
as living beings that pray and understand when spoken to by God and his messengers. Instances
personification
of inanimate
objects
are present
in several
Thus in al-Dukhaan
(Qtreated
44, 29)
sky
The earth, heavens,
animate
and inanimate
objects
(birds,verses.
trees, mountains,
thunder) are
in the
the Qur
assigned
human that
trait of
weeping:
‫كاانوا من ار ن‬when
‫واألرض وماا‬
‫سّاماء‬to
‫ايهم ال‬
Fama
‘alayhimu
l-samaa
as
livinga beings
pray
and understand
spoken
byَ‫بكات عل‬
God‫فماا‬and
his bakat
messengers.
Instances
wal-ardu wamaa
mundhareen
"andpresent
neitherinsky
nor earth
shed
tearsinover
them, nor(Qwere
allowed
personification
of kanoo
inanimate
objects are
several
verses.
Thus
al-Dukhaan
44, they
29) the
sky
This is attested to in verses 1-2 of al-Mu’minuun (The Believers Q 23):
.‫خاشعون‬
‫(ن هم في صالتهم‬The
‫المؤمنون الذ‬
‫أفلح‬
-2
of al-Mu’minuun
Believers
Q‫ ق‬23):
.(Ba’albaki,
‫خاشعون‬
‫صالتهم‬
‫هم في‬Arabic
‫ الذ ن‬Arabic
‫ أفلح‬Dictionary),
‫ ق‬Dictionary),
al-Mawrid
English
inexegeses
the exegeses
it is assigned
a secondary
sense
(Ba’albaki,
al-Mawrid
English
whilewhile
in the
it isDictionary),
assigned
a secondary
sense
of
(Ba’albaki,
al-Mawrid
Arabic
English
while
in the
exegese
Qad
aflaha
al-mu’minuun
allatheen
hum
salaatihim
‫المؤ‬
‫أفلح‬
‫ق‬
Qad
al-mu’minuun
allatheen
hum
fee
salaatihim
'being
desolate,
(Ibn
Khatheer,
1993,
p.
182).
'being
desolate,
barren'
(Ibn
Khatheer,
1993,
182).
tionary),
in the
exegeses
it
isaflaha
assigned
abarren'
secondary
sense
of
'being
desolate,
barren'
(Ibnexegeses
Khatheer,
p. 182).
rid
Arabicwhile
English
Dictionary),
while
in fee
the
exegeses
itkhaashi‘oon
is
assigned
ap.secondary
sense
of
(Ba’albaki,
al-Mawrid
Arabic
English
Dictionary),
while
inkhaashi‘oon
the
it 1993,
is assigned
a secondary sense of
Asad:
“Truly,
a1993,
happyp.state
shall
attain
theinto
believers
those
who
humble
themselves
their
prayer.”
latheen
hum feetosalaatihim
khaashi‘oon
Asad:
happy
state
shall
attainp.
believers
those
themselves(The
in their
prayer.”
This
is“Truly,
attested
toa in
verses
of 1993,
al-Mu’minuun
(The
Believers
Qhumble
23):
This
is
attested
to
verses
1-2
of1-2
al-Mu’minuun
(The
Believers
Qwho
23):
p. (Ibn
182).
This
isthe
attested
to inin
verses
1-2
of
al-Mu’minuun
Believers
Q 23):
en'
Khatheer,
182).
'being
desolate,
barren'
(Ibn
Khatheer,
182).
everses
shall(The
attain
the
believers
those
who
humble
themselves
in
their
prayer.”
.
‫خاشعون‬
‫صالتهم‬
‫في‬
‫هم‬
‫ن‬
‫الذ‬
‫أفلح‬
‫ق‬
.
‫خاشعون‬
‫صالتهم‬
‫في‬
‫هم‬
‫ن‬
‫الذ‬
‫أفلح‬
‫ق‬
nuun
Believers
Q
23):
.‫صالتهم خاشعون‬
‫المؤمنون الذ ن هم‬
1-2 of al-Mu’minuunThis
(The
is Believers
attested toQin23):
verses 1-2 of al-Mu’minuun
(The ‫في‬
Believers
Q 23): ‫ق أفلح‬
The same
is used
both
literally
andword
metaphorically
in verse
39
ofsalaatihim
Fussilat
where
aindesolate
issalaatihim
The
same
isallatheen
used
and
metaphorically
verse hum
39earth
offee
Fussilat
where
a desolate earth
Qad
aflaha
allatheen
humsalaatihim
fee
khaashi‘oon
Qad
aflaha
al-mu’minuun
hum
fee
khaashi‘oon
Qad
aflaha
al-mu’minuun
allatheen
khaashi‘oon
‫المؤمنون الذ ن‬
‫ أفلح‬word
‫ق‬
.‫خاشعون‬
‫صالتهم‬
‫ في‬al-mu’minuun
‫المؤمنون الذ ن هم‬
‫أفلح‬both
‫ ق‬literally
compared
to
a
human
being
in
a
state
of
submissive
worship
praying
to
God
to
elevate
a
calamity.
both
literally
and
metaphorically
in
verse
39
of
Fussilat
where
a
desolate
earth
is
compared
to
a
human
being
in
a
state
of
submissive
worship
praying
to
God
to
elevate
a
calamity.
Asad:
“Truly,
to
a
happy
state
shall
attain
the
believers
those
who
humble
themselves
in
their
prayer.”
Asad:
“Truly,
to
a
happy
state
shall
attain
the
believers
those
who
humble
themselves
in
their
prayer.”
einuun
salaatihim
khaashi‘oon
Asad:
“Truly,
to
a
happy
state
shall
attain
the
believers
those
who humble t
allatheen hum fee salaatihim
khaashi‘oon
Qad aflaha
al-mu’minuun
allatheen hum fee salaatihim khaashi‘oon
ّ‫عليها أن‬
‫ ّزت‬of
‫اهت‬
‫الماء‬attain
‫عليها‬
‫خاشعة فاذا‬
‫األرض‬
‫ترى‬
‫ك‬humble
‫ومن أ‬
a state
submissive
worship
praying
God
to‫ات‬prayer.”
elevate
a calamity.
ّ to
ّ‫ومن أ ات أن‬
.
‫وربت‬
‫ت‬
‫ز‬
‫اهت‬
‫الماء‬
‫أنزلنا‬
‫فاذا‬
‫خاشعة‬
‫األرض‬
‫ترى‬
‫ك‬
en.‫وربت‬
believers
those
who‫أنزلنا‬
humble
themselves
in
their
appy
state
shall
the
believers
those
who
themselves
in
their
prayer.”
Asad: “Truly, to a happy state shall attain the believers those who humble themselves in their prayer.”
Wa-min
aayaatihi
l-ardha
khaashi’atan
fa’idhaa
’anzalnaa
‘alyhaa
al-maa’a
ihtazzat
wa-rabat
‫خاشعة‬
‫األرض‬
‫ أنّك ترى‬annaka
‫ ومن أ ات‬taraThe
Wa-min
annaka
tara
l-ardha
khaashi’atan
fa’idhaa
’anzalnaa
‘alyhaa
al-maa’a
wa-rab
The aayaatihi
same
word
is used
both
literally
and
metaphorically
in
verse
of
Fussilat
where
aihtazzat
desolate
earth
same
word
is used
both
literally
and
metaphorically
verse
39 literally
of39
Fussilat
where
a desolate
is39
The
same
word
isinused
both
and
metaphorically
inearth
verse
(Fussilat
Q
41,
39)
ara
l-ardha
khaashi’atan
fa’idhaa
’anzalnaa
‘alyhaa
al-maa’a
ihtazzat
wa-rabat
(Fussilat
41,
39)
compared
to
averse
human
inliterally
a state
worship
toof
God
to elevate
aworship
calamity.
toand
aQ
human
in
aInterpretation
state
of where
submissive
praying
to aGod
to
elevate
awhere
calamity.
nd
metaphorically
in verse
39 The
of
Fussilat
aused
desolate
earth
is of
compared
toworship
aPolysemy
human
being
in
state
of
submissive
praying
to is
Go
Convergence
Divergence
inbeing
the
of submissive
Quranic
and
Lexical
Recurrence
is used
both literally
and compared
metaphorically
inwhere
39
ofboth
Fussilat
ametaphorically
desolate
earth
ispraying
same
word
isbeing
and
in
verse
39
Fussilat
a desolate
earth
With
exception
of Pickthall,
other
popular
interpretations
Quran
to‫فاذا‬
render
the
common
ّ‫ن‬of
With
the
exception
of
Pickthall,
the
other
popular
interpretations
of
the
.‫وربت‬
‫الماءت‬
‫ ّز‬apraying
‫اهت‬
‫الماء‬
‫عليها‬
‫أنزلنا‬
‫خاشعة‬
‫األرض‬
‫ومننّ أك‬
‫الماءأ‬
‫عليها أ ات‬
‫ومن‬fail
ّ ‫ات‬the
‫وربت‬
‫ت‬
‫ ّز‬elevate
‫اهت‬to
‫عليها‬
‫أنزلنا‬
‫فاذا‬
‫خاشعة‬
‫األرض‬
‫ترىك‬
‫ز أ‬most
worship
to.compared
Godworship
tothe
amost
calamity.
‫وربت‬
‫ت‬
‫اهت‬
‫أنزلنا‬
‫خاشعة‬
‫األرض‬
‫ترى‬Quran
‫نّك‬a‫ أ‬calamity.
‫أ ات‬fail
‫ومن‬to render the comm
nmissive
beingthe
in
a state praying
of submissive
to
God
a.‫ترى‬
calamity.
human
being
into‫فاذا‬
aelevate
state
of
submissive
worship
praying
to God
to
elevate
meaning
of khaashi‘atan
'humble'
or 'submissive'.
hall,
other
most popular
of annaka
the Quran
fail
to render
the common
meaning
of‫عليها‬
khaashi‘atan
as
'humble'
or 'submissive'.
Wa-min
aayaatihi
tara
l-ardha
fa’idhaa
’anzalnaa
‘alyhaa
al-maa’a
ihtazzat
wa-ra
l-ardha
khaashi’atan
’anzalnaa
‘alyhaa
al-maa’a
ihtazzat
wa-rabat
‫ أنّك‬the
‫ومن أ ات‬
Wa-min
annaka
tara
l-ardha
khaashi’atan
fa’idhaa
’anzalnaa
‫أنزلنا‬
‫فاذا‬
‫خاشعة‬
‫األرض‬
‫نّك ترى‬as
‫أ‬Wa-min
‫ات‬interpretations
‫ومن أ‬
.‫وربت‬
‫ ّزت‬aayaatihi
‫الماء اهت‬
‫أنزلنا‬annaka
‫فاذا‬tara
‫خاشعة‬
‫األرض‬
‫ترى‬
‫نّك‬khaashi’atan
‫ات أ‬aayaatihi
‫ ومن أ‬fa’idhaa
-nnaka
Asad:tara
“For
among
His
signs
is
this:
thou
seest
the
earth
lying
desolate
and
lo!
When
We
send
down
water
humble'
or
'submissive'.
Asad:
“For
among
His
signs
is
this:
thou
seest
the
earth
lying
desolate
and
lo!
When
We
send
down
(Fussilat
Q
41,
39)
(Fussilat
Q
41,
39)
aashi’atan
fa’idhaa
’anzalnaa
‘alyhaa
al-maa’a
ihtazzat
wa-rabat
Q thou
41, fa’idhaa
39)
- Pickthall:
“And
of Histara
portents
(is(Fussilat
this): that
seest the’anzalnaa
earth lowly,
but when
l-ardha khaashi’atan
fa’idhaa
’anzalnaa
‘alyhaa
al-maa’a
ihtazzat
wa-rabat
Wa-min
aayaatihi
annaka
l-ardha
khaashi’atan
‘alyhaa
al-maa’a ihtazzat wa-rabatwa
it, it stirs
and
swells
[with
life]!”
ns is this: upon
thou seest
the earth
lying
desolate
and
lo!
When
We
send
down
water
upon
it,
it
stirs
and
swells
[with
life]!”
With
the
exception
of
Pickthall,
the
other
most
popular
interpretations
of
the
Quran
to interpretations
render
the comm
With
the
exception
of
Pickthall,
the
other
most
popular
interpretations
of
the
Quran
failpopular
tofail
render
the common
With
the
exception
of
Pickthall,
the
other
most
of
We
send down
(Fussilat
Q 41,water
39) thereon it thrilleth and groweth.”
Pickthall:
“And
of
His
portents
(is
this):
that
thou
seest
the
earth
lowly,
but
when
We
send
down
water
thereon
swells
[with
life]!”
Pickthall:
“And
of
His
portents
(is
this):
that
thou
seest
the
earth
lowly,
but
when
We
send
down
water
there
meaning
of
khaashi‘atan
as
'humble'
or
'submissive'.
meaning
of
khaashi‘atan
as
'humble'
or
'submissive'.
most
popular
interpretations
of
the
Quran
fail
to
render
the
common
meaning
of
khaashi‘atan
as
'humble'
or
'submissive'.
of Pickthall, the other mostWith
popular
interpretations
of His
the signs
Quran
fail
render
the the
common
the
exception
of Pickthall,
the is
other
most
popular
interpretations
the Quran
fail to render the common
Shakir:
“And
among
this,to
that
you
see
earth still, butofwhen
We send
it thrilleth
and
groweth.”
ents (is
this):
thatorthou
seest
the--earth
lowly,
but
when
We
down
water
thereon
it thrilleth
and
groweth.”
Asad:
“For
among
His
signs
isor
this:
thou
seest
the earth
- lo!
andWhen
lo! When
We lying
send
down
-meaning
Asad:
“For
among
His
signs
issend
this:
thou
seest“For
the earth
lying
desolate
- andthou
Weearth
send
downdesolate
waterwa
missive'.
- Asad:
among
Hislying
signsdesolate
is this:
seest
the
atan
as 'humble'
'submissive'.
ofthe
khaashi‘atan
as
'humble'
'submissive'.
down
on
it
water,
it
stirs
and
swells.”
-seest
Shakir:
“And
among
His
signs
is this,
that
you
see
the
earth
still,
but
when
We
send
down
on
it but
the[with
water,
it send down on it the water
weth.”
Shakir:
“And
among
His
signs
is
this,
that
you
see
the
earth
still,
when
We
upon
it,
it
stirs
and
swells
[with
life]!”
upon
it,
it
stirs
and
swells
[with
life]!”
the earth
lying
desolate
and
lo!
When
We
send
down
water
upon
it,
it
stirs
and
swells
life]!”
His
signs
is this:
thou
seest
the
earth
lying
desolate
and
lo!
When
We
send
down
water
- Asad: “For among His signs is this: thou seest the earth lying desolate - and lo! When We send down water
stirs
igns
is this,
thatand
youswells.”
see
the
earth
still,“And
but
when
We
on
itthis:
the
water,
itseest
-- Yusuf
Ali:
“And
among
Hisdown
thou
seest
theHis
earth
barren
desolate;
stirs
swells.”
Pickthall:
of
Hissend
portents
(is
that
thou
the
earth
lowly,
but
when
We seest
send
down
water
there
- Pickthall:
of
His
portents
(isSigns
this):
that
thou
seest
the
earth
lowly,
but
when
We thou
send
downthe
water
thereon
e]!” and
-inthis):
Pickthall:
“And
of
portents
(isand
this):
that
earth
lowly,
b
stirs
swells
[with
life]!”
upon
it,“And
itand
stirs
and
swells
[with
life]!”
Yusuf
Ali:
“And
among
His
Signs
in
this:
thou
seest
the
earth
barren
and
desolate;
but
when
We
send
down
but
when
We
send
down
rain
to
it,
it
is
stirred
to
life
and
yields
increase.”
Yusuf
Ali:
“And
among
His
Signs
in
this:
thou
seest
the
earth
barren
and
when
Wethereon
send do
it
thrilleth
and
groweth.”
itthe
thrilleth
and
groweth.”
hat
seest (is
thethis):
earththat
lowly,
but
when
We
send
down
thereon
thrilleth
and
groweth.”
Histhou
portents
thou
seest
earth
butwater
when
We
send
thereon
- Pickthall:
“And
oflowly,
His
portents
(is
this):
thatdown
thouit water
seest
the
earth
lowly, but whendesolate;
We sendbut
down
water
it, it seest
is stirred
to
life“And
and “And
yields
increase.”
is Signs
inrain
this:tothou
earth
barren
and
desolate;
but
when
We
send
down
rain
toand
it,
itgroweth.”
issigns
stirred
life
anddesolate
yields
increase.”
Shakir:
among
His
signs
is-how
this,
that
you
see
the earth
still,
butthis,
when
We
on
the but
water
- the
Shakir:
among
His
is to
this,
that
you
see
the
earth
still,
but
when
We
send
down
on it
theitstill,
water,
it w
Shakir:
“And
among
Hisyet
signs
is
that
yousend
see down
the
earth
and
groweth.”
-- Irving:
“Among
his
signs,
you
see
the
earth
is;
whenever
we
send
it thrilleth
Irving:
“Among
his
signs,
you
see
how
desolate
the
earth
is;
yet
whenever
we
send
water
down
upon
it,
it
stirs
ed
to
life
and
yields
increase.”
Irving:
“Among
his
signs,
you
see
how
desolate
the
earth
is;
yet
whenever
we
send
water
down
upon
it,
stirs
and
swells.”
stirs
and
swells.”
t
you
see
the
earth
still,
but
when
We
send
down
on
it
the
water,
it
and
swells.”
ng His signs is this, that you
seedown
the “And
earth
still,
when
We
downyou
onstirs
it the
water,
it but when We send down on it the water,it itstir
water
uponamong
it, itbut
stirs
and
sprouts.”
- Shakir:
His
signs
is send
this, that
see
the
earth
still,
sprouts.”
you
see howand
desolate
the earth
is;- yet
whenever
we send
it,Ali:
itthou
stirs
and
sprouts.”
Yusuf
Ali:
“And
among
Hisdown
Signs
in thou
this:
seest
the earth
andthis:
desolate;
but when
We barren
send
- Yusuf
Ali:
“And
among
Hiswater
Signs
in this:
seest
the among
earth
barren
and desolate;
but seest
when
Weearth
send
downdoa
- upon
Yusuf
“And
His barren
Signs
in
thou
the
wells.”
stirs
and
swells.”
The earth,
heavens,
animate
andtoinanimate
objects
(birds, trees, mountains, thunder)
rain
to
it,
it
is
stirred
life
and
yields
increase.”
rain
to
it,
it
is
stirred
to
life
and
yields
increase.”
:mong
thou His
seestSigns
the earth
barren
and
desolate;
but
when
We
send
down
rain
to
it,
it
is
stirred
to
life
and
yields
increase.”
in this: thou
seest Ali:
the earth
barren
and
desolate;
when We
- Yusuf
amongas
His
Signs
in but
this:
seestsend
the down
earth barren
and
desolate;
when We send down
treated
in “And
the his
Quran
living
beings
thatthou
pray
when
tosend
bybutwater
The earth,
animate
and
inanimate
objects
(birds,
trees,
mountains,
thunder)
are
treated
inspoken
thesend
Quran
The
earth,
heavens,
animate
and-desolate
inanimate
objects
trees,
mountains,
thunder)
aredown
treated
theitQur
- Irving:
“Among
his
signs,
you
see
how
desolate
theunderstand
earth
is;whenever
yet
whenever
we
it,
stir
-are
Irving:
“Among
signs,
you
see
how
theand
earth
is;(birds,
yet
we
water
down
upon
it, itinwheneve
stirs
elds
increase.”
Irving:
“Among
his
signs,
you
see
how
desolate
the
earth
is; upon
yet
t is stirred
to lifeheavens,
and yields
increase.”
rain
to
it,
it
is
stirred
to
life
and
yields
increase.”
Godand
and
his
messengers.
Instances
of
personification
of
objects
are present
living
beings
that
pray
understand
when
spoken
to
by down
God
and
hisitinanimate
messengers.
Instances
of his messengers. Instances
mate
and
inanimate
objects
(birds,
trees,
mountains,
thunder)
are
treated
in theupon
Quran
as
living
beings
that
pray
and
understand
when
spoken
to
by
God
and
and
sprouts.”
and
sprouts.”
solate
the
earth
yet
whenever
we
send
water
down
upon
it,
it
stirs
and
sprouts.”
sas
signs,
you
see is;
how
desolate
the
earth
is;
yet
whenever
we
send
water
it,
stirs
- Irving:
“Among his
signs,
you see how(Qdesolate
the
is;
yet whenever
we send
water down upon it, it stirs
in
several
Thus
in his
al-Dukhaan
44,
29)
theearth
skyseveral
is assigned
human
trait
personification
of when
inanimate
objects
are
in
several
verses.
in al-Dukhaan
(Qverses.
44, a29)
the insky
isof
and understand
spoken
to verses.
by present
God
and
messengers.
Instances
of
personification
of
inanimate
objects Thus
are
present
in
Thus
al-Dukhaan
(Q 44, 29) the sky
s.”
and sprouts.”
Fama
bakat
‘alayhimu
l-samaa’u
assigned
a human
of weeping:
weeping:
‫ار ن‬Thus
‫من‬human
‫كاانوا‬
‫وماا‬
‫واألرض‬
‫(ّاماء‬Q
‫س‬inanimate
‫ال‬and
‫نَايهم‬
‫ل‬inanimate
‫ع‬29)
‫فماا‬
Fama
bakat
‘alayhimu
l-samaa’u
objects are
presenttrait
in several
verses.
inheavens,
al-Dukhaan
44,
sky
is‫واألرض‬
assigned
aheavens,
trait
of
weeping:
‫بكاتار‬
‫من‬the
‫كاانوا‬
‫وماا‬
‫ّاماء‬
‫س‬mountains,
‫لَايهم ال‬and
‫بكات ع‬
‫ فماا‬Fama
bakat
‘alayhimu
l-samaa
The
earth,
animate
objects
(birds,
trees,
mountains,
thunder)
are
treated
inQuran
the
Qur
The
earth,
animate
and
objects
(birds,
trees,
thunder)
are
treated
in the
The
earth,
heavens,
animate
inanimate
objects
(birds,
trees,
mount
َ
wal-ardu
wamaa
kanoo
mundhareen
"and
neither
sky
nor
earth
shed
tears
over
them,
nor
were
they
allowed
a
wal-ardu
wamaa
kanoo
mundhareen
“and
neither
sky
nor
earth
shed
tears
over
them,
eeping:
‫ن‬
‫ار‬
‫من‬
‫كاانوا‬
‫وماا‬
‫واألرض‬
‫ّاماء‬
‫س‬
‫ال‬
‫ايهم‬
‫ل‬
‫ع‬
‫بكات‬
‫فماا‬
Fama
bakat
‘alayhimu
l-samaa’u
wal-ardu
wamaa
kanoo
mundhareen
"and
neither
sky
nor
earth
shed
tears
over
them,
nor
were
they
allowed
as
living
beings
that
pray
and
understand
when
spoken
to
by
God
and
his
messengers.
Instances
as
living
beings
that
pray
and
understand
when
topray
bymountains,
God understand
andthunder)
his messengers.
Instances
ate objects
trees, mountains,
thunder)
are
treated
in
the
Quran
asareliving
beings
and
when
spoken
to Quran
by of
God
ens,
animate(birds,
and inanimate
objects
trees,
mountains,
thunder)
treated
inspoken
the that
Quran
The(birds,
earth,
heavens,
animate
and
inanimate
objects
(birds,
trees,
are treated
in the
َ‫عل‬
respite"
Likewise
al-Hashr
(Q(Asad).
59,
The
Almighty
says
‫مان‬
‫متصا‬
‫تا‬inanimate
‫لرأ‬
‫جبال‬verses.
‫اى‬says
‫القرآن‬
‫هذا‬
‫أنزلنا‬
‫لَو‬
ndhareen
"and
neither
nor
earth
shed
tears
over
them,
were
they
allowed
a several
nor
were
they
allowed
aGod
respite”
(Asad).
Likewise
in‫خاشاعا‬
al-Hashr
(Q
59,
21)
The
Almighty
َ‫ل‬verses.
respite"
Likewise
innor
al-Hashr
(Q‫عا‬59,
21)
The
Almighty
‫مان‬
‫متصا‬
‫خاشاعا‬
‫(تا‬Q‫لرأ‬several
‫جبال‬
‫اى‬
‫ ع‬the
‫القرآن‬
‫هذا‬
‫نز‬
personification
of
inanimate
objects
are
present
in
Thus
in
al-Dukhaan
(Q29)
44,
29)sky
the
sky
personification
of
inanimate
objects
are
present
in
several
verses.
Thus
in ‫عا‬
al-Dukhaan
44,
is‫لنا‬
nd
when(Asad).
spoken
to sky
by in
God
and
his
messengers.
of
personification
of
objects
are
present
in
Thus
hat
pray
and
understand
when
spoken
to 21)
by
and
his
messengers.
Instances
of
as
living
beings
that
pray Instances
and
understand
when
spoken
to
by
God
and
his
messengers.
Instances
of
َ‫ل‬assigned
َ‫واألرضل‬
‫هللا‬
‫خشاية‬
Law
anzalna
hadha
alqur’aan
‘alaa
jabalin
la-ra’aytahu
khashi‘an
mutasaddi‘an
min
khashyati
Allaah
al-Hashr
(Q
59,
21)
The
Almighty
says
‫مان‬
‫عا‬
‫متصا‬
‫خاشاعا‬
‫تا‬
‫لرأ‬
‫جبال‬
‫اى‬
‫ع‬
‫القرآن‬
‫هذا‬
‫لنا‬
‫أنز‬
‫و‬
says
Law
anzalna
hadha
alqur’aan
َ
‫هللا‬
‫خشاية‬
Law
anzalna
hadha
alqur’aan
‘alaa
jabalin
la-ra’aytahu
khashi‘an
mutasaddi‘an
min
khashyati
Alla
َ
assigned
a
human
trait
of
weeping:
‫ن‬
‫ار‬
‫من‬
‫كاانوا‬
‫وماا‬
‫ّاماء‬
‫س‬
‫ال‬
‫ايهم‬
‫ل‬
‫ع‬
‫بكات‬
‫فماا‬
Fama
bakat
‘alayhimu
l-samaa
َ
assigned
a
human
trait
of
weeping:
‫ن‬
‫ار‬
‫من‬
‫كاانوا‬
‫وماا‬
‫واألرض‬
‫ّاماء‬
‫س‬
‫ال‬
‫ايهم‬
‫ل‬
‫ع‬
‫بكات‬
‫فماا‬
Fama
bakat
‘alayhimu
l-samaa’u
esent
in
several
verses.
Thus
in
al-Dukhaan
(Q
44,
29)
the
sky
is
a
human
trait
of
weeping:
‫ن‬
‫ار‬
‫من‬
‫كاانوا‬
‫وماا‬
‫واألرض‬
‫ّاماء‬
‫س‬
‫ال‬
‫ايهم‬
‫ل‬
‫ع‬
‫بكات‬
nanimate objects are present
in several verses.
Thus in objects
al-Dukhaan
(Q 44,in29)
the sky
is Thus in al-Dukhaan (Q 44, 29) the sky is
personification
of inanimate
are present
several
verses.
"Had
We
sent
on
a wamaa
mountain,
verily,
thou
wouldst
have
seen
itmin
humble
itself
and
cleave
asunder
alqur’aan
‘alaadown
jabalin
la-ra’aytahu
khashi‘an
min
khashyati
Allaah
‘alaa
jabalin
la-ra’aytahu
khashi‘an
khashyati
Allaah
“Had
We
sent
"Had
sent
down
this
Quran
on
mountain,
verily,
thou
have
seen
itneither
humble
itself
and
cleave
asund
َ‫عل‬Quran
wal-ardu
wamaa
mundhareen
neither
sky
nor
earth
tears
over
them,
nornor
were
they
allowed
wal-ardu
mundhareen
"and
neither
sky
nor
earth
shed
tears
over
them,
nor sky
were
they
allowed
a
‫كاانوا‬
‫واألرض‬
‫ّاماء‬
‫بكات‬
Fama
bakat
l-samaa’u
َ‘alayhimu
wamaa
kanoo
mundhareen
"and
earth
shed
tear
ait
of‫وماا‬
weeping:
‫السار ن‬this
‫كاانواايهممن‬
‫فمااوماا‬
‫واألرض‬
‫ّاماء‬
‫ الس‬kanoo
‫ايهم‬
‫ل‬mutasaddi‘an
‫ ع‬kanoo
‫بكات‬
‫فماا‬
Fama
bakat
‘alayhimu
l-samaa’u
َ‫ عل‬shed
assigned
aWe
human
trait
of
weeping:
‫ن‬mutasaddi‘an
‫ار‬awal-ardu
‫"من‬and
‫كاانوا‬
‫وماا‬
‫واألرض‬
‫ّاماء‬
‫الس‬wouldst
‫ايهم‬
‫بكات‬
‫فماا‬
Fama
bakat
‘alayhimu
l-samaa’u
for
fear
of
Allah"
(Ali).
an
on
a
mountain,
verily,
thou
wouldst
have
seen
it
humble
itself
and
cleave
asunder
َ
down
this
Quran
on
a
mountain,
verily,
thou
wouldst
have
seen
it
humble
itself
and
cleave
for
fear
of
Allah"
(Ali).
َ
َ‫نز ل‬
respite"
(Asad).
Likewise
in
al-Hashr
(Q
59,
21)
The
Almighty
says
‫مان‬
‫عا‬
‫متصا‬
‫خاشاعا‬
‫تا‬
‫لرأ‬
‫جبال‬
‫اى‬
‫ل‬
‫ع‬
‫القرآن‬
‫هذا‬
respite"
(Asad).
Likewise
in
al-Hashr
(Q
59,
21)
The
Almighty
says
‫مان‬
‫عا‬
‫متصا‬
‫خاشاعا‬
‫تا‬
‫لرأ‬
‫جبال‬
‫اى‬
‫ل‬
‫ع‬
‫القرآن‬
‫هذا‬
‫لنا‬
‫أنز‬
‫و‬
neither
sky nor earth
tears
over
them,
nor
were
they
allowed
a
respite"
(Asad).
Likewise
in
al-Hashr
(Q
59,
21)
The
Almighty
says
‫مان‬
noo
mundhareen
"andshed
neither
sky
nor
earth
shed
tears
over
them,
nor
were
they
allowed
a
wal-ardu wamaa kanoo mundhareen "and neither sky nor earth shed tears over them, nor were they allowed ‫لنا‬
a‫عا‬
asunder
for
fear
of
Allah”
(Ali).
‫هللا‬
‫خشاية‬
Law
anzalna
hadha
alqur’aan
‘alaa
jabalin
la-ra’aytahu
khashi‘an
mutasaddi‘an
min
khashyati
Alla
َ
َ
‫هللا‬
‫خشاية‬
Law
anzalna
hadha
alqur’aan
‘alaa
jabalin
la-ra’aytahu
khashi‘an
mutasaddi‘an
min
khashyati
Allaah
, 21) The
Almighty
‫عا‬
‫متصا‬
‫خاشاعا‬
‫تا‬
‫لرأ‬
‫جبال‬
‫اى‬
‫ل‬
‫ع‬
‫القرآن‬
‫هذا‬
‫لنا‬
‫أنز‬
‫و‬
‫ل‬
َ
َ
‫هللا‬
‫خشاية‬
Law
anzalna
hadha
alqur’aan
‘alaa
jabalin
la-ra’aytahu
khashi‘a
ewise
in al-Hashr
(Qsays
59, ‫مان‬
21)
The
Almighty
says
‫مان‬
‫عا‬
‫متصا‬
‫خاشاعا‬
‫تا‬
‫لرأ‬
‫جبال‬
‫اى‬
‫ل‬
‫ع‬
‫القرآن‬
‫هذا‬
‫لنا‬
‫أنز‬
‫و‬
‫ل‬
َ
respite" (Asad). Likewise in al-Hashr (Q 59, 21) The Almighty says ‫لَو أنزلنا هذا القرآن علاى جبال لرأ تا خاشاعا متصا عا مان‬
It isalqur’aan
narrated that
when
prophet
Mohammad
(PBUH)
ascending
the
pulpit,
a this
nearby
treeon
trunk
started
Itsent
isanzalna
narrated
that
when
prophet
Mohammad
(PBUH)
ascending
the
amin
nearby
treecleave
trunk
start
"Had
We
sentthat
down
this
Quran
on
a"Had
mountain,
verily,
thou
wouldst
have
seen
itpulpit,
humble
itself
and
asun
"Had
We
down
this
Quran
onwas
aAllaah
mountain,
verily,
thou
wouldst
have
seen
it
humble
itself
and
cleave
asunder
a hadha
jabalin
la-ra’aytahu
khashi‘an
mutasaddi‘an
min
khashyati
We
sent
down
Quran
athe
mountain,
thou
wouldst
have
se
‘alaa
jabalin
la-ra’aytahu
khashi‘an
mutasaddi‘an
min
khashyati
Allaah
‫خشاية هللا‬
hadha
alqur’aan
‘alaa
jabalin
la-ra’aytahu
khashi‘an
mutasaddi‘an
khashyati
Allaah
It
isLaw
narrated
when
prophet
Mohammad
(PBUH)
was was
ascending
pulpit,
averily,
moaning
and
groaning
upon
hearing
the
words
of
revelation.
To
exclude
TL
synonyms
other
than
‘desolate’
and
prophet
Mohammad
(PBUH)
was
ascending
the
pulpit,
a
nearby
tree
trunk
started
moaning
and
groaning
upon
hearing
the
words
of
revelation.
To
exclude
TL
synonyms
than ‘desolate’
for
fear
of
Allah"
(Ali).
for
fearWe
ofhumble
Allah"
(Ali).
in,
have
seen
it
itself
and
cleave
asunder
for
fearand
ofupon
Allah"
(Ali).
thisverily,
Quranthou
on awouldst
mountain,
verily,
thou
wouldst
have
seen
iton
humble
itself
cleave
asunder
"Had
sent
down
this
Quran
aand
mountain,
verily,
thou
wouldst
have seen
it humble
itselfother
and cleave
asunder a
nearby
tree
trunk
started
moaning
groaning
hearing
the words
of revelation.
‘barren’the
forwords
the word
khaashi'atan
constitutes
casekhaashi'atan
of divergence
from the aST
by of
way
of under-translation.
hearing
of revelation.
To exclude
TL aword
synonyms
other thanconstitutes
‘desolate’
and
‘barren’
the
case
divergence
the ST by way of under-translati
li).
for exclude
fear
of Allah"
(Ali). other
To
TLforinstead
synonyms
than ‘desolate’
and
‘barren’
for
the word from
khaashi’atan
Johnstone
(1991, p.a 177)
propounds
that
of
the
logical
structure
of
proof
which
Westerners
see
behind
hi'atan
constitutes
case of
divergence
from
thewhen
ST
by
way
of
under-translation.
Johnstone
(1991,
p.
177)
propounds
that
instead
of
the
logical
structure
of
proof
which
Westerners
see behi
It
is
narrated
that
when
prophet
Mohammad
(PBUH)
was
ascending
the
pulpit,
a nearby
tree ascending
trunk
star
It
is
narrated
that
prophet
Mohammad
(PBUH)
was
ascending
the
pulpit,
a nearby
tree was
trunk
started
is narrated
that when prophet
Mohammad
(PBUH)
constitutes
a acase
ofofdivergence
from
the persuasion.
ST byItway
ofAli,
under-translation.
Johnstone
(1991,
the
words,
Arabic
uses
repetition
as
means
of
assertion
and
however,
refutes
Johnstone's
opounds
that
instead
of
the
logical
structure
proof
which
Westerners
see
behind
the
words,
Arabic
uses
repetition
as
a
means
of
assertion
and
persuasion.
Ali,
however,
refutes
Johnston
moaning
and
groaning
upon
hearing
the
words
of
revelation.
To
exclude
TL
synonyms
other
than
‘desolate’
moaning
and
groaning
upon
hearing
the
words
of
revelation.
To
exclude
TL
synonyms
other
than
‘desolate’
and
mmad
(PBUH)
was
ascending
the
pulpit,
a
nearby
tree
trunk
started
and
groaning
upon
hearing
words
revelation.
To exclude
at when prophet Mohammad
(PBUH)
was ascending
a moaning
nearby
tree
started
It is
narrated
thatinstead
whenthe
prophet
Mohammad
(PBUH)
was
ascending
thethe
pulpit,
a of
nearby
tree trunk
started Ta
p.far177)
propounds
that
ofpulpit,
the
logical
structure
oftrunk
proof
which
Westerners
see
behind
argument
by
stressing
that
from
being
a
mere
rhetorical
device,
the
wording
of
the
Quran
is
deliberate;
every
etition
as
a
means
of
assertion
and
persuasion.
Ali,
however,
refutes
Johnstone's
argument
by
stressing
that
far
from
being
a
mere
rhetorical
device,
the
wording
of
the
Quran
is
deliberate;
eve
‘barren’
for
the
word
khaashi'atan
constitutes
a
case
of
divergence
from
the
ST
by
way
of
under-translati
‘barren’
for
the
word
khaashi'atan
constitutes
a
case
of
divergence
from
the
ST
by
way
of
under-translation.
rds
of
revelation.
To
exclude
TL
synonyms
other
than
‘desolate’
and
‘barren’
for
the
word
khaashi'atan
constitutes
a
case
of
divergence
from
ng upon hearing the words the
of
revelation.
To exclude
TLhearing
synonyms
other
than
‘desolate’
and
moaning
and
groaning
upon
wordsof
ofassertion
revelation.
exclude TL
other than ‘desolate’ and
words,
Arabic
uses
repetition
as athe
andTo
persuasion.
Ali,synonyms
however,
serves
purpose;
and
deformation
of
the
text’s
original
meaning
can
occur
if
the
repetition
isproof
not occur
from
being
mere
rhetorical
device,
the
wording
of
the
Quran
ismeans
deliberate;
every
word
serves
a
purpose;
and
deformation
of
the
text’s
original
meaning
can
if
the
repetition
is
Johnstone
(1991,
p.
177)
propounds
that
instead
of
the
logical
structure
of
which
Westerners
see
behi
Johnstone
(1991,
p.
177)
propounds
that
instead
of
the
logical
structure
of
proof
which
Westerners
see
behind
utes
a case
ofaadivergence
from
the
ST
by
way
of
under-translation.
Johnstone
(1991,
p.
177)
propounds
that
instead
of
the
logical
structure
drword
khaashi'atan
constitutes
a
case
of
divergence
from
the
ST
by
way
of
under-translation.
‘barren’Johnstone’s
for the word
khaashi'atan
constitutes
a case
ofbeing
divergence
the ST
by way of under-translation. on
refutes
argument
by Yet,
stressing
that far
from
a mere from
rhetorical
device,
adequately
for
in the
translation
(Ali,
2006,
p.of
26).
Ali
erroneously
cites
an
example
oferroneously
polysemy
incites
dstead
deformation
ofthat
the
text’s
original
meaning
canfor
occur
if
the
repetition
is
not
adequately
catered
in
the
translation
(Ali,
2006,
p.
26).
Yet,
Ali
anassertion
example
of polysemy
the
words,
Arabic
uses
repetition
as
a
means
of
assertion
and
persuasion.
Ali,
however,
refutes
Johnston
the
words,
Arabic
uses
repetition
as
a
means
of
assertion
and
persuasion.
Ali,
however,
refutes
Johnstone's
of thecatered
logical
structure
of
proof
which
Westerners
see
behind
the
words,
Arabic
uses
repetition
as
a
means
and
persuasio
177)
propounds
instead
of
the
logical
structure
proof
which
Westerners
see
behind
Johnstone
(1991,
p.Quran
177) ispropounds
that
instead
ofserves
the logical
structure
of proof which
see
behind
the
wording
of
the
deliberate;
every
word
a
purpose;
and
deformation
of ofWesterners
surat
Yusuf
as
a
case
of
repetition.
In
the
verse
(Q
12,
4):
translation
(Ali,
2006,
p.
26).
Yet,
Ali
erroneously
cites
an
example
of
polysemy
in
surat
Yusuf
auses
case
of
repetition.
In
verse
12, 4):
argument
byasstressing
that
far from
being
a of
mere
rhetorical
device,
the being
wording
ofQuran
therhetorical
Quran
isdevice,
deliberate;
eve
argument
by
stressing
that
far
from
being
athe
mere
rhetorical
device,
the from
wording
of athe
is
deliberate;
every
ans repetition
of assertion
persuasion.
Ali,
however,
refutes
Johnstone's
argument
by(Q
stressing
that
far
mere
the wo
uses
as and
a means
of
assertion
and
persuasion.
Ali,
however,
refutes
Johnstone's
the
words,
Arabic
repetition
as
a
means
assertion
and
persuasion.
Ali,
however,
refutes
Johnstone's
the
text’s
original
meaning
can
occur
if
the
repetition
is not
adequately
catered
for can
in theoccur if the repetition is
‫ساج‬
‫لي‬the
‫تهم‬verse
‫ رأ‬being
‫والقمر‬
‫كوكبا‬
‫عشر‬
‫أح‬
‫رأرأ‬
‫أبت‬
‫والشمسا‬
‫ألبي‬deformation
‫وسف‬
‫قال‬
‫إذ‬
ition.
In
(Q ‫والشمس‬
12,
4):
.word
‫ن‬serves
‫ساج‬
‫لي‬
‫والقمر‬
‫كوكبا‬
‫عشر‬
‫أح‬
‫ت‬is
‫رأ‬deliberate;
‫إني‬text’s
‫أبت‬
‫ ا‬original
‫ألبي‬
‫وسف‬
‫ قال‬deformation
‫إذ‬wording
serves
a‫إني‬
purpose;
and
deformation
of
the
text’s
original
meaning
word
a‫تهمت‬purpose;
and
of
the
meaning
canofoccur
if the
repetition
not
mere
rhetorical
device,
the
wording
of
the
Quran
iswording
deliberate;
every
word
serves
a purpose;
and
of Quran
the
text’s
originalisevery
meanin
g.‫ن‬that
far
from
a mere
rhetorical
device,
the
of the
Quran
every
argument
by
stressing
that
far
from
being
a
mere
rhetorical
device,
the
the
is
deliberate;
translation
(Ali, 2006,
p.for
26).
Yet,
Ali
erroneously
cites
anp.
example
ofAli
polysemy
in surat
’idhthe
qaala
yoosufu
li-abeehi
innee
ra’aytu
‘ashara
kawkaban
wa-l-shams
wa-l-qamar
ra’aytuhum
leecites
‫كوكب‬
‫عشر‬
‫أح‬deformation
‫ت‬
‫رأ‬original
‫أبت إني‬
‫ا‬meaning
‫وسف‬
‫قال‬qaala
‫إذ‬
’idh
yoosufu
li-abeehi
innee
ra’aytu
ahada
‘ashara
kawkaban
wa-l-shams
ra’aytuhum
adequately
catered
intranslation
the
translation
2006,
26).not
Yet,
erroneously
anthe
ofAli
polysemy
adequately
catered
for
in repetition
the
(Ali,
2006,
p.
26).
Yet,
erroneously
an
example
ofYet,
polysemy
in
of
can
occur
ifahada
the
is not
adequately
catered
for
inAli
the
translation
(Ali,
2006,
p.example
26).
ose;
andtext’s
of ‫ألبي‬
the
original
meaning
can
occur
if the
repetition
is
wordtext’s
serves
a ofpurpose;
and
deformation
of(Ali,
the
text’s
original
meaning
cancites
occur
ifwa-l-qamar
repetition
iserroneo
not
Yusuf
as
a
case
repetition.
In
the
verse
(Q
12,
4):
saajideen.
ior
innee
ra’aytu
ahada
‘ashara
kawkaban
wa-l-shams
wa-l-qamar
ra’aytuhum
lee
saajideen.
surat
Yusuf
as
a
case
of
repetition.
In
the
verse
(Q
12,
4):
surat
Yusuf
as
a
case
of
repetition.
In
the
verse
(Q
12,
4):
i,
2006,
p.
26).
Yet,
Ali
erroneously
cites
an
example
of
polysemy
in
Yusufofas
a26).
case
ofin
repetition.
In thecites
versean(Qexample
12, 4): of polysemy in
in the translation (Ali, 2006,
p. 26). catered
Yet, Alifor
erroneously
cites ansurat
example
adequately
in the translation
(Ali,
2006,
p.polysemy
Yet,
Ali erroneously
O
father!
I saw
a dream
eleven
planets
and
the
sun
and
the
moon,
saw
them
prostrating
themselves
O
my
saw
in a‫عشر‬
dream
eleven
planets
and
the
sun‫كوكبا إذ‬
and
moon,
I saw
them
prostrating
.‫ن‬Yusuf
‫ساج‬
‫لي‬
‫رأ‬Lo!
‫والقمر‬
‫والشمس‬
‫كوكبا‬
‫عشر‬
‫ساجأح‬
‫(ت‬Q
‫رأ‬
‫إني‬
‫أبت‬
‫وسف ا‬
‫ألبي‬
‫وسف‬
‫إذ قال‬the
.surat
‫ن‬
‫ساج‬
‫لي‬
‫تهم‬father!
‫ رأ‬a‫تهم‬
‫والقمر‬
‫والشمس‬
‫كوكبا‬
‫ أح‬.‫ت‬
‫رأ‬
‫إني‬
‫تهمأبت‬
‫ا‬I ‫رأ‬
‫ألبي‬
‫قال‬
se
(Q
12,
4): Lo!
‫ن‬verse
‫لي‬
‫والقمر‬
‫والشمس‬
‫عشر‬
‫رأ ت أح‬
‫أبت إني‬
‫ألبي ا‬
‫ قال وسف‬themselv
‫إذ‬
of my
repetition.
In the
versein(Q
12,
4):
as
case
ofI repetition.
In the
12,
4):
unto
me.
eleven
planets
and
the
sun
and
the
moon,
I
saw
them
prostrating
themselves
unto
me.
’idh
qaala
yoosufu
li-abeehi
innee
ra’aytu
ahada
‘ashara
kawkaban
wa-l-shams
wa-l-qamar
ra’aytuhum
’idh
qaala
yoosufu
li-abeehi
innee
ra’aytu
ahada
‘ashara
kawkaban
wa-l-shams
wa-l-qamar
ra’aytuhum
leewa
‫ر‬dream
‫إني‬
‫أبت‬
‫ا‬
‫ألبي‬
‫وسف‬
‫قال‬
‫إذ‬
’idh
qaala
yoosufu
li-abeehi
innee
ra’aytu
ahada
‘ashara
kawkaban
‫إني رأ ت أح عشر كوكبا والشمس‬.‫ساجأبتن‬
‫’ا‬idh
‫ألبي‬
‫وسف‬
‫والشمس إذ قال‬
‫لي‬qaala
‫تهم‬
‫والقمر رأ‬
‫عشر كوكبا‬
‫إني رأ ت‬ahada
‫‘ ا أبت‬ashara
‫وسف ألبي‬kawkaban
‫إذ قال‬
yoosufu
li-abeehi
innee‫أح‬ra’aytu
wa-l-shams wasaajideen.
saajideen.
ahada ‘ashara
kawkaban
wa-l-shams
wa-l-qamar
ra’aytuhum
lee
saajideen.
li-abeehi
innee ra’aytu
ahada
‘ashara
kawkaban
wa-l-shams
wa-l-qamar
ra’aytuhum
lee
’idh qaala
yoosufu li-abeehi
innee ra’aytu ahada ‘ashara kawkaban wa-l-shams wa-l-qamar ra’aytuhum lee
l-qamar
ra’aytuhum
lee saajideen.
Ali finds that the repetition
ofmy
‫ات‬father!
‫رأ‬finds
ra’aytu
saw’
that
wasLo!
not
the
least
doubt
Joseph's
Ali
that
of O
‫ات‬
‫رأ‬there
ra’aytu
‘Ithe
saw’
that
there
was
notthem
the
doubt
Josep
Ithe
saw
inindicates
a dream
eleven
planets
and
theindicates
sun
and
thein
moon,
I them
saw
prostrating
themselv
O
myOfather!
Lo!
ILo!
saw‘I
in
arepetition
dream
eleven
planets
and
and
moon,
I saw
prostrating
themselves
my
father!
Isun
saw
in athe
dream
eleven
planets
and least
the sun
andin
the
mo
saajideen.
O
my
father!
Lo!
I
saw
in
a
dream
eleven
planets
and
the
sun
and
the
moon,
I27).
sawThe word ‫ رأى‬in Arabic m
mind
that
what
he
saw
was
real
and
not
just
a
normal
dream
(Ali,
1991,
p.
27).
The
word
‫رأى‬
in
Arabic
may
ion
of
‫ات‬
‫رأ‬
ra’aytu
‘I
saw’
indicates
that
there
was
not
the
least
doubt
in
Joseph's
mind
that
what
he
saw
was
real
and
not
just
a
normal
dream
(Ali,
1991,
p.
unto
me.
me.
planets
the sun
andplanets
theunto
moon,
I
saw
them
prostrating
themselves
unto
me.
aw in aand
dream
eleven
and
the
sun
and
the
moon,
I
saw
them
prostrating
themselves
O myprostrating
father! Lo!themselves
I saw in a unto
dream
eleven planets and the sun and the moon, I saw them prostrating themselves
them
me.
serveand
as not
the triliteral
verbal
stem for
‫رؤ اة‬p.ru’yah
‘seeing’
by
of physical
real
just a normal
dream
(Ali,both
1991,
27). The
word
‫رأى‬means
in Arabic
may eyesight" and ‫ رؤ اا‬ru’yaa
unto serve
me. as the triliteral verbal stem for both ‫ رؤ اة‬ru’yah ‘seeing’ by means of physical eyesight" and ‫ رؤ اا‬ru’y
"conceiving
of future
events
while
asleep"
(al-Munjid,
1986,
p.
243).
This
attested
to
stem
for botha ‫اة‬vision
‫ رؤ‬ru’yah
‘seeing’
by
means
of
physical
eyesight"
and
‫اا‬
‫رؤ‬
ru’yaa
"conceiving
a
vision
of
future
events
while
asleep"
(al-Munjid,
1986,
p.Joseph's
This
is
attested
by
Josep
Ali
finds
that
the
repetition
of
‫ات‬
‫رأ‬
ra’aytu
‘I
saw’
that
there
wasthe
not‘I
the
least
doubt
in
Ali finds
finds that
that the
the repetition
repetition of
ra’aytu
‘I saw’
saw’
indicates
that
was
not
Ali
of ‫ رأ ات‬ra’aytu
‘I
indicates
that there
there
was
not
the
least
doubt
intoJoseph's
Ali finds
that
theisindicates
repetition
ofby‫ات‬
‫رأ‬243).
ra’aytu
saw’
indicates
that
the
father’s
answer
not
to
tell
his
brothers
about
his
"visionary"
dream
‫اا‬
‫رؤ‬
ru’yaaka
(Q
12,
5).
Thus
a
visionary
re
events
while
asleep"
(al-Munjid,
1986,
p.
243).
This
is
attested
to
by
Joseph's
father’s
answer
not
to
tell
his
brothers
about
his
"visionary"
dream
‫اا‬
‫رؤ‬
ru’yaaka
(Q
12,
5).
Thus
a
visiona
mind
that
what
he
saw
was
real
and
not
just
a
normal
dream
(Ali,
1991,
p.
27).
The
word
‫رأى‬
in
Arabic
mind
that
what
he
saw
was
real
and
not
just
a
normal
dream
(Ali,
1991,
p.
27).
The
word
‫رأى‬
in
Arabic
may
least
doubt
in
Joseph’s
mind
that
what
he
saw
was
real
and
not
just
a
normal
dream
(Ali,
’aytu
‘I
saw’
indicates
that
there
was
not
the
least
doubt
in
Joseph's
saw wasthat
realthere
and was
not just
a normal
dreamin(Ali,
1991,m
e repetition of ‫ رأ ات‬ra’aytu ‘I Ali
saw’finds
indicates
thatrepetition
there wasofnot
leastthat
doubt
inhe
Joseph's
that the
‫ ات‬the
‫رأ‬mind
ra’aytu
‘Iwhat
saw’
indicates
not the
least doubt
Joseph's
isreal
more
than
a 27).
casual
or
as
it(Q
isthan
termed
‫أحاال‬
‫أضاغاث‬
adghathu
ahlaam
“A
sdream
brothers
about
his
"visionary"
dream
‫اا‬dream
‫رؤ‬
ru’yaaka
12,
5).
Thus
visionary
dream
more
significant
aboth
casual
dream
or
as it‘seeing’
is(Ali,
termed
‫أحاال‬
‫أضاغاث‬
adghathu
ahlaam
“A
confus
serve
asis
the
triliteral
verbal
stem
for
both
‫اة‬normal
‫رؤ‬
ru’yah
by means
of physical
eyesight"
‫رؤ اا‬
ru’y
as
the
triliteral
verbal
stem
for
‫رؤ اة‬aas
ru’yah
‘seeing’
by
means
ofp.confused
physical
eyesight"
and
‫اا‬and
‫رؤ‬by
ru’yaa
st
awas
normal
dream
p.
The
word
‫رأى‬
in
Arabic
may
serve
the
verbal
stem
for
both
‫رؤ اة‬
ru’yah
‘seeing’
means
1991,
p.
27).
The
word
in
Arabic
may
serve
as
the
triliteral
verbal
stem
for
both
aw
andsignificant
not(Ali,
just1991,
aserve
normal
dream
(Ali,
1991,
p.
27).
The
word
in triliteral
Arabic
may
mind
that
what
he
saw
was
real
and
not
just
a‫رأى‬
dream
1991,
27).
The
word
‫رأى‬
in Arabic
may
of
meaningless
dreams
and
nightmares
of
no
particular
significance
according
to
surat
Yousef
(Q
12,
44)
han
a
casual
dream
or
as
it
is
termed
‫أحاال‬
‫أضاغاث‬
adghathu
ahlaam
“A
confused
medley
of
meaningless
dreams
and
nightmares
of
no
particular
significance
according
to
surat
Yousef
(Q
12,
"conceiving
a
vision
of
future
events
while
asleep"
(al-Munjid,
1986,
p.
243).
This
is
attested
to
by
Josep
"conceiving
a
vision
of
future
events
while
asleep"
(al-Munjid,
1986,
p.
243).
This
is
attested
to
by
Joseph's
‫اة‬lmedley
‫رؤ‬
ru’yah
‘seeing’
by
means
of
physical
eyesight"
and
‫اا‬
‫رؤ‬
ru’yaa
"conceiving
a
vision
of
future
events
while
asleep"
(al-Munjid,
1986,
verbal stem for both ‫رؤ اة‬ru’yah
ru’yah
‘seeing’
bymeans
means
ofstem
physical
eyesight"
and ‫رؤ اا‬
ru’yaa
by
physical
eyesight”
and
ru’yaa
a visioneyesight" and ‫ رؤ اا‬ru’yaap.4
serve
as‘seeing’
the triliteral
verbalof
for both
‫ رؤ اة‬ru’yah
‘seeing’
by“conceiving
means of physical
‫األحال‬
‫نحن بتأو ل‬
‫وما‬
‫أحال‬
‫أضغاث‬
‫قالوا‬
ms
and
nightmares
of
no
particular
significance
according
to
surat
Yousef
(Q
12,
44)
‫بعالمين‬
‫األحال‬
‫ل‬
‫بتأو‬
‫نحن‬
‫وما‬
‫أحال‬
‫أضغاث‬
‫قالوا‬
father’s
answer
not
to
tell
his
brothers
about
his
"visionary"
dream
‫اا‬
‫رؤ‬
ru’yaaka
(Q
12,Thus
5).
a vision
father’s
answer
not
to
tell
his
brothers
about
his
"visionary"
dream
‫اا‬
‫رؤ‬
ru’yaaka
(Qhis
5).
adream
visionary
asleep"
(al-Munjid,
1986,
p.
243).
This
is
attested
to
by
Joseph's
father’s
answer
not
to
tell
his
brothers
about
"visionary"
‫رؤ اا‬
ne‫بعالمين‬
of
future
events
while
asleep"
(al-Munjid,
1986,
p.
243).
This
is
attested
to
by
Joseph's
of
future events
whileof
asleep”
1986,
p. 243).
This is attested
by Joseph’s
"conceiving
a vision
future(al-Munjid,
events while
asleep"
(al-Munjid,
1986, p.to 243).
This
is12,
attested
to Thus
by
Joseph's
qaaloo
adghaathu
ahlaamhis
wa-maa
nahnu
bi-ta’weeli
l-ahlaami
bi-‘aalimeen.
‫أضغاث‬
‫قالوا‬
qaaloo
adghaathu
ahlaam
wa-maa
nahnu
bi-ta’weeli
l-ahlaami
bi-‘aalimeen.
dream
is
more
significant
than
a
casual
dream
or
as
it
is
termed
‫أحاال‬
‫أضاغاث‬
adghathu
ahlaam
“A
confus
is
more
significant
than
a
casual
dream
or
as
it
is
termed
‫أحاال‬
‫أضاغاث‬
adghathu
ahlaam
“A
confused
ut
his
‫اا‬dream
‫رؤ‬
ru’yaaka
(Q
12,
5).
Thus
a
visionary
dream
is
more
significant
than
a
casual
dream
or
as
it
is
termed
‫أحاال‬
to
tell "visionary"
his
brothersdream
about
"visionary"
dream
‫اا‬
‫رؤ‬
ru’yaaka
(Q
12,
5).
Thus
a
visionary
father’s
ru’yaaka (Q
(Q 12, 5). Thus a visionary ‫ث‬
father’s answer
answer not
not to
to tell
tell his
his brothers
brothers about
about his
his “visionary”
"visionary" dream
dream ‫ رؤ اا‬ru’yaaka
Theyor
said:
medley
of
dreams:
and
we
are‫أضاغاث‬
not
skilled
in
the ahlaam
interpretation
of dreams.”
a-maa
nahnu
bi-ta’weeli
l-ahlaami
bi-‘aalimeen.
They
said:
A
confused
medley
of
dreams:
and
we
are
not
skilled
in
the
interpretation
of
dreams.”
medley
of
meaningless
dreams
and
nightmares
of
no
particular
significance
according
to
surat
Yousef
12, 4
medley
of
meaningless
dreams
and
nightmares
of
no
particular
significance
according
toofsurat
Yousef
(Qsignificance
12,(Q44)
ream
as A
ita confused
is
termed
‫أحاال‬
‫أضاغاث‬
adghathu
ahlaam
“A
confused
medley
of
meaningless
dreams
and
nightmares
no
particular
ificant
than
casual
dream
or
as
it
is
termed
‫أحاال‬
adghathu
“A
confused
dream
is
more
significant
than
a
casual
dream
or
as
it
is
termed
‫أحاال‬
‫أضاغاث‬
adghathu
ahlaam
“A
confused
12, 5). Thus a visionary dream is more significant than a casual dream or as it is termed
ey
wesignificance
are not
skilled
in the
interpretation
of‫أحال‬
dreams.”
‫األحال‬
‫نحنل‬
‫ومابتأو‬
‫نحن‬
‫وما‬according
‫أضغاث‬
‫قالوا‬
‫بعالمين‬
‫األحال‬
‫بتأو ل‬
‫أحال‬
‫أضغاث‬
‫قالوا‬44)
resof
ofdreams:
no particular
according
to
surat
Yousef
(Q
‫بتأو‬
‫ نحن‬44)
‫وما‬significance
‫ أضغاث أحال‬according
‫قالوا‬
ess
dreams
andand
nightmares
of
no‫بعالمين‬
particular
significance
to‫بعالمين‬
surat ‫األحال‬
Yousef
(Q 12,
medley
of meaningless
dreams
and12,
nightmares
of no‫ل‬particular
to surat Yousef (Q 12, 44)
wa-maa
nahnu
bi-ta’weeli
l-ahlaami
bi-‘aalimeen.
qaaloo
adghaathu
ahlaam
wa-maa
nahnu
bi-ta’weeli
l-ahlaami
bi-‘aalimeen.
adghaathu
ahlaam
wa-maa
nahnu bi-ta’weeli l-ahlaami bi-‘aalime
‫قالوا أضغاث أحال وما ن‬
‫بعالمين‬qaaloo
‫األحال‬
‫ل‬adghaathu
‫نحن بتأو‬
‫وما‬ahlaam
‫أحال‬
‫أضغاث‬
‫ قالوا‬qaaloo
They
said:
A
confused
medley
of
dreams:
and
we
are
not
skilled
ininterpretation
interpretation
of
They
said:
A
confused
medley
of
dreams:
and
we
are
not
skilled
in
the
ofwe
dreams.”
i-ta’weeli
l-ahlaami
They
said: A confused
ofthe
dreams:
and
aredreams.”
not skilled in the inte
hlaam
wa-maa
nahnubi-‘aalimeen.
bi-ta’weeli
bi-‘aalimeen.
84
qaalool-ahlaami
adghaathu
ahlaam wa-maa nahnu
bi-ta’weeli
l-ahlaamimedley
bi-‘aalimeen.
nd
we
are
not
skilled
in
the
interpretation
of
dreams.”
ed medley of dreams: and we
are said:
not skilled
in the medley
interpretation
of dreams.”
They
A confused
of dreams:
and we are not skilled in the interpretation of dreams.”
verse (Q 12, 4):
surat Yusuf as a case of repetition. In the verse (Q 12, 4):
‫إذ قال وسف ألبي ا أبت إني رأ ت‬
.‫إذ قال وسف ألبي ا أبت إني رأ ت أح عشر كوكبا والشمس والقمر رأ تهم لي ساج ن‬
ytu ahada ‘ashara kawkaban wa-l-shams wa-l-qamar ra’aytuhum lee
’idh qaala yoosufu li-abeehi innee ra’aytu ahada ‘ashara kawkaban wa-l-shams wa-l-qamar ra’aytuhum
saajideen.
n planets and the sun and the moon, I saw them prostrating themselves
O my father! Lo! I saw in a dream eleven planets and the sun and the moon, I saw them prostrating themselv
unto me.
ra’aytu ‘I saw’ indicates that there was not the least doubt in Joseph's
Ali finds that the repetition of ‫ رأ ات‬ra’aytu ‘I saw’ indicates that there was not the least doubt in Josep
just a normal dream (Ali, 1991, p. 27). The word ‫ رأى‬in Arabic may
mind that what he saw was real and not just a normal dream (Ali, 1991,
p. 27). The word ‫ رأى‬in Arabic m
Jamal ALQINAI
h ‫ رؤ اة‬ru’yah ‘seeing’ by means of physical eyesight" and ‫ رؤ اا‬ru’yaa
serve as the triliteral verbal stem for both ‫ رؤ اة‬ru’yah ‘seeing’ by means of physical eyesight" and ‫ رؤ اا‬ru’y
hile asleep" (al-Munjid, 1986, p. 243). This is attested to by Joseph's
"conceiving a vision of future events while asleep" (al-Munjid, 1986, p. 243). This is attested to by Josep
bout his "visionary" dream ‫ رؤ اا‬ru’yaaka (Q 12, 5). Thus a visionary
father’s answer not to tell his brothers about his "visionary" dream ‫ رؤ اا‬ru’yaaka (Q 12, 5). Thus a vision
dream or as it is termed ‫ أضاغاث أحاال‬adghathu
adghathuahlaam
ahlaam“A“A
confused
confused
medley
of meaningless
dream is more significant
than
a casual
dream
or as it is dreams
termed and
‫أحاال‬nightmares
‫ أضاغاث‬adghathu ahlaam “A confus
mares of no particular significance
according
to
surat
Yousef
(Q
12,to44)
of nomedley
particular
significance
according
surat
Yousef
(Q
12,
44)
of meaningless dreams and nightmares of no particular significance according to surat Yousef (Q 12, 4
‫قالوا أضغاث أحال وما نحن بتأو ل األحال بعالمين‬
u bi-ta’weeli l-ahlaami bi-‘aalimeen.
The
Interpretation
of Quranic
Polysemy
and
Lexical
Recurrence
qaaloo
adghaathu ahlaam
ahlaam
wa-maa nahnu
bi-ta’weeli
l-ahlaami
bi-‘aalimeen.
qaaloo
adghaathu
and we are not skilled in the interpretation
of dreams.” wa-maa nahnu bi-ta’weeli l-ahlaami bi-‘aalimeen.
They said: A confused medley of dreams: and we are not skilled in the interpretation of dreams.”
They said: A confused medley of dreams: and we are not skilled in the interpretation
Lexical Recurrence of dreams.”
InInthis
the verb
verb ‫ رأ ات‬ra’aytu
ra’aytu is
is not
notas
asJohnstone
Johnstone(1991,
(1991,p.p.29)
29) claims simply a rhetoric
thisverse,
verse, the
the repetition
repetition of
of the
The
Interpretation
Polysemy
Lexical
Recurrence
device
merely
intendedof
toQuranic
persuade
readers to
byand
creating
athe
logical
link
claims
simply
a rhetorical
device
merelytheintended
persuade
readers
bybetween
creatingthe
a anterior and posterior par
The Interpretation of
Quranic
Polysemy
and
Lexical
Recurrence
of
the
verse,
but
rather
it
emphasizes
that
what
Joseph
saw
was
more
like
a
dream
logical link between the anterior and posterior parts of the verse, but rather it emphasizes come true. The repetitiv
as Johnstone (1991, p. 29) claims
simply
a rhetorical
of his
language
is precursive
to ancome
actualtrue.
event
predestined
by God’s
will
testimony
to Joseph
Thea Interpretation
of
Quranic
andasLexical
Recurrenc
that nature
what Joseph
saw
was more
like
dream
The
repetitivePolysemy
nature
of his
a logical link between the anterior
and posterior
parts
prophethood
(Ali,
2006,
p.
27).
is precursive
to anofactual
event
by God’s
will as(1991,
testimony
In thistrue.
verse,
the repetition
the verb
‫رأ ات‬predestined
ra’aytu is not
as Johnstone
p. 29)toclaims simply a rhetorical
aw was more like a dreamlanguage
come
Yet, prophethood
the The
four repetitive
most(Ali,
popular
translations
of the Quran fall short from realizing the polysemous nature of ‫ات‬
Joseph’s
2006,
p.
27).
device
merely
intended
to
persuade
the
readers
by
creating
a
logical
link
between
the anterior and posterior parts
predestined
by the
God’s
will asofra’aytu.
testimony
In this verse,
repetition
the verb
‫ات‬to‫رأ‬Joseph's
ra’aytu
is not asrepeat
Johnstone
(1991,
p. 29)
claims
a rhetorical
Shakir
and
Ali simply
the verb
‘I saw’
while
Asadsimply
and Pickthall
insert the word dream.
of
the
verse,
but
rather
it
emphasizes
that
what
Joseph
saw
was
more
like
a
dream
come true. The repetitive
the
four
mostby
popular
translations
offather:
the Quran
shortBehold,
from
realizing
device merely intended to persuade
the
readers
creating
aInlogical
link
between
anterior
and
posterior
parts
- Yet,
Asad:
“LO!
Thus
spoke
Joseph
untoverse,
his
"O the
myfall
father!
I saw
[inthe
aisdream]
stars,
as wep
this
the
repetition
of
the
verb
‫ات‬
‫رأ‬
ra’aytu
as eleven
Johnstone
(1991,
nature
of
his
language
is
precursive
to
an
actual
event
predestined
by
God’s
will
asnottestimony
to Joseph's
nature
of
Shakir
and
Ali
simply
repeat
verb
‘I saw’
while
short
realizing
the polysemous
of
‫ رأ‬ra’aytu.
of thefrom
verse,
but rather
itpolysemous
emphasizesnature
that
Joseph
saw
was
more
like
a dream
comethetrue.
The
repetitive
as
thewhat
sun‫ات‬and
the moon:
I saw
them
prostrate
themselves
before
me!”
device
merely
intended
to
persuade
the
readers
by
creating
a
logical
link
between
prophethood
(Ali,
2006,
p.event
27).
e Asad
insert is
the
word
Asad
anddream.
Pickthall
the
word
dream.
natureand
ofPickthall
his language
precursive
to
an insert
actual
by God’s
will emphasizes
as Lo!
testimony
Joseph's
- Pickthall:
“When
Joseph
saidpredestined
unto
father:
Orather
my father!
I sawthat
intoawhat
dream
elevensaw
planets
and
sunaan
of
thehis
verse,
Joseph
wasnature
morethe
Yet,
the
four
most
popular
translations
of thebut
Quran
fallit short
from realizing
the
polysemous
oflike
‫ رأ ات‬d
ther!
Behold, I(Ali,
saw 2006,
[in a dream]
eleven“LO!
stars,
as
well
prophethood
p. 27).- Asad:
the moon,
I
saw
them
prostrating
themselves
unto
me.”
Thus
spoke
Joseph
unto
his
father:
“O
my
father!
Behold,
I
saw
[in
a
nature
of
his
language
is
precursive
to
an
actual
event
predestined
by
God’
ra’aytu.
Shakirof
andtheAliQuran
simplyfall
repeat
thefrom
verbrealizing
‘I saw’ while
Asad and Pickthall
insert
word dream.
mselves
Yet, thebefore
four me!”
most popular
translations
short
the
polysemous
of
‫رأ ات‬the
- Shakir:
“When
Yusuf
said
toprophethood
his
father:
O(Ali,
my 2006,
father!
Surely
I sawnature
eleven
stars
and the sun and the moon-dream]
eleven
stars,
as
well
as
the
sun
and
the
moon:
I
saw
them
prostrate
themselves
p.
27).
- Asad:
“LO!
Thus
spoke
Joseph
unto
his
father:
"O my father!
Behold,
I saw [in a dream] eleven stars, as well
! Lo!
I sawShakir
in a dream
eleven
planets
andsaw
the
sun
ra’aytu.
and Ali
simply
verb
‘I and
saw’
while
Asadthe
and
Pickthall
thetranslations
word
dream.
them
making
obeisance
tofour
me.”most insert
Yet,
popular
of
the Quran fall short from realizing
beforerepeat
me!”asthe
the
sun
and
the
moon:
I
saw
them
prostrate
themselves
before
me!”
o me.”
- Asad: “LO! Thus spoke Joseph
unto Ali:
his father:
"OJoseph
my father!
I saw
dream]repeat
as saw’
well while
- Yousef
“Behold!
said Behold,
to his
father:
O[in
myasimply
father!
Ieleven
did the
seestars,
eleven
stars
and the
sun and
and the moon:i
ra’aytu.
Shakir
and
Ali
verb
Asad
Pickthall:
“When
Joseph
said
unto
his
father:
O
my
father!
Lo!
I
saw
in
a‘Idream
Pickthall:
“When
Joseph
said
unto
his
father:
O
my
father!
Lo!
I
saw
in
a
dream
eleven
planets
and thePickthall
sun and
urely I saw eleven
starsand
andthethe
sun and
thethem
moon-I
as the sun
moon:
I saw
prostrate
themselves
before
me!”spoke Joseph unto his father:
saw
them
prostrate
themselves
to me!”
Asad:
“LO!
Thus
"O
my
father!
Behold,
I saw [
the
moon,
I
saw
them
prostrating
themselves
unto
me.”
eleven
planets
and
the
sun
and
the
moon,
I
saw
them
prostrating
themselves
unto
me.”
- Pickthall: “When Joseph said unto his father: O my father! Lo! I sawasinthe
a dream
eleven
planets
and them
the sun
and themselves before me!”
sun
and
the
moon:
I
saw
prostrate
Shakir:
“When
Yusuf
said
to to
hisme.”
father:
OOmy
father!
Surely
I Isaw
eleven
stars
and
the sun and the moon-- I
her! I did seethe
eleven
stars
and-them
the- Shakir:
sun
and“When
the
moon:
I said
moon,
I saw
prostrating
themselves
unto
Yusuf
father:
my
father!
Surely
saw
eleven
stars
and
Finally,
the
word
‫إقتار‬
iqtarafa
is often
used
in the
context
ofhis
committing
a sin
or perpetrating
-his
Pickthall:
“When
Joseph
said
unto
father:
O my
father!
Lo! I saw ina acrimin
dream
saw
them
making
obeisance
to
me.”
- Shakir: “When Yusuf said
to his
father:
O my
Surely
I saw
eleven
stars
andthem
thetosun
andthat
theit
moon-I earthly
the sun
and
the moon-saw them
making
toI me.”
act.
Nevertheless,
inIfather!
surat
al-Tawbah
itobeisance
is
used
with
money
imply
is a base
gain that should n
the
moon,
saw
prostrating
themselves
unto
me.”
- Yousef
Ali:to“Behold!
Joseph said to his father: O my father! I did see eleven stars and the sun and the moon: I
saw them making
obeisance
me.”
deviate
man
from
the true
love-of
God.
Shakir:
“When
to his
father:
O my stars
father! Surely I saw eleven sta
- Yousef
Ali:
“Behold!
Joseph
said
toto
his
father:Yusuf
O mysaid
father!
I did
see eleven
saw
them
prostrate
themselves
me!”
ontext
of
committing
a
sin
or
perpetrating
a
criminal
- Yousef Ali: “Behold! Joseph
said
to
his
father:
O
my
father!
did
eleven
stars
andme!”
the‫وأموال‬
sun and
the moon:
I ‫إن كان آباؤكم وأبناؤكم واخوانكم‬
…
‫هللا‬
‫من‬
‫إليكم‬
‫أح‬
‫ترضونها‬
‫ومساكن‬
‫سادها‬see
‫ك‬saw
‫تخشون‬
‫وتنارة‬
‫اقترفتموها‬
‫وعشيرتكم‬
‫وأزواجكم‬
them
making
obeisance
to me.”
and the sun and the moon: I saw them Iprostrate
themselves
to
y to imply that
is a base
earthly
gain
that to
should
sawitthem
prostrate
themselves
me!” not
Qul
in kaana
aabaaʾukum
wa-abnaaʾukum
wa-ikhwaanukum
wa-azwaajukum
wa-ʿasheeratukum
- Yousef
Ali:used
“Behold!
said
to
his father:aaO
my
I did wa-amwaalu
see
eleven s
Finally, the
the word
word ‫ إقتار‬iqtarafa
isis often
ininthe
context
ofofcommitting
sin
orfather!
perpetrating
a criminal
Finally,
iqtarafa
often
used
theJoseph
context
committing
sin
iqtaraftumooha
wa-tijaaratun
takhshawna
kasaadaha
wa-masaakinu
tardawnahaa
ahabba ilaykum min
saw
them
prostrate
themselves
to
me!”
act.
Nevertheless,
in
surat
al-Tawbah
it
is
used
with
money
to
imply
that
it
is
a
base
earthly
gain
that
should
not
or perpetrating
a criminal
in surat al-Tawbah
it is used with
money
‫وأموال اقتر‬
‫واخوانكم‬
‫وأبناؤكم‬is
‫كان‬
‫قل إن‬inact.
Finally,
the ‫وأزواجكم‬
word ‫إقتار‬
iqtarafa
often
used
theNevertheless,
context of committing
a sin or perpetrating
a criminal
Allaahi.
(Q‫آباؤكم‬
9,
24).
deviate
man
from
the
true
love
of
God.
imply
thatall
atranslations
base
earthly
gain
thatthe
should
not
man from
true
love of
umact.
wa-azwaajukum
wa-ʿasheeratukum
wa-amwaalun
Nevertheless, in
surattoal-Tawbah
itit the
isis used
with
money
to by
imply
that
itwell
is
adeviate
base‫إقتار‬
earthly
gainisthe
that
should
Almost
given
five
known
interpreters
erroneously
the word
iqtarafa by
Finally,
the
word
often
usednot
inrender
the context
committing
…
‫هللا‬
‫من‬ilaykum
‫ أح إليكم‬mina
‫سادها ومساكن ترضونها‬
‫تخشون ك‬
‫وتنارة‬
‫اقترفتموها‬iqtarafa
‫وعشيرتكم وأموال‬
‫ وأبناؤكم‬of
‫آباؤكم‬
‫قل إن كان‬
wa-masaakinu
tardawnahaa
ahabba
deviate man from
the trueGod.
love
of
God.
more euphemistic equivalent such
as
‘acquire’ orin
‘gain’
thus
glossingitover
the negative
nuance
of thethat
ST itword.
act.
Nevertheless,
surat
al-Tawbah
is
used
with
money
to
imply
is a
Qul
in
kaana
aabaaʾukum
wa-abnaaʾukum
wa-ikhwaanukum
wa-azwaajukum
wa-ʿasheeratukum
wa-amwaalun
…‫ومساكن ترضونها أح إليكم من هللا‬
‫تخشون‬
‫وأموال‬sons
‫وأبناؤكم‬
‫إن كان‬and
‫ قل‬your clan, and the world
-Asad: ‫سادها‬
Say:‫ ك‬If
your‫وتنارة‬
fathers
and
your
and your
brothers
and
your‫آباؤكم‬
spouses
deviate
man
from
the
true
love
of
God.
iqtaraftumooha
wa-tijaaratun
takhshawna
kasaadaha
wa-masaakinuwa-amwaalun
tardawnahaa ahabba ilaykum mina
nterpreters
erroneously
render
the
word
iqtarafa
by a acquired,
Qul in kaana
aabaaʾukum
wa-abnaaʾukum
wa-ikhwaanukum
wa-azwaajukum
goods
which
you
have
and
whereof
you fear
decline,
and‫اقترفتموها‬
the dwellings
in which‫جكم‬
yo
…the
‫من هللا‬commerce
‫أح إليكم‬wa-ʿasheeratukum
‫ومساكن‬
‫سادها‬a‫تخشون ك‬
‫وتنارة‬
‫وعشيرتكم وأموال‬
(Q
9,
24).
s iqtaraftumooha
glossing over the wa-tijaaratun
negative Allaahi.
nuance
of
the
ST
word.
wa-masaakinu
tardawnahaa
ahabba
ilaykum
mina
taketakhshawna
pleasure - [ifkasaadaha
all these] are
dearer
to
you
than
God.
Qul
in kaana
aabaaʾukum
wa-abnaaʾukum
wa-ikhwaanukum
wa-azwaajukum
Almost
thethe
translations
given
by the
five well
known interpreters
erroneously
render
the word
iqtarafa by aw
Qul
inand
kaana
wa-abnaa
wa-azwaajukum
waersAllaahi.
and your
clan,all
worldly
(Q spouses
9, 24). and your
-Ali:
Say:
If it aabaa
be
that’ukum
your fathers,
your’ukum
sons, wa-ikhwaanukum
your
brothers, your
mates, or your
kindred;wa-masaakinu
the wealth that tardaw
ye hav
iqtaraftumooha
wa-tijaaratun
takhshawna
kasaadaha
more
euphemistic
equivalent
such
as ‘acquire’
or ‘gain’ thus
glossing
over
the negative
of the ST word.
’asheeratukum
iqtaraftumooha
wa-tijaaratun
waof Almost
you fearalla the
decline,
and the
dwellings
which
you
translations
given
by theinwa-amwaalun
five
well
known
interpreters
the word
iqtarafa
a nuance
gained;
commerce
in which
ye fear(Q
aerroneously
decline:
or render
thetakhshawna
dwellings
inkasaadaha
which yeby
delight
- are dearer to you tha
Allaahi.
9,
24).
-Asad:
If your or
fathers
and
your
sons
andAllaahi.
your
brothers
and your
spouses
and your clan, and the worldly
masaakinu
ahabba
ilaykum
mina
(Q 9, 24).
more euphemistic equivalent
suchSay:
astardawnahaa
‘acquire’
‘gain’
thus
glossing
over
the negative
nuance
the
ST well
word.
Allah.
Almost
all
the translations
given
byofthe
five
known
interpreters
erroneousl
goods
which
you
have
acquired,
and
the
commerce
whereof
you
fear
a
decline,
and
the dwellings
in which
you
s, your
mates,
the
wealth
that
ye
have
-Asad:
Say: or
If your
your kindred;
fathers and
your all
sons
yourfathers,
brothers
and
your
spouses
and
your
clan,
and
the
worldly
-Pickthall:
Say:
Iftranslations
your
and
your
and
your
brethren,
and
your
wives,
and thus
yourglossing
tribe, and
thethe
weal
Almost
theand
given
by
thesons,
five
well
known
interpreters
erroneously
more
euphemistic
equivalent
such
as
‘acquire’
or
‘gain’
over
ne
take
pleasure
[if
all
these]
are
dearer
to
you
than
God.
wellings
in which
delight
- ye
arehave
dearer
you and
than
goods which
youye
have
acquired,
and
theto
commerce
whereof
youfor
fear
a If
decline,
and
the
dwellings
in
which
you
acquired,
merchandise
which
ye
fearfathers
that
there
will
besons
no
sale,
and
dwellings
ye desire
are
dear
render
the
word
iqtarafa
by
a
more
euphemistic
equivalent
such
as
‘acquire’
or
‘gain’
thus
-Asad:
Say:
your
and
your
and
your
brothers
and
your
spouses
-Ali:
Say: Ifto
it you
be that
fathers, your sons, your brothers, your mates, or your kindred; the wealth that ye have
take pleasure - [if all these]
are
thanyour
God.
to dearer
youover
thanthe
Allah.
goods
which
you or
have
acquired,
and
the commerce
whereof
you fear
decline,
glossing
negative
nuance
of
the ST
word.
gained;
the
commerce
in
which
fear
a decline:
the
dwellings
in which
- are dearer
to ayou
than
ethren,
and your
wives,
tribe,
andsons,
the wealth
-Ali: Say:
If it be
that and
youryour
fathers,
your
your brothers,ye
your
mates,
or
your
kindred;
the
wealth
thatye
yedelight
have
take
pleasure
[if
all
these]
are
dearer
to
you
than
God.
-Asad:
Say:
If
your
fathers
and
your
sons
and
your
brothers
and
your
spouses
and
Allah.
ere
will
be
no
sale,
and
dwellings
ye
desire
are
dearer
gained; the commerce in which
fear a decline:
or theby
dwellings
in
which
ye delightfathers,
- are dearer
to you
than
Determining
Polysemy
Means
ofIfhave
Collocation
-Ali:
Say:
itand
beacquired,
that
your
your
brothers,
yourand
mates,
or your
-Pickthall:
Say:
your fathers,
your
sons,
youryour
brethren,
yoursons,
wives,
and
your tribe,
the wealth
your
clan, and
theIfworldly
goodsand
which
you
and theand
commerce
whereof
Allah.
Some
cases
of
formal
recurrence
of
polysemous
words
may
be
misleading
to
the
translator
if
he
ignores
the
gained;
the
commerce
in
which
ye
fear
a
decline:
or
the
dwellings
in
which
ye
ye have
andand
merchandise
for
which
ye fear
there
will
be
sale,
and
dwellings ye desire are dearer
you
fear
aacquired,
decline,
and
the
dwellings
in which
you
takethat
pleasure
- [iftribe,
all no
these]
are
dearer
-Pickthall: Say: If your fathers,
and
your sons,
your
brethren,
and
your
wives,
and
your
and
the
wealth
subtle
nuances
and
decides
to
repeat
them
in
the
TT,
unless
the
context
and
other
adjacent
collocates
dictate
Allah.
to
you
than
Allah.
to you thanfor
God.
ye have acquired, and merchandise
which ye fear
thatinthere
will
be no
sale,
and dwellings
yeyour
desire
arepolysemous
dearer
different rendering.
A case
point
is surat
al-Rahmaan
(Q 55)and
wherein
the
word ‫الميازان‬
al-meezaa
-Pickthall:
Say:
If your
fathers,
sons,
and your brethren,
and your
wive
aytobeyou
misleading
to the translator
if
he
ignores
their
than Allah.
occurs in three consecutive verses
withacquired,
synonymous
in meaning.
inthat
verse
7 it will
stands
both an
th
ye have
and variations
merchandise
for whichThus,
ye fear
there
be for
no sale,
Determining
Polysemy
Means of Collocation
ss the context and other adjacent
collocates
a bythe
actual
balancedictate
in creating
and all
creation with delicate measurement85
and the balance of justice
toskies
you than
Allah.
cases
of formal
recurrence of polysemous words may be misleading to the translator if he ignores their
Q 55)
wherein the Polysemy
polysemousSome
word
‫الميازان‬
Determining
by
Means
Collocation
reward
andofal-meezaan
punishment,
conviction and vindication.
subtle
nuances
and
decides
to may
repeatbethem
in the TT,
unless
the context
and other
adjacent collocates dictate a
ons
in meaning.
in recurrence
verse .7‫الميزان‬
it stands
for‫وال‬both
the
Some
cases ofThus,
formal
of‫تخسروا‬
polysemous
words
misleading
to
the
translator
if he‫والسماء‬
ignores
their
‫بالقسط‬
‫وأقيموا الوزن‬
،‫الميزان‬
‫تطغوا في‬
‫ أال‬،‫الميزان‬
‫ووض‬
‫رفعها‬
Determining
Polysemy
by
Means
of
Collocation
different
rendering.
A
case
in
point
is
surat
al-Rahmaan
(Q
55)
wherein
the
polysemous
‫ الميازان‬al-meezaan
delicate
measurement
and the
balance
of justice
subtle nuances
and decides
toWa-l-samaa’a
repeat them
in
the in
TT, wa-wada‘a
unless
the context
other
adjacent
dictatewa-aqeemoo
a word
rafa‘ahaa
al-meezaan
allaa
tatghoo collocates
fee
al-meezaan
bi-l-qis
Some
cases
ofand
formal
recurrence
of polysemous
words
may
beal-wazna
misleading
to t
occurs
in
three
consecutive
verses
with
synonymous
variations
in
meaning.
Thus,
in
verse
7
it
stands
for both the
different rendering. A case inwalaa
point tukhsiroo
is surat al-Rahmaan
55) wherein
theand
polysemous
word
al-meezaan
al-meezaan.(Qsubtle
nuances
decides
to
repeat
them
in
the
TT,
unless
the
context
and
in creatingvariations
the skies in
and
all creation
with
delicate
measurement
balance of justice inot
‫ووض‬
‫رفعها‬in‫والسماء‬
occurs
three consecutiveactual
versesbalance
withcollocation
synonymous
meaning.
Thus,
in
verse
7 it stands
for
both and
the the
The
of the word
‫تطغاوا‬
tatghoo
‘transgress’
and
al-meezaan
‘balance,
equity, justice’
different
rendering.
A
case
in
point
is
surat
al-Rahmaan
(Q
55) wherein
the poly
reward
and and
punishment,
conviction
and vindication.
ghoo
fee balance
al-meezaan
wa-aqeemoo
al-wazna
actual
in creating
the
skies
creation
delicate
measurement
and
the
balance
of
justice
in
verse
8 wouldallbi-l-qisti
narrow
thewith
choices
for
the
translator
in
favour
of
‘equity’
or
‘justice’
since,
contrary
to celesti
occurs
in
three
consecutive
verses
with
synonymous
variations
in
meaning.
Thus
.‫تخسروا الميزان‬
‫وال‬
‫ وأقيموا الوزن بالقسط‬،‫ أال تطغوا في الميزان‬،‫والسماء رفعها ووض الميزان‬
reward and punishment, conviction
vindication.
justice,and
earthly
tyrants may doactual
injustice
by encroaching
ontheand
contravening
others' with
rights.delicate
However,
in verse
balance
inallaa
creating
skies
and all creation
measuremen
Wa-l-samaa’a
rafa‘ahaa
wa-wada‘a
al-meezaan
tatghoo
fee
al-meezaan
wa-aqeemoo
al-wazna
bi-l-qisti
’ .and
‘balance,
equity,‫في‬justice’
‫الميزان‬
‫تخسروا‬al-meezaan
‫الوزن بالقسط وال‬
‫وأقيموا‬
‫تطغوا‬
‫أال‬in،‫الميزان‬
‫ووض‬
‫رفعها‬
‫والسماء‬
the association
between
the collocates
‫قساط‬
qist ‘fair orconviction
exact measurement’
and ‫ تخساروا‬tukhsiroo ‘depreciat
reward
and
punishment,
and vindication.
walaacontrary
tukhsiroo
al-meezaan.
ourWa-l-samaa’a
of ‘equity’ orrafa‘ahaa
‘justice’ since,
to
celestial
wa-wada‘a
al-meezaan
allaa
tatghoo
fee
al-meezaan
wa-aqeemoo
reduce/decrease in the scale as a measuring instrument,
skimp theal-wazna
balance' bi-l-qisti
would incline the translation toward
w them prostrate themselves
to-them
-me!”
Yousef
Yousef
Ali:
Ali:
“Behold!
“Behold!
Joseph
Joseph
saidtotohis
hisfather:
father:
O
Omy
mymaking
father!
father!Iobeisance
Idid
didsee
seeeleven
eleven
stars
starsand
andthe
thesun
sunand
andthe
themoon:
moon:I
making
obeisance
to
me.”said
them
to me.”
sawsaw
them
making
obeisance
me.”
saw
themtoprostrate
themselves
tosaw
me!”
saw
sawsaid
them
them
prostrate
themselves
themselves
to
tome!”
me!”
- Yousef
“Behold!
Joseph
said
to his
father:
my
father!
I“Behold!
did
eleven
stars
the
sun
the
moon:
-OYousef
Ali:
Joseph
said
tothe
his
father:
O my
father!
- Yousef
Ali:Ali:
“Behold!
Joseph
toprostrate
his
father:
O my
father!
I did
seesee
eleven
stars
andand
sun
andand
the
moon:
I II did see eleve
the word ‫ إقتار‬iqtarafa
issaw
often
used
in the
context
committing
or
a criminal
them
prostrate
themselves
to
sawperpetrating
theminprostrate
themselves
to me!” a sin or perpetrating a crimi
saw
them
prostrate
themselves
to me!”
Finally,
the
wordof
‫إقتار‬me!”
iqtarafaaissin
often
used
the context
of committing
eless, in surat al-Tawbah it is used
with
money
to
imply
that
it
is
a
base
earthly
gain
that
should
not
Finally,
Finally,
the
the
word
word
‫إقتار‬
‫إقتار‬
iqtarafa
iqtarafa
is
is
often
often
used
used
in
in
the
the
context
context
ofof
committing
committing
sin
sinoror
perpetrating
perpetrating
aacrimina
crimina
act. Nevertheless, in surat al-Tawbah it is used with money to imply
that it is aaabase
earthly
gain that
should
from the true loveFinally,
ofFinally,
God.thethe
act.
act.
Nevertheless,
Nevertheless,
in
in
surat
surat
al-Tawbah
al-Tawbah
it
it
is
is
used
used
with
with
money
money
to
to
imply
imply
that
that
it
it
is
is
a
a
base
base
earthly
earthly
gain
gain
that
that
should
should
no
no
word
‫إقتار‬
iqtarafa
is
often
used
in
the
context
of
committing
a
sin
or
perpetrating
a
criminal
‫ إقتار‬iqtarafa
often used aincriminal
the context of committi
word
‫إقتار‬man
iqtarafa
in God.
theFinally,
contextthe
of word
committing
a sin or is
perpetrating
deviate
from istheoften
true used
love of
‫ترضونها أح إليكم‬
‫ومساكن‬
‫سادها‬
‫ك‬
‫تخشون‬
‫وتنارة‬
‫وأموال‬
‫آباؤكم‬
‫كان‬
‫إن‬
‫قل‬
deviate
deviate
man
man
from
from
the
the
true
true
love
love
of
of
God.
God.
act.
Nevertheless,
in
surat
al-Tawbah
it
is
used
with
money
to
imply
that
it
is
a
base
earthly
gain
that
should
not
act.
Nevertheless,
in surat
it isgain
used
with
money
imply
that‫كان‬
it is
act. Nevertheless, in surat
used with
money
imply‫وتنارة‬
that
it is aal-Tawbah
base
earthly
that
should
notto
…al-Tawbah
‫ إليكم من هللا‬it
‫ أح‬is
‫ومساكن‬
‫سادها‬
‫ك‬to‫تخشون‬
‫وأموال‬
‫آباؤكم‬
‫ن‬
a aabaaʾukum
wa-abnaaʾukum
wa-ikhwaanukum
wa-ʿasheeratukum
wa-amwaalun
…
…
‫هللا‬
‫هللا‬love
‫من‬
‫من‬love
‫إليكم‬
‫إليكم‬
‫أح‬wa-azwaajukum
‫ومساكنترضونها‬
‫ومساكن‬deviate
‫سادها‬
‫سادها‬
‫تخشونكك‬
‫تخشون‬
‫وتنارة‬
‫وتنارة‬
‫وأموال‬
‫وأموال‬
‫وأزواجكموعشيرتكم‬
‫وأبناؤكمواخوانكم‬
‫آباؤكموأبناؤكم‬
‫آباؤكم‬
‫كان‬
‫للإنإنكان‬
deviate
man
from
the
true
of‫أح‬God.
man
from
the
true love
of God.
deviate
man
from
the
true
of aabaaʾukum
God.
Qul
in
kaana
wa-abnaaʾukum
wa-ikhwaanukum
wa-azwaajukum
wa-ʿasheeratukum
wa-amwaa
ha wa-tijaaratun…‫هللا‬
takhshawna
kasaadaha
wa-masaakinu
tardawnahaa
ahabba
ilaykum
mina
Qul
Qul
inin‫ترضونها‬
kaana
kaana
aabaaʾukum
aabaaʾukum
wa-abnaaʾukum
wa-ikhwaanukum
wa-azwaajukum
wa-azwaajukum
wa-ʿasheeratukum
wa-ʿasheeratukum
wa-amwaalun
wa-amwaalu
…‫من‬
‫من هللا‬
‫أح‬
‫ومساكن‬
‫سادها‬
‫ ك‬wa-abnaaʾukum
‫تخشون‬
‫وتنارة‬
‫وأموال‬
‫آباؤكم‬
‫كان‬
‫وأموالقل إن‬
…
‫هللا‬wa-ikhwaanukum
‫من‬
‫إليكم‬
‫وعشيرتكمأح‬
‫ومساكن‬
‫سادها‬
‫وأبناؤكمك‬
‫تخشون‬
‫وتنارة‬
‫وعشيرتكم‬m
‫إليكمإليكم‬
‫أح‬iqtaraftumooha
‫ومساكن‬
‫سادها‬
‫تخشون ك‬
‫وتنارة‬
‫وأموال‬
‫آباؤكم‬
‫كان‬
‫إن‬
‫قل‬
wa-tijaaratun
takhshawna
kasaadaha
wa-masaakinu
tardawnahaa
ahabba
ilaykum
9, 24).
iqtaraftumooha
iqtaraftumooha
wa-tijaaratun
wa-tijaaratun
takhshawna
takhshawna
kasaadaha
kasaadaha
wa-masaakinu
wa-masaakinu
tardawnahaa
tardawnahaa
ahabba
ahabba
ilaykum
ilaykum
mina
min
Qul
in
kaana
aabaaʾukum
wa-abnaaʾukum
wa-ikhwaanukum
wa-azwaajukum
wa-ʿasheeratukum
wa-amwaalun
Qul
in
kaana
aabaaʾukum
wa-abnaaʾukum
wa-ikhwaanukum
wa-azwaajukum
Qul in kaana aabaaʾukum
wa-ikhwaanukum wa-azwaajukum wa-ʿasheeratukum wa-amwaalun
Allaahi.wa-abnaaʾukum
(Q 9, 24).
he translations
given
by theConvergence
five
well
known
interpreters
erroneously
render
the
word
iqtarafa
by
a
Allaahi.
Allaahi.
(Q
(Q
9,
9,
24).
24).
iqtaraftumooha
wa-tijaaratun
takhshawna
kasaadaha
wa-masaakinu
tardawnahaa
ahabba
ilaykum
mina
and
Divergence
in
the
Interpretation
of
Quranic
Polysemy
and
Lexical
Recurrence
iqtaraftumooha
wa-tijaaratun
takhshawna
kasaadaha
wa-masaakinu
iqtaraftumooha
wa-tijaaratun
takhshawna
kasaadaha
wa-masaakinu
tardawnahaa
ahabba
ilaykum
mina
Almost all the translations given by the five well known interpreters erroneously render the word iqtarafatarb
mistic equivalent
such(Q
as(Q
‘acquire’
or ‘gain’
thus
glossing
over
the
negative
of theinterpreters
ST word.
Almost
Almost
all
allthe
the
translations
translations
given
given
by
by
the
the
five
five
well
well
known
interpreters
erroneously
erroneously
render
renderthe
theword
word
iqtarafa
by
bya
Allaahi.
9, 24).
Allaahi.
(Qnuance
9, 24).
Allaahi.
9,
24).
more
euphemistic
equivalent
such
as
‘acquire’
orknown
‘gain’
thus
glossing
over the negative
nuance
ofiqtarafa
the
ST word
If your fathers
and
your
sons
and
your
brothers
and
your
spouses
and
your
clan,
and
the
worldly
more
more
euphemistic
euphemistic
equivalent
equivalent
such
such
as
as
‘acquire’
‘acquire’
or
or
‘gain’
‘gain’
thus
thus
glossing
glossing
over
over
the
the
negative
negative
nuance
nuance
of
of
the
the
ST
ST
word.
word.
Almost
translations
given
by
well
known
interpreters
erroneously
render
the
word
iqtarafa
by
Almost
all
the translations
given
by
the
five
well
known
erroneo
Almost
all all
thethe
translations
given
thethe
fivefive
well
known
interpreters
erroneously
render
thespouses
word
iqtarafa
byinterpreters
a a and the
-Asad: Say:
Ifbyyour
fathers
and
your
sons
and
your
brothers
and
your
and
your
clan,
worl
you have acquired,
and
the commerce
whereof
fear
aand
decline,
and
the
dwellings
in
you
-Asad:
-Asad:
Say:
Say:
If
your
your
fathers
fathers
and
your
your
sons
and
and
your
your
brothers
brothers
and
and
your
your
spouses
spouses
and
and
your
your
clan,
clan,glossing
and
andthe
theover
worldly
worldl
more
euphemistic
equivalent
as
‘acquire’
or
‘gain’
thus
glossing
over
the
negative
of
the
ST
-Ali:
Say:
IfIfsuch
ityou
beyou
that
your
fathers,
your
sons,
your
brothers,
your
mates,
or the
your
more
euphemistic
equivalent
such
asnuance
‘acquire’
or
‘gain’
thus
they
more
euphemistic
equivalent
such
as
‘acquire’
or
‘gain’
thus
glossing
over
thewhich
negative
of
ST
word.
goods
which
have
acquired,
andsons
the
commerce
whereof
you
fear
anuance
decline,
and
theword.
dwellings
in
which
- [if all these]
are
dearer
you
than
God.
goods
goods
which
which
you
have
have
acquired,
and
and
the
the
commerce
whereof
whereof
you
you
fear
fear
adecline,
decline,
and
the
the
dwellings
dwellings
ininyour
which
which
you
yo
-Asad:
Say:
If
your
fathers
and
your
sons
your
brothers
and
your
spouses
and
your
clan,
and
the
worldlyand
the
wealth
yeacquired,
have
gained;
the
commerce
in
which
ye
fear
aadecline:
orand
the
-Asad:
Say:
If
your
fathers
and
your
sons
and
your
brothers
spou
-Asad:
Say:
Iftokindred;
your
fathers
andyou
your
sons
andand
your
brothers
and
your
spouses
and
your
clan,
and
the
worldly
take
pleasure
- that
[if
all
these]
are
dearer
tocommerce
you
than
God.
it be that your
fathers,
your
sons,
your
brothers,
your
mates,
or
your
kindred;
the
wealth
that
ye
have
take
take
pleasure
pleasure
[if
[if
all
all
these]
these]
are
are
dearer
dearer
to
to
you
you
than
than
God.
God.
goods
which
you
have
acquired,
and
the
commerce
whereof
you
fear
a
decline,
and
the
dwellings
in
which
you
dwellings
in
which
ye
- are
dearer
to which
you
than
Allah.
goods
you
have
acquired,
and
theorcommerce
whereof
you fear
a decli
goods which you
have
the commerce
whereof
you
fear
abrothers,
decline,
and the
dwellings
which
you
-Ali:acquired,
Say:
If itand
be delight
that
your
fathers,
your
sons,
your
your
mates,
yourinkindred;
the wealth
that
ye ha
ommerce intake
which
ye fear- [if
a--Ali:
decline:
orIf
dwellings
in
which
ye
delight
-your
are
dearer
you
than
-Ali:
Say:
Say:
Ifthe
itare
itdearer
be
be
that
thatyour
your
fathers,
fathers,
your
your
sons,
sons,
your
brothers,
brothers,
your
your
mates,
oryou
your
yourthan
kindred;
kindred;
the
wealth
wealth
that
that
ye
have
hav
take
pleasure
[if
all
these]
dearer
toin
you
than
God.
take
pleasure
- [if
these]
are mates,
dearer
to
God. the
pleasure
all
these]
are
you
than
God.
gained;
the
commerce
which
ye
fear
a sons,
decline:
oryour
theto
dwellings
in or
which
ye
delight
- are
dearer
toye
you
th
-Pickthall:
Say:
If to
your
fathers,
and
your
andall
brethren,
and
your
wives,
gained;
gained;
the
the
commerce
commerce
in
in
which
which
ye
ye
fear
fear
a
a
decline:
decline:
or
or
the
the
dwellings
dwellings
in
in
which
which
ye
ye
delight
delight
are
are
dearer
dearer
to
to
you
you
than
tha
-Ali:
Say:
If
it
be
that
your
fathers,
your
sons,
your
brothers,
your
mates,
or
your
kindred;
the
wealth
that
ye
have
-Ali:
Say:
If
it
be
that
your
fathers,
your
sons,
your
brothers,
your
mates,
or
yo
-Ali: Say: If it and
be that
your
fathers,
your
sons,ye
your
brothers,
your
or your kindred;
that ye have
Allah.
your
tribe,
and the
wealth
have
acquired,
andmates,
merchandise
for whichthe
yewealth
fear that
ay: If your fathers,
and
your
sons,
and
your
brethren,
your wives,
and
your
tribe,
the
wealth
Allah.
Allah.
gained;
commerce
in
which
fear
afathers,
decline:
or
the
dwellings
in and
which
ye
delight
- aare
dearer
tothe
you
than
gained;
the
commerce
inbrethren,
which
yeand
fear
decline:
oryou
dwellings
which
gained;
thethe
commerce
inbewhich
ye ye
fear
aand
decline:
or
theyour
dwellings
in to
which
ye
delight
- your
are
dearer
toand
than
-Pickthall:
Say:
If
your
and
sons,
and
your
wives,
your
tribe, andinthe
wea
there
will
sale,
and
dwellings
ye
desire
are
dearer
you
than
Allah.
ired, and merchandise
yehave
fear no
that
there
will
be no sale,
and
desire
are dearer
-Pickthall:
-Pickthall:
Say:
Say:
IfIfyour
your
fathers,
fathers,
and
and
your
your
sons,
sons,
and
and
your
your
brethren,
brethren,
and
andbe
your
your
wives,
and
and
your
yourtribe,
tribe,
andthe
theare
wealth
wealt
Allah. for which
Allah.
Allah.
ye
acquired,
and
merchandise
fordwellings
which
ye ye
fear
that
there
will
no wives,
sale,
and
dwellings
ye and
desire
dea
Allah.
ye
ye
have
have
acquired,
acquired,
and
andyour
merchandise
merchandise
for
for
which
which
ye
yefear
fear
that
that
there
there
will
will
be
beyour
no
no
sale,
sale,
and
and
dwellings
dwellings
ye
yedesire
desire
are
are
dearer
deare
-Pickthall:
Say:
Ifto
your
fathers,
and
sons,
and
your
brethren,
your
wives,
and
your
tribe,
and
the
wealth
-Pickthall:
Say:
Ifand
fathers,
and
your
sons,
and
your
brethren,
and
your
w
-Pickthall:
Say:
If
your
fathers,
and
your
sons,
and
your
brethren,
and
your
wives,
and
tribe,
and
the
wealth
you
than
Allah.
Determining
Polysemy
by
Means
ofthat
Collocation
toand
toyou
you
than
than
Allah.
Allah.
have
acquired,
and
merchandise
which
there
be
sale,
dwellings
are
dearer
ye
have
acquired,
merchandise
for which
yedesire
fear
there will be no sale
ye ye
have
acquired,
merchandise
forfor
which
ye ye
fearfear
that
there
willwill
be and
no no
sale,
andand
dwellings
ye ye
desire
arethat
dearer
Some cases of formal recurrencetoof
polysemous
to you
than
Allah.
ng Polysemy
Means
of
Collocation
you
than
Allah.words may be misleading to the
to by
you
than
Allah.
Determining Polysemy by Means
of Collocation
translator
if
he
ignores
their
subtle
nuances
and
decides
toherepeat
in the TT, unless
of formal recurrence of polysemous
words
may
be
misleading
to
the
translator
ignores
Determining
Determining
Polysemy
Polysemy
by
by
Means
Means
of
of
Collocation
Collocation
Some cases of formal recurrence of polysemous ifwords
maythem
betheir
misleading
to the translator if he ignores th
es and decides
to
repeat
them
in
the
TT,
unless
the
context
and
other
adjacent
collocates
dictate
acaseofinand
Some
Some
cases
cases
of
of
formal
formal
recurrence
recurrence
of
of
polysemous
polysemous
words
words
may
may
be
be
misleading
misleading
to
tothe
theis
translator
translator
he
heignores
ignores
their
the
the
context
and
other
adjacent
collocates
dictate
a
different
rendering.
A
point
Determining
Polysemy
by
Means
of
Collocation
Determining
Polysemy
bythe
Means
Collocation
Determining Polysemy
by Means
Collocation
subtle nuances
and of
decides
to repeat
them in the
TT, unless
context
other
adjacentififcollocates
dictat
dering. A case
in
point
is
surat
al-Rahmaan
(Q
55)
wherein
the
polysemous
word
al-meezaan
subtle
subtle
nuances
nuances
and
and
decides
decides
to
to
repeat
repeat
them
them
in
in
the
the
TT,
TT,
unless
unless
the
the
context
context
and
and
other
other
adjacent
adjacent
collocates
collocates
dictate
dictate
surat
al-Rahmaan
(Q
55)
wherein
the
polysemous
word
occurs
in
three
Some
cases
of
formal
recurrence
of
polysemous
words
may
be
misleading
to
the
translator
if
he
ignores
their
Some
cases
of
formal recurrence
of polysemous
wordstheir
may be
misleading
Some cases of formal
recurrence
of polysemous
words
beal-Rahmaan
misleading
to 55)
the wherein
translator
he ignores
different
rendering.
A case in point
ismay
surat
(Q
theif polysemous
word
al-meezaa
ee consecutive
verses
with
synonymous
variations
in
meaning.
Thus,
in
verse
7
it
stands
for
both
the
different
different
rendering.
rendering.
A
A
case
case
in
in
point
point
is
is
surat
surat
al-Rahmaan
al-Rahmaan
(Q
(Q
55)
55)
wherein
wherein
the
the
polysemous
polysemous
word
word
al-meezaan
al-meezaa
subtle
nuances
and
decides
to
repeat
them
in
the
TT,
unless
the
context
and
other
adjacent
collocates
dictate
a
consecutive
verses
with
synonymous
variations
in
meaning.
Thus,
in
verse
7
it
stands
for
subtle
nuances
and decides
to in
repeat
them
in theinTT,
unless
the context
and
subtle nuances and occurs
decidesintothree
repeat
them in the
TT,
unless
the context
and other
adjacent
collocates
dictate
consecutive
verses
with
synonymous
variations
meaning.
Thus,
verse
7 ait stands
for both
ce in creating
the
skies
and
all
with
delicate
measurement
and
the
balance
of
justice
inismeasurement
occurs
occurs
incase
inbalance
three
three
consecutive
consecutive
verses
verses
with
with
synonymous
synonymous
variations
variations
indelicate
inpoint
meaning.
meaning.
Thus,
Thus,
ininal-meezaan
verse
verse
77(Q
ititbalance
stands
stands
for
for
both
th
different
rendering.
Aactual
in
point
is surat
al-Rahmaan
(Q
55)
wherein
the
polysemous
word
al-meezaan
both
the
balance
in
creating
skies
and
all
creation
with
measurement
different
rendering.
Athe
case
in
surat
al-Rahmaan
55)
wherein
thethe
p
different
rendering.
Acreation
case
in
point
is surat
al-Rahmaan
(Q
55)
wherein
polysemous
word
actual
in
creating
thethe
skies
and
all
creation
with
delicate
and
the
ofboth
justice
unishment, conviction
and
vindication.
actual
actual
balance
balance
in
in
creating
creating
the
the
skies
skies
and
and
all
all
creation
creation
with
with
delicate
delicate
measurement
measurement
and
and
the
the
balance
balance
of
of
justice
justice
in
i
occurs
in
three
consecutive
verses
with
synonymous
variations
in
meaning.
Thus,
in
verse
7
it
stands
for
both
the
and
the
balance
of
justice
in
reward
and
punishment,
conviction
and
vindication.
occurs
in
three
consecutive
verses
with
synonymous
variations
in
meaning.
Th
occurs in three consecutive
verses
with synonymous
variations
in meaning. Thus, in verse 7 it stands for both the
reward and
punishment,
conviction
and vindication.
‫الوزن بالقسط وال‬
‫في‬reward
‫تطغوا‬
‫أال‬
‫ووض‬
‫رفعها‬
reward
and
and
punishment,
punishment,
conviction
conviction
and
and
vindication.
vindication.
actual
balance
in
creating
the
skies
and
all
creation
with
delicate
measurement
and
the
balance
of
justice
in
actual
balance
in
creating
the
skies
and
all
creation
with
delicate
measurem
actual
balance
in
creating
the
skies
and
all
creation
with
delicate
measurement
and
the
balance
of
justice
in
.‫ وأقيموا الوزن بالقسط وال تخسروا الميزان‬،‫ أال تطغوا في الميزان‬،‫والسماء رفعها ووض الميزان‬
a rafa‘ahaareward
wa-wada‘a
al-meezaan
allaa
tatghoo
fee
al-meezaan
wa-aqeemoo
al-wazna
bi-l-qisti
.‫الميزان‬
.‫الميزان‬
‫تخسروا‬
‫تخسروا‬
‫وال‬
‫بالقسطوال‬
‫بالقسط‬
‫الوزن‬
‫الوزن‬
‫وأقيموا‬،‫الميزان‬
‫فيفي‬
‫تطغوا‬
‫تطغوا‬
‫أالأال‬،‫الميزان‬
‫ووض‬
‫ووض‬
‫رفعها‬
‫رفعها‬
reward
punishment,
conviction
vindication.
reward
and
punishment,
conviction
and
vindication.
andand
punishment,
conviction
andand
vindication.
Wa-l-samaa’a
rafa‘ahaa
wa-wada‘a
al-meezaan
allaatatghoo
tatghoo
fee‫والسماء‬
al-meezaan
wa-aqeemoo al-wazna bi-l-q
Wa-l-samaa’a
rafa‘ahaa
wa-wada‘a
al-meezaan
allaa
fee
al-meezaan
waroo al-meezaan.
Wa-l-samaa’a
Wa-l-samaa’a
rafa‘ahaa
rafa‘ahaa
wa-wada‘a
wa-wada‘a
al-meezaan
al-meezaan
allaa
allaa
tatghoo
tatghoo
fee
fee
al-meezaan
al-meezaan
wa-aqeemoo
wa-aqeemoo
al-wazna
al-wazna
bi-l-qist
bi-l-qis
.
‫الميزان‬
‫تخسروا‬
‫وال‬
‫بالقسط‬
‫الوزن‬
‫في‬
‫تطغوا‬
‫أال‬
‫ووض‬
‫رفعها‬
.‫تخسروا الميزان‬
‫بالقسط وال‬
‫ أال‬،‫ووض الميزان‬
‫والسماء رفعها‬
.‫بالقسط وال تخسروا الميزان‬
‫الوزن‬tukhsiroo
‫ وأقيموا‬،‫الميزان‬
‫ أال تطغوا في‬،‫الميزان‬
‫رفعها ووض‬
‫ وأقيموا الوزنوالسماء‬،‫تطغوا في الميزان‬
walaa
al-meezaan.
aqeemoo
al-wazna
bi-l-qisti
walaa
tukhsiroo
al-meezaan.
ocation of the
word
‫تطغاوا‬
tatghoo
‘transgress’
and
al-meezaan
‘balance,
equity,
justice’
in
walaa
walaa
tukhsiroo
tukhsiroo
al-meezaan.
al-meezaan.
Wa-l-samaa’a
rafa‘ahaa
wa-wada‘a
al-meezaan
allaa
tatghoo
fee
al-meezaan
wa-aqeemoo
al-wazna
bi-l-qisti
Wa-l-samaa’a
wa-wada‘a
al-meezaan
tatghooequity,
fee al-meeza
Wa-l-samaa’a rafa‘ahaaThe
wa-wada‘a
al-meezaan
allaa
tatghoo
feerafa‘ahaa
al-meezaan
wa-aqeemoo
al-waznaallaa
bi-l-qisti
collocation
of the word
‫تطغاوا‬
tatghoo
‘transgress’
and ‫الميازان‬
al-meezaan
‘balance,
justice’
d narrow thewalaa
choices
for theal-meezaan.
translator
in favour
‘equity’
or‫تطغاوا‬
‘justice’
since,
contrary
toand
celestial
The
The
collocation
ofof
the
the
word
word
‫تطغاوا‬
tatghoo
‘transgress’
‘transgress’
and
al-meezaan
al-meezaan
‘balance,
‘balance,
equity,justice’
justice’
The
collocation
ofof
the
word
tatghoo
‘transgress’
and
al-meezaan
walaa
tukhsiroo
al-meezaan.
walaa
tukhsiroo
al-meezaan.
tukhsiroo
verse
8collocation
would
narrow
the
choices
fortatghoo
the
translator
in favour
of
‘equity’
or ‘justice’
since, equity,
contrary
to celesini
ly tyrants may doThe
injustice
byverse
encroaching
on
and
contravening
others'
rights.
However,
verse
9‘balance,
verse
8equity,
would
would
narrow
narrow
the
the
choices
choices
for
forthe
thetranslator
translator
ininal-meezaan
favour
favour
of
of‘equity’
‘equity’
or
orin‘justice’
‘justice’
since,
since,
contrary
contrary
totocelestia
celestia
‘balance,
justice’
in
verse
8‘transgress’
would
narrow
the
choices
for
the
translator
favour
The
collocation
the
word
‫تطغاوا‬
tatghoo
‘transgress’
and
al-meezaan
equity,
justice’
in ‫الميازان‬
The
collocation
of
the
word
‫تطغاوا‬
tatghoo
‘transgress’
and
al-me
collocation
of8of
the
word
‫تطغاوا‬
tatghoo
and
‘balance,
equity,
justice’
inHowever,
justice,
earthly
tyrants
may
do
injustice
by
encroaching
oninand
contravening
others'
rights.
in
vers
on between verse
theverse
collocates
‫قساط‬
qist
‘fair
or
exact
measurement’
and
‫تخساروا‬
tukhsiroo
‘depreciate,
justice,
justice,
earthly
earthly
tyrants
tyrants
may
may
do
do
injustice
injustice
by
by
encroaching
encroaching
on
on
and
and
contravening
contravening
others'
others'
rights.
rights.
However,
However,
in
in
verse
verse
8
would
narrow
the
choices
for
the
translator
in
favour
of
‘equity’
or
‘justice’
since,
contrary
to
celestial
of
‘equity’
or
‘justice’
since,
contrary
to
celestial
justice,
earthly
tyrants
may
do
injustice
verse
8
would
narrow
the
choices
for
the
translator
in
favour
of
‘equity’
or 9
8 would narrow
choices for
the translator
in favour
‘equity’
or exact
‘justice’
since, contrary
celestial
the the
association
between
the collocates
‫قساط‬ofqist
‘fair or
measurement’
and to
tukhsiroo ‘deprecia
ase in the scale
as
a
measuring
instrument,
skimp
the
balance'
would
incline
the
translation
towards
the
the
association
association
between
between
the
the
collocates
collocates
‫قساط‬
‫قساط‬
qist
qist
‘fair
‘fair
or
or
exact
exact
measurement’
measurement’
and
and
tukhsiroo
tukhsiroo
‘depreciate
‘depreciat
justice,
earthly
tyrants
may
do
injustice
by
encroaching
on
and
contravening
others'
rights.
However,
in
verse
9
by
encroaching
on
and
contravening
others’
rights.
However,
in
verse
9
the
association
justice,
earthly
tyrants
may
do
injustice
by
encroaching
on
and
contravening
justice, earthly tyrants
may do injustice
byscale
encroaching
on and instrument,
contraveningskimp
others'
However,
in versethe
9 translation towa
reduce/decrease
in the
as a measuring
therights.
balance'
would incline
meaning of the
al-meezaan
as the
with
which
one
weighs
although
the
sense
of which
reduce/decrease
reduce/decrease
ininthe
the‫قساط‬
scale
scale
asas
a‘fair
a‘fair
measuring
measuring
instrument,
instrument,
skimp
skimp
the
the
balance'
balance'
would
would
incline
incline
the
translation
translation
toward
the
association
between
the
collocates
‫قساط‬
qist
‘fair
or
exact
measurement’
and
tukhsiroo
‘depreciate,
between
the
collocates
qist
exact
measurement’
and
tukhsiroo
the
association
between
the
collocates
‫قساط‬
qist
‘fair
orthe
exact
measurement’
association
between
the‘instrument’
collocates
qist
oror
exact
measurement’
and
tukhsiroo
‘depreciate,
the
primary
meaning
of
al-meezaan
as
the ‘instrument’
with
one
weighs
although
thetowards
sense
justice and equity
cannot be‘depreciate,
excluded.
the
the
primary
primary
meaning
ofof ‫الميازان‬
al-meezaan
al-meezaan
as
as the
the
‘instrument’
with
which
which
one
one
weighs
weighs
although
although
the
sense
sensew
oo
reduce/decrease
in
the
scale
a measuring
instrument,
the
balance'
would
incline
translation
towards
reduce/decrease
in
the
scale
as
measuring
instrument,
skimp
thethe
balance’
reduce/decrease
in‘instrument’
the
scale
asincline
awith
measuring
instrument,
skimp
thethe
balance'
reduce/decrease
in
the
scale
asmeaning
aas
measuring
instrument,
skimp
the
balance'
would
the
translation
towards
establishing
justice
and
equity
cannot
beaskimp
excluded.
e exception of
Asad,
the
other
four
popular
translators
of
the
Quran
tend
to
indiscriminately
repeat
establishing
establishing
justice
justice
and
and
equity
equity
cannot
cannot
be
be
excluded.
excluded.
the
primary
meaning
of
al-meezaan
as
the
‘instrument’
with
which
one
weighs
although
the
sense
of
meaning
of
al-meezaan
as the
‘instrument’
with which
would incline
the
translation
the
primary
meaning
of translators
as
the primary meaning
ofWith
the the
‘instrument’
with
which
one weighs
the
sense
of
theal-meezaan
exception towards
ofasAsad,
theprimary
other four
popular
of although
the Quran
tend
to indiscriminately
rep
lance' or 'measure'
withjustice
little
or
no
intertextual
commentaries
toother
help
the
reader
understand
the
With
the
the
exception
exception
of'measure'
of
Asad,
Asad,although
the
the
other
four
four
popular
popular
translators
translators
ofofthe
the
Quran
tend
indiscriminately
indiscriminately
repea
repea
establishing
justice
and
equity
cannot
excluded.
establishing
justice
and
equity cannot
beQuran
excluded.
establishing
and
equity
cannot
be
excluded.
‘instrument’
with
which
one
weighs
the
sense
establishing
justice
and
equity
theWith
word
'balance'
orbe
with
little
or
no of
intertextual
commentaries
totend
helptotothe
reader understand
of the recurrenceWith
inWith
light
ofexception
the
adjacent
collocates.
the
the
word
word
'balance'
'balance'
or
orrecurrence
'measure'
'measure'
with
with
little
little
orthe
oradjacent
no
no
intertextual
intertextual
commentaries
commentaries
to
to help
help
the
therepeat
reader
reader
understand
th
exception
of
Asad,
the
other
four
popular
of
the
tend
to indiscriminately
repeatunderstand
With
exception
ofQuran
Asad,
the
four
popular
translators
of the the
Qu
thethe
of
Asad,
other
four
popular
translators
of
thecollocates.
Quran
tend
to other
indiscriminately
implications
ofthe
the
in
light
of translators
the
cannot
be
excluded.
d the skies has
He
raised
high,
and
has
devised
[for
all
things]
a
measure,
so
that
you
[too,
O
men,]
implications
implications
of
of
the
the
recurrence
recurrence
in
in
light
light
of
of
the
the
adjacent
adjacent
collocates.
collocates.
the
word
'balance'
or
'measure'
with
little
or
no
intertextual
commentaries
to
help
the
reader
understand
the
the
word
'balance'
'measure'
with
little
no intertextual
commentaries
the word 'balance' With
'measure'
with
little
or no
intertextual
commentaries
to [for
helpof
the
reader
understand
-orAsad:
“And
the skies
has
Hethe
raised
high,
and
has or
devised
all
things]
aormeasure,
so the
that you
[too, O me
the
exception
ofhas
Asad,
other
four
popular
translators
the
Quran
tend
ht never transgress
the measure
[of
what
is
right]:
weigh,
therefore,
[your
deeds]
with
equity,
and
Asad:
Asad:
“And
“And
the
the
skies
has
He
He
raised
raised
high,
high,
and
and
has
has
devised
devised
[for
[forall
things]
things]
aameasure,
measure,
so
sothat
that
you
youwith
[too,
[too,equity,
OOmen,]
mena
implications
of- -the
recurrence
inskies
light
of
the
adjacent
collocates.
implications
of
the
recurrence
inall
light
oftherefore,
the
adjacent
collocates.
implications
oftothe
recurrence
in
light
of
the
adjacent
collocates.
might
never
transgress
the
measure
[of
what
is
right]:
weigh,
[your
deeds]
indiscriminately
repeat
the word
‘balance’
or[of
‘measure’
with
little
or notherefore,
intertextual
not the measure
short!”
might
might
never
never
transgress
transgress
the
the
measure
measure
[of
what
what
is
is
right]:
right]:
weigh,
weigh,
therefore,
[your
[your
deeds]
deeds]
with
with
equity,
equity,
and
an
Asad:
“And
the
skies
has
He
raised
high,
and
has
devised
[for
all
things]
a
measure,
so
that
you
[too,
O
men,]
Asad:
“And
the
skies
has
He
raised
high,
and
has
devised
[for
all
things]
a
- Asad: “And the
skies has He
high,
andunderstand
has
devisedthe
[for
all things] of
a measure,
so thatinyou
O men,]
cutraised
not the
measure
short!”
commentaries
help
the
reader
implications
the recurrence
light[too,
of equity,
cut
cutto
not
not
the
the
measure
measure
short!”
short!”
might
never
transgress
the
measure
[of
what
is right]:
weigh,
therefore,
[your
deeds]
with
and weigh, theref
might
nevertherefore,
transgress
the
measure
[of
what is and
right]:
might
never
transgress
the
measure
[of
what
is right]:
weigh,
[your
deeds]
with
equity,
the adjacent
collocates.
measure
short!”
cut not the measure short!”
cutcut
notnot
thethe
measure
short!”
- Asad: “And the skies has He raised high, and has devised [for all things] a measure,
so that you [too, O men,] might never transgress the measure [of what is right]: weigh,
therefore, [your deeds] with equity, and cut not the measure short!”
- Ali: “And the Firmament has He raised high, and He has set up the Balance (of
Justice), In order that ye may not transgress (due) balance. So establish weight with justice
and fall not short in the balance.”
- Pickthall: “And the sky He hath uplifted; and He hath set the measure, that ye
exceed not the measure, But observe the measure strictly, nor fall short thereof.”
- Shakir: “And the heaven, He raised it high, and He made the balance, That you may
not be inordinate in respect of the measure. And keep up the balance with equity and do
not make the measure deficient.”
86
- Ali: “And the Firmament has He raised high, and He has set up the Balance (of Justice),
The Interpretation of Quranic
Polysemy
Lexical
Recurrence
Theand
Interpretation
of Quranic
Polysemy
and
Lexic
transgress
(due)
So
establish
weight
with
andIn
fallorder
not
short
in m
th
of not
Quranic
Polysemy
Lexical
Recurrence
-The
Ali: Interpretation
“And the Firmament
has
He raised
high, balance.
and and
He has
set up the
Balance
(ofjustice
Justice),
that ye
- Ali: “And
Firmament
He raised
high,
He
has
setjustice
up the
Balance
(of
Justice),
order
ye m
- Pickthall:
“And
the
He and
hath
uplifted;
and
Heand
hath
the
measure,
that
yethat
exceed
not the
transgress
(due)has
balance.
So sky
establish
weight
with
fallset
not
short
in theInbalance.”
not
transgress
(due)
balance.
So
establish
weight
with
justice
and
fall
not
short
in
the
balance.”
observe
the
measure
strictly,
nor
fall
short
thereof.”
- Pickthall:
the skyhas
HeHe
hath
uplifted;
He
hathset
setup
thethemeasure,
that
ye
exceed
not
theHe
measure,
- Ali:
“And the“And
Firmament
raised
high, and
and
He
has
Balance
(of
Justice),
In
order
yenot
may
-He
Ali:
the
Firmament
hasALQINAI
He
raised
high,
and
has
set
uB
Jamal
Pickthall:
“And
sky He
hath
uplifted;
and
He“And
hath
set
the
measure,
that
ye
exceed
not
thethat
measure,
B
-the
Shakir:
“And
the
heaven,
raised
ithas
high,
and
He
made
the(of
balance,
That
you
may
be
-- Ali:
“And
the
Firmament
has
He
raised
high,
and
He
set
up
the
Balance
Justice),
In
order
that
ye
m
observe
the
measure
strictly,
nor
fall
short
thereof.”
notobserve
transgress
(due)
balance.
So nor
establish
weight
with
justice
and
fallequity
not short
inestablish
the
balance.”
not
transgress
(due)
balance.
Sodo
weight
with ju
the
measure
strictly,
fall
short
thereof.”
of
the
measure.
And
keep
up
the
balance
with
and
not
make
the
measure
not
transgress
(due)
balance.
So
establish
weight
with
justice
and
fall
not
short
in
the
balance.”
- Shakir: “And
the
raised
it high,
and
He
made
the
That
you
may
notnot
be
in
- Pickthall:
“And
the-heaven,
sky
He He
hath
uplifted;
and
He
hath
set
the balance,
measure,
that
ye exceed
the
measure,
But
-He
Pickthall:
the set
skythe
He
hath
uplifted;
andinordinate
He
hath
setresp
the
“And
the
heaven,
He
raised
itthe
high,
and
He
made
the
balance,
That
you
may
not be
inordinate
in
resp
Arberry:
“And
heaven
--and
raised
it“And
up,
and
Balance.
Transgress
not
in the
Bala
Bal
-- Shakir:
Pickthall:
“And
the
skyAnd
He
hath
uplifted;
He
hath
set
the
measure,
that
ye
exceed
not
the
measure,
B
of
the
measure.
keep
up
balance
with
equity
and
do
not
make
the
measure
deficient.”
observe
the
measure
strictly,
nor
fall
short
thereof.”
observe
the
measure
strictly,
nor
fall
short
thereof.”
- Arberry:of“And
heaven --And
He
raised
it
up,
and
set
the
Balance.
Transgress
not
in
the
the
measure.
keep
up
the
balance
with
equity
and
do
not
make
the
measure
deficient.”
justice,
and
skimp
not
in
the
Balance.”
observe
the
measure
strictly,
nor
fall
short
thereof.”
- Arberry:
“And
heaven
-- He
raised
itnot
up,
set
the“And
Balance.
Transgress
not
the
w
- Shakir:
“And
thewith
heaven,
He
raised
it high,
and
He
made
the
balance,
ThatHe
you
mayin
beBalance,
inordinate
inweigh
respect
-the
Shakir:
the heaven,
raised
high,
and Heand
made
the ba
Balance,
and
weigh
justice,
andraised
skimp
inand
Balance.”
Arberry:
“And
heaven
-- He
He
raised
ithigh,
up,
and
set
the
Balance.
Transgress
not
initnot
the
and
weigh
-- Shakir:
“And
the
heaven,
itBalance.”
and
He equity
made
the
balance,
That the
you
may
notBalance,
be inordinate
in respw
justice,
and
skimp
not
in
the
of
the
measure.
And
keep
up
the
balance
with
and
do
not
make
measure
deficient.”
of
the
measure.
And
keep
up
the
balance
with
equity
and
justice,
andsome
skimp
not
inmay
the
Balance.”
OnAnd
the
other
hand,
some words
may beand
rendered
as synonymous
when co
On the other
words
be
rendered
aserroneously
synonymous
when
of
thehand,
measure.
keep
up
theerroneously
balance
with
equity
do not make
measure
deficient.”
- Arberry: “And
heaven
--ofHe
raised
it up,
and
the
Balance.
Transgress
not
inthe
the
Balance,
andabsolute
weigh
with
-set
Arberry:
“And
heaven
-- He
raised
itmistaken
up, and for
set
the
Balance.
Out
the
pair
‫ح‬
‫الار‬
al-reeh
and
‫ااح‬
‫الر‬
al-riyaah
may
be
syno
considered
in
isolation.
Out
context,
the
pair
and
al-riyaah
may
- Arberry:
heaven
-- He
raised
it up,
set the Balance.
Transgress
not in when
the Balance,
and inweigh
w
On
the“And
other
hand,
some
words
may
beand
erroneously
rendered
as synonymous
considered
isolatio
justice,
and
skimp
not
in
the
Balance.”
justice,
and
skimp
not
in
the
Balance.”
On
the
other
hand,
some
words
may
be
erroneously
rendered
as
synonymous
when
considered
in
isolati
is
the
plural
form
of
the
former
(Shehab,
2009,
pp.
880-881).
Yet
in
the
following
verse:
mistaken
for
absolute
synonyms
since
the
latter
is
the
plural
form
of
the
former
(Shehab,
justice,the
andpair
skimp
in the and
Balance.”
Out of context,
‫الار ح‬not
al-reeh
‫ الر ااح‬al-riyaah may be mistaken for absolute synonyms since the lat
Out
context,
the
pair
‫ح‬following
‫ الار‬al-reeh
and2009,
‫الر ااح‬
mayYet
be in
mistaken
for absolute
synonyms since the lat
.‫عاتية‬
‫(ح‬Shehab,
‫فأهلكوا بر‬
‫عاد‬
‫ أما‬pp.
‫و‬al-riyaah
2009,is
pp.
880-881).
Yet
in
the‫صرصر‬
verse:
theof
plural
form
of
the
former
880-881).
the
following
verse:
On
the
other
hand,
some
words
may
be2009,
erroneously
rendered
asinsynonymous
considered
On
the
other
hand,
some
wordswhen
may
beQerroneously
rendere
is
the
plural
form
of
the
former
(Shehab,
pp.
880-881).
Yet
the
following
verse:
Wa-amma
‘aadun
fa-’uhlikoo
bi-reehin
sarsarin
‘aatiya
(al-Haaqqah,
69, 6) in isolation.
On
the
other
hand,
some
words
may
be
erroneously
rendered
as
synonymous
when
considered
in
isolatio
‫ح صرصر‬the
‫ بر‬pair
‫عاد حفأهلكوا‬
‫أما‬
‫و‬
Out..‫عاتية‬
of
context,
‫الار‬
al-reeh
and
‫ااح‬
‫الر‬
al-riyaah
may
be
mistaken
for
absolute
synonyms
since
the
latter
Out
of
context,
the
pair
‫ح‬
‫الار‬
al-reeh
and
‫ااح‬
‫الر‬
al-riyaah
may
be
‫عاتية‬
‫صرصر‬
‫ح‬
‫بر‬
‫فأهلكوا‬
‫عاد‬
‫أما‬
‫و‬
The
presence
of
the
collocate
‫عاتية‬
‘aatiyah
"tempestuous,
fierce"
narrows
the
sense
down
to
Out
of
context,
the
pair
‫ح‬
‫الار‬
al-reeh
and
‫ااح‬
‫الر‬
al-riyaah
may
be
mistaken
for
absolute
synonyms
since
the lat
Wa-amma
‘aadun
fa-’uhlikoo
bi-reehin
sarsarin
‘aatiya
(al-Haaqqah,
Q 69,
69, 6)
6)
is the
plural
form
of
the
former
(Shehab,
2009,
pp.
880-881).
Yet
in
the
following
verse:
is
the
plural
form
of
the
former
(Shehab,
2009,
pp.
880-881).
Yet
Wa-amma
‘aadun
fa-’uhlikoo
bi-reehin
sarsarin
‘aatiya
(al-Haaqqah,
Q
Wa-amma
‘aadun
fa-’uhlikoo
bi-reehin
sarsarin
‘aatiya
(al-Haaqqah,
Q
69,
6)
unfavourable
wind.
is
the
plural
form
of
the
former
(Shehab,
2009,
pp.
880-881).
Yet
in
the
following
verse:
The
presence
the ‫عاد‬
collocate
‫‘ عاتية‬aatiyah "tempestuous,
fierce"
narrows
the
sense down to that of an
.‫عاتية‬
‫صرصر‬
‫ بر ح‬of
‫“و أما‬And
.‫عاتية‬
‫صرصر‬
‫فأهلكوا بر‬
‫عاد‬
‫و‬the
The
presence
of
the
collocate
"tempestuous,
narrows
to thatraging.”
of an
of
the
collocate
‘aatiyah
“tempestuous,
fierce”
narrows
the sense
sense
- Asad:
as ‘aatiyah
for the ‘Ad
- they
were‫ح‬fierce"
destroyed
by ‫أما‬
a storm
winddown
furiously
.The
‫عاتية‬presence
‫صرصر‬
‫ح‬wind.
‫بر‬fa-’uhlikoo
‫أما عاد‬
‫عاتيةو‬
unfavourable
Wa-amma
‘aadun
bi-reehin
sarsarin
‘aatiya
(al-Haaqqah,
Q
69,
6)
Wa-amma
‘aadun
fa-’uhlikoo
bi-reehin
sarsarin
‘aatiya (al-Haaq
unfavourable
wind.
Ali:
“And
the
'Ad,
they
were
destroyed
by
a
furious
Wind,
exceedingly
violent.”
downWa-amma
to
that
of
an
unfavourable
wind.
‘aadun
fa-’uhlikoo
bi-reehin
‘aatiya
(al-Haaqqah,
Q 69,sense
6)
“And
as for
the ‘Ad‫عاتية‬
- they
were sarsarin
destroyed
by a fierce"
storm
furiously
raging.”
The-- Asad:
presence
of the
collocate
‘aatiyah
"tempestuous,
narrows
down towind.”
that of an
Thethey
presence
of wind
the
collocate
‫عاتية‬
‘aatiyah
"tempestuous,
fierce"
Asad:
“And
asas
for
thethe
‘Ad
- ‫عاتية‬
they
were
destroyed
bywere
a storm
wind
furiously
raging.”
- Pickthall:
“And
as for
A'ad,
destroyed
bythe
aviolent.”
fierce
roaring
The
presence
of
the
collocate
‘aatiyah
"tempestuous,
fierce"
narrows
the
sense
down to that of an
Asad:
“And
for
‘Ad
they
were
destroyed
by
a
storm
wind
furiously
Ali:
“And
the
'Ad,
they
were
destroyed
by
a
furious
Wind,
exceedingly
unfavourable
wind.
unfavourable
wind.
Ali: “And“And
the
'Ad,
theyA'ad,
were
destroyed
bythey
a furious
exceedingly
violent.”
“And
as
to Ad,
were aWind,
destroyed
by a roaring,
violent blast.”
unfavourable
wind.
-- Pickthall:
as- Shakir:
for
they
were
destroyed
fierce
wind.”
raging.”
- Asad:
“And as“And
for
the
‘AdA'ad,
- they
were
destroyed
by by
awere
storm
wind
-they
Asad:
“And
as roaring
forfuriously
the
‘Ad
-raging.”
they
were destroyed by a storm win
- Shakir:
Pickthall:
as
for
they
were
destroyed
by
a
fierce
roaring
wind.”
Arberry:
“And
as
for
Ad,
destroyed
by
a
wind
clamorous.”
Asad:
“And
as
for
the
‘Ad
they
were
destroyed
by
a
storm
wind
furiously
raging.”
“And
as
to Ad,
they
were
destroyed
by
a roaring,
violent
blast.”
- Ali:
“And
the
'Ad,
they
were
destroyed
by
a
furious
Wind,
exceedingly
violent.”
-- Ali:
“And
the
‘Ad,
they
were
destroyed
by
a
furious
Wind,
exceedingly
violent.”
Ali:
“And
the
'Ad,
they
were
destroyed
by a furious Wind, exce
Shakir:
“And
asastofor
Ad,
they
were
destroyed
byby
a roaring,
violent
blast.”violent.”
- Arberry:
Ali:
“And
theas'Ad,
they
were
destroyed
by a furious
Wind,
exceedingly
“And
Ad,
they
were
destroyed
a fierce
wind
clamorous.”
- Pickthall:
“And
for
A'ad,
they
were
destroyed
by
a
roaring
wind.”
Pickthall:
“And
as
for
A'ad,
they
were
destroyed
by a fierce
roa
--- Pickthall:
Pickthall:
“And
as
for
A’ad,
they
were
destroyed
by
a
fierce
roaring
wind.”
Arberry: “And as
for
Ad,
they
were
destroyed
by
a wind
As
the
above
translations
indicate
‫ح‬clamorous.”
‫الر‬roaring
al-reehwind.”
is used in the Quran to implicate
tormen
forthey
A'ad,
they
were
destroyed
by
a fierce
- Shakir: “And“And
as to as
Ad,
were
destroyed
by
a
roaring,
violent
blast.”
Shakir:
“And
as
to
Ad,
they
were
destroyed
by
a
roaring,
violen
hence
can be
translated
as “fierce,
violenttowind,
raging
storm”
and
functionall
functionala
Shakir:
“And
asforto
to
Ad,
they
were
destroyed
by
roaring,
violent
blast.”
-- Shakir:
“And
Ad,they
they
were
destroyed
byaaawind
roaring,
violent
blast.”
As “And
the
above
translations
indicate
‫الر ح‬ideationally
al-reeh
is used
in the
Quran
implicate
torment
and
- Arberry:
asas
Ad,
were
destroyed
by
clamorous.”
- Arberry:
“And
for
Ad, 48
they
were
destroyed
a destruction
wind
clamora
Ascan
the“And
above
translations
indicate
‫“ح‬fierce,
‫الر‬
al-reeh
iswind
used
in as
the
Quran
to implicate
torment by
and
destruction
2009,
p.
887).
Yet,
the
word
‫اح‬
‫الر‬
al-riyaah
in
verse
of
surat
al-Roum
carries
a differen
-hence
Arberry:
as
for
Ad,
they
were
destroyed
by
a
clamorous.”
be
translated
ideationally
as
violent
wind,
raging
storm”
and
functionally
as
“gale”
(Sheha
- Arberry: “And as for Ad, they were destroyed by a wind clamorous.”
hence p.
can
be translated
ideationally
as “fierce,
violent
wind,
raging
storm”
and functionally
as “gale”
(Sheh
winds”.
2009,
887).
Yet,
the
word
‫اح‬
‫الر‬
al-riyaah
in
verse
48
of
surat
al-Roum
carries
a
different
nuance
as
“blessi
Asthe
the
above
translations
indicate
‫فترىح‬
‫ الر‬al-reeh
isis
used
in
Quran
to‫فيبسط‬
torment
andnuance
destruction
As
the
above
translations
indicate
‫الرالراحح‬al-reeh
is used
in and
the
As
above
translations
indicate
al-reeh
used
inthe
the
Quran
toimplicate
implicate
2009,
p.
887).
Yet,
the
word
‫اح‬
‫الر‬
al-riyaah
in
verse
48
of
surat
al-Roum
carries
a
different
as
“bless
.
‫خالل‬
‫من‬
‫خرج‬
‫الودق‬
‫كسفا‬
‫نعل‬
‫و‬
‫شاء‬
‫كيف‬
‫السماء‬
‫في‬
‫سحابا‬
‫فترير‬
‫رسل‬
‫الذي‬
‫هللا‬
As the
above translations
indicate
‫ الر ح‬al-reeh
iswind,
used in
the Quran
toand
implicate
torment
and
destruction
a
winds”.
hence
can
be
translated
ideationally
as
“fierce,
violent
raging
storm”
functionally
as
“gale”
(Shehab,
hence
can
be
translated
ideationally
as
“fierce,
violent
wind,
rag
torment
and
destruction
and
hence
can
be
translated
ideationally
as
“fierce,
violent
wind,
winds”.
Allahu
alladhee
yursilu
l-riyaaha
fatutheeru
sahaaban
fa-yabsutuhu
fee l-samaa’i
kayfa
ya
hence
can
be
translated
ideationally
as
“fierce,
violent
wind,
raging
storm”
and
functionally
as
“gale”
(Sheha
.
‫خالل‬
‫من‬
‫خرج‬
‫الودق‬
‫فترى‬
‫كسفا‬
‫نعل‬
‫و‬
‫شاء‬
‫كيف‬
‫السماء‬
‫في‬
‫فيبسط‬
‫سحابا‬
‫فترير‬
‫اح‬
‫الر‬
‫رسل‬
‫الذي‬
‫هللا‬
2009,
p. ‫من‬
887).
Yet,
the
word
‫اح‬
‫الر‬
al-riyaah
in‫السماء‬
verse
of
surat
al-Roum
carries
different
nuance
2009,
p.
887).
Yet,
the
‫الذي اح‬
‫الر‬aal-riyaah
in
verseas
48“blessing
of surat
raging
storm”
and
functionally
as‫نعل‬
“gale”
(Shehab,
2009,
p.48
887).
Yet,
the
word
. ‫خالل‬
‫خرج‬
‫الودق‬
‫فترى‬
‫كسفا‬
‫و‬l-wadqa
‫شاء‬
‫كيف‬yakhruju
‫ في‬48
‫فيبسط‬
‫سحابا‬
‫فترير‬
‫ اح‬word
‫الر‬
‫هللا‬a kayfa
kisafan
fatara
min
khilaalihi.
2009,
p.alladhee
887).
Yet,
the word
‫اح‬
‫الر‬
al-riyaah
in
verse
of
surat
al-Roum
carriesaldifferent
nuancewa-yaj‘alu
as “blessi
Allahu
yursilu
l-riyaaha
fatutheeru
sahaaban
fa-yabsutuhu
fee‫رسل‬
l-samaa’i
yashaa’u
winds”.
winds”.
riyaah
in
verse
48
of
surat
al-Roum
carries
a
different
nuance
as
“blessing
winds”.
Allahu alladhee
yursilu
fatutheeru
sahaaban
fee l-samaa’i
kayfa
- Asad:l-riyaaha
“It is God
who
sends
forth thefa-yabsutuhu
winds [of hope],
so that they
raiseyashaa’u
a cloud -wa-yaj‘alu
whereupo
winds”.
kisafan
fatara
min
khilaalihi.
. ‫خالل‬
‫خرج من‬
‫الودق‬l-wadqa
‫كسفا فترى‬yakhruju
‫نعل‬the‫ و‬skies
‫شاء‬
‫كيف‬
‫السماء‬
‫في‬
‫فيبسط‬
‫الودق سحابا‬
‫فترير‬
‫اح‬
‫كسفا الر‬
‫رسل‬
‫الذي‬
. ‫خالل‬
‫ من‬causes
‫خرج‬
‫فترى‬
‫نعل‬
‫شاءهللاو‬thou
‫كيف‬seest
‫السماء‬rain
‫ في‬issue
‫ فيبسط‬from
‫ترير سحابا‬
kisafan
fatara
l-wadqa
yakhruju
min
khilaalihi.
as
He
wills,
and
it
to
break
up
so
that
.
‫خالل‬
‫من‬
‫خرج‬
‫الودق‬
‫فترى‬
‫كسفا‬
‫نعل‬
‫و‬
‫شاء‬
‫كيف‬
‫السماء‬
‫في‬
‫فيبسط‬
‫سحابا‬
‫فترير‬
‫اح‬
‫الر‬
‫رسل‬
‫الذي‬
‫هللا‬
- Asad:
“It is God
whol-riyaaha
sends forth
the winds
[of
hope],
so thatyursilu
theyfee
raise
a cloudfatutheeru
- whereupon
Hewa-yaj‘aluhu
spreads
it wi
ov
Allahu
alladhee
yursilu
fatutheeru
sahaaban
fa-yabsutuhu
l-samaa’i
kayfa
yashaa’u
Allahu
alladhee
l-riyaaha
sahaaban
fa-yabsut
-Allahu
Asad:
“It
is
God
who
sends
forth
the
winds
[of
hope],
so
that
they
raise
a
cloud
whereupon
He
spreads
itthem
ov
Ali:
“It
is
Allah
Who
sends
the
Winds,
and
they
raise
the
Clouds:
then
does
He
spread
alladhee
yursilu
l-riyaaha
fatutheeru
sahaaban
fa-yabsutuhu
fee
l-samaa’i
kayfa
yashaa’u
wa-yaj‘alu
thel-wadqa
skiesyursilu
as yakhruju
He wills,
and khilaalihi.
causes
it tokisafan
break up
so
that
thou seest
issue
from within it.”
Allahu
alladhee
l-riyaaha
fatutheeru
sahaaban
fa-yabsutuhu
fee rain
l-samaa’i
kisafan
fatara
min
fatara
l-wadqa
yakhruju
min
khilaalihi.
the
skies
as
He
wills,
and
causes
it
to
break
up
so
that
thou
seest
rain
issue
from
within
it.”
wills,
and
break
them
into
fragments,
until
thou
seest
rain-drops
issue
from
the
mid
l-wadqa
yakhruju
min
khilaalihi.
-kisafan
Ali:“It
“Itfatara
Allah
Who
sends
thethe
Winds,
and
they
raise
Clouds:
then
does
He
spread
them
the sky
asover
He
kayfa
yashaa’u
wa-yaj‘aluhu
kisafan
fatara
l-wadqa
yakhruju
khilaalihi.
- Asad:
isis
who
sends
forth
winds
[ofWho
so
that
they
raise
cloud
- whereupon
Hein
spreads
-hope],
Asad:
“Itthe
ismin
God
who
sends
forth
the
winds
[of
hope],
soitthat
the
Ali: “It“It
isGod
Allah
Who
sends
the
Winds,
and
they
raise
the
Clouds:
then
does
He
spread
them
in
the
sky
asitHe
-break
Pickthall:
“Allah
iswinds
He
sendeth
the
winds
soa that
they
raise
clouds,
and
spreadeth
-- Asad:
is
God
who
sends
forth
the
[of
hope],
so
that
they
raise
a
cloud
whereupon
He
spreads
ovt
wills,
and
them
into
fragments,
until
thou
seest
rain-drops
issue
from
the
midst
thereof.”
skies
as
He
wills,
and
causes
it
to
break
up
so
that
thou
seest
rain
issue
from
within
it.”
the
skies
as
He
wills,
and
causes
it
to
break
up
so
that
th
- Asad:the“It
is
God
who
sends
forth
the
winds
[of
hope],
so
that
they
raise
a
cloud
wills,
andasis
break
them
intocauses
fragments,
until
thou
seest
rain-drops
issue
from
therain
midst
thereof.”
pleaseth
Him,
and
them
to break
and thou
seest
the
downpouring
from
the
skies
He
and
to causeth
break
up
so
that
thou
seest
rain
issue
from
within
it.”
- Pickthall:
“Allah
Hewills,
Who
sendeth
theit
winds
so“It
that
they
raise
clouds,
and
spreadeth
them
along
the
sky
- Ali:
“It
is
Allah
Who
sends
the
Winds,
and
they
raise
the
Clouds:
then
does
He
spread
them
in
the
sky
as
He
Ali:
is
Allah
Who
sends
the
Winds,
and
they
raise
the
Cloud
whereupon
He
spreads
it
over
the
skies
as
He
wills,
and
causes
it
to
break
up
so
that
thou
Pickthall:
“AllahWho
He
Who
so forth
that
raise
clouds,
and
them
along
sky
- isShakir:
“Allah
isthem
Hethe
Who
sends
the
winds
so they
raise
a cloud,
then
spreads
it f
-- Ali:
“It
is Allah
sends
thesendeth
Winds,
and
they
raise
thethey
Clouds:
does
He spreadeth
spread
them
in He
the
skythe
as He
pleaseth
Him,
and
causeth
to winds
break
and
thou
seest
thethen
rain
downpouring
from
within
them.”
wills,
and within
break
them
into
fragments,
until
thou
seest
rain-drops
issue
from
the midst
thereof.”
wills,
andyou
break
them
intocoming
fragments,
until
thou
seest
rai
seest rain issue
from
it.”
pleaseth
Him,
and
causeth
them
to
break
and
thou
seest
the
rain
downpouring
from
within
them.”
pleases,
and
He
breaks
it
up
so
that
see
the
rain
forth
from
inside
it.”
wills,
and
break
them
into
fragments,
until
thou
seest
rain-drops
issue
from
the
midst
thereof.”
- Shakir: “Allah
“Allah is
is He
He Who
Who sendeth
sends forth
the
winds
so they
raise
aisclouds,
cloud,
then
He
spreads
it forth
the
sky
as
- Pickthall:
winds
so that
they
raisethat
and
spreadeth
them
along
thethey
sky
as
-looses
Pickthall:
“Allah
He
Who
sendeth
theHe
winds
soin
rai
Shakir:
“Allah
He
Who
sends
forth
the
winds
soraise
they
raise
a cloud,
then
Heinside
spreads
itspreads
forth
inthat
the
sky
as
-is
Arberry:
“God
isthe
Hethe
that
the
winds,
stir
up
clouds;
and
them
in hea
Ali:
“Itpleases,
is “Allah
Allahisand
Who
sends
the
Winds,
and
they
the
Clouds:
then
does
He
--- Pickthall:
He
Who
sendeth
winds
so
that
they
raise
clouds,
and
spreadeth
them
along
the
sky
breaks
it
up
so
that
you
see
the
rain
coming
forth
from
it.”
pleaseth
Him,
and
causeth
them
to
break
and
thou
seest
the
rain
downpouring
from
within
them.”
pleaseth
Him,
and
causeth
them
to
break
and
thou
seest
pleases,
He
breaks
itthe
up
sothem;
that
you
see
the
rain
coming
forth
from
inside
shatters
then
thou
seest
the
rain
issuing
outrainof theinit.”
midst
of how
them.”
spread
them inpleaseth
the
skyisand
as
He
wills,
and
break
them
into
fragments,
until
seest
Him,
and
causeth
them
to
break
and
thou
seest
the thou
rain
downpouring
within
them.”
- Arberry:
“God
He
that
looses
winds,
that
stir
up
clouds;
and
He
spreads
them
heaven
Heraise
will,
- Shakir:
“Allah
is He
Who
sends
forth
the
winds
so
they
raise
a iscloud,
then
Hethe
spreads
itfrom
forth
thethey
sky
as
Heaaa
- Shakir:
“Allah
He Who
sends
forth
the
windsin
so
Arberry:
“God
is
He
that
looses
the
winds,
that
stir
up
clouds;
and
He
spreads
them
in
heaven
how
Hesky
will,
With
the
exception
of
Asad's
ideational
translation
where
word
‘winds’
is
post-modified
Shakir:
“Allah
is
He
Who
sends
forth
the
winds
so
they
raise
a
cloud,
then
He
spreads
it
forth
in
the
as
drops-- issue
from
the
midst
thereof.”
shatters
them;
then
thou
seest
the rain
issuing
out of
the
midst
of inside
them.”
pleases,
and
He
breaks
it
up
so
that
you
see
the
rain
coming
forth
from
it.”
pleases,
and
He
breaks
it
up
so
that
you
see
the
rain
com
shatters
them;
then
thou
seest
theyou
rainsee
issuing
out
of
the‘winds’
midst
of
them.”
the
other
translators
uses
any
adjective
tocoming
implicate
that
unlike
‫ااح‬it.”
‫ الر‬al-riyaah
thesenone
are
pleases,
and
He
breaks
it
up
so
that
the
rain
forth
from
inside
With
the
exception
of
Asad's
ideational
translation
where
the
word
is
post-modified
by
‘of
hope’
- Pickthall:
“Allah
is He
Whothesendeth
the
that
they
raise
clouds,
andin
- Arberry:
is Heblessings
that
looses
winds,translation
that
stir
upso
clouds;
and
He
spreads
heaven
how
will,
andaw
-winds
Arberry:
“God
is offered
He
that
looses
the
winds,
thatby
stir
up
clouds;
With
the“God
exception
ofuses
Asad's
ideational
the
isthem
post-modified
‘ofHe
hope’
none
and
bounties.
The
textual
clue
isword
in
the
adjacent
word
‘rain’
and
the
-the
Arberry:
“God
He
that
looses
the
winds,
that
stirwhere
upthat
clouds;
and
He
spreads
them
in heaven
how
He
will,
a
other
translators
adjective
toand
implicate
unlike
‫‘ااح‬winds’
‫الر‬
al-riyaah
these
are
benevolent
winds
spreadeth
themshatters
along isthe
sky
asany
pleaseth
Him,
causeth
them
tothe
break
and
thou
seest
them;
then
thou
seest
the
rain
issuing
out
of
midst
of
them.”
shatters
them;
then
thou
seest
the
rain
issuing
out
of
the other and
translators
usesThe
any
adjective
tothe
implicate
that
unlike
‫ااح‬midst
‫الر‬
these
areword
benevolent
winds
following
verse
line.
Even
though
the
word
‘winds’
isal-riyaah
aofreasonable
equivalent
to ‫الر ااح‬
al-tt
shatters
them;
then
thou
seest
rain
issuing
out
of
the
them.”
blessings
bounties.
textual
clue
is
offered
in
the
adjacent
word
‘rain’
and
the
‘rejoice’
in
theWith
rain
downpouring
from
within
them.”
the
exception
of
Asad's
ideational
translation
where
thetheword
is ideational
post-modified
byword
‘of hope’
none
With
the
exception
of Asad's
where
the
wor
blessings
and
The
textual
is ‘winds’
offered
word
‘rain’
andtranslation
the
inof
share
the
same
sense
of moving
or
stirring
up ‘winds’
the
clouds
and
sending
down
yet,
since
the
exception
ofEven
Asad's
ideational
translation
where
theadjacent
word
‘winds’
is
post-modified
byrain,
‘of‘rejoice’
hope’
none
following
versebounties.
line.
though
theclue
word
isin
aunlike
reasonable
equivalent
to
‫ااح‬
‫الر‬
al-riyaah
as
both
wo
theWith
other
translators
uses
any
adjective
to
implicate
that
‫ااح‬
‫الر‬
al-riyaah
these
are
benevolent
winds
of
the
other
translators
uses
any
adjective
to
implicate
that
unlike
-the
Shakir:
“Allah
is
He
Who
sends
forth
the
winds
so
they
raise
a
cloud,
then
He
following
versesense
line.
Even
though
the word
‘winds’
isthat
a and
reasonable
equivalent
toyet,
‫ ااح‬since
‫الر‬
al-riyaah
as
both
wo
Quranic
text
where
slight
differences
of
lexical
items
do
itare
could
be dealing
more
faith
other
translators
uses
any
adjective
tooffered
implicate
unlike
‫ااح‬
‫الر‬
al-riyaah
these
benevolent
winds
share
the
same
of
moving
or
stirring
up
the
clouds
sending
down
rain,count,
we
are
with
blessings
and
bounties.
The
textual
clue
is
in
the
adjacent
word
‘rain’
and
the
word
‘rejoice’
in
the
blessings
and
bounties.
The
textual
clue
is
offered
in
the
adja
spreads
it forth
in the
sky
asmoving
He based
pleases,
and
He
breaks
itinup
soimmediate
that youword
see
the
rain
share
thetext
same
sense
of
or stirring
upoffered
the
clouds
and
sending
rain,
yet,
since
we are
dealing
witt
difference
onclue
adjacent
words
the
context
2009,
pp.
880-881).
blessings
and
bounties.
The
textual
islexical
the
adjacent
‘rain’
and
the
word
‘rejoice’
in
Quranic
where
slight
differences
of‘winds’
do
count,
it down
could
be(Shehab,
more
faithful
if
we
following
verse
line.
Even
though
the word
isitems
ainreasonable
to
‫ااح‬
‫الر‬word
al-riyaah
as
both
words
following
verse
line.equivalent
Even
though
the
‘winds’
is
a reflect
reasona
coming
forth
from
inside
it.”
Quranic
text
where
slight
differences
of
lexical
items
do
count,
it
could
be
more
faithful
if
we
reflect
following
verse
line.
Even
though
the
word
‘winds’
is
a
reasonable
equivalent
to
‫ااح‬
‫الر‬
al-riyaah
as
both
wo
difference
words
in theupimmediate
context
(Shehab,
2009,
880-881).
share
the samebased
senseon
ofadjacent
moving
or stirring
theshare
clouds
and
sending
down
rain,pp.
yet,
since up
we the
are
dealing
with
the
same
sense
moving
or
stirring
clouds
and
sena
based
words
inwinds,
the (2010,
immediate
context
(Shehab,
2009,
pp.
880-881).
Similarly,
Farghal
p.
173)
notes
thatof
Arberry
undertranslates
theare
Quranic
euph
share
the
sense
of
moving
or
stirring
up
the
clouds
and
sending
down
rain,
yet,faithful
since we
dealing
with
-difference
Arberry:
“God
ison
Headjacent
that
looses
the
that
stir
up
clouds;
and
He
spreads
them
Quranic
textsame
where
slight
differences
of
lexical
items
do
count,
it
could
be
more
if
we
reflect
the
Quranic
text
where
slight
differences
of
lexical
items
do
cou
‘the
legally
prescribed
period
of
three
months
before
a be
divorced
woman ifcan
remarry,
Quranic
text
where
differences
ofthou
lexical
items
do
count, 2009,
it could
more faithful
weterm
reflect
t
Similarly,
Farghal
(2010,
p.
173)
notes
that
Arberry
undertranslates
the
Quranic
euphemistic
‘udd
indifference
heaven
how
He will,
andslight
shatters
them;
then
seest
the
rain
issuing
out
of pp.
the
midst
based
on
adjacent
words
in
the
immediate
context
(Shehab,
880-881).
difference
based
on
adjacent
words
in
the
immediate
context
(She
Similarly,
Farghal
(2010,
173)
notes
thatwhich
Arberry
undertranslates
thepp.
Quranic
euphemistic
term
‘uddo
pregnancy’
asp.ofsimply
‘period’
can
be(Shehab,
easily confused
with
‘menstrual
period’.
difference
based
on
adjacent
words
in
the
immediate
context
2009,
880-881).
‘the
legally
prescribed
period
three
months
before
a
divorced
woman
can
remarry,
in
order
to
rule
of them.”
‘the legallyasprescribed
three
months
before
a divorced
woman
can remarry, in order to rule
.‫‘ربكم‬period’
‫هللا‬period
‫واتقوا‬which
‫ ة‬of
‫واحصوا الع‬
‫تهن‬easily
‫فطلقوهن لع‬
‫النساء‬
‫‘ طلقتم‬menstrual
‫النبي إذا‬
‫ أ ها‬period’.
pregnancy’
simply
can be
confused
with
Similarly,
Farghal
(2010,
p.ideational
173) notes
that
Arberry
undertranslates
the Quranic
euphemistic
termwa-ahsu
‘uddah
Similarly,
Farghal
(2010,
p.period’.
173) notes
that Arberry
undert
With
the
exception
of
Asad’s
translation
where
the
word
‘winds’
is
postpregnancy’
as
simply
‘period’
which
can
be
easily
confused
with
‘menstrual
Ya-’ayyuha
l-nabiyyu
idhaa
ṭallaqtumu
l-nisaa’a
fa-talliqoohunna
li-‘iddatihinna
Similarly,
(2010,
p.three
173)‫النساء‬
notes
that
Arberry
undertranslates
the
Quranic
euphemistic
term
‘udd
.‫ربكم‬
‫واتقوا هللا‬
‫الع ة‬Farghal
‫واحصوا‬
‫لع تهن‬of
‫فطلقوهن‬
‫‘طلقتم‬the
‫النبي إذا‬
‫ها‬a ‫ أ‬divorced
‘the
legally
prescribed
period
months
before
woman
can
remarry,
in
order
to
rule
out
legally
prescribed
period
of
three
months
before
a
divor
modified
‘of hope’
none
of
the
other
translators
uses
any
to woman
implicatecan
thatremarry, in order to rule
.‫ ربكم‬by
‫واتقوا هللا‬
‫ة‬prescribed
‫واحصوا الع‬
‫تهن‬
‫لع‬ṭallaqtumu
‫النساء‬
‫إذا طلقتم‬
‫النبي‬
‫ أ ها‬adjective
Allaaha
rabbakum.
‘the
legally
period
of
three
months
before
a
divorced
o
Ya-’ayyuha
l-nabiyyu
idhaa
l-nisaa’a
fa-talliqoohunna
li-‘iddatihinna
wa-ahsuu
l-‘iddata
wa-ttaq
pregnancy’
as
simply
‘period’
which
can
be
easily
confused
with
‘menstrual
period’.
pregnancy’
as
simply
‘period’
which
can
be
easily
confused
with
Ya-’ayyuha
l-nabiyyu
idhaa
ṭallaqtumu
l-nisaa’a
fa-talliqoohunna
li-‘iddatihinna
wa-ahsuu
l-‘iddata
wa-ttaq
-Arberry:
O
Prophet
[Mohammad]
when
you
divorce
women,
divorce
them
when
they
have
pregnancy’
as
simply
‘period’
which
can
be
easily
confused
with
‘menstrual
period’.
Allaaha
.‫ربكم‬
‫واتقوا هللا‬rabbakum.
‫واحصوا الع ة‬
‫لع تهن‬the
‫النساء‬
‫طلقتم‬
‫إذا‬.‫ربكم‬
‫هللاالنبي‬
‫واتقوا ها‬
‫أ‬
‫أ ها النبي إذا طلقتم النساء فطلقوهن لع تهن واحصوا الع ة‬
Allaaha
rabbakum.
Count
and
fear
lord.
.-Arberry:
‫واتقوا هللا ربكم‬
‫واحصوا الع ة‬
‫تهن‬ṭallaqtumu
‫لع‬period,
‫النساء‬
‫طلقتم‬your
‫إذا‬
‫النبي‬
‫أ ها‬
O Prophet
[Mohammad]
when
you
divorce
women,
divorce
them
when
theyl-nisaa’a
havel-‘iddata
reached
their perio
Ya-’ayyuha
l-nabiyyu
idhaa
l-nisaa’a
fa-talliqoohunna
li-‘iddatihinna
wa-ahsuu
wa-ttaqoo
Ya-’ayyuha
l-nabiyyu
idhaa
ṭallaqtumu
fa-talliqoohunn
87
-Arberry:
Prophet
you divorce
women, divorce
them
when
they
have reached
peri
Ya-’ayyuha
l-nabiyyu
idhaa
ṭallaqtumu
fa-talliqoohunna
li-‘iddatihinna
wa-ahsuu
l-‘iddatatheir
wa-ttaq
Count
the O
period,
and[Mohammad]
fear
your
lord.whenl-nisaa’a
Allaaha
rabbakum.
Allaaha
rabbakum.
Count the
period, and
your lord.of divorce help the ST reader determine the sense of ‘period’ as that of c
Thefear
collocations
Allaaha
rabbakum.
-Arberry: O Prophet [Mohammad]
when youperiod.
divorce
women,
divorce
them
when
they
have
reached
period.
-Arberry:
O Prophet
[Mohammad]
when
youexplicating
divorcetheir
women,
div
monthly
menstrual
The
translator
could
have
mediated
the
equiv
-Arberry:
O Prophet
[Mohammad]
when
you divorce
women,
whenasthey
have
reached their
perio
Thethe
collocations
ofthe
divorce
help
the
ST reader
determine
the divorce
sense
ofthem
‘period’
thatby
of conception
rather
th
Count
period,
and
fear
your
lord.
Count
the
period,
and
fear
your
lord.
Themonthly
collocations
of
help
thetranslator
ST reader
determine
the sensebyofexplicating
‘period’ asthe
thatequivalent
of conception
ratheroftht
TTdivorce
recipient.
Count
the period,
and
fear
your
lord.
the
menstrual
period.
The
could
have mediated
in favour
the recipient.
monthly menstrual period. The translator could have mediated by explicating the equivalent in favour of
TheTT
collocations
of divorce help the ST reader determine
the sense
of ‘period’
that
conception
ratherthethan
The collocations
of divorce
helpasthe
STofreader
determine
sen
TT
recipient.
The
collocations
of divorce
helptranslator
the ST reader
determine
the sense
of ‘period’ as that
of conception
rather
th
the monthly
menstrual
period. The
could
have mediated
by explicating
equivalent
in favour
of the
the monthly
menstrual
period. Thethe
translator
could
have mediate
the
monthly
menstrual
period.
The
translator
could
have
mediated
by
explicating
the
equivalent
in
favour
of
t
TT recipient.
TT recipient.
TT recipient.
winds”.
u min khilaalihi.
kisafan fatara l-wadqa. yakhruju
min‫الودق‬
khilaalihi.
‫خرج من خالل‬
‫هللا الذي رسل الر اح فترير سحابا فيبسط في السماء كيف شاء و نعل كسفا فترى‬
rth the winds
[of “It
hope],
so that
raise
a cloud
- whereupon
Hesospreads
it over
- Asad:
is God
whothey
sends
forth
the winds
hope],
that they
raise
a cloud
- whereuponfeeHel-samaa’i
spreads itkayfa
over yashaa’u wa-yaj‘alu
Allahu
alladhee
yursilu[ofl-riyaaha
fatutheeru
sahaaban
fa-yabsutuhu
nd causes it to break
so that
thou
seest
rain
issueitfrom
within
it.”
theup
skies
as He
wills,
and
causes
to
break
up
so
that
thou
seest rain issue from within it.”
kisafan fatara l-wadqa yakhruju min khilaalihi.
e Winds, -and
the Who
Clouds:
then does
He spread
them
in the
the Clouds:
sky as He does He spread them in the sky as He
Ali:they
“It raise
is Allah
raise
-sends
Asad:the
“ItWinds,
is God and
whothey
sends
forth
the winds then
[of hope], so that they raise a cloud - whereupon He spreads it ov
nto fragments, until
thouand
seest
rain-drops
issue
from theuntil
midstthou
thereof.”
wills,
break
them into
fragments,
seest
rain-drops
from
midst
the skies as He wills, and causes
it to breakissue
up so
thatthe
thou
seestthereof.”
rain issue from within it.”
sendeth the
winds so “Allah
that they
raise
clouds,
and the
spreadeth
them
along
the
sky
as and spreadeth them along the sky as
- Pickthall:
is He
Who
sendeth
winds
so
that
they
raise
clouds,
- Ali: “It is Allah Who sends the Winds, and they raise the Clouds: then does He spread them in the sky as He
seth them to break pleaseth
and thouHim,
seestand
the causeth
rain downpouring
fromand
within
them.”
break
thoufragments,
seest the rain
from within
them.”
wills,them
and to
break
them into
untildownpouring
thou seest rain-drops
issue
from the midst thereof.”
ds forth the
winds
so
they
raise
a
cloud,
then
He
spreads
it
forth
in
the sky
as Hethen He spreads it forth in the sky as He
- Shakir: “Allah is He -Who
sends
forth
the
winds
so
they
raise
a
cloud,
Pickthall: “Allah is He Who sendeth the winds so that they raise clouds, and spreadeth them along the sky
it up so that you see
the rain
forthit from
it.”see the rain coming forth from inside it.”
pleases,
andcoming
He breaks
up soinside
that
you
pleaseth
Him,
andInterpretation
causeth them
to breakPolysemy
and thouand
seest
the Recurrence
rain downpouring from within them.”
Convergence
and
Divergence
ininthe
of Quranic
Lexical
es the winds,
that
stir
up
clouds;
and
He
spreads
them
heaven
He
will,
andspreads them
- Arberry: “God is He -that
looses“Allah
the winds,
uphow
clouds;
andwinds
He
howHe
Hespreads
will, andit forth in the sky as
Shakir:
is He that
Whostir
sends
forth the
so they raiseina heaven
cloud, then
thou seest the rain issuing
outthem;
of thethen
midst
of them.”
shatters
thou
seest
issuing
theyou
midst
pleases,
andtheHerain
breaks
it upout
soof
that
seeof
thethem.”
rain coming forth from inside it.”
eational translation
where theofword
‘winds’
is post-modifiedwhere
by ‘ofthe
hope’
none
of is post-modified by ‘of hope’ none of
With the exception
Asad's
ideational
word
‘winds’
- Arberry:
“God istranslation
He that looses the
winds,
that
stir up clouds; and He spreads them in heaven how He will, a
adjective the
to implicate
that unlike
unlike
‫ الر‬adjective
al-riyaah
these
arebenevolent
benevolent
winds
ofal-riyaahand
al-riyaah
these
are
winds
of
bounties.
The
other translators
uses‫ااح‬any
to
implicate
that
unlike
‫ااح‬
‫الر‬
these
aremidst
benevolent
winds of
shatters them; then thou seest the rainblessings
issuing out
of
the
of textual
them.”
xtual clueblessings
is offered
the
adjacent
word
‘rain’
and
theword
word
‘rejoice’
in word
the
andinbounties.
The
textual
clue
is
offered
in
the
adjacent
word
‘rain’
and
the
word
‘rejoice’
in the by ‘of hope’ none
clue
is
offered
in
the
adjacent
‘rain’
and
the
‘rejoice’
in
the
following
verse
With the exception of Asad's ideational translation where the word ‘winds’ is post-modified
ugh the word
‘winds’
is a line.
reasonable
equivalent
to
‫‘ ااح‬winds’
‫الر‬
al-riyaah
as both words
following
verse
though
the
word
is
a
reasonable
equivalent
to
‫ااح‬
‫الر‬
al-riyaah
as
both
words
line.Even
Even
though
the
word
‘winds’
is
a
reasonable
equivalent
to
al-riyaah
as
both
the other translators uses any adjective to implicate that unlike ‫ الر ااح‬al-riyaah these
are benevolent winds
g or stirring
up the
and sending
down stirring
rain, yet,upsince
we areand
dealing
withdown
a
share
the clouds
same sense
ofblessings
moving
the
clouds
sending
rain,
yet,
since
we
are
dealing
with
words
share theor
same
sense
of
moving
or
stirring
up
the
clouds
and
sending
down
rain,
and bounties. The textual clue is offered in the adjacent word ‘rain’ and thea word ‘rejoice’ in t
erences of
lexicaltext
items
do count,
it
could be of
more
faithful
we count,
reflect itthe
Quranic
where
differences
lexical
itemsif do
couldis
be
more faithful
if items
we reflect
yet,slight
since
we
are
dealing
textword
where
slight
differences
of lexical
following
verse
line.with
Evena Quranic
though
the
‘winds’
a reasonable
equivalent
todo‫الر ااح‬the
al-riyaah as both wo
ords in thedifference
immediatebased
context
(Shehab,
2009,
pp.
880-881).
on
adjacent
words
in
the
immediate
context
(Shehab,
2009,
pp.
880-881).
share
the
same
sense
of
moving
or
stirring
up
the
clouds
and
sending
down
rain,
yet,
since
we are dealing with
count, it could be more faithful if we reflect the difference based on adjacent words in the
Quranic
text
where
slight
differences
of
lexical
items
do
count,
it
could
be
more
faithful
if we reflect t
immediate
context
2009,
pp. 880-881).
p. 173) notes Similarly,
that Arberry
undertranslates
the(Shehab,
Quranic
euphemistic
term ‘uddah the Quranic euphemistic term ‘uddah
Farghal
(2010, p. based
173)
notes
that
Arberry
undertranslates
difference
on adjacent
words in
the immediate context (Shehab, 2009, pp. 880-881).
of three ‘the
months
before
a divorced
woman
can months
remarry,
in173)
order
to rule
out
Similarly,
(2010, p.
that Arberry
Quranic
legally
prescribed
period
ofFarghal
three
before
anotes
divorced
woman undertranslates
can remarry, inthe
order
to rule out
which canpregnancy’
be easily confused
with
‘menstrual
period’.
euphemistic
term
‘uddah
‘the
legally
prescribed
period
of
three
months
before
a
divorced
as simply
‘period’
which
can
be
easily
confused
with
‘menstrual
period’.
Similarly, Farghal (2010, p. 173) notes that Arberry undertranslates the Quranic euphemistic term ‘udd
‫النساء فطلقوه‬.‫ربكم‬
‫واتقواإذاهللاطلقتم‬
‫واحصوا أالعهاةالنبي‬
woman
can
in order
as simply
whichwoman
can be easily
‫تهن‬
‫ لع‬remarry,
‫فطلقوهن‬prescribed
‫النساء‬
‫ طلقتم‬to
‫ إذا‬rule
‫ النبي‬out
‫ها‬of‫ أ‬pregnancy’
‘the
legally
period
three months
before‘period’
a divorced
can remarry, in order to rule o
laqtumu l-nisaa’a
fa-talliqoohunna
li-‘iddatihinna
wa-ahsuu
l-‘iddata wa-ttaqoo
Ya-’ayyuha
l-nabiyyu
idhaa
ṭallaqtumu
l-nisaa’a
fa-talliqoohunna
li-‘iddatihinna
wa-ahsuu
l-‘iddata
wa-ttaqoo
confused
with
‘menstrual
period’.
pregnancy’ as simply ‘period’ which can be easily confused with ‘menstrual
period’.
Allaaha rabbakum. .‫أ ها النبي إذا طلقتم النساء فطلقوهن لع تهن واحصوا الع ة واتقوا هللا ربكم‬
ad] when-Arberry:
you divorce
women,[Mohammad]
divorce them when
when you
theydivorce
have reached
their
period.
O Prophet
women,
divorce
them
when they have
reached their wa-ahsuu
period. l-‘iddata wa-ttaq
Ya-’ayyuha l-nabiyyu
idhaa ṭallaqtumu
l-nisaa’a
fa-talliqoohunna
li-‘iddatihinna
lord.
Ya-’ayyuha
l-nabiyyu idhaa ṭallaqtumu l-nisaa’a fa-talliqoohunna li-‘iddatihinna
Count the period, and fear
your
lord.
Allaaha rabbakum.
wa-ahsuu
l-‘iddata
wa-ttaqoo
Allaaha rabbakum.
-Arberry:
O Prophet
[Mohammad]
when you divorce women, divorce them when they have reached their perio
p the ST The
reader
determine of
thedivorce
sense of
‘period’
asreader
that ofdetermine
conception
than‘period’ as that of conception rather than
collocations
help
the
ST
therather
sense
-Arberry:
Prophet
youof
divorce women, divorce them when
Count
the O
period,
and[Mohammad]
fear your lord.when
The translator
could
have
mediated
by
explicating
the
equivalent
in
favour
of
the monthly menstrual
period.
The translator
could
havethe
mediated
bythe
explicating
the equivalent in favour of the
they have
reached
their period.
Count
period, and
fear your lord.
TT recipient.
The
The collocations
collocations of
of divorce
divorce help
help the
the ST
ST reader
readerdetermine
determinethe
thesense
senseofof‘period’
‘period’asasthat of conception rather th
the monthly menstrual period. The translator could have mediated by explicating the equivalent in favour of t
that of conception rather than the monthly menstrual period. The translator could have
TT recipient.
mediated by explicating the equivalent in favour of the TT recipient.
The Interpretation
of Quranic
Polysemy
and Lexical
Recurrence
Determining
Polysemy and
Synonymy
by Morphological
Form
and Textual
Adjacency
The Interpretation
of Quranicdistinctions
Polysemy
Lexical
Recurrence
Arabic
employs subtle morphological
in and
the patterns
of word
formation;
Determining
Polysemyofand
Synonymy
by Morphological
and Textual Adjacency
The Interpretation
Quranic
Polysemy
and LexicalForm
Recurrence
a single
diacritic
(short
vowel)
may
lead
to
significant
semantic
differences
as
illustrated
Arabic
employs subtle morphological
distinctions
inand
the Lexical
patterns ofRecurrence
word
formation; a single diacritic (sho
The
Interpretation
of
Quranic
Polysemy
Determining
Polysemy
Synonymy
by Morphological
Form
and
Textual Adjacency
The
Interpretation
of and
Quranic
Polysemy
Lexical
Recurrence
in the
following
example.
vowel)
may lead
to significant
semantic
differences
asand
illustrated
in the
following
example.Adjacency
Determining
Polysemy
and
Synonymy
by
Morphological
Form
and
Textual
Arabic employs subtle morphological distinctions in the patterns of word formation;
a single diacritic (sh
InIn
surat
al-Kafiroon
(Q
109),
the
word
‫ون‬
‫عاب‬
‘aabidun
is
repeated
twice
in
successive
verses
(3, 5). diacritic (sh
Determining
Polysemy
and
Synonymy
by
Morphological
Form
and
Textual
surat
al-Kafiroon
(Q
109),
the
word
‘aabidun
is
repeated
twice
in
successive
Arabic
employs
morphological
in illustrated
the patterns
of word
formation;
aAdjacency
single
vowel) may
lead subtle
to significant
semanticdistinctions
differences as
in the
following
example.
َ
‫ك‬
‫ال‬
‫ها‬
‫أ‬
‫ا‬
‫قل‬
Qul
yaa-’ayyuha
l-kaafiroon
Determining
Polysemy
and
Synonymy
by
Morphological
Form
and
Textual
Adjacency
Arabic
employs
subtle
morphological
distinctions
in
the
patterns
of
word
formation;
a
single
diacritic (sh
َ‫افرون‬
versesvowel)
(3,
5).may
leadPolysemy
to significant
semantic
as illustrated
the following
example.
In
surat
al-Kafiroon
(Q 109),
the
word ‫ون‬differences
‫‘ عاب‬aabidun
is repeatedintwice
in and
successive
verses
(3, 5).
Determining
and
Synonymy
by Morphological
Form
Textual
Adjacency
“Say:
O
disbelievers!”
Arabic
employs
subtle
morphological
distinctions
in
the
patterns
of
word
formation;
a
single
(sh
vowel)
may
lead
to
significant
semantic
differences
as
illustrated
in
the
following
example.
In
surat
al-Kafiroon
(Q 109),
thel-kaafiroon
word ‫ون‬
is repeated
twice
in successive
verses
(3, 5).diacritic
‫ها ال َك‬
‫ قل ا أ‬Qul
yaa-’ayyuha
َ‫افرون‬
Qul
yaa-’ayyuha
l-kaafiroon
employs
subtle
morphological
distinctions
in illustrated
the
patterns
of word
formation;
a single
diacritic (sh
‫تعب‬
‫ما‬
‫أعب‬
‫ال‬
la
a‘budu
ma-ta‘budoon
vowel)
may
lead
to
significant
semantic
differences
as
in
the
following
example.
In
surat
al-Kafiroon
(Q
109),
the
word
‫ون‬
‫عاب‬
‘aabidun
is
repeated
twice
in
successive
verses
(3,
5).
َ‫ون‬Arabic
‫ها‬disbelievers!”
‫ ا أ‬lead
‫ قل‬Qul
l-kaafiroon
َ‫ال َكافرون‬Omay
“Say:
vowel)
to yaa-’ayyuha
significant
semantic
as illustrated
the following
example.
disbelievers!”
“I“Say:
dosurat
not
that
which
worship.”
In
al-Kafiroon
(Q
109),you
the
word ‫ون‬differences
is repeatedintwice
in successive
verses (3, 5).
‫ال َك‬O
‫ها‬worship
‫قلال ا أ‬laQul
yaa-’ayyuha
l-kaafiroon
َ‫افرون‬
“Say:
O
disbelievers!”
‫تعب‬
‫ما‬
‫أعب‬
a‘budu
ma-ta‘budoon
َ‫ون‬
In
surat
al-Kafiroon
(Q
109),
the
word
‫ون‬
‫عاب‬
‘aabidun
is
repeated
twice
in
successive
verses (3, 5).
َ
‫أعب‬
‫ما‬
‫عاب‬
‫أنتم‬
‫وال‬
walaa
antum
‘aabidoon
maa-a‘bud
‫ك‬
‫ال‬
‫ها‬
‫أ‬
‫ا‬
‫قل‬
Qul
yaa-’ayyuha
l-kaafiroon
“Say:
O
disbelievers!”
َ‫ون‬
َ‫افرون‬
laQul
a‘budu
ma-ta‘budoon
‫ َكتعب‬not
‫أعبهاما‬
‫قلال‬la
a‘budu
ma-ta‘budoon
َ‫ ون‬do
“I
worship
that
which
youl-kaafiroon
worship.”
‫ال‬
‫أ‬
‫ا‬
yaa-’ayyuha
َ‫افرون‬
“And
worship
that
which
I worship.”
“Say:
O disbelievers!”
‫تعب‬neither
‫ما‬
‫أعب‬
‫ال‬dolayou
a‘budu
ma-ta‘budoon
َ‫ون‬
“I
do
not
worship
that
which
you‘aabidoon
worship.”
‫أعب‬do
‫ ما‬not
‫عاب‬
‫وال أنتم‬that
walaa
antum
maa-a‘bud
َ‫ون‬disbelievers!”
“Say:
O
worship
which
you
worship.”
‫“تم‬I
‫عب‬do
‫ما‬
‫عاب‬
‫أنا‬
‫وال‬
walaa
anaa
‘aabidun
maa
’abadtum
‫تعب‬
‫ما‬
‫أعب‬
‫ال‬
la
a‘budu
ma-ta‘budoon
“I
not
worship
that
which
you
worship.”
َ‫ون‬
‫أعب‬
‫ما‬
‫عاب‬
‫أنتم‬
‫وال‬
walaa
antum
‘aabidoon
maa-a‘bud
َ‫ال أعب ون‬do
“And
neither
you
worship
that which I worship.”
‫تعب‬
‫ما‬
la
a‘budu
ma-ta‘budoon
َ‫ون‬
“And
will
not
worship
that
which
you have
[ever] worshipped.”
“I
worship
that
which
you
worship.”
‫أعب‬do‫ما‬Inot
‫عاب‬
‫أنتم‬
‫وال‬
walaa
antum
‘aabidoon
maa-a‘bud
َ‫ون‬
walaa
antum
‘aabidoon
maa-a‘bud
“And
neither
do
you
worship
that
which
I
worship.”
‫عب تم‬
‫ما‬not‫عاب‬worship
‫ وال أنا‬walaa
anaa ‘aabidun
maa ’abadtum
“I
do
that
which
you
worship.”
‫أعب‬
‫ما‬
‫ب‬
‫عا‬
‫أنتم‬
‫وال‬
walaa
antum
‘aabidoon
maa
a‘bud
‫أعب‬
‫ما‬
‫عاب‬
‫أنتم‬
‫وال‬
walaa
antum
‘aabidoon
maa-a‘bud
“And
neither
do
you
worship
that
which
I
worship.”
َ‫ون‬
َ‫ون‬
ِ ‫أنا‬not
‫تم‬
‫ما‬neither
‫عاب‬
‫وال‬
walaa
anaa
‘aabidun
’abadtum
“And
Iَ‫ون‬will
worship
that
which
youmaa
have
[ever] worshipped.”
do‫وال‬
you
worship
that‘aabidoon
which
I worship.”
‫عبأعب‬
‫ما‬neither
‫أناعاب‬will
‫أنتم‬
walaa
antum
maa-a‘bud
“And
[ever]
worship
that
which
I worship.”
“And
neither
do
you
worship
that
which
I
worship.”
‫تم‬
‫عب‬
‫ما‬
‫عاب‬
‫وال‬
walaa
anaa
‘aabidun
maa
’abadtum
“And
worship
that
which
you have
[ever]
worshipped.”
‫ ما أعب‬Ineither
‫ عا ِب‬not
‫أنتم‬
walaa
antum
maa
a‘bud
َ‫ون‬will
“And
do‫وال‬
you
worship
that‘aabidoon
which
I worship.”
walaa
anaa
‘aabidun
maa
’abadtum
‫تم‬
‫عب‬
‫ما‬
‫عاب‬
‫أنا‬
‫وال‬
walaa
anaa
‘aabidun
maa
’abadtum
“And
I
will
not
worship
that
which
you
have
[ever]
worshipped.”
‫أعب‬
‫ما‬
‫ب‬
‫عا‬
‫أنتم‬
‫وال‬
walaa
antum
‘aabidoon
maa
a‘bud
َ‫ون‬
“And
neither
will
you
[ever]
worship
that
which
I
worship.”
ِ
‫تم‬
‫ماماعب‬Iَ‫ون‬will
‫عاب‬
‫أنا‬not
‫والوال‬
walaa
anaa
‘aabidun
maa
’abadtum
Although
verses
3
and
5
have
exactly
identical
lexes
and syntax yet they have different interpretations in respe
“And
worship
that
which
you
have
[ever]
worshipped.”
‫أعب‬
‫ب‬
‫عا‬
‫أنتم‬
walaa
antum
‘aabidoon
maa
a‘bud
ِ
“And
not
worship
that
which
you
have
[ever]
worshipped.”
“And Ineither
will
you [ever]
worship
that
which
I worship.”
rdworshipped.”
Iَ‫ون‬will
will
worship
that
which
you
have
[ever]
of“And
tense
and
aspect.
The[ever]
present
participle
form
(2
person plural) ‫‘عابا ون‬aabidoon stands for the present tim
‫أعب‬
‫ ما‬neither
‫ عاب‬not
‫أنتم‬
‫وال‬
walaa
antum
‘aabidoon
maa
a‘bud
“And
will
you
worship
that
which
I worship.”
ِ
Although
verses
and 5 have
exactly
identical
lexes
and syntax yet they have different interpretations in resp
‫ما أعب‬
‫عا ِب‬
‫أنتم‬
‫وال‬3you
walaa
antum
‘aabidoon
maa
a‘bud
َ‫ون‬you
“nor
do
worship
what
I
worship”
since
the
coordinate
conjunction
‫ و‬have
is preceded
byinterpretations
the present verb
for
“And
neither
will
[ever]
worship
that
which
I
worship.”
rd
Although
verses
3you
and
5 have
exactly
identical
and
syntax
yet they
different
in resp
of tense
and
aspect.
The
present
participle
formlexes
(2
person
plural)
‫‘عابا ون‬aabidoon
stands
for the present
ti
“And
neither
will
[ever]
worship
that
which
I
worship.”
rd
‫ون‬
‫تعبا‬
ta‘bodoon
“you
worship
(now)”.
Yet,
in
verse
5
the
same
word
‫ون‬
‫عابا‬
‘aabidoon
is
rendered
in
the
futu
Although
verses
3
and
5
have
exactly
identical
lexes
and
syntax
yet
they
have
different
interpretations
in
resp
“And
neither
will youThe
[ever]
that
which
worship.”
of
tense
and worship
aspect.
present
participle
form
(2
plural) ‫‘عابا ون‬aabidoon
stands
the present
ti
“nor
do
you
what
I worship
worship”
since
the Icoordinate
‫ و‬is preceded
by theforpresent
verb fo
st
rd person conjunction
tense
as
“you
will
in
line
withidentical
the
preceding
present
participle
form
(1
person
plural)
‫عابا‬
‘aabidun
Although
verses
3worship”
and
5 have
exactly
lexes
and
syntax
yet they
have
different
interpretations
in resp
of
tense
and
aspect.
The
present
participle
form
(2
person
plural)
‫ون‬
‫‘عابا‬aabidoon
stands
for
the
present
“nor
do
you
worship
what
I
worship”
since
the
coordinate
conjunction
‫و‬
is
preceded
by
the
present
verb
fo
‫ تعبا ون‬ta‘bodoon
worship
(now)”.identical
Yet, in verse
5 thesyntax
same yet
word
‫ ون‬have
‫‘ عابا‬aabidoon
is rendered in in
theresp
futti
rd and
Although
verses
3“you
and
5 have
exactly
lexes
they
different
interpretations
verse
4.
of
tense
and
aspect.
The
present
participle
form
(2
person
plural)
‫ون‬
stands
for
the
present
ti
“nor
do
you
worship
what
I
worship”
since
the
coordinate
conjunction
‫و‬
is
preceded
by
the
present
verb
fo
st
‫ون‬
‫ تعبا‬as
ta‘bodoon
worship
(now)”.
in verse
the same
word
isplural)
rendered
in
the fut
tense
“you
will“you
worship”
in line
with Yet,
the form
preceding
present
participle
form
(1 person
‫عابا‬present
‘aabidun
tense
and worship
aspect.
The
present
participle
(2 rd 5
person
plural)
‫ونون‬
stands
forpresent
the
ti
88 of
st
“nor
do
you
what
I
worship”
since
the
coordinate
conjunction
‫و‬
is
preceded
by
the
verb
fo
‫ون‬
‫تعبا‬
ta‘bodoon
“you
worship
(now)”.
Yet,
in
verse
5
the
same
word
‫ون‬
‫عابا‬
‘aabidoon
is
rendered
in
the
fut
tense
as
will worship”
inworship”
line withsince
the preceding
present
participle form
(1st person
plural)
‫‘ عابا‬aabidun
verse
4. “you
“nor
do
you
worship
what
I
the
coordinate
conjunction
‫و‬
is
preceded
by
the
present
verb
fo
The
verb
yahlif
is used
in the
Quran
of the‫ون‬form
hypocrites
severing
their‫عابا‬
oath
wherea
‫ون‬
‫ تعبا‬as
ta‘bodoon
worship
(now)”.
Yet,
in versein5the
thecontext
same
word
isplural)
rendered
in
the
fut
tense
“you‫حلاف‬
will“you
worship”
in line
withHoly
the preceding
present
participle
(1 person
‘aabidun
verse
4.
‫ون‬
‫ تعبا‬as
ta‘bodoon
worship
(now)”.
Yet,
inoaths.
verseSince
5present
the there
same
word
‫ون‬form
isplural)
rendered
the fut
the
verb
‫أقسام‬
is used
ininhonest,
sincere
is
no correspondent
verb
other
than
'swear'
tense
“youuqsim
will“you
worship”
line
with
the preceding
participle
(1stst person
‫ عابا‬in
‘aabidun
verse
4.
The
verb will
‫ حلاف‬worship”
yahlif is in
used
the Holy
Quran inpresent
the context
of theform
hypocrites
severing
their‫عابا‬oath
wher
tense
as
lineinwith
the preceding
participle
(1 toperson
plural)
‘aabidun
English
relay‫حلاف‬
this delicate
the two synonyms,
we may
resort
ideational
equivalence
suc
verseThe
4.to“you
verb
yahlif
isdifference
used
in thebetween
Holy Quran
the context
hypocrites
severing
their
oath'swear'
wher
the verb
‫ أقسام‬uqsim
is used
in
honest,
sincere
oaths.inSince
there isofnothe
correspondent
verb other
than
verse
4.
asthe
“untruthfully
swear”
for
‫حلفاون‬
yahlifoon
and
"truthfully
swear"
for
‫قسام‬
yaqsim
(Shehab,
2009,
p.
881).
Thu
The
verb
‫حلاف‬
yahlif
is
used
in
the
Holy
Quran
in
the
context
of
the
hypocrites
severing
their
oath
wher
verbto‫أقسام‬
uqsim
used in
honest, sincere
Since
there is we
no may
correspondent
verb other
than 'swear'
English
relay
this is
delicate
difference
betweenoaths.
the two
synonyms,
resort to ideational
equivalence
su
َ‫إناي ل‬Quran
inthe
surat
(Qyahlif
7,used
21)is ‫الناصاحين‬
‫كماا‬
‫وقاسامهما‬
wa-qaasamahumaa
innee to
lakumaa
al-naasihee
Theal-A‘raaf
‫حلاف‬
used
in ‫مان‬
theَ‫ل‬sincere
Holy
inSince
the
context
hypocrites
severing
their
oath'swear'
wher
verb
‫أقسام‬
uqsim
is
in
honest,
oaths.
there isof
nothe
correspondent
verb lamin
other
than
English
toverb
relay
this
delicate
difference
between
the
two
synonyms,
we
may
resort
ideational
equivalence
su
as “untruthfully
swear”
foris‫حلفاون‬
yahlifoon
and
"truthfully
swear" for
‫قسام‬
yaqsim
(Shehab,
2009,
p.
881).
Th
The
verb
‫حلاف‬
yahlif
used
in
the
Holy
Quran
in
the
context
of
the
hypocrites
severing
their
oath
wher
“And
he swore
toswear”
them
both,
that
heyahlifoon
wassincere
theirَ and
sincere
adviser”
the is
verb
‘swear’
is intended
theequivalence
positive
sens
the
verb
uqsim
is
used
in
honest,
oaths.
Since
there
no‫قسام‬
correspondent
verbinother
than
'swear'
English
to‫أقسام‬
relay
this
delicate
difference
between
the
two
synonyms,
we
may
resort
to
ideational
su
َ
as
“untruthfully
for
‫حلفاون‬
"truthfully
swear"
for
yaqsim
(Shehab,
2009,
p.
881).
Th
in surat
al-A‘raaf
(Qis 7,used
21)in‫الناصاحين‬
‫مان‬sincere
‫إناي لكماا ل‬oaths.
wa-qaasamahumaa
innee lakumaa
laminthan
al-naasihe
verbto
‫أقسام‬
uqsim
honest,
Since
there isfor
no‫قسام‬
correspondent
verb other
'swear'
ofthe
‘taking
a
solemn
oath’.
English
relay
this
delicate
difference
between
the
two
synonyms,
we
may
resort
to
ideational
equivalence
su
as
“untruthfully
swear”
for
‫حلفاون‬
yahlifoon
and
"truthfully
swear"
yaqsim
(Shehab,
2009,
p.
881).
Th
َ‫كماا ل‬
َ‫إناي ل‬
in
surat
al-A‘raaf
(Qdelicate
7,both,
21) difference
‫الناصاحين‬
‫مان‬between
wa-qaasamahumaa
innee
lakumaa
al-naasihe
“And
heto
swore
tothis
them
that he was
their
sincere
the verb
‘swear’
is to
intended
inlamin
the
positive
se
English
relay
the
twoadviser”
synonyms,
we ‫قسام‬
may
resort
ideational
equivalence
su
َ‫لَكماا ل‬and
Nevertheless,
the
negative
sense
of
‘dishonest,
untruthful
oath’
in
surat
al-Tawbah
(Q
9,
56)
is
congruent
wi
as
“untruthfully
swear”
for
‫حلفاون‬
yahlifoon
"truthfully
swear"
for
yaqsim
(Shehab,
2009,
p.
881).
Th
in
surat
al-A‘raaf
(Q
7,
21)
‫مان‬
‫إناي‬
wa-qaasamahumaa
innee
lakumaa
lamin
al-naasihe
“And
he swore
to
them
both,
that yahlifoon
he was their
adviser”
the for
verb‫قسام‬
‘swear’
is intended
the positive
of
a solemn
oath’.
as ‘taking
“untruthfully
swear”
for
‫حلفاون‬
andsincere
"truthfully
swear"
yaqsim
(Shehab, in
2009,
p. 881). se
Th
Arabic
employs
subtle
morphological
distinctions
in inthe
patterns
of example.
word formation; a single diacrit
cant
semantic
differences
asvowel)
illustrated
inlead
theto
following
example.
may
significant
semantic
differences
as
illustrated
the
following
vowel)
may lead
significant
semantic
differences
as
illustrated
inPolysemy
the‫عاب‬
following
example.
The
Interpretation
of
Quranic
and
Lexical
Recurrence
cal
distinctions
intomay
the
patterns
of
word
formation;
adifferences
single
diacritic
(short
In
surat
al-Kafiroon
(Qlead
109),
the
word
‫ون‬
‘aabidun
isfollowing
repeated
twice
in‘aabidun
successive
verses (3,
5). in successive
Determining
Polysemy
and
Synonymy
by
Morphological
Form
and
Adjacency
Insignificant
surat
(Q
109),
the word
‫ون‬
‫عاب‬
isTextual
repeated
twice
vowel)
vowel)
may
lead
lead
to to
significant
significant
semantic
semantic
differences
asal-Kafiroon
as
illustrated
illustrated
in
in
the
the
following
example.
example.
vowel)
may
to
semantic
differences
as illustrated
in the
following
9),
the
word
‫ون‬
‫عاب‬
‘aabidun
is
repeated
twice
in
successive
verses
(3,
5).
In
surat
al-Kafiroon
(Q
109),
the
word
‫ون‬
‫عاب‬
‘aabidun
is
repeated
twice
in
successive
verses example.
(3,
5).
In
surat
al-Kafiroon
(Q
109),
the
word
‫ون‬
‫عاب‬
‘aabidun
is
repeated
twice
in
successive
verses
(3,
5).
ntic differences
as
illustrated
in the
following
example.
‫( َك‬Q
‫ ال‬109),
‫ها‬109),
‫أ‬Interpretation
‫ ا‬employs
‫قل‬
Qul
yaa-’ayyuha
l-kaafiroon
Arabic
subtle
morphological
distinctions
in
the
patterns
of word
a single
diacritic
The
of(Q
Quranic
Polysemy
and
Lexical
Recurrence
َ‫افرون‬
‫ال َك‬109),
‫ أ ها‬is‫ ا‬the
‫قل‬
Qul
yaa-’ayyuha
l-kaafiroon
َ‫افرون‬
InIn
surat
surat
al-Kafiroon
al-Kafiroon
(Q
thethe
word
word
‫ونون‬
‫عابعاب‬
‘aabidun
‘aabidun
is
repeated
repeated
twice
twice
in
in
successive
successive
verses
verses
(3,
(3,
5).formation;
5).
In
surat
al-Kafiroon
word
‫ون‬
‫عاب‬
‘aabidun
is
repeated
twice
in
successive
verses
(3, 5). (sh
yyuha
‫َك‬vowel)
‫ال‬l-kaafiroon
‫ ها‬in
‫ ا أ‬successive
‫ قل‬Qul
yaa-’ayyuha
l-kaafiroon
‫‘ها ال‬aabidun
‫ قل ا أ‬Qulisyaa-’ayyuha
َ‫افرون‬
َ‫افرون‬
rd
‫ َكون‬l-kaafiroon
‫عاب‬
repeated
twice
verses
(3,
5).
“Say:
O
disbelievers!”
may
lead
to
significant
semantic
differences
as
illustrated
in
the
following
example.
O disbelievers!”
‫ها الها َك ال َك‬
‫قل أ ا أ‬
‫قل ا‬
Qul
Qul
yaa-’ayyuha
yaa-’ayyuha
l-kaafiroon
َ‫افرون‬
َ‫افرون‬
‫ها ال‬
‫ قل ا أ‬Qul“Say:
yaa-’ayyuha
l-kaafiroon
َ‫ َكافرون‬l-kaafiroon
“Say:
disbelievers!”
“Say: O disbelievers!”
Determining
Synonymy
by
Form
and
Textual Adjacency
afiroon
‫أعب‬
‫ال‬al-Kafiroon
laPolysemy
a‘budu
ma-ta‘budoon
InO‫ما‬surat
(Qand
109),
the
word
‫عاب‬Morphological
‘aabidun
is repeated
twice
in successive
verses (3, 5).
َ‫تعب ون‬
‫أعب ما‬
‫ ال‬la‫ون‬a‘budu
ma-ta‘budoon
َ‫تعب ون‬
“Say:
“Say:
OO
disbelievers!”
disbelievers!”
“Say:
O
disbelievers!”
a-ta‘budoon
‫تعب‬
‫ما‬
‫أعب‬
‫ال‬
la
a‘budu
ma-ta‘budoon
َ‫ون‬
َ‫ ال أعب ما تعب ون‬la a‘budu ma-ta‘budoon
Arabic
employs
subtle
morphological
distinctions
in
the
patterns
of
word
formation;
a
single
diacritic (short
َ
“I
do
not
worship
that
which
you
worship.”
‫ك‬
‫ال‬
‫ها‬
‫أ‬
‫ا‬
‫قل‬
Qul
yaa-’ayyuha
l-kaafiroon
Determining
Polysemy
and
Synonymy
by
Morphological
Form
and
Textual
Adjacency
َ‫افرون‬
“I
do
not
worship
that
which
you
worship.”
‫تعب‬
‫تعب‬
‫ما‬
‫ما‬
‫أعب‬
‫أعب‬
‫ال‬
la
‫ال‬
la
a‘budu
a‘budu
ma-ta‘budoon
ma-ta‘budoon
َ‫ونَون‬
‫أعب‬which
‫ ال‬la a‘budu
ma-ta‘budoon
َ‫ما تعب ون‬that
ch
worship.”
“I
do
not
worship
you
worship.”
“I you
do not
worship that which
you
worship.”
vowel)
may
lead
to
significant
semantic
differences
as
illustrated
in
the
following
example.
on
‫أعب‬
‫ما‬
‫عاب‬
‫أنتم‬
‫وال‬
walaa
antum
“Say:
Oemploys
disbelievers!”
َ‫ون‬which
Arabic
subtle
morphological
distinctions
in the
patternsmaa-a‘bud
of word formation; a single diacritic (sh
‫‘ما أعب‬aabidoon
‫ أنتم‬maa-a‘bud
‫وال‬
walaa antum
‘aabidoon
َ‫عاب ون‬you
“I “I
dodo
notnot
worship
worship
that
that
which
you
you
worship.”
worship.”
do
not
worship
that
which
worship.”
ntum
maa-a‘bud
‫أعب‬
‫ما‬vowel)
‫“عاب‬I
‫أنتم‬
‫وال‬
walaa
antum
‘aabidoon
maa-a‘bud
‫‘ما أعب‬aabidoon
walaa antum
‘aabidoon
maa-a‘bud
َ‫ون‬
َ‫وال أنتم عاب ون‬
In
surat
al-Kafiroon
(Q
109),
the
word
‫ون‬Ido
‫عاب‬
‘aabidun
isas
repeated
twice
in successive
(3, 5).
rship.”
“And
neither
do
you
worship
that
which
worship.”
‫تعب‬
‫ما‬antum
‫أعب‬
‫ال‬
la
a‘budu
ma-ta‘budoon
may
lead
to
significant
semantic
differences
illustrated
in
the
following verses
example.
َ‫ون‬
“And
neither
you
worship
that
which
I
worship.”
‫أعبأعب‬
‫ونَونَما ما‬
‫عابعاب‬
‫أنتمأنتم‬
‫وال‬
‫وال‬
walaa
walaa
antum
‘aabidoon
‘aabidoon
maa-a‘bud
maa-a‘bud
‫أعب‬do
‫ما‬worship.”
‫ وال أنتم‬that
walaa
antum
‘aabidoon maa-a‘bud
َ‫عاب ون‬
ip
thatneither
which do
I worship.”
“And
neither
you
worship
which
I
worship.”
“And
you worship
that
which
I
َ
‫ك‬
‫ال‬
‫ها‬
‫أ‬
‫ا‬
‫قل‬
Qul
yaa-’ayyuha
l-kaafiroon
َ‫افرون‬
bidoon
maa-a‘bud
‫ تم‬you
‫عب‬In
‫ما‬worship
‫عاب‬not
‫أنا‬al-Kafiroon
‫وال‬
walaa
anaa
‘aabidun
maa
“I
do
worship
that
worship.”
surat
109),
the‫عاب‬word
‫ون‬
is repeated
in successive verses (3, 5).
‫تم‬
‫عب‬worship
‫ما‬you
‫أنا‬that
‫’وال‬abadtum
walaa
‘aabidun
maatwice
’abadtum
“And
“And
neither
neither
dodo
you
worship
that
that
which
which
I (Q
worship.”
Iwhich
worship.”
“And
neither
do
you
which
Ianaa
worship.”
a‫‘تم‬aabidun
maa
‫“تم‬Say:
‫افرونَما عب‬
‫عاب‬
‫وال‬
anaa
‘aabidun
maa
’abadtum
‫عب‬I‫ما‬worship.”
‫أنا عاب‬
‫’ وال‬abadtum
walaa anaa
‘aabidun
maa
’abadtum
O
disbelievers!”
hich
“And
Ianaa
will
not
worship
that
which
you
have
[ever]
worshipped.”
‫أعب‬
‫ما‬
‫عاب‬
‫أنتم‬
‫أناوال‬
walaa
antum
‘aabidoon
maa-a‘bud
‫أناال َك‬
‫ها‬
‫‘أ‬aabidun
‫ماا‬walaa
‫عابقل‬Qul
yaa-’ayyuha
l-kaafiroon
َ‫ون‬
“And
I will
not
worship
that
which you have [ever] worshipped.”
‫تم تم‬
‫عب عب‬
‫عابعابما ما‬
‫أنا أنا‬
‫والوال‬
walaa
walaa
anaa
‘aabidun
maa
maa
’abadtum
’abadtum
‫تم‬
‫عب‬
‫وال‬
walaa
anaa
‘aabidun
maa
’abadtum
Jamal ALQINAI
at
which
younot
have
[ever] that
worshipped.”
“And
I‫ما‬will
worship
that
which
you‫عاب‬
have
[ever]
worshipped.”
I’abadtum
will
worship
which
you
have
[ever]
worshipped.”
‫ماتعب‬
‫أعب‬
‫ال‬which
la
a‘budu
ma-ta‘budoon
َ‫أعبون‬
n“And
maa
‫ ِب‬that
‫عا‬
‫أنتم‬
‫وال‬
walaa
antum
a‘bud
“And
neither
do
you
worship
that
Iyou
worship.”
َ‫ون‬that
“Say:
Onot
disbelievers!”
‫[أعب‬ever]
‫‘ما‬aabidoon
‫ أنتم‬maa
‫وال‬
walaa
maa a‘bud
َ‫ون‬
“And
“And
I will
I will
notnot
worship
worship
which
you
have
have
[ever]
worshipped.”
worshipped.”
ِ which
“And
I will
not
worship
that
which
haveantum
[ever]‘aabidoon
worshipped.”
ntum
‘aabidoon
maa
a‘bud
‫أعب‬
‫ما‬
‫ب‬
‫عا‬
‫أنتم‬
‫وال‬
walaa
antum
‘aabidoon
maa
a‘bud
‫أعب‬
‫ما‬
‫ب‬
‫عا‬
‫أنتم‬
‫وال‬
walaa
antum
‘aabidoon
maa
a‘bud
َ‫ون‬
َ‫ون‬
“I
dowalaa
not
worship
that
which
you
worship.”
you have [ever]
ِ ‫أعبأعب‬
“And
neither
will
you
[ever]
worship
that will
which
I worship.”
‫ونَتم‬
‫ ِتعبعب‬antum
‫ما‬
‫عاب‬
‫أنا‬
walaa
anaa
‘aabidun
maayou
’abadtum
‫ما‬antum
‫أعب‬
‫والونَال‬
la‫عا ِب‬
a‘budu
ma-ta‘budoon
“And
neither
[ever]
‫ما‬worshipped.”
‫ونَونَما‬
‫عا‬
‫أنتمأنتم‬
‫وال‬
‫وال‬
walaa
‘aabidoon
‘aabidoon
maa
maa
a‘bud
a‘bud
‫أعب‬
‫ما‬which
‫أنتم‬
‫وال‬
walaa
antum
‘aabidoon
maaworship
a‘bud that which I worship.”
ِ‫عاب‬Iِ‫[ب‬ever]
r]“And
worship
which
worship.”
“And
neither
will
you
worship
that
which
I worship.”
neither
will
you
worship
that
I[ever]
worship.”
‫أعب‬
‫ما‬
‫عاب‬
‫أنتم‬
‫وال‬
walaa
antum
‘aabidoon
maa-a‘bud
َ‫ون‬
bidoon
maathat
a‘bud
“And
I
will
not
worship
that
which
you
have
[ever]
worshipped.”
“I
do
not
worship
that
which
you
worship.”
“And
“And
neither
neither
will
will
you
you
[ever]
[ever]
worship
worship
that
that
which
which
I
worship.”
I
worship.”
“And
neither
will
you
[ever]
worship
that
which
Although
versesworship
3 and 5that
have
exactly
identical lexesI worship.”
and syntax yet they have
“And
neither
which
I worship.”
p that which I worship.”
Although
3 and
5 have
exactly
identical
lexes
and syntax
they have
different
interpretations
in respect
‫ عا ِب‬you
‘aabidoon
maa
‫أعب‬
‫ ما‬verses
‫عاب‬
‫أنتم‬
‫ وال‬walaa
antum
maa-a‘bud
َ‫ ون‬do
Although
verses
3 and
5a‘bud
have
exactlyyet
identical
lexes
and syntax
yet they have
differen
different
interpretations
in
respect
of tense
andhave
aspect.
present
participle
form
(2rdinterpretations in respect
ave
exactlyverses
identical
lexes
and
syntax
yet
they
have
different
interpretations
in
respect
rdandThe
Although
verses
3
and
5
have
exactly
identical
lexes
syntax
yet they
have
different
Although
3 and
5 have
exactly
identical
lexes
and
syntax
yet
they
different
interpretations
in(2
respect
rd
‫تم‬
‫عب‬
‫ما‬
‫عاب‬
‫أنا‬
‫وال‬
walaa
anaa
‘aabidun
maa
’abadtum
neither
will
you
[ever]
worship
that
which
I
worship.”
of
tense
and
aspect.
The
present
participle
form
(2
person
plural)
‫ون‬
stands
for
the
present
time i
“And
do
you
worship
that
which
I
worship.”
of
tense
aspect.
The
present
participle
form
person
plural)
‫ون‬
Although
Although
verses
verses
3
and
3
and
5
have
5
have
exactly
exactly
identical
identical
lexes
lexes
and
and
syntax
syntax
yet
yet
they
they
have
have
different
different
interpretations
interpretations
in
in
respect
respect
rd
rd 3 and 5 have exactly identical
Although
verses
lexes
and
yet they
have
different
resent
participle
form
(2 rdpresent
person
plural)
‫ون‬
stands
the
present
time
person
plural)
‘aabidoon
stands
for
the
present
time
“nor
dosyntax
you
worship
what
of
tense
and
aspect.
The
present
participle
form
(2
person
plural)
‫ون‬
stands
forpresent
theinterpretations
present
time
tense
and
aspect.
The
form
(2
person
plural)
‫ون‬
stands
for
the‫‘عابا‬aabidoon
present
time
“And
Iparticiple
will
not
worship
that
which
you
have
[ever]
worshipped.”
rd
rd for
yofidentical
lexes
andand
syntax
yet
they
have
different
interpretations
in
respect
rd
“nor
do
you
worship
what
I
worship”
since
the
coordinate
conjunction
‫و‬
is
preceded
by
the
verb
form
‫تم‬
‫عب‬
‫ما‬
‫عاب‬
‫أنا‬
‫وال‬
walaa
anaa
‘aabidun
maa
’abadtum
“nor
do
you
worship
what
I
worship”
since
the
coordinate
conjunction
‫و‬
is
preceded
of
of
tense
tense
and
aspect.
aspect.
The
The
present
present
participle
participle
form
form
(2
(2
person
person
plural)
plural)
‫ون‬
‫ون‬
stands
stands
for
for
the
the
present
present
time
time
ofsince
tensethe
aspect.
The
present
participle
form (2
person
plural)
‫ون‬form
standsverb
for the
pre
rd the what
I worship”
coordinate
conjunction
‫و‬and
is3what
preceded
by
the
present
verb
form
do
you
worship
I5‫ون‬
worship”
since
the
coordinate
conjunction
‫و‬they
is
preceded
by
present
form
“nor
doform
yousince
worship
I‫أعب‬
worship”
since
the
coordinate
conjunction
‫ و‬a‘bud
is
preceded
by
the
present
verb
I“nor
worship”
coordinate
conjunction
is[ever]
preceded
by
the
present
verb
‫“ما‬And
‫أنتم‬
‫وال‬
walaa
antum
‘aabidoon
maa
َ‫ون‬
rticiple
(2
plural)
‫ون‬
stands
for
the
present
time
ِ‫عاب‬
‫ون‬
‫تعبا‬
ta‘bodoon
“you
worship
(now)”.
Yet,
in
verse
5 the
the
same
word
‫ون‬
‫عابا‬
‘aabidoon
isthe
rendered
the
future
Although
and
have
exactly
identical
lexes
syntax
yet
have
different
interpretations
in respv
IIwill
not
worship
that
which
you
have
worshipped.”
‫تعبا‬
ta‘bodoon
“you
worship
(now)”.
Yet,
inthe
verse
5form
the
same
word
‫عابا‬
‘aabidoo
“nor
“nor
doperson
doyou
youworship
worship
what
what
worship”
I verses
worship”
since
since
the
the
coordinate
coordinate
conjunction
conjunction
‫ و‬and
is
‫و‬coordinate
is
preceded
preceded
by
by
the
present
present
verb
verb
form
formby‫ون‬in
“nor
do
you
worship
what
I
worship”
since
conjunction
‫و‬
is
preceded
the
present
ship
(now)”.
Yet,
in
verse
5
the
same
word
‫ون‬
‫عابا‬
‘aabidoon
is
rendered
in
the
future
st
rd
‫ون‬
‫تعبا‬of
ta‘bodoon
“you
worship
(now)”.
Yet,
‫ون‬preceding
‫عابا‬the
‘aabidoon
is plural)
rendered
inform
thepresent
future
‫ ون‬since
‫ تعبا‬ta‘bodoon
“you worship
(now)”.
in
verse
5the
the
same
word
‫ون‬
‫عابا‬
‘aabidoon
isparticiple
rendered
in
ta‘bodoon
“you
worship
(now)”.
Yet,
in
verse
5(2the
same
wordthe
“And
neither
will
you
[ever]
worship
which
Iword
worship.”
p”
the‫ون‬coordinate
conjunction
‫ونَ و‬
isYet,
byThe
present
verb
form
tense
as
“you
will
worship”
in
line
preceding
present
form
(1stfuture
person
‫عابا‬
‘aabidun
intit
tense
aspect.
present
participle
form
person
stands
the
‫أعب‬
‫ما‬
‫عا‬
‫أنتم‬
‫وال‬
walaa
antum
‘aabidoon
maa
a‘bud
tense
aswith
“you
will
worship”
line
with
present
participle
(1st pers
‫ون‬
‫تعباتعبا‬
ta‘bodoon
ta‘bodoon
“you
“you
worship
worship
(now)”.
(now)”.
Yet,
Yet,
in
in
verse
verse
5that
the
5 the
the
same
same
word
‫ون‬
‫عابا‬
‫عابا‬
‘aabidoon
‘aabidoon
is‫ون‬
is
rendered
rendered
in
the
the
future
futurefor
st “you
ِ‫ب‬preceded
st ‫ون‬
‫ ون‬and
‫تعبا‬
ta‘bodoon
worship
(now)”.
Yet,
inin
5 plural)
the same
word
‫ون‬
‫عابا‬in
‘aabidoon
is‘aabidun
rendered
in
”tense
in Yet,
line
the
present
participle
form (1
person
plural)
‫عابا‬
‘aabidun
inverse
tense
as
“you
will
worship”
in
line
with
the
preceding
present
participle
form
(1
person
plural)
‫عابا‬
in
as with
“you
will5preceding
worship”
in
line
with
the
preceding
present
participle
form
(1
person
plural)
‫عابا‬
‘aabidun
in
is
rendered
in
the
future
tense
as
“you
will
worship”
in
line
with
the
preceding
present
stconjunction
st
w)”.
in
verse
the
same
word
‫ون‬
‫عابا‬
‘aabidoon
is
rendered
in
the
future
st
verse
4.
“nor
do
you
worship
what
I
worship”
since
the
coordinate
‫و‬
is
preceded
by
the
present
verb
fo
“And tense
neither
will
you
[ever]
worship
that
which
I
worship.”
verse
4.
tense
tense
asas
“you
“you
will
will
worship”
worship”
in in
line
line
with
with
the
the
preceding
preceding
present
present
participle
participle
form
form
(1
(1
person
person
plural)
plural)
‫عابا‬
‫عابا‬
‘aabidun
‘aabidun
in
in
as
“you
will
worship”
in
line
with
the
preceding
present
participle
form
(1
person
plural)
‫عابا‬
‘aa
stst
verse
4. ‫تعبا‬form
verse
Although
verses
3
and
5
have
exactly
identical
lexes
and
syntax
yet
they
have
different
interpretations
in
respect
participle
form
(1
person
plural)
‘aabidun
in
verse
4.
with
the4.preceding
present
participle
(1
person
plural)
‫عابا‬
‘aabidun
in
‫ون‬
ta‘bodoon
“you
worship
(now)”.
Yet,
in
verse
5
the
same
word
‫ون‬
‫عابا‬
‘aabidoon
is
rendered
in
the
fut
verse
verse
4. 4.
verse 4.
ststands for the present time
of tense
aspect.
The
present
form
(2 rdlexes
person
plural)
‫ون‬
Theand
verb
‫حلاف‬will
yahlif
isis
in
Holy
Quran
in
context
of
the
hypocrites
severing
their
oath
whereas
tense
as “you
inparticiple
line
with
the
preceding
present
form
person
plural)
‫عابا‬
‘aabidun
Although
verses
3 worship”
and
5 used
have
exactly
identical
and
syntax
yet
they
have
different
interpretations
in resps
The
verb
‫حلاف‬
yahlif
isinthe
used
in
theparticiple
Holy
Quran
in(1
the
context
of the
hypocrites
The
verb
yahlif
used
inthe
the
Holy
Quran
the
context
of
the
hypocrites
s used
in verb
the Holy
the
context
of
the
hypocrites
severing
their
oath
whereas
rd severing
The
verb
‫حلاف‬
yahlif
is
used
in
the
Holy
Quran
in
the
context
of
the
hypocrites
severing
their
oath
whereas
The
‫ حلاف‬Quran
yahlif in
is“nor
used
in
the
Holy
Quran
in
the
context
of
the
hypocrites
their
oath
whereas
do
you
worship
what
I
worship”
since
the
coordinate
conjunction
‫و‬
is
preceded
by
the
present
verb
form
the
verb
‫أقسام‬
uqsim
is
used
in
honest,
sincere
oaths.
Since
there
is
no
correspondent
verb
other
than
'swear'
inti
verse
4.
of
tense
and
aspect.
The
present
participle
form
(2
person
plural)
‫ون‬
stands
for
the
present
the
verb
‫أقسام‬
uqsim
is
used
in
honest,
sincere
there
is
no
correspondent
severing
their
oath
whereas
the
verb
uqsim
is
used
oaths.
Since
The
The
verb
verb
‫حلاف‬
‫حلاف‬yahlif
yahlif
is is
used
used
in verb
in
thethe
Holy
Holy
Quran
Quran
in
in
thethe
context
context
ofof
thethe
hypocrites
hypocrites
severing
severing
their
oath
whereas
whereas
The
‫حلاف‬
yahlif
isother
used
in
the'swear'
Holy
Quran
inother
theno
context
oftheir
theoath
hypocrites
severing
their oath
dthe
in Holy
honest,
sincere
oaths.
Since
there
is
no
correspondent
verb
than
in
verb
‫أقسام‬
uqsim
is
used
in
honest,
sincere
oaths.
Since
there
is
correspondent
verb
other
than
'swear'
in
the
verb
‫أقسام‬
uqsim
is context
usedthe
in
honest,
sincere
oaths.
Since
there
is
no
correspondent
verb
than
'swear'
in
‫ون‬
‫تعبا‬
ta‘bodoon
“you
worship
(now)”.
Yet,
in
verse
5
the
same
word
‫ون‬
‫عابا‬
‘aabidoon
is
rendered
in
the
future
Quran
in
the
of
the
hypocrites
severing
their
oath
whereas
English
to
relay
this
delicate
difference
between
the
two
synonyms,
we
may
resort
to
ideational
equivalence
such
“nor
do
you
worship
what
I
worship”
since
the
coordinate
conjunction
‫و‬
is
preceded
by
the
present
verb
foi
English
to
relay
this
delicate
difference
between
the
two
synonyms,
we
may
resort
to
thetheverb
verb‫أقسام‬
‫أقسام‬uqsim
uqsim
is
is
used
used
in
in
honest,
honest,
sincere
sincere
oaths.
oaths.
Since
Since
there
there
is
is
no
no
correspondent
correspondent
verb
verb
other
other
than
than
'swear'
'swear'
in
in
there
is
no
correspondent
verb
other
than
‘swear’
in
English
to
relay
this
delicate
difference
thebetween
verb
‫أقسام‬
uqsim
is
used in
honest,
sincere
oaths.
Since
there
is no
st correspondent verb other than '
te
difference
between
thethere
two
synonyms,
we
may
resort
to
ideational
equivalence
such
English
to
relay
this
delicate
difference
between
two
synonyms,
we
may
resort
to
ideational
equivalence
such
English
to oaths.
relay
this
delicate
the
two
synonyms,
we
may
resort
to
ideational
equivalence
such
tense
as
“you
will
worship”
in
line
with
the
preceding
present
participle
form
(1
person
plural)
‫عابا‬
‘aabidun
in
st,
sincere
Since
is
no
correspondent
verb
other
than
'swear'
inthe
asdifference
“untruthfully
swear”
for
‫حلفاون‬
yahlifoon
and
"truthfully
swear"
for
‫قسام‬
yaqsim
(Shehab,
2009,
p.
881).
Thus
The
verb
‫حلاف‬
yahlif
is
used
in
the
Holy
Quran
in
context
of
the
hypocrites
severing
their
oath
wher
‫ون‬
‫تعبا‬
ta‘bodoon
“you
worship
(now)”.
Yet,
in
verse
5
the
same
word
‫ون‬
‫عابا‬
‘aabidoon
is
rendered
in
the
fut
as
“untruthfully
swear”
for
‫حلفاون‬
yahlifoon
and
"truthfully
swear"
for
‫قسام‬
yaqsim
(Sh
English
English
to to
relay
relay
this
this
delicate
delicate
difference
difference
between
between
the
the
two
two
synonyms,
synonyms,
we
we
may
may
resort
resort
to
to
ideational
ideational
equivalence
equivalence
such
such
between
the
two
synonyms,
we
may
resort
to
ideational
equivalence
such
as
“untruthfully
English
to relay
this
delicate
difference
between
the
two2009,
synonyms,
weThus
may
resort2009,
to ideational
equivale
‫حلفاون‬
yahlifoon
andsynonyms,
"truthfully
swear"
for
‫قسام‬
yaqsim
(Shehab,
2009,
p.‫إناي‬881).
Thus
st
“untruthfully
swear”
for
‫حلفاون‬
yahlifoon
and
"truthfully
swear"
for
‫قسام‬
yaqsim
(Shehab,
p.al-naasiheen
881).
Thus
as
“untruthfully
swear”
foras
‫حلفاون‬
and
"truthfully
swear"
for
‫قسام‬
yaqsim
(Shehab,
881).
verse
4.yahlifoon
nce
between
two
we
may
resort
to
ideational
equivalence
such
َ‫كماا ل‬
َ‫ل‬the
َ‫(ل‬Shehab,
َ‫ل‬no
in
surat
al-A‘raaf
(Q
7,
‫مان‬
wa-qaasamahumaa
innee
lamin
the
verb
‫أقسام‬
uqsim
is21)
used
honest,
sincere
oaths.
Since
there
isp.
correspondent
verb
other
than
'swear'
tense
as
“you
will
worship”
in
line
with
preceding
present
participle
form
(1
person
plural)
‫عابا‬
‘aabidun
in
surat
al-A‘raaf
(Q
7,
21)
‫مان‬
‫كماا‬
‫إناي‬
wa-qaasamahumaa
innee
asthe
as
“untruthfully
“untruthfully
swear”
swear”
for
for
‫حلفاون‬
‫حلفاون‬
yahlifoon
yahlifoon
and
and
"truthfully
"truthfully
swear"
swear"
for
for
‫قسام‬
‫قسام‬
yaqsim
yaqsim
(Shehab,
2009,
2009,
p.lakumaa
p.
881).
881).
Thus
Thus
swear”
for
yahlifoon
and
“truthfully
swear”
for
yaqsim
(Shehab,
2009,
p.
as
“untruthfully
swear”
for
‫حلفاون‬
yahlifoon
and
"truthfully
swear"
for
‫قسام‬
yaqsim
(Shehab,
2009,
p. la
88
َ
َ
َ
َ
َ
َ
1)
‫مان‬
‫ل‬
‫كماا‬
‫ل‬
‫إناي‬
wa-qaasamahumaa
innee
lakumaa
lamin
al-naasiheen
in“And
surat
al-A‘raaf
(Q
7,
21)
‫مان‬
‫ل‬
‫كماا‬
‫ل‬
‫إناي‬
wa-qaasamahumaa
innee
lakumaa
lamin
al-naasiheen
in suratand
al-A‘raaf
(Q 7,swear"
21)
‫مان‬
‫ل‬
‫كماا‬
‫ل‬
‫إناي‬
wa-qaasamahumaa
innee
lakumaa
lamin
al-naasiheen
hlifoon
"truthfully
for
‫قسام‬
yaqsim
(Shehab,
2009,
p.
881).
Thus
he7,21)
swore
to them
he
was
their
sincere
adviser”
the
verb
‘swear’
is adviser”
intended
inlakumaa
the
sense
English
to
relay
this
delicate
difference
between
the
two
synonyms,
we
may
resort
toinnee
ideational
equivalence
su
4.
َ‫ ل‬both,
َ‫كماا ل‬
َ‫“ل‬And
َ‫ل‬that
he
swore
to
them
both,
that
he
was
their
sincere
the
verbpositive
‘swear’
isal-n
int
in in
surat
suratal-A‘raaf
al-A‘raaf
(Qverse
(Q
7,
21)
‫مانمان‬
‫كماا‬
‫إناي‬
‫إناي‬
wa-qaasamahumaa
wa-qaasamahumaa
innee
innee
lakumaa
lakumaa
lamin
lamin
al-naasiheen
al-naasiheen
َ
َ
in
surat
al-A‘raaf
(Q
7,
21)
‫مان‬
‫ل‬
‫كماا‬
‫ل‬
‫إناي‬
wa-qaasamahumaa
lamin
881).
Thus
in
surat
al-A‘raaf
(Q
7,
21)
wa-qaasamahumaa
th,
that
he
was
their
sincere
adviser”
the
verb
‘swear’
is
intended
in
the
positive
sense
“And
he
swore
to
them
both,
that
he
was
their
sincere
adviser”
the
verb
‘swear’
is
intended
in
the
positive
sense
“And
he
swore
to
them
both,
that
he
was
their
sincere
adviser”
the
verb
‘swear’
is
intended
in
the
positive
sense
The
verb
‫حلاف‬
yahlif
istheir
used
in al-naasiheen
theadviser”
Holy
Quran
in
the
context
ofintended
the
severing
their
oathp.whereas
‫“إناي لَكماا لَمان ا‬And
wa-qaasamahumaa
innee
lakumaa
lamin
ofto
‘taking
a solemn
oath’.
aslakumaa
“untruthfully
swear”
for
‫حلفاون‬
and
"truthfully
swear"
forhypocrites
‫قسام‬
yaqsim
(Shehab,
2009,
881).
Th
of
‘taking
ayahlifoon
solemn
oath’.
“And
hehe
swore
swore
to
them
them
both,
both,
that
that
heswore
he
was
was
their
sincere
sincere
adviser”
the
the
verb
verb
‘swear’
‘swear’
isadviser”
is
intended
inverb
in
the
the
positive
positive
sense
sense
“And
he
to
them
both,
that
he
was
their
sincere
the
‘swear’
is
intended
in
the
posit
innee
lamin
al-naasiheen
“And
he
swore
to
them
both,
that
he
was
their
sincere
‘taking
a solemn
oath’.
of
‘taking
solemnadviser”
oath’. of
the
verb
‫أقسام‬
uqsim
is used
in
sincere
oaths.
Since
there
no correspondent
other
than
'swear'
in (
was
their asincere
‘swear’
isnegative
intended
in21)
the
sense
َHoly
َ‫إناي ل‬
Nevertheless,
the‘swear’
sense
ofpositive
‘dishonest,
untruthful
inisasurat
(Qverb
9,severing
56)
is lamin
congruent
with
inoath’.
surat
al-A‘raaf
(Q
7,
‫مان‬
‫كماا ل‬
wa-qaasamahumaa
innee
lakumaa
al-naasihe
The
verb
‫حلاف‬
yahlif
ishonest,
used
inthe
the
Quran
inoath’
the
ofal-Tawbah
the
hypocrites
their
oath
wher
Nevertheless,
the
negative
sense
of context
‘dishonest,
untruthful
oath’
in surat
al-Tawbah
ofof
‘taking
‘taking
a solemn
a solemn
oath’.
ofverb
‘taking
auntruthful
solemn
oath’.
adviser”
the
issense
intended
in
positive
sense
of
‘taking
solemn
oath’.
sense of ‘dishonest,
untruthful
oath’
in
surat
al-Tawbah
(Q
9,the
56)
iswas
congruent
with
Nevertheless,
the
negative
of
‘dishonest,
untruthful
oath’
in
surat
al-Tawbah
(Q
9, 56)
isequivalence
congruent
with
Nevertheless,
the negative
sense
of
‘dishonest,
oath’
inhe
surat
al-Tawbah
(Q
9,the
56)
is
congruent
with
English
to
relay
this
delicate
difference
between
the
two
synonyms,
we
may
resort
to
ideational
such
the
repudiation
in
the
latter
part
of
verse
that
the
hypocrites
do
not
belong
to
Muslims.
“And
he
swore
to
them
both,
that
their
sincere
adviser”
the
verb
‘swear’
is
intended
in
the
positive
se
the
verb
‫أقسام‬
uqsim
is
used
in
honest,
sincere
oaths.
Since
there
is
no
correspondent
verb
other
than
'swear'
the
repudiation
in
the
latter
part
of
verse
that
the
hypocrites
do
not
belong
to
Musli
Nevertheless,
Nevertheless,
thethe
negative
negative
sense
sense
ofof
‘dishonest,
‘dishonest,
untruthful
untruthful
oath’
oath’
in insurat
surat
al-Tawbah
al-Tawbah(Q
(Q
9, 9,
56)
is is
congruent
congruent
with
with
Nevertheless,
the
negative
sense
of
‘dishonest,
untruthful
oath’
in56)
surat
al-Tawbah
(Q 9, 56) is congru
partrepudiation
of the verse
hypocrites
do
not
belong
to
Muslims.
the
repudiation
the
latter
part
of
the
verse
that
the
do
not
belong
to
Muslims.
the
inthat
the the
latter
part
of ‘taking
the
verse
that
the
hypocrites
do
not
tohypocrites
Muslims.
Nevertheless,
the
negative
sense
of
‘dishonest,
untruthful
oath’
in
surat
al-Tawbah
as
“untruthfully
swear”
for
‫حلفاون‬
yahlifoon
and
"truthfully
swear"
for
‫قسام‬
yaqsim
(Shehab,
2009, p.equivalence
881). Thussu
ٰ ain
‘dishonest,
untruthful
oath’
in
surat
al-Tawbah
(Q
9,
56)
isthe
congruent
with
ٰ ‫و‬belong
‫فرقون‬
‫قو‬
‫كنهم‬
‫ول‬
‫منكم‬
‫هم‬
‫وما‬
‫لمنكم‬
‫إنهم‬
‫باهلل‬
‫حلفون‬
of
solemn
oath’.
English
to
relay
this
delicate
difference
between
the
two
synonyms,
we
may
resort
to
ideational
‫فرقون‬
‫قو‬
‫كنهم‬
‫ول‬
‫منكم‬
‫هم‬
‫وما‬
‫لمنكم‬
‫إنهم‬
‫باهلل‬
‫حلفون‬
‫و‬
the
the
repudiation
repudiation
in
in
the
the
latter
latter
part
part
of
of
the
the
verse
verse
that
that
the
hypocrites
hypocrites
do
do
not
not
belong
belong
to
to
Muslims.
Muslims.
the
repudiation
in the
latter
part
ofَ the verse that the hypocrites do not belong to Muslims.
ٰ to
ٰ ‫منكمو‬
‫لمن‬
‫باهلل إنهم‬
‫حلفون‬
‫فرقون‬
‫“قو‬untruthfully
‫كنهم‬
‫ول‬
‫منكم‬
‫هم‬
‫وما‬
‫لمنكم‬
‫إنهم‬
‫باهلل‬
‫حلفون‬
‫كمااو‬
‫قو‬that
‫كنهم‬the
‫ول‬
‫لمنكم ٰوما هم‬
‫إنهم‬
‫باهلل‬
‫حلفون‬
‫ و‬Muslims.
َ‫‘ل‬dishonest,
9,
56)
is
congruent
with
the
repudiation
in
the
part
of
the
verse
that
the‫قسام‬
hypocrites
in
surat
al-A‘raaf
(Q
7,
21)
‫مان‬
‫إناي ل‬latter
wa-qaasamahumaa
innee
lakumaa
lamin
al-naasiheen
e‫فرقون‬
verse
hypocrites
do
not
ٰ (Q
Nevertheless,
the
negative
sense
of
oath’
in
surat
al-Tawbah
(Q 9,
56)
is
congruent
w
wa-yahlifuun
bi-llaahi
la-minkum
wa-maa-hum
minkum
wa-laakinnahum
qawmun
yafraqoon
as
swear”
for
‫حلفاون‬
yahlifoon
andinnahum
"truthfully
swear"
for
yaqsim
(Shehab,
2009,
p. 881). qa
Th
ٰinnahum
bi-llaahi
la-minkum
wa-maa-hum
minkum
wa-laakinnahum
‫فرقون‬
‫فرقون‬
‫قو قو‬
‫كنهم‬
‫كنهم‬
‫ول ول‬
‫منكم‬
‫منكم‬
‫هم‬
‫هم‬
‫وما‬belong
‫وما‬
‫لمنكم‬
‫لمنكم‬
‫إنهم‬
‫إنهم‬
‫باهلل‬
‫باهلل‬
‫حلفون‬
‫حلفون‬
‫منكمو‬
‫و‬wa-yahlifuun
‫فرقون‬
‫قو‬
‫كنهم‬
‫ول‬
‫هم‬
‫وما‬
‫لمنكم‬
‫إنهم‬
‫باهلل‬
‫حلفون‬
‫و‬untruthful
ahum
wa-maa-hum
minkum
wa-laakinnahum
qawmun
yafraqoon
wa-yahlifuun
bi-llaahi
innahum
la-minkum
wa-maa-hum
minkum
wa-laakinnahum
qawmun
yafraqoon
wa-yahlifuun
bi-llaahi
innahum
la-minkum
wa-maa-hum
minkum
wa-laakinnahum
qawmun
yafraqoon
“And
he
swore
to
them
both,
that
he
was
their
sincere
adviser”
the
verb
‘swear’
is
intended
in
the
positive
sense
do
not
belong
to
Muslims.
‫حلفون‬
‫و‬la-minkum
َ
َ
the
repudiation
in
the
latter
part
of
the
verse
that
the
hypocrites
do
not
belong
to
Muslims.
Yet,in
none
of
the
five
translations
uses
any
qualifying
modifiers
such
as
'dishonestly'
or
'deceitfully'
before
the
surat
al-A‘raaf
(Q
7,
21)
‫مان‬
‫ل‬
‫كماا‬
‫ل‬
‫إناي‬
wa-qaasamahumaa
innee
lakumaa
lamin
al-naasihe
Yet,
none
of
the
five
translations
uses
any
qualifying
modifiers
such
as
'dishonestly
wa-yahlifuun
wa-yahlifuun
bi-llaahi
bi-llaahi
innahum
innahum
la-minkum
la-minkum
wa-maa-hum
wa-maa-hum
minkum
minkum
wa-laakinnahum
wa-laakinnahum
qawmun
qawmun
yafraqoon
yafraqoon
wa-yahlifuun
bi-llaahi
innahum
la-minkum
minkum
wa-laakinnahum
qawmunbefore
yafraqoon
slations
usesofany
modifiers
such
as
'dishonestly'
or
'deceitfully'
beforewa-maa-hum
the or 'deceitfully'
Yet,
none
the
five
translations
uses
any
qualifying
modifiers
such
'dishonestly'
'deceitfully'
these
Yet, none
the qualifying
fiveminkum
translations
uses
any
qualifying
modifiers
such
as‫و‬their
'dishonestly'
before
theisorintended
of
‘taking
aof
solemn
oath’.
ٰ uses
minkum
wa-maa-hum
wa-laakinnahum
qawmun
yafraqoon
word
'swear'
to
reflect
this
implication.
‫فرقون‬
‫قو‬
‫كنهم‬
‫ول‬
‫منكم‬
‫هم‬
‫وما‬
‫لمنكم‬
‫إنهم‬
‫حلفون‬
“And
he
swore
to
them
both,
that‫باهلل‬
he
was
sincere
adviser”
theas
‘swear’
in
the
positive
word
'swear'
to
reflect
this
implication.
Yet,
Yet,none
noneofofthethe
five
five
translations
translations
uses
any
any
qualifying
qualifying
modifiers
modifiers
such
such
as
as'dishonestly'
'dishonestly'
orverb
or'deceitfully'
'deceitfully'
before
beforethethe
Yet,
none
of
the
five
translations
uses
any
qualifying
modifiers
such
as
'dishonestly'
or
'deceitfully'
b
implication.
'swear'
to
reflect
this
implication.
word
to reflect
this word
implication.
Nevertheless,
the
negative
sense
of
‘dishonest,
untruthful
oath’
in
surat
al-Tawbah
(Q
9,
56)
is
congruent
with
ses
any'swear'
qualifying
modifiers
such
as
'dishonestly'
or
'deceitfully'
before
the
-reflect
Asad:
“And
they
swear
by
that
theythey
do indeed
belong
youthey
-thewa-laakinnahum
while
they
do not
to while
you, but
aredo
wa-yahlifuun
bi-llaahi
innahum
la-minkum
wa-maa-hum
minkum
qawmun
yafraqoon
of
‘taking
a 'swear'
solemn
oath’.
-God
Asad:
“And
swear
by Godtothat
do
indeed
belong
tobelong
you -the
they
word
word
'swear'
'swear'
to to
reflect
this
this
implication.
implication.
word
to
reflect
this
implication.
wa-yahlifuun
bi-llaahi
innahum
la-minkum
wa-maa-hum
minkum
wa-laakinnahum
y
God
that
they
do
indeed
belong
to
you
-the
while
they
do
not
belong
to
you,
but
are
Asad:
“And
they
swear
by
God
that
they
do
indeed
belong
to
you
-the
while
they
do
not
belong
to
you,
but
are
Asad:
“And
they
swear
by
God
that
they
do
indeed
belong
to
you
-the
while
they
do
not
belong
to
you,
but
are
theswear
repudiation
in
the
latter
part
offear.”
the
verse
that
the
hypocrites
do
notdo
belong
Muslims.
on.
[only]
people
ridden
by
Yet,
none
of
the
five
translations
uses
any
qualifying
such
asto
'dishonestly'
or
'deceitfully'
before
Nevertheless,
the
negative
sense
of
‘dishonest,
untruthful
oath’
in
surat
al-Tawbah
(Q
9,
56)
congruent
w
[only]
people
ridden
bymodifiers
fear.”
- Asad:
- Asad:
“And
“And
they
they
swear
by
God
that
that
they
they
do
do
indeed
indeed
belong
belong
to
to
you
you
-the
-the
while
they
they
do
not
belong
belong
towhile
to
you,
you,
but
but
are
are
-by
Asad:
“And
they
swear
by
God
that
they
dowhile
indeed
belong
tonot
you
-the
they
do
not is
belong
to you,
qawmun
yafraqoon
ٰ God
by do
fear.”
[only]
people
ridden
by
fear.”
[only] people
ridden
by
fear.”
‫فرقون‬
‫قو‬
‫كنهم‬
‫ول‬
‫منكم‬
‫هم‬
‫وما‬
‫لمنكم‬
‫إنهم‬
‫باهلل‬
‫حلفون‬
‫و‬
ten
they
indeed
belong
to
you
-the
while
they
do
not
belong
to
you,
but
are
Pickthall:
“And
they
swear
by
Allah
that
they
are
in
truth
of
you,
when
they
are
not
of
you,
but
they
are
folkno
word
'swear'
to
reflect
this
implication.
the
repudiation
in
the
latter
part
of
the
verse
that
the
hypocrites
do
not
belong
to
Muslims.
- Pickthall:
“And
they swear by Allah that they are in truth of you, when they are
[only]
[only]
people
people
ridden
ridden
byby
fear.”
fear.”
[only]
people
ridden
by
fear.”
ar
by Allah “And
that they
in-wa-yahlifuun
truth
of none
you,
when
they
aretruth
notla-minkum
of you,
but
they
are
folk
Pickthall:
“And
swear
by
Allah
that
they
are
inare
truth
of
when
they
arefolk
not do
of you,
but they
are folk
- Pickthall:
theyare
swear
byYet,
that
they
are
in
when
they
not
of you,
you,
but-the
they
are
of
the
five
translations
uses
any
qualifying
modifiers
such
as
‘dishonestly’
bi-llaahi
innahum
wa-maa-hum
minkum
wa-laakinnahum
qawmun
yafraqoon
ٰthey
r.”
who
are
afraid.”
- Allah
Asad:
“And
they
swear
by
God
that
they
do
indeed
belong
toare
you
while
they
not
belong
to you,
ar
‫فرقون‬
‫كنهم‬
‫ول‬
‫منكم‬
‫هم‬that
‫وما‬
‫لمنكم‬
‫إنهم‬
‫باهلل‬
‫حلفون‬
‫و‬of
are
- Pickthall:
- Pickthall:
“And
“And
they
they
swear
swear
by
by
Allah
Allah
that
they
they
are
are
inwho
in
truth
truth
ofafraid.”
you,
you,
when
when
they
they
are
notnot
you,
butbut
they
folkof you,
- ‫قو‬Pickthall:
“And
they
swear
by
Allah
that
they
are
in
truth
of of
you,
when
theyare
arefolk
not
butbut
they
who
are
afraid.”
who
are
afraid.”
or
‘deceitfully’
before
the
word
‘swear’
to
reflect
this
implication.
Yet,
none
of
the
five
translations
uses
any
qualifying
modifiers
such
as
'dishonestly'
or
'deceitfully'
before
the
ah that they are in truth
of
you,
when
they
are
not
of
you,
but
they
are
folk
Ali:
“They
swear
by
Allah
that
they
are
indeed
of
you;
but
they
are
not
of
you:
yet
they
are
afraid
(to
appear
in
[only]
people
ridden
by
fear.”
wa-yahlifuun
bi-llaahi
innahum
la-minkum
wa-maa-hum
minkum
wa-laakinnahum
qawmun
yafraqoon
Ali:
“They
swear
by
Allah
that
indeed
of
you;
but
they
are
not
of
you:
yet
th
who
who
areare
afraid.”
afraid.”
who
are
afraid.”
h- Ali:
that they
areswear
indeed
you;
but
they
are
not
of
you:
yet
they
areAllah
afraid
(to
appear
in
-word
Ali:
“They
swear
by
Allah
that
they
are
indeed
of
you;
they
not
of
you:
yetthey
they
areor
afraid
(to
appear
in f
“They
by of
Allah
that
they
are
indeed
of
you;
but
they
are
not
of
you:
yetbut
they
areare
afraid
(to
appear
in
'swear'
tothat
reflect
this
implication.
their
true
colours).”
-by
Pickthall:
“And
they
swear
by
that
they
are
in
truth
of
you,
when
they
are
not
of
you,
but
they
are
none
of
the
five
translations
uses
any
qualifying
modifiers
such
as
'dishonestly'
'deceitfully'
before
Asad:
“And
they
swear
by
God
that
they
do
indeed
belong
to
you
-the
while
their
true
colours).”
- Ali:
- Ali:
“They
“They
swear
swear
by-Yet,
Allah
Allah
that
they
they
are
are
indeed
indeed
of
of
you;
you;
but
but
they
they
are
are
not
not
of
of
you:
you:
yet
yet
they
they
are
are
afraid
afraid
(to
(to
appear
appear
in
in
- Ali:
“They
swear by Allah that they are indeed of you; but they are not of you: yet they are afraid (to a
their
true
colours).”
theiroftrue
--Asad:
“And
they
swear
by
God
that
they
do
indeed
belong
to you
-the
while
they
do
not
to but
you,
but
areare
y.”are indeed
you;colours).”
but
they
are
not
of
you:
yet
they
are
afraid
(to
appear
inare
Shakir:
“And
they
swear
Allah
that
they
ofthat
you,
andare
they
aresurely
notbelong
ofofyou,
they
are
a
who
are
afraid.”
word
'swear'
to
reflect
this
implication.
-by
Shakir:
“And
they
swear
bysurely
Allah
they
most
you,
and
they
do
not
belong
to
you,
but
are
[only]
people
ridden
bymost
fear.”
their
their
true
true
colours).”
colours).”
their
true
colours).”
Allah “And
that they
most
surely
of
you,
and
they
are
not
of
you,
but
they
are
a
- by
Shakir:
“And
they
swear
by
Allah
that
they
are
most
surely
of
you,
and
they
are
not
of
you,
but
they
are
a ar
-by
Shakir:
they are
swear
Allah
that
they
are
most
surely
of
you,
and
they
are
not
of
you,
but
they
are
a
[only]
people
ridden
by
fear.”
people
who
are
afraid
(of
you).”
Ali:
“They
swear
by
Allah
that
they
are
indeed
of
you;
but
they
are
not
of
you:
yet
they
are
afraid
(to
appear
--swear
Asad:
“And
they
swear
by
God
that
they
do
indeed
belong
to
you
-the
while
they
do
not
belong
to
you,
but
people
who
are
afraid
(of
you).”
- Shakir:
- Shakir:“And
“Andthey
they
swear
by
by
Allah
Allah
that
that
they
they
are
are
most
most
surely
surely
of
of
you,
you,
and
and
they
they
are
are
not
not
of
of
you,
you,
but
but
they
they
are
are
a
a
- Shakir:
“And
they
swear
by Allah
thatare
they
are most
surely
you,areand
are not of you, but th
Pickthall:
“And
they
swear
by
Allah
that
they
in truth
ofyou,
you,
whenof
they
notthey
you).”
people
who
are
afraid
(of
you).”
people
who surely
are afraid
(of
you).”
--ofPickthall:
“And
they
swear
by
Allah
that
they
in
when
they
areyou
not
ofbut
you,
but
theynotare
hraid
that(of
they
are most
you,
and
they
are
not
ofridden
you,
butfear.”
they
areswear
aarewith
Arberry:
“They
swear
by
that
they
belong
you,ofthat
but
they
are
not of
they
arethey
a people
that
are
their
true
colours).”
[only]
people
by
-God
Arberry:
“They
bytruth
God
they
belong
with
you,
are
offolk
you
people
people
who
who
areare
afraid
afraid
(of
(of
you).”
you).”
people
who
are
afraid
(of
you).”
you,
but
they
are
folk
who
are
afraid.”
you).”
that they
you,
but
they
are
not
of
you
they
are
a
people
that
are
- Arberry:
“They
swear
by
God
that
they
belong
with
you,
but
they
are
not
of
you
they
are
a
people
that
are
- God
Arberry:
“Theybelong
swearwith
byof
God
that
they
belong
with
you,
but
they
are
not
of
you
they
are
a
people
that
are
who
are
afraid.”
afraid.”
Shakir:
“And
they
swear
by
Allah
that
they
are
most
surely
of
you,
and
they
are
not
of
you,
but
they
Pickthall:
“And
they
swear
by
Allah
that
they
are
innot
truth
ofyou,
you,
when
are
not
ofareyou,
but
they
arearf
afraid.”
- Arberry:
- Arberry:“They
“Theyswear
swear
by-byGod
God
that
that
they
theybelong
belong
with
with
you,
you,
butbut
they
they
areare
not
ofofyou
you
they
they
are
areathey
people
a people
that
that
are
Arberry:
“They
swear
by
God
that
they
belong
with
but
they
are
not
of
you
they
are
a
people
afraid.”
afraid.”
- Ali:
“They
byare
Allah
they
are indeed
of you;
of you:
“They
swear
bywho
Allah
that
they
are
indeed
but but
theythey
are are
not not
of you:
yet yet
they are afraid (to appear in
t they belong
with afraid.”
you,
but- Ali:
they
are
not
ofswear
you
they
are
athat
people
that
areof you;
people
afraid
(of
you).”
who
are
afraid.”
afraid.”
afraid.”
their
true
colours).”
they are
afraid
(to
appear
in
their
true
colours).”
word
‫ماء‬
'water'
isAllah
frequently
usedare
in 'water'
the
Quran
to refer
toQuran
nourishing
Arberry:
“They
swear
by The
God
that
they
belong
with
you,
but
are
not
oftoyet
you
they
areafraid
arain’
people
that
-The
Ali:
“They
swear
by
that word
they
indeed
you;
butexclusively
they
are
of‘graceful,
you:
they
are
(to‘gracefu
appear
‫ماء‬
isoffrequently
usedthey
in not
the
refer
exclusively
to
frequently
used‫ماء‬in'water'
the Quran
toThe
referword
exclusively
to
‘graceful,
nourishing
rain’
‫ماء‬they
'water'
is
frequently
used
in
the
Quran
tosurely
refernourishing
exclusively
to
‘graceful,
rain’
The word
is -frequently
used
in
the
Quran
to
refer
exclusively
to ‫هو‬
‘graceful,
rain’
Shakir:
“And
swear
by
Allah
that
they
are
most
of
you,
and
they
are
notnourishing
of you, but
they are a
َ‫الذي أ‬
َ
.
‫تسيمون‬
‫في‬
‫شنر‬
‫ومن‬
‫شراب‬
‫من‬
‫لكم‬
‫ماء‬
‫السماء‬
‫من‬
‫نزل‬
afraid.”
their
true
colours).”
Shakir:
“And
they
swear
by
Allah
that
they
are
most
surely
of
you,
and
they
are
not
.
‫تسيمون‬
‫في‬
‫شنر‬
‫ومن‬
‫شراب‬
‫من‬
‫لكم‬
‫ماء‬
‫السماء‬
‫من‬
‫نزل‬
‫أ‬
‫الذي‬
‫هو‬
The
The
word
word
‫ماء‬
‫ماء‬
'water'
'water'
is
is
frequently
frequently
used
used
in
in
the
the
Quran
Quran
to
to
refer
refer
exclusively
exclusively
to
to
‘graceful,
‘graceful,
nourishing
nourishing
rain’
rain’
The
word
'water'
is frequently
used
in the Quran to refer exclusively to ‘graceful, nourishing rain
َ‫الذي أ‬
َ‫شرابأ‬
‫م‬y.‫لكم‬
‫ ماء‬in
‫السماء‬
‫من‬
‫نزل‬
‫الذي‬refer
‫منهو‬.exclusively
‫تسيمون‬
‫في‬people
‫شنر‬
‫ومن‬
‫من‬swear
‫لكم‬
‫ماء‬
‫السماء‬
‫نزل من‬
‫هو‬are
‫تسيمون‬
‫في‬the
‫شنر‬
‫شراب أَومن‬
‫ماء لكم‬
‫السماء‬
‫“من‬And
‫نزل‬
‫الذي‬
‫ماءهو‬
who
are
(of
you).”
used
Quran
to
‘graceful,
nourishing
rain’
َ‫شرابأ‬
َ‫ أ‬by
Huwa
llathee
anzala
mina
l-sama’i
maa’an
lakum
minhu
sharaabun
shajarun
feehi
tuseemoon
16,ar
-‫شراب‬
Shakir:
they
Allah
that
they
most
surely
ofwaminhu
you,
andminhu
they are
not of
you,
but (Q
they
Huwa
llathee
anzala
mina
l-sama’i
maa’an
lakum
sharaabun
waminhu
shajar
you,
but
are
a‫السماء‬
people
who
are
afraid
(of
you).”
َ‫الذي أ‬
.‫تسيمون‬
.‫فيتسيمون‬to‫شنر‬
‫شنر في‬of
‫ومن‬
‫ومن‬
‫شراب‬
‫من‬they
‫من‬
‫لكم‬
‫لكم‬
‫ماء‬
‫ماء‬
‫السماء‬
‫من‬afraid
‫من‬
‫نزل‬
‫نزل‬
‫الذي‬
‫الذي‬
‫هو‬
‫هو‬
.
‫تسيمون‬
‫في‬
‫شنر‬
‫ومن‬
‫من‬
‫لكم‬
‫ماء‬
‫السماء‬
‫من‬
‫نزل‬
‫هو‬
l-sama’i
lakum
minhu
sharaabun
waminhu
shajarun
feehi
tuseemoon
(Q
16,
Huwa
llathee
anzala
mina
l-sama’i
maa’an
lakum
minhu
sharaabun
waminhu
shajarun
feehi
tuseemoon
(Q 16,
َ‫أ‬maa’an
Huwa
llathee
anzala
mina
maa’an
lakum
minhu
sharaabun
waminhu
shajarun
feehi
tuseemoon
(Q
16,
-l-sama’i
Arberry:
“They
swear
by
God
that
they
belong
with
you,
but
they
arefeehi
not
of
you
they
are
a16,people rain’
that
are
‫السم‬
‫نزل من‬
‫الذي‬
‫ هو‬llathee
The
word
‫ماء‬
'water'
is
frequently
used
in
the
Quran
to
refer
exclusively
to
‘graceful,
nourishing
10).
people
who
are
afraid
(of
you).”
10).
Huwa
Huwa
llathee
anzala
anzala
mina
mina
l-sama’i
l-sama’i
maa’an
maa’an
lakum
lakum
minhu
minhu
sharaabun
sharaabun
waminhu
waminhu
shajarun
shajarun
feehi
tuseemoon
tuseemoon
(Q
(Q
16,
Huwa
llathee
anzala
minathat
l-sama’i
maa’anwith
lakum
minhu
sharaabun
- Arberry:
“They
swear
bytuseemoon
God
they
belong
you,
but they
are notwaminhu
of you shajarun feehi tuseemoo
10).
10).
afraid.”
maa’an
lakum
minhu sharaabun
waminhu
shajarun
feehi
(Q‫من‬16,
With-.‫تسيمون‬
the
exception
of
Ali,
the
translators
preferred
tofour
use
in
order
torather
reflect
‫شنر في‬
‫ومن‬swear
‫شراب‬
‫من‬other
‫لكم‬
‫ماء‬four
‫السماء‬
‫نزل‬
‫الذي‬
‫هو‬
Arberry:
“They
by
God
that
they
belong
with
you,
but ‘water’
they
arerather
notpreferred
ofthan
you‘rain’
they
are
a people
thattha
With
the
exception
ofَ‫ أ‬Ali,
the other
translators
to use
‘water’
10).
10).
10).
they
are
a
people
that
are
afraid.”
the
other
four
translators
preferred
to
use
‘water’
rather
than
‘rain’
in
order
to
reflect
the exception
ofthis
Ali,kind
the
other
four
translators
preferred
tosharaabun
use
rather
than
‘rain’feehi
in order
to reflect
With the exception of Ali,With
the
other
four
translators
preferred
to
use
‘water’
rather
than
‘rain’
in‘water’
order
to
reflect
theof
benign
nature
of
rain
in
juxtaposition
with
‘destructive
rainstorms’.
Huwa
llathee
anzala
mina
l-sama’i
maa’an
lakum
minhu
waminhu
shajarun
tuseemoon
(Q
afraid.”
theof
benign
nature
of
this
kind
of
rain
in than
juxtaposition
with
‘destructive
rainstorms’.
With
With
thethe
exception
exception
of
Ali,
Ali,
the
the
other
other
four
four
translators
translators
preferred
preferred
tofour
to
use
use
‘water’
‘water’
rather
rather
than
‘rain’
‘rain’
in‘water’
in
order
order
to
to
reflect
reflect
With
the
exception
of
Ali,
the
other
translators
preferred
to
use
rather
than
‘rain’
in
order
nd
ofbenign
rain innature
juxtaposition
with
‘destructive
rainstorms’.
the
benign
nature
of
this
kind
rain
in
juxtaposition
withto
‘destructive
rainstorms’.
the
of this kind
of
rain
in
juxtaposition
‘destructive
rainstorms’.
The
word
‘water’
iswith
frequently
used
in
the
Quran
to
refer
exclusively
‘graceful,
The
word
‫ماء‬
'water'
is
frequently
used
in
the
Quran
referdrink
exclusively
to
‘graceful,
nourishing
four
translators
preferred
to
use
‘water’
rather
than
‘rain’
in
order
to‘destructive
reflect
- of
Asad:
“It
is
He
who
sends
down
water
from
the
skies;
you
thereof,
and
thereof
[drink]
therain’
plants
10).
-ofof
Asad:
“It
is
He
who
sends
down
water‘destructive
from to
the
skies;
you
drink thereof,
andupon
there
thethe
benign
benign
nature
nature
of
this
this
kind
kind
of
of
rain
rain
innature
in
juxtaposition
juxtaposition
with
with
‘destructive
rainstorms’.
rainstorms’.
the
benign
this
kind
of
rain
in
juxtaposition
with
rainstorms’.
ds
down
water
from
the
skies;
you
drink
thereof,
and
thereof
[drink]
theَ‫ أ‬translators
plants
upon
- .Asad:
“It
is word
He
who
sends
down
water
from
the
skies;
youtodrink
thereof,
and to
thereof
[drink]
the plants
upon
-inAsad:
“It
is He
who
sends
down
water
from
the
skies;
you
drink
thereof,
and
thereof
[drink]
the ‘water’
plants
upon
‫تسيمون‬
‫في‬
‫شنر‬
‫ومن‬
‫شراب‬
‫من‬Ali,
‫لكم‬
‫ماء‬
‫السماء‬
‫من‬four
‫نزل‬
‫الذي‬
‫هو‬
nourishing
rain’
juxtaposition
with
‘destructive
rainstorms’.
you
pasture
your
beasts.”
With
the
exception
of
the
other
preferred
to
use
rather
than
‘rain’
order
to refl
The
‫ماء‬
'water'
is
frequently
used
in
the
Quran
refer
exclusively
‘graceful,
nourishing
rain’
which
you
pasture
your
beasts.”
- Asad:
- Asad:
“It“It
is is
He
He
who
who
sends
sends
down
down
water
water
from
from
the
the
skies;
skies;
you
you
drink
drink
thereof,
thereof,
and
thereof
thereof
[drink]
[drink]
the
the
plants
plants
upon
upon in
-which
Asad:
“It
is
He
who
sends
down
water
from
theand
skies;
you
drink
thereof,
and
thereof
[drink]
the
pla
re
your
beasts.”
which
you
pasture
your
beasts.”
which
you
pasture
your
beasts.”
Huwa
llathee
anzala
mina
l-sama’i
maa’an
lakum
minhu
sharaabun
waminhu
shajarun
feehi
tuseemoon
(Q
16,
water from the skies; which
you
drink
thereof,
and
thereof
[drink]
the
plants
upon
َ
Pickthall:
“He
it
is
Who
sendeth
down
water
from
the
sky,
whence
ye
have
drink,
and
whence
are
trees
on
the
benign
nature
of
this
kind
of
rain
in
juxtaposition
with
‘destructive
rainstorms’.
.
‫تسيمون‬
‫في‬
‫شنر‬
‫ومن‬
‫شراب‬
‫من‬
‫لكم‬
‫ماء‬
‫السماء‬
‫من‬
‫نزل‬
‫أ‬
‫الذي‬
‫هو‬
Pickthall:
“He
it
is
Who
sendeth
down
water
from
the
sky,
whence
ye
have
drink
which
you
you
pasture
pasture
your
your
beasts.”
beasts.”
which
you
pasture
your
beasts.”
down
the
whence
ye
have
drink,
and
are
trees
onsky,
Pickthall:
“He
itye
issend
Who
sendeth
down
water
from
the
whence
yethereof,
have
drink,
and whence
are
trees
on
-sendeth
Pickthall:
“Hewater
it is from
Who-10).
sendeth
down
water
from
thebeasts
sky,
whence
ye
have
drink,
and
whence
are
trees
on thereof
asts.”
your
towhence
pasture.”
-sky,
Asad:
“It
is
He
who
sends
down
water
the
skies;
you
drink
and
[drink]
the
plants
up
Huwa
llathee
anzala
mina
maa’an
lakum
minhu
sharaabun
waminhu
feehi
tuseemoon
(Q
which
yefrom
send
your
beasts
to
pasture.”
- Pickthall:
- Pickthall:“He
“Heit itisHuwa
isWho
Who
sendeth
sendeth
down
down
water
from
from
the
the
sky,
sky,
whence
whence
ye
ye
have
have
drink,
drink,
and
and
whence
whence
are
aretrees
trees
on
onand
-which
Pickthall:
“He
itwater
is l-sama’i
Who
sendeth
down
water
from
the
sky,
whence
yeshajarun
have
drink,
whence
are
llathee
anzala
mina
l-sama’i
maa’an
lakum
minhu
sharaabun
waminhu
our
beasts
to
pasture.”
which
ye
send
your
beasts
to
pasture.”
which
send
your
beasts
to
pasture.”
With
the
exception
of
Ali,
the
other
four
translators
preferred
to
use
‘water’
rather
than
‘rain’
in
order
to
reflect
down
water
fromyethe
sky,
whence
ye
have
drink,
and
whence
are
trees
on
Ali:
“It
is
He
who
sends
down
rain
from
the
sky:
from
it
ye
drink,
and
out
of
it
(grows)
the
vegetation
on
which
which
you
pasture
your
beasts.”
10).
Ali:
“It
is
He
who
sends
down
rain
from
the
sky:
from
it
ye
drink,
and
out
of
it
(grow
which
which
ye
ye
send
send
your
your
beasts
beasts
to
to
pasture.”
pasture.”
which
ye16,
send
your
beasts
toof
pasture.”
shajarun
feehi
tuseemoon
(Q
10).
down
rain
the sky:
from
it benign
ye
drink,
and
out
itkind
(grows)
the
on
-the
Ali:
“It
is
He
who
sends
down
rain
from
theyour
sky:
from
it preferred
ye
drink,
and
out‘water’
ofye
(grows)
the vegetation
onare
which
-toAli:
“It isfrom
He who
sends
down
from
the
sky:
from
itof
ye
drink,
and
out
itwhich
(grows)
the
vegetation
onit which
nature
of
this
rain
invegetation
juxtaposition
with
‘destructive
rainstorms’.
pasture.”
ye
feed
your
cattle.”
-rain
Pickthall:
“He
itof
isof
Who
sendeth
water
from
the
whence
have
and
whence
With
the
exception
Ali,
the
other
four
translators
to
use
rather
than
‘rain’
in order
totrees
refl
ye
feed
cattle.”
- Ali:
- Ali:
“It“It
is is
HeHe
who
who
sends
sends
down
down
rain
rain
from
from
the
the
sky:
sky:
from
from
itdown
ye
itrain
ye
drink,
drink,
and
and
out
out
offrom
of
itsky,
(grows)
it (grows)
thethe
vegetation
vegetation
which
which
Ali:
“It
is
He
who
sends
down
from
the
sky:
itto
yeuse
drink,
and
outdrink,
ofon
iton
(grows)
the
vegetation
”from theyesky:
ye
feed
your
cattle.”
feedfrom
youritcattle.”
With
the
exception
of
Ali,
the
other
four
translators
preferred
‘water’
rather
Asad:
“It
is
He
who
sends
down
water
from
the
skies;
you
drink
thereof,
and
thereof
[drink]
the
plants
upon
ye
drink,
and
out
of
it
(grows)
the
vegetation
on
which
-your
Shakir:
“He which
itnature
isye
Who
sends
down
water
from
the
cloud
for
you;
it
gives
drink,
and
by
it
(grow)
the
trees
upon
ye
send
your
beasts
to
pasture.”
thecattle.”
benign
of
this
kind
of
rain
in
juxtaposition
with
‘destructive
rainstorms’.
Shakir:
“He
it
is
Who
sends
down
water
from
the
cloud
for
you;
it
gives
drink,
and
yeye
feed
feed
your
cattle.”
feed
your
cattle.”
nds
down “He
waterit from
thesends
cloud
for
you;
itorder
drink,
and
by
itwater
(grow)
thethe
trees
upon
- Shakir:
“He
itisgives
is
Who
sends
down
from
the
cloud
for
itin
gives
drink,
and
by
it (grow)
the the
treesplants
upon
- Shakir:
is Who
down
water
from
the
cloud
for
you;
itnature
gives
drink,
and
by
itrain
the
trees
upon
than
‘rain’
in “It
to
reflect
the
benign
of
this
kind
ofityou;
juxtaposition
with
which
pasture
your
beasts.”
which
you
pasture.”
“It
He
who
sends
down
rain
from
sky:
from
ye(grow)
drink,
and
out
of
it
(grows)
the
vegetation
on
- Ali:
Asad:
isyou
He
who
sends
water
from
skies;
you
drink
and
thereof
[drink]
up
which
you
pasture.”
- Shakir:
- Shakir:
“He
“He
it it
is is
Who
Who
sends
sends
down
down
water
water
from
from
thedown
the
cloud
cloud
for
for
you;
you;
it the
it
gives
gives
drink,
and
and
byby
itthereof,
it
(grow)
(grow)
the
the
trees
trees
upon
upon
Shakir:
“He
it
is
Who
sends
down
water
from
thedrink,
cloud
for
you;
it gives
drink,
and
by
it (grow)
thewh
tr
”water from
which
you
pasture.”
which
you
pasture.”
‘destructive
rainstorms’.
Pickthall:
“He
it
is
Who
sendeth
down
water
from
the
sky,
whence
ye
have
drink,
and
whence
are
trees
on
the cloud
for
you;
it
gives
drink,
and
by
it
(grow)
the
trees
upon
ye
feed
your
cattle.”
youyou
pasture
your beasts.”
which
which
you
you
pasture.”
pasture.” which
which
pasture.”
which
yeitsend
beasts
to pasture.”
“He“He
isit Who
sends
down
water water
from the
cloud
it gives
and byand
it (grow)
trees
up
- Shakir:
Pickthall:
isyour
Who
sendeth
down
from
the for
sky,you;
whence
ye drink,
have drink,
whencetheare
trees
- Ali: “It is He
whoyou
sends
down
rain
fromtothe
sky: from it ye drink, and out of it (grows) the vegetation on which
which
which
yepasture.”
send
your
beasts
pasture.”
89
ye “It
feedis your
cattle.”
- Ali:
He who
sends down rain from the sky: from it ye drink, and out of it (grows) the vegetation on wh
- Shakir: “Heyeitfeed
is Who
sends
down
water
from
the
cloud
for
you;
it
gives
drink,
and
by it (grow) the trees upon
your cattle.”
which
you
pasture.”
- Shakir: “He it is Who sends down water from the cloud for you; it gives drink, and by it (grow) the trees up
which you pasture.”
- Asad: “It is He who sends down water from the skies; you drink thereof, and thereof
[drink] the plants upon which you pasture your beasts.”
- Pickthall: “He it is Who sendeth down water from the sky, whence ye have drink,
and whence are trees on which ye send your beasts to pasture.”
- Ali: “It is He who sends down rain from the sky: from it ye drink, and out of it
(grows)
the vegetation on which
ye feed your
cattle.” and Lexical Recurrence
The Interpretation
of Quranic
Polysemy
Lexical Recurrence
-The
Shakir:
“He it is Who sends
down water
from the cloud
you; it gives
drink, and
Interpretation
of Quranic
Polysemy
andfor
Lexical
Recurrence
by itRecurrence
(grow) the trees upon which you pasture.”
c Polysemy and Lexical
- Arberry: “It is He who sends down to you out of heaven water of which you have to drink, and of which trees,
Arberry: “It
“It is
is He
He who
who sends
sends down
down to
to you
you out
out of
of heaven
heaven water
water of
of which
which you
you have
have to drink, and of which tre
-- Arberry:
foroffor
you
toispasture
your
herds.”
water of which you have to drink,
and
which
trees,
Arberry:
“It
He
who
sends
down
to
you
out
of
heaven
water
of
which
you
have to drink, and of which tre
you
to
pasture
your
herds.”
to drink, and of which trees, for you to pasture your herds.”
youto
todrink,
pastureand
your
to you out of heaven water of which youforhave
of herds.”
which trees,
TheThe
word
‫مطرمطر‬
matar
‘rain’
in
is
used
interchangeably
with
the
synonym
‫عيثعيث‬
ghayth.
TheT
The
word
matar
‘rain’
in Arabic
Arabic
is sometimes
sometimes
used
interchangeably
with
thethe
word
matar
‘rain’
in Arabic
is sometimes
used
interchangeably
with
synonym
ghayth.
”
latter,
often
alludes
to
relief
and
long-awaited
rain
after
a
draught
as
in
the
following
verse
of
surat
al-Shooraa
d interchangeably with the synonym
synonym
‫عيث‬
ghayth.
ghayth.
The
latter,
often
alludesis to
relief
and
after
Thelatter,
Interpretation
Quranic
Polysemy
and
Lexical
Recurrence
The
word
‫مطر‬The
matar
‘rain’
inlong-awaited
Arabic
sometimes
used
interchangeably
withathe synonym
‫ عيث‬ghayth.
T
often
alludes
toofrelief
and
rain
after
along-awaited
draught
as inrain
the following
verse of surat
al-Shoor
(Q 42,
22
( 22
draught
as in the following
verse
of
surat
al-Shooraa
draught
as
in
the
following
verse
of
surat
al-Shooraa
(Q
42,
28)
latter,
often
alludes
to
relief
and
long-awaited
rain
after
a
draught
as
in
the
following
verse
of
surat
al-Shoor
abic is sometimes
used interchangeably
with
the
synonym
‫عيث‬
ghayth.
The
(Q
42,
(
The
Interpretation
of ‫ما‬Quranic
Polysemy
and
‫الولي‬
‫وهو (وهو‬
‫رحمترحمت‬
‫نشر‬
‫وا و‬of‫قنط‬
‫مابع‬al-Shooraa
‫الغيث بعمن‬
‫نزل نزل‬
‫الذيالذي‬
‫وهو وهو‬
The
Interpretation
Quranic
Polysemy
andLexical
LexicalRecurrence
Recurrence
42,
22
-awaited rain after a draught. as‫الحمي‬
in
the ‫الولي‬
following
verse
surat
.(Q
‫الحمي‬
‫نشر‬
‫و‬of
‫وا‬
‫قنط‬
‫الغيث من‬
lladhee
yunazzilu
l-ghaytha
min
ba‘di
maa-qanatoo
wa-yanshuru
rahmatahu
l-waliyyu
-Wa-huwa
Arberry:
“It
is
He
who
sends
down
to
you
out
of
heaven
water
of
which
you have
to drink,wahuwa
and
of which
trees,l. ‫الولي الحمي‬lladhee
‫رحمت وهو‬
‫قنطوا و نشر‬
‫الغيث من بع ما‬
‫وهو‬
Wa-huwa
yunazzilu
l-ghaytha
min ‫نزل‬
ba‘di‫الذي‬maa-qanatoo
wa-yanshuru
rahmatahu
wahuwa
l-waliyyu
Wa-huwa
lladhee
yunazzilu
l-ghaytha min ba‘di maa-qanatoo wa-yanshuru
hameed.
for
you
to
pasture
your
herds.”
natoo
wa-yanshuru
rahmatahu
wahuwa
l-waliyyu
lWa-huwa
ba‘di
maa-qanatoo
wa-yanshuru
rahmatahu
l-waliyyu
‫وهو الذي نزل الغيث من‬
-hameed.
Arberry: lladhee
“It is Heyunazzilu
who sendsl-ghaytha
down to min
you out
of heaven
water of
which you have
to drink,wahuwa
and of which
tre
-peculiar
Arberry:
“It is
He‫عياث‬
whoghayth
sends down
to youis out
of heaven
water
of which
you
to drink,(after
and of
which
tr
rahmatahu
wahuwa
l-waliyyu
l-hameed.
TheThe
as “relief”
in the
adjacent
words
in have
the
context
they
haveha
hameed.
peculiar
sense
of wahuwa
‫عياث‬your
ghayth
as “relief”
is implied
in the
adjacent
words
in the
context (after
they
a min ba‘di maa-qanatoo wa-yanshuru
rahmatahu
l-waliyyu
l- implied
forsense
you
toofpasture
herds.”
for
you
to
pasture
your
herds.”
unfolds
his
mercy,
grace).
The
translations
of
this
verse
invariably
render
the
word
‫عياث‬
ghayth
as
The
word
‫مطر‬
matar
‘rain’
in
Arabic
is
sometimes
used
interchangeably
with
the
synonym
‫عيث‬
ghayth.
The
n the adjacent words in the despaired,
context
(after
they
have
The
peculiar
sense
of
ghayth
as
“relief”
is
implied
in
the
adjacent
words
in
The peculiar
sense his
of ‫عياث‬
ghayth
as The
“relief”
is implied
adjacent
wordsrender
in the the
context
they ha
despaired,
unfolds
mercy,
grace).
translations
of in
thistheverse
invariably
word(after
‫ عياث‬ghayth
'rain'
albeit
Pickthall
adespaired,
qualitative
adjective
'saving'.
latter,
often
alludes
toadds
relief
and
long-awaited
after
a draught
as
in the
following
verse
of word
surat‫عيث‬
al-Shooraa
verse isinvariably
render
the
word
‫عياث‬
ghayth
asadds
despaired,
unfolds
his
mercy,
grace).
The
translations
of this
verse
invariably
render
the
‫عياث‬ghayth.
ghaythT
context
(after
they
have
unfolds
his
mercy,
grace).
The
translations
ofwith
this
sthis
“relief”
implied in
thethe
adjacent
words
in
the
context
have
'rain'
albeit
Pickthall
a(after
qualitative
adjective
'saving'.
The
word
‫مطر‬
matar
‘rain’
inthey
Arabic
israin
sometimes
used
interchangeably
the
synonym
The
word
‫مطر‬
matar
‘rain’
in rain
Arabic
is [men]
sometimes
used
interchangeably
withHis
thegrace…”
synonym ‫ عيث‬ghayth.
Asad:
“And
it
is
He
who
sends
down
after
have
lost
all
hope,
and
unfolds
(Q
42,
22
(
'rain'
albeit
Pickthall
adds
a
qualitative
adjective
'saving'.
. The translations of this verse
render
the
word
‫عياث‬
ghayth
asafter
-invariably
Asad:often
“And
it is He
sends
rain
[men]
lost all
hope,
andfollowing
unfolds His
grace…”
alludes
towho
relief
and down
long-awaited
rain
afterhave
a draught
as
ina qualitative
the
verse
of surat al-Shoor
verselatter,
invariably
render
the
word
ghayth
as
‘rain’
albeit
Pickthall
adds
latter,
often
alludes
relief
and
rain
after
a after
draught
ashave
in the
following
verse
of suratout
al-Shoo
“And
it is
down
the
saving
rain
they
despaired,
and
spreadeth
HisH
.- Pickthall:
‫الحمي‬
‫الولي‬
‫وهو‬
‫رحمت‬
‫و‬to
‫قنط‬
‫ما‬sendeth
‫ بع‬sendeth
‫من‬long-awaited
‫الغيث‬
‫نزل‬
‫الذي‬the
‫وهو‬saving
ee lost
all hope,
and unfolds adjective
His
grace…”
“And
itHe
is‫نشر‬
He
who
down
rain
after
[men]
have
lostafter
all
hope,
and
unfolds
His
grace…”
adjective
'saving'.
- Asad:
Pickthall:
it‫وا‬Who
is sends
Who
down
rain
they have
despaired,
and
spreadeth out
(Q
42,
22
( “And
‘saving’.
(Q
42,
22
(
mercy…”
Wa-huwa
lladhee
yunazzilu
l-ghaytha
min
ba‘di
maa-qanatoo
wa-yanshuru
rahmatahu
wahuwa
l-waliyyu
ain
after
they
have
despaired,
and
spreadeth
out
His
“And
Hegrace…”
it is
down
mercy…”
n rain after [men] have lost all hope,
and
unfolds
His
.- Pickthall:
‫الحمي‬
‫الولي‬
‫وهو‬
‫رحمت‬
‫نشر‬
‫وا و‬Who
‫ما قنط‬sendeth
‫الغيث من بع‬
‫نزل‬the
‫الذي‬saving
‫ وهو‬rain after they have despaired, and spreadeth outl- H
- Asad:
“And
it is He
who
sends
down
rain
after‫نزل‬
[men]
have
lost all
hope,
unfoldsand scatters His Mercy (far
. “He
‫الحمي‬is
‫الولي‬
‫وهو‬
‫رحمت‬
‫نشر‬
‫و‬
‫وا‬
‫قنط‬
‫ما‬
‫بع‬
‫من‬
‫الغيث‬
‫الذي‬
‫ وهو‬have
Ali:
the
One
that
sends
down
rain
(even)
after
(men)
given
upand
all
hameed.
mercy…”
- Ali:have
“He despaired,
is the
One
that spreadeth
sends
down
(men) have
given
up hope,
all hope,
and scatters
Hisl-waliyyu
Mercy (
eth down the saving rain after they
and
outrain
His
Wa-huwa
lladhee
yunazzilu
l-ghaytha
min(even)
ba‘diafter
maa-qanatoo
wa-yanshuru
rahmatahu
wahuwa
His
grace…”
Wa-huwa
lladhee
yunazzilu
l-ghaytha
min
ba‘di
maa-qanatoo
wa-yanshuru
rahmatahu
wahuwa
l-waliyy
and
wide)…”
The
peculiar
sense
of
‫عياث‬
ghayth
as
“relief”
is
implied
in
the
adjacent
words
the
context
(afterHis
they
have (
n) have given up all hope, and
scatters
His
Mercy
(far
- Ali: “He is the
One
that sends down rain (even) after (men) have given up allinhope,
and scatters
Mercy
and
wide)…”
hameed.
hameed.
Shakir:
“And
He
it
is
Who
sends
down
the
rain
after
they
have
despaired,
and
He
unfolds
His
mercy…”
despaired,
unfolds
his
mercy,
grace).
The
translations
of
this
verse
invariably
render
the
word
‫عياث‬
ghayth
-The
“And
Heit
itscatters
Whoghayth
sendeth
saving
rain
have despaired,
and
wide)…”
rain (even) after (men) have given
up
all“And
hope,
and
His
Mercy
(far
- Pickthall:
Shakir:
He
isisWho
sends
down
thethe
rain
theyafter
have
despaired,
and Heinunfolds
His mercy…”
peculiar
sense
of
‫عياث‬
asdown
“relief”
isafter
implied
in
thethey
adjacent
words
the context
(after theyasha
The
peculiar
sense
of
‫عياث‬
ghayth
as
“relief”
is
implied
in
the
adjacent
words
in
the
context
(after they h
Arberry:
“And
it
is
He
who
sends
down
the
rain
after
they
have
despaired,
and
He
unfolds
His
mercy…”
'rain'
albeit
Pickthall
adds
a
qualitative
adjective
'saving'.
have despaired, and He unfolds
His
mercy…”
Shakir: “And
He
ithis
is
down
the
rain
have
despaired,
and
unfolds
mercy…”
and spreadeth
out
His
- Arberry:
“And
itmercy…”
is
HeWho
whosends
sends
down
thetranslations
rainafter
afterthey
they
haveverse
despaired,
andHe
He
unfolds
His
mercy…”
despaired,
unfolds
mercy,
grace).
The
of this
invariably
render
theHis
word
‫ عياث‬ghayth
despaired,
unfolds
his
mercy,
grace).
The
translations
of
this
verse
invariably
render
the
word
‫ عياث‬ghayt
- Asad:
“And
it“And
isunfolds
Heitwho
sends
down
rain
after
[men]
havethey
losthave
all hope,
and unfolds
His
grace…”
have
and He
unfolds
mercy…”
--His
Arberry:
is
He
who
sends
down
the
rain
after
despaired,
and
He
unfolds
His
mercy…”
wn
thedespaired,
rain after they
have
despaired,
and
He
His
mercy…”
'rain'
albeit
Pickthall
adds
a
qualitative
adjective
'saving'.
Ali: “He
is the
One
that
sends
down
rain
(even)
after
(men)
have
given
up all
hope, yetand
'rain'
albeit
Pickthall
adds
a sendeth
qualitative
adjective
'saving'.
Although‫مطار‬
matar
is
often
used
as
the
neutral
superordinate
or
hypernym
word,
in
the
Quran
itout
isitalso
Pickthall:
“And
He
it
is
Who
down
the
saving
rain
after
they
have
despaired,
spreadeth
His
matar
ismercy…”
often down
used as
theafter
neutral
superordinate
hypernym
word,His
yet grace…”
in the Quran
is a
own the rain after they haveand
despaired,
and
He
His
- Asad:
“And
itunfolds
is He
who
sends
rain
[men]
have lost allor
hope,
and unfolds
scatters
His
Mercy
(far
and
wide)…”
-inthe
Asad:
“And
it
is
He
who
sends
down
rain
after
[men]
have
lost
all
hope,
and
unfolds
His
grace…”
used
the
context
of
a
penalty
imposed
by
God
for
wrongdoing
(Shehab,
2009,
881-882)
as
in
verse
58
of
surat
mercy…”
rdinate or hypernym word, yet
in
Quran
it
is
also
matar
oftenimposed
used as by
theGod
neutral
superordinate
orthey
hypernym
word, yet and
in in
the
Quran
issuaH
in the context
of it
a penalty
forsaving
wrongdoing
(Shehab,
2009,despaired,
881-882)
as
verse
58itof
-used
Pickthall:
“And He
isisWho
sendeth
down
the
rain after
have
spreadeth
out
-Shakir:
Pickthall:
“And
He
itWho
is isWho
sendeth
down
the
saving
rain
after
they
have
despaired,
and
spreadeth
out
(Qisthe
27)
where
rain
described
asby
‘evil’
and
‘dreadful’.
-al-Naml
Ali:
“He
the
One
that
sends
down
rain
(even)
after
(men)
have
given
up
all2009,
hope,
and scatters
Mercy
(far
881-882)
in
verse
58
of
surat
-al-Naml
“And
He
itthe
sends
down
the
rain
after
they
have
despaired,
and He
used
in
context
ofisin
athe
penalty
imposed
God
for
wrongdoing
(Shehab,
881-882)
as
inHis
verse
58 of
su
ddoing
as the(Shehab,
neutral 2009,
superordinate
oras
hypernym
word,
yet
therain
Quran
it
is
also
(Q
27)
where
is
described
as
‘evil’
and
‘dreadful’.
mercy…”
َ‫َ وأ‬
mercy…”
‫المنذر ن‬
‫مطر‬
‫فساء‬
‫مطرا‬
‫عليهمعليهم‬
‫مطرنا‬
and
eadful’.
His
mercy…”
(Qis
27)
where
the
rain
described
as ‘evil’
and(men)
‘dreadful’.
ed by God for wrongdoingunfolds
(Shehab,
2009,
881-882)
as
in‫مطرنا‬
verse
58
of rain
surat(even)
‫المنذر‬
‫مطر‬
‫فساء‬
‫مطرا‬
‫وأ‬isdown
-‫ن‬al-Naml
Ali:
“He
thewide)…”
One
that
sends
after
have given up all hope, and scatters His Mercy (
Ali:“And
“He
is the
that
sends
down
afterhave
(men)
have given
hope, and
His Mercy
mataran
fasaa’a
mataru
l-munthareen
Shakir:
He
it‫مطرا‬
isOne
Who
sends
therain
rain(even)
after
they
despaired,
andupHeallunfolds
His scatters
mercy…”
َ‫وأ‬down
‫ن‬-Arberry:
‫المنذر‬
‫‘مطر‬alayhim
‫فساء‬
‫عليهم‬
‫مطرنا‬
ribed as ‘evil’ and ‘dreadful’.-Wa-amtarna
‘alayhim
fasaa’a
l-munthareen
and
wide)…”
-Wa-amtarna
“And
it is
Hemataran
who
sends
downmataru
the rain
after they have despaired, and He
and
wide)…”
with
the
synonym
‫عياث‬
ghayth,
English
translations
use
the
same
word
'rain'
since
there
seems
to
be
-As
Arberry:
“And
it
is
He
who
sends
down
the
rain
after
they
have
despaired,
and
He
unfolds
His
mercy…”
en
Wa-amtarna
‘alayhim
mataran
fasaa’a
mataru
withmercy…”
the
synonym
English
use have
the same
word 'rain'
since
thereHis
seems
to no
be other
no ot
-As
Shakir:
“And
He it is‫عياث‬
Whoghayth,
sends
down
thetranslations
rainl-munthareen
after they
despaired,
and He
unfolds
mercy…”
unfolds
His
Shakir:
“And
He
it
is
Who
sends
down
the
rain
after
they
have
despaired,
and
He
unfolds
His
mercy…”
alternative
but
to
modify
it
with
adjectives
or
explicating
phrases.
the
same
word
'rain'
since
there
seems
to
be
no
other
As
with the“And
synonym
‫عياث‬
English
translations
use
the
word 'rain'
since
there His
seems
to be no ot
but
toitmodify
it ghayth,
with
adjectives
or
explicating
phrases.
’a mataru l-munthareen
-alternative
Arberry:
is He
who
sends
down the
rain
after they
havesame
despaired,
and He
unfolds
mercy…”
- Arberry:
“And
it israined
Heoften
sends
the
rainsuperordinate
after
they
have
despaired,
and
unfolds
His
mercy…”
Although
matar
often
used
asdown
the
neutral
superordinate
orothers:
hypernym
word,
- Asad:
the
while
We
a to
rain
[of
destruction]
upon
the the
others:
andand
direword,
is He
such
rain
upon
all itall
who
let
matar
isis
used
as
the
neutral
or
hypernym
in the
Quran
is who
also
hrases.
but
to
modify
itwho
with
adjectives
or explicating
phrases.
glish translations use the same
word
'rain'
since
there
seems
no
other
-alternative
Asad:
the
while
We
rained
abe
rain
[of
destruction]
upon
dire
isyet
such
rain
upon
themselves
be
warned
[to
no
avail].
used
in
the
context
of
a
penalty
imposed
by
God
for
wrongdoing
(Shehab,
2009,
881-882)
as
in
verse
58
of
surat
yet
in
the
Quran
it
is
also
used
in
the
context
of
a
penalty
imposed
by
God
for
wrongdoing
ntives
the or
others:
and dire
is such rain
uponthe
allwhile
who
let
- Asad:
We rained
rain
destruction]
upon the others:
and direword,
is such
all itwho
explicating
phrases.
themselves
be
warned
[to
no aavail].
matar
is often
used [of
as the
neutral superordinate
or hypernym
yet rain
in theupon
Quran
is a
matar
israin
often
used
the
neutral
superordinate
or hypernym
word,
yet in the Quran it is
- Pickthall:
“And
We
rained
aupon
upon
them.
Dreadful
is27)
the
rainrain
of
those
who
havehave
been
warned.”
al-Naml
(Q
27)
where
the
rain
isno
as
‘evil’
and
2009,
881-882)
asrain
verse
58
surat
al-Naml
(Q‘dreadful’.
the
rain
is
described
themselves
warned
[to
avail].
[of destruction] upon the (Shehab,
others:
and
dire
isbe
such
allofupon
who
let
- Pickthall:
“And
We
rained
adescribed
rain
them.
Dreadful
iswhere
the
of
those
who
been
warned.”
used
in the
context
of
ain
penalty
imposed
by
God
for
wrongdoing
(Shehab,
2009,
881-882)
as in verse 58 of su
َ‫وأ‬on them
used
the
context
a penalty
imposed
by God
wrongdoing
2009,
881-882)
asthose
in verse
58were
of s
Ali:
“And
We
rained
down
a shower
(offor
brimstone):
and(Shehab,
evil
was
thehave
shower
whowho
‫المنذر‬
‫مطر‬
‫فساء‬
‫مطرا‬
‫عليهم‬
‫مطرنا‬
he rain of those who have been
warned.”
as‫ن‬- ‘evil’
andin
‘dreadful’.
“And
Weof
rained
a rain
upon
them.
Dreadful
is
the rain
of
those
who
beenon
warned.”
- Pickthall:
Ali:
“And
We
rained
ondescribed
them
a shower
(of
and
evil
was
the
shower
on those
w
al-Naml
(Q
27)
where
thedown
rain
is
as ‘evil’
andbrimstone):
‘dreadful’.
al-Naml
(Q
27)
where
the
rain
is
described
as
‘evil’
and
‘dreadful’.
admonished
(but
heeded
not)!”
Wa-amtarna
‘alayhim
mataran
fasaa’a
mataru
l-munthareen
stone):
and
evil
was
the
shower
on
those
who
were
“And
We
rained
down
them
a
shower
(of
brimstone):
and
evil
was
the
shower
on
those
who
w
admonished
(butَ‫وأ‬on
heeded
not)!”
on them. Dreadful is the rain of those
been
warned.”
‫ن‬- Ali:
‫المنذر‬who
‫مطر‬have
‫فساء‬
‫مطرا‬
‫عليهم‬
‫مطرنا‬
َ‫وأ‬
‫المنذر ن‬
‫مطر‬
‫فساء‬
‫مطرا‬
‫عليهم‬
‫مطرنا‬
- and
Shakir:
“And
We
rained
on
them
afasaa’a
rain,
and
evilevil
was
the
rain
of
those
who'rain'
hadhad
been
warned.”
with
synonym
‫عياث‬
ghayth,
English
translations
usethe
therain
same
word
since
there
seems to be no other
admonished
(but
heeded
not)!”
-Wa-amtarna
Shakir:
“And
We
rained
on
them
a
rain,
and
was
of
those
who
been
warned.”
m a shower (of brimstone):As
evilthe
was
the
shower
on
those
who
were
Wa-amtarna
‘alayhim
mataran
mataru
l-munthareen
‘alayhim
mataran
fasaa’a
mataru
l-munthareen
Wa-amtarna
‘alayhim
mataran
mataru
l-munthareen
- Arberry:
We
rained
onon
them
afasaa’a
rain;
and
evil
indeed
is the
rain
of them
that
are
warned.”
alternative
but
tosynonym
modify
it‫عياث‬
with
adjectives
or
explicating
phrases.
ain
of those who had been warned.”
Shakir:
“And
We
rained
them
aEnglish
and
evil
was
the
rain
of
those
had
been
warned.”
d not)!”
- Arberry:
“And
We
rained
on
them
arain,
rain;
and
evil
indeed
isthe
the
rain
ofwho
them
that
are
warned.”
As
with“And
the
ghayth,
translations
use
same
word
'rain'
since
there seems to be no ot
As
with
the
synonym
‫عياث‬
ghayth,
English
translations
use
the
same
word
'rain'
since
there
seems
be no
As
with
the
synonym
ghayth,
English
translations
use
the
same
word
‘rain’
Other
synonyms
for
‫مطار‬
matar
include
‫صاي‬
sayyib
which
is
used
in
surat
al-Baqarah
(Q
2, 19)
with
the
Asad:
the
while
We
rained
a
rain
[of
destruction]
upon
the
others:
and
dire
is
such
rain
upon
allto
who
leto
is
the
rain
of
them
that
are
warned.”
- Arberry:
We
rained
on matar
them
ainclude
rain; or
andexplicating
evilsayyib
indeedphrases.
is the rain
of them
that al-Baqarah
are warned.”
ain, and evil was the rain of those
who
had “And
beentowarned.”
Other
synonyms
for it‫مطار‬
‫صاي‬
which
is used
in surat
(Q
2,
19)
with
alternative
but
modify
with
adjectives
alternative
but
to
modify
it
with
adjectives
or
explicating
phrases.
sense
of
aof
violent
and
destructive
rainstorm
frightens
the
disbelievers.
there
seems
to
be
no
other
alternative
but
to
modify
it with
adjectives
or explicating
themselves
be
warned
[to
no
avail].
which
is used
suratisal-Baqarah
(Q
2,
with
the
Other
synonyms
for
‫مطار‬
matar
include
‫صاي‬
sayyib
which
is used
in surat
2, 19)
rain; and
evil in
indeed
the since
rain
of
them
that
are
warned.”
a19)
violent
and
destructive
rainstorm
that
frightens
the
disbelievers.
-sense
Asad:
the
while
We
rained
a rain
[ofthat
destruction]
upon
the
others:
and
dire al-Baqarah
is such rain(Q
upon
all with
who
- Asad:
the
while
We
rained
a.‫الموت‬
rain
[of Dreadful
destruction]
upon
the
others:
and
dire
is‫ظلمات‬
such
rain
upon
all who
‫حذر‬
‫الصواع‬
‫من‬
‫آذانهم‬
‫في‬
‫أصابعهم‬
‫نعلون‬
‫وبرق‬
‫ورع‬
‫في‬
‫السماء‬
‫من‬
‫أو‬
Pickthall:
“And
We
rained
a
rain
upon
them.
is
the
rain
of
those
who
have
been
warned.”
henclude
disbelievers.
phrases.
sense
of
a
violent
and
destructive
rainstorm
that
frightens
the
disbelievers.
‫ صاي‬sayyib which is usedthemselves
in surat al-Baqarah
(Q no
2, 19)
with
.‫الموت‬the
‫صيكصيمن السماء في ظلمات ورع وبرق نعلون أصابعهم في آذانهم من الصواع حذر‬
be warned [to
avail].
themselves
be
warned
[to
nothem
avail].
Aw
ka-sayyibin
mina
al-samaa’i
feehi
thulumaatun
wa-ra‘dun
wa-barqun
yaj‘aloona
asaabi‘ahum
fee
Ali:
“And
We
rained
down
on
a
shower
(of
brimstone):
and
evil
was
the
shower
on
those
who
were
‫آذا‬
‫في‬
‫نعلون‬
‫وبرق‬
‫ورع‬
‫ظلمات‬
‫في‬
‫السماء‬
‫من‬
‫كصي‬
‫أو‬
.‫الموت‬
‫حذر‬
‫من الصواع‬is‫آذانهم‬
‫نعلون‬
‫ورع‬
‫ظلمات‬
‫في‬asaabi‘ahum
‫صي من السماء‬
ka-sayyibin
mina
al-samaa’i
feehi
thulumaatun
wa-ra‘dun
wa-barqun
yaj‘aloona
storm that frightens the disbelievers.
-Aw
Pickthall:
“And We
rained
a rain upon
them.
Dreadful
the ‫في‬
rain
of those
who‫وبرق‬
have
been
warned.”
- Pickthall:
“And
We
a rain not)!”
upon
them.
Dreadful iswa-ra‘dun
the rain of those who have
been warned.”
aathaanihim
mina
al-sawaa‘iqi
hathara
al-mawti.
admonished
(but
heeded
wa-ra‘dun
wa-barqun
asaabi‘ahum
fee rained
Aw
ka-sayyibin
mina
al-samaa’i
feehi
thulumaatun
mina
al-sawaa‘iqi
hathara
‫الصواع حذر الموت‬
‫آذانهم من‬yaj‘aloona
‫أصابعهم في‬
‫نعلون‬
‫وبرق‬
‫ورع‬
‫ظلمات‬
‫السماء في‬
‫من‬them
‫كصي‬aal-mawti.
‫أو‬shower
-aathaanihim
Ali:
“And
We
rained
down
on
(of brimstone): andwa-barqun
evil was theyaj‘aloona
shower onasaabi‘ahum
those who w
-the
Ali:“And
“And
We
rained
down
on
them
aevil
shower
(ofQuran
brimstone):
andofevil
was the
shower on synonym
those whoinw
90
renditions
given
bythem
the
five
translators
of the
short
finding
an equivalent
-Yet,
Shakir:
We
rained
on
aheeded
rain,
and
was
the
rain
offall
those
who
warned.”
aathaanihim
mina
al-sawaa‘iqi
hathara
al-mawti.
feehi thulumaatun wa-ra‘dun
wa-barqun
yaj‘aloona
asaabi‘ahum
fee
Yet,
the
renditions
given
by
five
translators
of
the
Quran
fall
shorthad
ofbeen
finding
an equivalent
synonym
admonished
(butthe
not)!”
admonished
(but
heeded
not)!”
English
and
instead
insert
other
lexical
modifiers.
Arberry:
“And
We
rained
on
them
a
rain;
and
evil
indeed
is
the
rain
of
them
that
are
warned.”
uran
fall
short
of
finding
an
equivalent
synonym
in
Yet,
theand
renditions
given on
bythem
thelexical
five
translators
of the
short
finding
an equivalent synonym
ra al-mawti.
instead
insert
other
modifiers.
-English
Shakir:
“And
We rained
a rain,
and evil was
theQuran
rain offall
those
whoofhad
been warned.”
- Shakir:
“And
We
rained
on them
a rain,
and
waswhich
the rain
of darkness...”
those surat
who had
been warned.”
- Asad:
“Or
[the
parable]
of aofother
violent
cloudburst
in evil
the
sky,
with
utter
Other
‫مطار‬
matar
include
‫صاي‬
sayyib
is used
al-Baqarah
(Q 2, 19) with the
and
instead
insert
lexical
modifiers.
e translators of the Quran fall
short
ofsynonyms
finding
anforequivalent
synonym
inand
Asad:
“Or
[the
parable]
a violent
in the
sky,
with
utter
darkness...”
-English
Arberry:
“And
We
rained
on
them
acloudburst
rain;
evil
indeed
is
the
rain in
of
them that
are warned.”
-Asad:
Arberry:
“And
We
rained
on
them
a
rain;
and
evil
indeed
is
the
rain
of
them
that
are
warned.”
Pickthall:
“Or
like
a
rainstorm
from
the
sky,
wherein
is
darkness…”
sense
of
a
violent
and
destructive
rainstorm
that
frightens
the
disbelievers.
with
utter
darkness...”
“Orsynonyms
[thelike
parable]
of a violent
cloudburst
in sayyib
the is
sky,
with utter
darkness...”
- Pickthall:
“Or
a for
rainstorm
from include
the sky, wherein
darkness…”
al modifiers.
Other
‫مطار‬
matar
‫صاي‬
which
is used
in surat al-Baqarah (Q 2, 19) with
synonyms
for ‫مطار‬
matar
include
‫صاي‬
which
is ‫نعلون‬
used
in
surat
al-Baqarah
(Q ‫من‬
2, 19)
- Ali:
“OrOther
(another
similitude)
is that
of aof
rain-laden
cloud
from
the
sky:
In itInare
zones
of
darkness…”
‫الموت‬
‫حذر‬
‫الصواع‬
‫من‬sayyib
‫آذانهم‬
‫في‬
‫وبرق‬
‫ورع‬
‫ظلمات‬
‫السماء في‬
‫كصي‬with
‫أو‬
rkness…” in the sky, with utter
-darkness...”
Pickthall:
“Or
like
a rainstorm
the
wherein
is
darkness…”
Ali:
“Or
similitude)
is.from
that
a sky,
rain-laden
cloud
from
the
sky:
it are
zones
of darkness…”
cloudburst
sense
of
a (another
violent
and
destructive
rainstorm
that
frightens
the
disbelievers.
sense
of
a
violent
and
destructive
rainstorm
that
frightens
the
disbelievers.
Shakir:
“Or
like
abundant
rain
from
the
cloud
in
which
is
utter
darkness…”
Aw
ka-sayyibin
mina
al-samaa’i
feehi
thulumaatun
wa-ra‘dun
wa-barqun
yaj‘aloona
asaabi‘ahum
fee
rom
the
sky:
In
it
are
zones
of
darkness…”
Ali:
“Or
(another
similitude)
is
that
of
a
rain-laden
cloud
from
the
sky:
In
it
are
zones
of
darkness…”
the sky, wherein is darkness…” Shakir: “Or like abundant rain from.‫الموت‬
the cloud
in which
utter
‫الصواع حذر‬
‫ من‬is
‫آذانهم‬
‫ في‬darkness…”
‫صي من السماء في ظلمات ورع وبرق نعلون أصابعهم‬
.‫الموت‬
‫حذر‬
‫من‬is‫آذانهم‬
‫صي من السماء في ظلمات ورع وبرق نعلون أصابعهم‬
- Arberry:
as like
aas
cloudburst
out
offrom
heaven
which
is darkness…”
aathaanihim
mina
al-sawaa‘iqi
hathara
utter
darkness…”
Shakir:
“Or
abundant
rain
the in
cloud
in‫الصواع‬
which
utter‫في‬darkness…”
of
a rain-laden
cloud from the
sky:
Inka-sayyibin
it“Or
are
zones
darkness…”
- Arberry:
“Or
aof
cloudburst
out
of al-mawti.
heaven
in which
is darkness…”
Aw
mina
al-samaa’i
feehi
thulumaatun
wa-ra‘dun
wa-barqun yaj‘aloona asaabi‘ahum
Aw
ka-sayyibin
mina
al-samaa’i
feehi
thulumaatun
wa-ra‘dun
wa-barqun
asaabi‘ahum
In
all
the
above
examples,
the
morphological
form
of
the
word,
the
adjacency
of
collocates
andand
other
Yet,
the
renditions
given
by
the
five
translators
of
the
Quran
fall
short
of
finding
anyaj‘aloona
equivalent
synonym
in
kness…”
- Arberry:
as
aal-sawaa‘iqi
cloudburst
out
of heaven
in whichform
is darkness…”
the cloud in which is utter darkness…”
In all “Or
themina
above
examples,
the
morphological
of the word,
the
adjacency
of collocates
oth
aathaanihim
hathara
al-mawti.
aathaanihim
mina
al-sawaa‘iqi
hathara
al-mawti.
modifiers
(adjectives
and
explicating
phrases)
within
the
same
context
narrow
down
the
nuances
of
polysemous
English
and
instead
insert
other
lexical
modifiers.
of
the
word,
the
adjacency
of
collocates
and
other
In
the above
examples,
form
of the
the
collocates
and ot
heaven in which is darkness…” Yet,
modifiers
(adjectives
and
explicating
phrases)
within
the Quran
same
context
narrow
down the
nuances
of synonym
polysemo
theallrenditions
given
by the the
fivemorphological
translators
of the
fallword,
short
of adjacency
finding
an of
equivalent
'rain'
'rain'grace).
albeit
albeitPickthall
Pickthall
adds
addsaaqualitative
qualitative
adjective
adjective
'saving'.
'saving'.
despaired, unfolds his mercy,
The translations
of this verse
invariably
render the word ‫ عياث‬ghayth as
Asad:
Asad:
“And
“And
it
it
is
is
He
He
who
who
sends
sends
down
down
rain
rain
after
after
[men]
[men]
have
havelost
lostall
allhope,
hope,and
andunfolds
unfoldsHis
Hisgrace…”
grace…”
'rain' albeit Pickthall adds a qualitative adjective 'saving'.
Pickthall:
Pickthall:
“And
“And
He
He
it
it
is
is
Who
Who
sendeth
sendeth
down
down
the
the
saving
saving
rain
rain
after
after
they
they
have
have
despaired,
despaired,
and
andspreadeth
spreadethout
outHis
His
- Asad: “And it is He who sends down rain after [men] have lost all hope, and unfolds His grace…”
mercy…”
mercy…”
- Pickthall: “And He it is Who sendeth down the saving rain after they have despaired, and spreadeth out His
Ali:“He
“Heisisthe
theOne
Onethat
thatsends
sendsdown
downrain
rain(even)
(even)after
after(men)
(men)have
havegiven
givenup
upall
allhope,
hope,and
andscatters
scattersHis
HisMercy
Mercy(far
(far
mercy…” - -Ali:
and
and
wide)…”
wide)…”
- Ali: “He is the One that sends down rain (even) after (men) have given up all hope, and scatters His Mercy (far
- -Shakir:
Shakir:“And
“AndHe
HeititisisWho
Whosends
sendsdown
downthe
therain
rainafter
afterthey
theyhave
havedespaired,
despaired,and
andHe
Heunfolds
unfoldsHis
Hismercy…”
mercy…”
and wide)…”
Arberry:
Arberry:
“And
“And
it
it
is
is
He
He
who
who
sends
sends
down
down
the
the
rain
rain
after
after
they
they
have
have
despaired,
despaired,
and
and
He
He
unfolds
unfolds
His
His
mercy…”
mercy…”
- Shakir: “And He it is Who sends down the rain after they have despaired, and He unfolds His mercy…”
- Arberry: “And it is He who sends down the rain after they have despaired, and He unfolds His mercy…”
Jamal ALQINAI
Although‫مطار‬matar
matarisisoften
oftenused
usedasasthe
theneutral
neutralsuperordinate
superordinateororhypernym
hypernym
word,
word,yet
yetininthe
theQuran
Quranititisisalso
also
used
used
in
in
the
the
context
context
of
of
a
a
penalty
penalty
imposed
imposed
by
by
God
God
for
for
wrongdoing
wrongdoing
(Shehab,
(Shehab,
2009,
2009,
881-882)
881-882)
as
as
in
in
verse
verse
58
58
of
of
surat
surat
Although‫ مطار‬matar is often used as the neutral superordinate or hypernym word, yet in the Quran it is also
al-Naml
al-Naml
(Q
(Q27)
27)
where
where
the
therain
rainisisdescribed
described
asas‘evil’
‘evil’
and
and
‘dreadful’.
‘dreadful’.
used in the context of a penalty
imposed
by
GodWe
for
wrongdoing
(Shehab,
2009,
881-882)
as in verse 58 of surat
- Asad:
the
while
rained
َ‫وأَوأ‬a rain [of destruction] upon the others: and dire is such
‫ن‬
‫ن‬
‫المنذر‬
‫المنذر‬
‫مطر‬
‫مطر‬
‫فساء‬
‫فساء‬
‫مطرا‬
‫مطرا‬
‫عليهم‬
‫عليهم‬
‫مطرنا‬
‫مطرنا‬
al-Naml (Q 27) where therain
rainupon
is described
as
‘evil’
and
‘dreadful’.
all who
let themselves
be
warned
[to nol-munthareen
avail].
Wa-amtarna
Wa-amtarna
‘alayhim
‘alayhim
mataran
mataranfasaa’a
fasaa’a
mataru
mataru
l-munthareen
َ‫وأ‬
‫مطرنا عليهم مطرا فساء مطر المنذر ن‬
-with
Pickthall:
“And We
rained
a rain
upon translations
them.
Dreadful
thesame
rain word
ofword
those
who
havethere
As
As
with
the
the
synonym
synonym
‫عياث‬
‫عياث‬
ghayth,
ghayth,
English
English
translations
use
useisthe
the
same
'rain'
'rain'
since
since
thereseems
seemstotobe
beno
noother
other
Wa-amtarna ‘alayhim mataran fasaa’a mataru l-munthareen
been
warned.”
alternative
alternative
but
but
to
to
modify
modify
it
it
with
with
adjectives
adjectives
or
or
explicating
explicating
phrases.
phrases.
As with the synonym ‫ عياث‬ghayth, English translations use the same word 'rain' since there seems to be no other
Asad:
Asad:
the
the
while
while
We
rained
rained
aphrases.
a rain
rain
[of
[of destruction]
destruction]
upon
upon
the
the others:
others:
and
dire
such
such rain
rain upon
upon all
all who
who let
let
- Ali:
“And
We
rained
down
on them
a shower (of
brimstone):
andand
evildire
wasisisthe
alternative but to modify it- -with
adjectives
or We
explicating
themselves
themselves
be
be
warned
warned
[to
[to
no
no
avail].
avail].
showera on
those
were admonished
heeded
- Asad: the while We rained
rain
[of who
destruction]
upon the (but
others:
and not)!”
dire is such rain upon all who let
- -Pickthall:
Pickthall:
“And
“AndWe
Werained
rainedaarain
rainupon
uponthem.
them.Dreadful
Dreadfulisisthe
therain
rainofofthose
thosewho
whohave
havebeen
beenwarned.”
warned.”
themselves be warned [to
no
- avail].
Shakir: “And We rained on them a rain, and evil was the rain of those who had
Ali:
Ali:
“And
“And
We
We
rained
rained
down
down
on
on
them
them
a
a
shower
shower
(of
(of
brimstone):
brimstone):
and
and
evil
evil
was
was
the
the
shower
shower
on
onthose
thosewho
who were
were
- Pickthall: “And We rained
rain upon them. Dreadful is the rain of those who have been warned.”
beena warned.”
admonished
admonished
(but
(but
heeded
heeded
not)!”
not)!”
- Ali: “And We rained down- on
them a“And
shower
(of brimstone):
evil
was
the
shower
on rain
thoseofwho
were
Arberry:
We rained
on athem
aand
rain;
andwas
evilthe
indeed
isthose
the
them
thatwarned.”
Shakir:
Shakir:
“And
“And
We
Werained
rained
on
onthem
them
arain,
rain,
and
andevil
evil
was
the
rain
rainofof
those
who
whohad
had
been
been
warned.”
admonished- -(but
heeded
not)!”
are
warned.”“And
Arberry:
Arberry:
“And
We
We
rained
rained
on
on
them
them
a
a
rain;
rain;
and
and
evil
evil
indeed
indeed
is
is
the
the
rain
rain
of
of
them
them
that
that
are
are
warned.”
warned.”
- Shakir: “And We rained on them a rain, and evil was the rain of those who had been warned.”
Other
Otherasynonyms
synonyms
synonyms
for
for‫مطار‬
‫مطار‬matar
matar
include
‫صاي‬
‫صاي‬sayyib
sayyib
which
used
surat
surat
al-Baqarah
al-Baqarah
(Q
(Q2,2,19)
19)with
withthe
the
for
matar
include
sayyib
whichisisisused
usedininin
surat
al- Arberry: “And We rained onOther
them
rain; and evil
indeed
is theinclude
rain of them
that
arewhich
warned.”
sense
sense
of
of
a
a
violent
violent
and
and
destructive
destructive
rainstorm
rainstorm
that
that
frightens
frightens
the
the
disbelievers.
disbelievers.
(Q include
2, 19) with‫صاي‬
thesayyib
sense which
of a violent
andindestructive
rainstorm
frightens
the
Other synonyms for Baqarah
‫ مطار‬matar
is used
surat al-Baqarah
(Qthat
2, 19)
with the
.‫الموت‬
.‫حذرالموت‬
‫الصواع حذر‬
‫منالصواع‬
‫آذانهممن‬
‫أصابعهمفيفيآذانهم‬
‫نعلونأصابعهم‬
‫وبرق نعلون‬
‫ورع وبرق‬
‫ظلماتورع‬
‫السماءفيفي ظلمات‬
‫منالسماء‬
‫كصي من‬
‫أوأوكصي‬
disbelievers.
sense of a violent and destructive
rainstorm that frightens the disbelievers.
Aw
Aw ka-sayyibin
ka-sayyibin
mina
mina
al-samaa’i
al-samaa’i
feehi
feehi
thulumaatun
thulumaatun
wa-ra‘dun
wa-ra‘dun
wa-barqun
wa-barqun
yaj‘aloona
yaj‘aloona
asaabi‘ahum
asaabi‘ahum
fee
fee
.‫أو كصي من السماء في ظلمات ورع وبرق نعلون أصابعهم في آذانهم من الصواع حذر الموت‬
aathaanihim
aathaanihim
mina
mina
al-sawaa‘iqi
al-sawaa‘iqi
hathara
hathara
al-mawti.
al-mawti.
Aw ka-sayyibin mina al-samaa’i
feehi thulumaatun
wa-ra‘dun
wa-barqunwa-ra‘dun
yaj‘aloona
asaabi‘ahum
fee
Aw
ka-sayyibin
mina
al-samaa’i
feehi
thulumaatun
wa-barqun
yaj‘aloona
Yet,
Yet,
the
the
renditions
renditions
given
given
by
bythe
thefive
five
translators
translators
ofofthe
the Quran
Quranfall
fall short
shortofof
finding
findingan
anequivalent
equivalentsynonym
synonyminin
aathaanihim mina al-sawaa‘iqi
hathara
al-mawti.
asaabi‘ahum
fee
aathaanihim
mina
al-sawaa‘iqi
hathara al-mawti.
English
English
and
and
instead
instead
insert
insert
other
other
lexical
lexical
modifiers.
modifiers.
Yet, the renditions given by the five translators of the Quran fall short of finding an equivalent synonym in
Yet,“Or
the
renditions
given
the five
translators
of
Quran
fall
of finding an
-Asad:
Asad:
“Or[the
[the
parable]
parable]
ofofaby
aviolent
violent
cloudburst
cloudburst
ininthe
thethe
sky,
sky,
with
withutter
uttershort
darkness...”
darkness...”
English and instead insert -other
lexical
modifiers.
equivalent
synonym
in
English
and
instead
insert
other
lexical
modifiers.
Pickthall:
Pickthall:
“Or
“Or
like
like
a
a
rainstorm
rainstorm
from
from
the
the
sky,
sky,
wherein
wherein
is
is
darkness…”
darkness…”
- Asad: “Or [the parable] of a violent cloudburst in the sky, with utter darkness...”
- -Ali:
Ali:
“Or
“Or(another
(another
similitude)
is
thatofofaacloudburst
rain-laden
rain-ladenin
cloud
cloud
from
fromwith
the
thesky:
sky:InIn
ititare
arezones
zonesofofdarkness…”
darkness…”
- Asad:
“Or
[thesimilitude)
parable] isofis
athat
violent
the sky,
utter
darkness...”
- Pickthall: “Or like a rainstorm
from
the sky,
wherein
darkness…”
Shakir:
Shakir:
“Or
“Or
like
like
abundant
abundant
rain
rain
from
from
the
the
cloud
cloud
in
in
which
which
is
is
utter
utter
darkness…”
darkness…”
- Ali: “Or (another similitude)-isPickthall:
that of a “Or
rain-laden
cloud from
the the
sky:sky,
In itwherein
are zones
of darkness…”
like a rainstorm
from
is darkness…”
Arberry:
“Or
“Or
as
asaacloudburst
cloudburst
out
out
ofofheaven
heaven
ininwhich
whichisisdarkness…”
darkness…”
- Shakir: “Or like abundant- -Arberry:
rain
from
the
cloud
in
which
is
utter
darkness…”
-InIn
Ali:
similitude)the
is morphological
that
of a rain-laden
from
the the
sky:
In it are ofof collocates
all
all“Or
the
the(another
above
above
examples,
examples,
the
morphological
form
formcloud
ofof the
the
word,
word,
the adjacency
adjacency
collocates and
and other
other
- Arberry: “Or as a cloudburst
out
of
heaven
in which
is darkness…”
zones
of
darkness…”
modifiers
modifiers
(adjectives
(adjectives
and
and
explicating
explicating
phrases)
phrases)
within
within
the
the
same
same
context
context
narrow
narrow
down
down
the
the
nuances
nuances
of
of
polysemous
polysemous
In all the above examples, the morphological form of the word, the adjacency of collocates and other
- Shakir:
“Orthe
like
abundant
from
theredundant
cloud
in down
which
is utter
darkness…”
words
and
andhelp
help
the
translator
translator
ininrain
eliminating
eliminating
redundant
synonyms.
synonyms.
modifiers (adjectives and words
explicating
phrases)
within
the
same
context
narrow
the
nuances
of polysemous
- Arberry:
“Orredundant
as a cloudburst
out of heaven in which is darkness…”
words and help the translator in
eliminating
synonyms.
Conclusion
Conclusion
In all the above examples, the morphological form of the word, the adjacency of
This
Thispaper
paper
has
focused
focused
on
onthe
the issue
issue ofof
translating
translating
polysemous
polysemous
words
words
and
their
their
recurrence
recurrence ininthe
the Quran
Quran with
with
Conclusion
collocates
andhas
other
modifiers
(adjectives
and
explicating
phrases) within
theand
same
context
different
different
nuances
nuances
in
in
adjacent
adjacent
contexts.
contexts.
By
By
analyzing
analyzing
the
the
corpus
corpus
of
of
examples
examples
of
of
the
the
various
various
English
English
This paper has focused narrow
on
the issue
of
translating
polysemous
words
and
their
recurrence
in
the
Quran
with
down the nuances of polysemous words and help the translator in eliminating
interpretations
interpretations
ofofthe
theQuran
Quran
we
werealized
realized
that
thatsome
some
deviations
deviationsof
and
and
undertranslations
undertranslations
are
arethe
theresult
resultofofinsufficient
insufficient
different nuances in adjacent
contexts.
By
analyzing
the corpus
of examples
the
various English
redundant
synonyms.
reference
reference
to
to
the
the
exegeses
exegeses
of
of
the
the
Quran,
Quran,
lack
lack
of
of
understanding
understanding
of
of
Arabic
Arabic
morphology
morphology
and
and
inability
inability
to
to
decode
decodethe
the
interpretations of the Quran we realized that some deviations and undertranslations are the result of insufficient
nuances
nuances
of
of
polysemous
polysemous
words.
words.
If
If
translators
translators
choose
choose
to
to
undertranslate
undertranslate
by
by
ignoring
ignoring
the
the
nuances
nuances
and
and
connotations
connotations
reference to the exegesesConclusion
of the Quran, lack of understanding of Arabic morphology and inability to decode the
ofofpolysemous
polysemous
and
andchoose
recurrent
recurrent
words,
words,they
theywould
would
fail
failtotothe
accommodate
accommodate
all
the
the meanings
meaningsofofthe
the original;
original;this
this isis
nuances of polysemous words.
If translators
to undertranslate
by ignoring
nuances andall
connotations
because
because
synonyms,
synonyms,
polysems
polysems
and
and
repeated
repeated
words
words
in
in
the
the
Quran
Quran
serve
serve
a
a
purpose.
purpose.
Instances
Instances
of
of
recurrence
recurrence
may
may
This
paper
has
focused
on
the
issue
of
translating
polysemous
words
and
their
of polysemous and recurrent words, they would fail to accommodate all the meanings of the original; this is
either
either
be
be
repeated
repeated
formally
formally
or
or
erroneously
erroneously
interpreted
interpreted
as
as
semantic
semantic
redundancies
redundancies
in
in
the
the
TT.
TT.
In
In
order
order
to
to
maintain
maintain
recurrence
in
the
Quran
with
different
nuances
in
adjacent
contexts.
By
analyzing
the
because synonyms, polysems and repeated words in the Quran serve a purpose. Instances of recurrence may
the
the
informative
and
and
aesthetic
aesthetic
functions
of
ofrecurrent
recurrent
Quranic
Quranic
words
words
and
and phrases,
phrases,
translators
translators should
shouldattempt
attempt toto
corpus
of examples
of
the various
English
interpretations
the
we
realized
either be repeated formally
orinformative
erroneously
interpreted
asfunctions
semantic
redundancies
in theofTT.
InQuran
order
to
maintain
that some
deviations
and undertranslations
are the
resulttranslators
of insufficient
to
the informative and aesthetic
functions
of recurrent
Quranic words and
phrases,
shouldreference
attempt to
the exegeses of the Quran, lack of understanding of Arabic morphology and inability
to decode the nuances of polysemous words. If translators choose to undertranslate by
ignoring the nuances and connotations of polysemous and recurrent words, they would
fail to accommodate all the meanings of the original; this is because synonyms, polysems
and repeated words in the Quran serve a purpose. Instances of recurrence may either
be repeated formally or erroneously interpreted as semantic redundancies in the TT. In
order to maintain the informative and aesthetic functions of recurrent Quranic words
91
and phrases, translators should attempt to reproduce them in approximate functional
equivalents or compensate their deletion with lexical insertions, annotations or ideational
equivalents.
It should be noted that, unlike English, Arabic uses extended cognitive synonyms
and recurrences of polysemous words. When it comes to translating non-sensitive texts,
some translators may not find the urgency to preserve the subtle differences which exist
among such synonyms and recurrences. Yet, upon dealing with sensitive and religious
texts, a translation solely based on the conceptual and denotative meaning of synonymous
or polysemous words may be incongruent with their connotations and implications. So,
in order to relay the exact implicated meaning of the ST, one may resort to ideational
or annotated renditions wherein reference should be made to the exegeses, books of
prophetic traditions and Arabic heritage dictionaries Thus, the text-type is paramount in
deciding what translation equivalence translators should opt for.
The analyses of recurrence cases in the present study indicate that the translations
of the Quran by Ali, Asad and Irving show less repetition and more annotation. They
focus on reflecting the function of recurrence by using more varieties of words and
meanings and giving primacy to the informative over the aesthetic aspect of the holy text.
In comparison, Pickthall’s, Arberry’s and Shakir’s are more literal as they attempt to be
more economical by preserving the same forms and wordings of the ST. Their translations
include a reproduction of the ST complete and partial recurrences which at times sound
semantically redundant and less informative than the ST owing to the incompatibility
between the ST and the TT in the nuances of recurrent polysemous words.
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94

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