نحو ترجمة واعية لمعاني القرآن

[وحيد فرج]

السلام عليكم
الأخوة والأخوات
تعرض كاتبة المقال الذي بين أيديكم وجهة نظر جديرة بالتدقيق وهي تتعلق بعجز الترجمة عن توصيل المعنى القرآني المطلوب رغم توافق المقابلات المستخدمة باللغة الإنجليزية مع مثيلاتها العربية إلا أنه في النهاية قد نجد أنفسنا حيال نص مترجم خال من روح النص القرآني ، لذا فالمقال الذي إختصرت أجزاء منه يدعو إلى إعادة النظر في كثير من الترجمات المطروحة حاليا ، علما بأن المقال ساق بعض الأمثلة التي جاءت في معرض الرد على مقال آخر كتبه أحد المغرضين أعداء الدين أو ممن فهموا النص الإنجليزي للترجمة على هواهم وذلك في سياق الحديث عن الجنة ونعيمها .


أرجو من حضرات الأخوة والأخوات المهتمين بالترجمة القرآنية قراءة المقال بشكل متأني وعرض وجهات النظر بما يسهم في فهم أفضل لترجمة المعنى القرآني .
وحيد فرج

1. Question Of Translation Of The Quran:
The true meaning and precise import of a Quranic word or phrase can in no way be determined by only looking at its translated version in another language. Translation only serves to bring the mind closer to the message inherent in the original word. The Quran has been translated into almost all the major languages of the world. But none of these translations can replace the Arabic text of the Quran. Most of the English versions particularly those by Non-Muslim Europeans such as Mercier, de Ryer, Sale , Bell, Noldeke, Rodwell etc. are too defective to convey the message. As for the translations by Pickthall, 'Abdullah Yusuf Ali 'Abdul Majid Daryabadi, and Muhsin Khan, they are reliable but short of perfection. Certain places still deserve to be rechecked and retranslated. Muhammad Asad's and T.B. Irwing's translations are better than others. One, therefore, has to be careful while deriving a message of the Quran through its translations.
Hur 'In, Qasirat al-Tarf, Kawa 'ib Atrab, which have been translated as dark eyed Houris (beautiful virgins); bashful, dark-eyed virgins; high-bosomed virgins for companions.
Although these translations are in agreement with those by Bell, Pickthall, and N.J. Dawood, they need reconsideration. The meaning of the above three words could be appreciated only in the light of the classical Arabic used by the Arabs of the time of the Quran's revelation.
Hur ^In:
This is a combination of two words Hur and 'In. The former is the plural of both Ahwar (Masculine) and Hawra (Feminine) which literally means persons distinguished by Hawar signifying "intense whiteness of the eyeballs and lustrous black of the pupils." (vide: Qamus), hence the purity (vide: Tafsir al'Tabari, and Tafsir al-Razi in 3:52). And as for the word 'In it is the plural of both A yan (Masculine) and 'Ainao (Feminine) (vide: Al-Raghib.Al-Mufradat, Beirut, l998,Kitab 'Ain,P.358)
It was basically used to refer to the beautiful eyes of the wild-cow whose eyes are blond. In later usage, this word was applied to any 'most beautiful eye' irrespective of the person's gender.
Thus, the most appropriate English rendering of the compound word Hur In will be: "Companions pure, most beautiful of eye." (vide: Muhammad Asad, Message of the Quran in 56:22); and it is applicable to both male and female companions.
Qasirat al-Tarf:
It means modest, bashful, and chaste women who restrain their glances, and do not look towards others with any desire. Muhammad Asad, a world-renowned European Muslim, translates this phrase as "mates of modest gaze." (vide: Asad's translation in 37:48)
Kawa'ib Atrab:
Kawa'ib is plural of ka'ib which is derived from the root word Ka'b signifying prominence, eminence, and glory (vide: Lisan al-'Arab) Muhammad Asad says: "We realize that in the above context the term kawa 'ib can have no other meaning than "glorious and splendid beings" without any definition of sex". (see Muhammad Asad, Message of the Quran, P.924.). The word Atrab is the singular form of tirb which primarily means persons of equal age, or well-matched. 'Abdullah Yusuf 'Ali translates this compound term "companions of equal age". (see his translation in 78:33), and Muhammad Asad's translation is "splendid companions, well matched". Here Muhammad Asad explains: It alludes to the relations of the blest with one another, and stresses the absolute mutual compatibility and equal dignity of all of them. (Vide: Muhammad Asad, Message of the Quran, P.924).

2. Nature Of The Blessings In The Paradise:
According to the Quran itself, its verses are of two categories: Muhakam (clear and precise), and Mutashabih (allegorical) (vide: The Quran 3:7). Islamic scholars are unanimous over the fact that the verses dealing with the unseen world and its objects are all Mutashabihat, as the things that are beyond man's Ken and perception can not be precisely described in human language which can depict only what the man thinks, observes, and experiences. The other worldly things are to be described allegorically referring to what man knows and understands. The paradise and its blessings can not exactly be stated in human terms. That is why Allah has used illustrative approach with a view to bringing at least the feeling of the paradise closer to human mind. Hur, water, fruits, pearls, eggs, corals, gems etc. are all allegorical and illustrative terms for the good life of the paradise.
It is, therefore, not proper for anyone to sketch a picture of the paradise like that of any worldly comfort and luxury. 'Abdullah B. 'Abbas, who is known in the Islamic world as the spokesman of the Quran (Tarjuman al-Qurain) says that the only thing common between the paradise and the worldly luxuries is names of the things, (vide: Al-Tabari, Tafsir, in 2:25). The Prophet (s.a.w.) himself has clarified the nature of the blessings in the paradise: "Allah says: I have readied for my righteous servants such provision which the eye has never seen, the ear has never heard of, the human mind has never imagined of" (vide: Muslim, Sahih, Hadith No. 7065).
Merely on the basis of abstract references to the good life available in the Paradise as mentioned in the Quran none can ever form an exact image and comprehensive picture of the paradise.
3. Paradise: The Reward For The Righteous:
It is a known fact that the Quran is not a Book in the modem and general sense of the word. It consists of revelations received by the Prophet (s.a.w.) over a period of more than two decades. All these revelations descended in relevance to various situations involving the Prophet (s.a.w.) himself, his followers, his open enemies, hypocrites, and the vacillating souls. The heavenly inspired chapters, passages, and verses were not put down in chronological order. The arrangement of the Quranic revelations was made on a different pattern dictated by Allah, the source of the Quran.
The Concept Of Young Boys And Pure Drinks:
From among other things available in the paradise two are young boys and pure drinks. Georgie has unsuccessfully tried to read a joy of homosexuality from the Quranic description of youths and that of wine from the pure drinks. The relevant Quranic words and sentences from no angle can help one extricate what Georgie claims.


Young Boys:
The Quran uses two terms for youths in the paradise Wildan Mukhalladun (eg. 56:17; 76:19), and Ghilman (eg. 52:24). Both the terms signify immortal youths. This meaning by itself refers to the non-human nature of the young beings. And wherever the reference to these immortal youths has been made in the Quran, their duties, their functions, and their relationship with the inmates of the paradise have been explained. Their only duty and function is to serve the people, both male and female, by waiting on them drinks and other blessings of the paradise. This assignment of the young men clearly demonstrates that the relationship between them and others is that of guests and attendants. The Quran does not refer to any other relationship between the inmates of the paradise and the immortal youths. It is quite illogical and unscientific to see only carnal love wherever there is the togetherness of the people and youths. Parents love and enjoy to see their young and handsome children, army commanders feel elated and satisfied with the presence of their young and able bodied youths, community leaders take pride in the young, talented, and smart boys of the community, those at the helm of a nation praise and admire their youngsters whom they consider the basis of the bright future of the nation, the guests at every level are quite often served by handsomely clad boys, and the air passengers are waited on by young air hosts and hostesses.
If someone thinks that at all these places only a relationship of carnal love exists, he will certainly be deemed as an insane or a person with perverted nature, who is unable to see between two humans pure, unstained, honorable and natural relationship.
Moreover, since the inmates of the paradise will have lived a pure and pious life in the pre death world, their approach and behaviour in the paradise will be of the same nature. Carnal attraction towards the same sex is unnatural. Inmates of the paradise will not even imagine about what is unnatural and inhuman.
Pure Drinks:
In the said article four passages on wine have been quoted. Two of them do not at all talk about wine. Correct translation of these verses are given here below.
"A cup will be passed round among them from unsullied springs." (37:45)
"With goblets, and ewers, and cups filled with water from unsullied springs." (56:18)
In these two verses the reference is to a drink from some pure springs. How does one read from them a message related to wine? This is a striking example of a flagrant academic dishonesty which Georgie has calculatedly committed.
For other drinks available in the paradise the Quran has used a term Khamr (47:15), a proper name for wine, and Rahiq (83:25) an attributive word for the same.
As for the word Rahiq it was used by the 'Arabs of the Quran's revelation period for a beverage totally different from the general alcoholic drinks which could have its negative impact on the drinker's mind. The Quran also qulifies this drink by the word Makhttim (sealed). It means that this beverage will be pure, fragrant, and delicious. It will certainly be different from the worldly alcoholic liquor.
Khamr has also been qualified as delightful for those who drink it (47:23). The Quran while petering to the nature of all the drinks in the paradise explains:
"There will be no hangover from it, nor -will they feel exhausted by it." (37:47)
The heavenly Khamr (pure and delicious drink) can not be imagined as the worldly intoxicants and spirits. Both are diametrically different from each other in terms of source, method of preparation, taste, effect and impact. The latter causes headiness and mental aberration, whereas the former is entirely safe from such negative effects.
It is, in deed, not the name that matters, but the merits and demerits of the thing which count and should therefore be taken into consideration while making any objective judgement. Islam has prohibited the wine not because of its name but owing to its harmful characteristics (2:219;5:90-91).
That is why, if the Quran declares that the heavenly drinks are free from adverse properties, they do not fall under the category of forbidden beverages.
Dr. Israr Ahmad Khan

[أحمد الأقطش]

الأستاذ العزيز / وحيد فرج

مقال ممتع وأسلوب شيق حقاً. وبالفعل هذه الملاحظات في محلها وكانت ولا زالت أحد محاور اهتمامي بالترجمات الدينية بعامة والقرآنية بخاصة، سيما وأن مدرستي هي ترجمة فحوى الألفاظ والتعبيرات لا حرفية ألفاظها، وهو المثلب المنتشرة في جل الترجمات الإنجليزية.

والأمثلة التي أشارت إليها الكاتبة ليست إلا غيضاً من فيض، فهناك عشرات المواضع التي شوّهتها الترجمات ولم تستطع إيصال الفحوى المطلوبة.

وختاماً أريد أن أؤكد أن عدم نجاح الترجمات المعروفة في تفهيم القرآن بشكل صحيح لغير الناطقين بالعربية هو أنهم لم يلتزموا بالمنهجية الأصلية في ترجمة النص القرآني، ألا وهي ترجمة (معاني) القرآن وليس (ألفاظه). فإنك إذا أبحرت في هذه الترجمات لن تجد إلا إغراقاً في الحرفية الشديدة بل وفي بعض الحالات "أنجلة" كثير من الألفاظ العربية بداعٍ وبغير داع!

وتقبل خالص تقديري ومودتي