Translating the Qur’an

Q: Is an accurate translation of the Qur’an possible?

Translation is the rendering of the exact words of an original text into another language. For a translation to be accurate it should be in keeping with the original language, expressing all the subtleties of the words, meanings, indications, allusions, fine points and reflecting its style, eloquence, concision, explicitness, impact and distinctness exactly; in short, a translation should be in keeping with the original text both syntactically and artistically. Otherwise, the translation cannot even approach the forms of the source language. On the other hand, although there are many similarities and common features between languages, there are also many different and distinctive features. Thus, it is possible to translate technical works that do not possess much literary value or artistry and which address only simple logic and the mind. But, success in translations of vivid and beautiful works which address the heart, sentiments, the mind and aesthetic pleasures and which also have literary value and art is quite a difficult task and sometimes may even be impossible.

As we look at the Qur’anic expressions, we can notice that they have been miraculously brought together in a vivid harmony that cannot have been achieved by anyone but God. The Qur’an challenges everyone if they do not believe that the Qur’an is the Word of God, openly inviting them to “produce the like of it. ” Even though the text appears to be simple and plain, it is beyond human power to imitate or produce anything similar to it. The Qur’an is miraculously inimitable; even listening to the recitation of the Qur’an gives pleasure to those who do not understand Arabic. Someone who knows a little Arabic

instantly understands one meaning when they read or hear a verse and may think that he or she can also say similar things. But, once they attempt to imitate it, they see that the Qur’anic words have a range of meanings that are dependent on the context, making a true translation even more difficult. At the level of verses, it becomes even more elevated, profound, and immeasurable as they realize that a number of meanings spring up in every part of every verse.

No matter how lofty and unattainable the style of a human being may be, it can be imitated to some extent. Starting from the time of the revelation of the Qur’an, all the great literary figures and masters of Arabic eloquence have taken its style and eloquence as the ultimate example to follow and have so advanced themselves in Arabic language and literature. But no one who has dared to imitate the Qur’an has been capable of doing so. Therefore, not only is it impossible to produce any imitation or anything like the Qur’an in Arabic, it is also impossible to create something like it in another language. In the Qur’an, there are words that have extremely profound and deep meanings and words for which there are a number of diverse meanings, and there are expressions that have different nuances; understanding which one is meant is dependent on comprehension and interpretation. Although it is possible to produce some of these aspects in a translation, it would be impossible to include all of them.

A translation of the Qur’an reflects the degree to which the translator has understood all the meanings of the Qur’an. The end result therefore cannot be thought to be the same as the Qur’an, nor can it have the same value. The richness of the Qur’an is inexhaustible and its meanings are infinite; therefore it can never be fully understood. One meaning is given for a word, phrase or verse; but then yet another meaning if found, and another. While addressing the believer, the Qur’an hurls words to frighten the non-believer.

While frightening the non-believer, the Qur’an alludes to some good news for the believer. While addressing the average person, it provokes thought among the refined. While speaking to educated people, it attracts the attention of the illiterate. While speaking to the ignorant, it arouses the learned. While mentioning the past, it points to the future. While depicting today, the Qur’an explains tomorrow. It leads to the highest realities from the simplest observations. While disclosing the ghayb, or the unseen of the past or future, to the believers, it leads the unbelievers to become wearied with the present. Moreover, the Qur’an relates all this with the most appropriate and the most beautiful words, in keeping with the situation, place, time and subject. For instance, when it relates how a rock cracks and water emerges, the Qur’an does not remain content with mere description, just using the Arabic terms, yanshaqqu or yatashaqqaqu, but rather uses the expressions, “lama yash’shaqqaqu” thus emphasizing the rushing and cracking sounds of the splitting of the rock and the subsequent flow of liquid. In this way in the same verse the Qur’an brings together many different meanings and many different numerous aspects.

Thus, a translation of the Qur’an is not the Qur’an and can in no way be considered to be the Qur’an, which is the miraculous Word of God. It is not possible that people can have the power to reproduce that miracle. The grandeur and elegance of the expressive style of the Qur’an diminishes in translation. Translators who have attempted to make the Qur’an accessible in their native languages admit that the translations of the Qur’an are incapable of conveying the rich meanings, indications and subtleties of the Word of God, rather only being able to express part of the meanings comprised in the verses. The French Professor Edouard Monted, honorary rector of the University of Geneva, explains this in his preface to the translation of the Qur’an, saying: “Whatever the judgment be about our explanations of the many subjects of the Qur’an, all those who can understand the Arabic Qur’an will agree on admitting the beauty of this religious book and the ultimate perfection of its expressive style. All its translations in the European languages are, unfortunately, unable to express or sense this beauty.” [17] Georges Sale, another translator of the Qur’an, says: “Even though I have tried to make an impartial translation of the Qur’an, my readers will notice that I could not stay loyal to its text.” [18]

In his preface, Muhammad Marmaduke Pickthall writes and expresses how impossible it is to translate the Qur’an: “The Koran cannot be translated. That is the belief of the old-fashioned Sheykhs and the view of the present writer. The Book is here rendered almost literally and every effort has been made to choose befitting language. But the result is not the Glorious Koran, that inimitable symphony, the very sounds of which move men to tears and ecstasy. It is only an attempt to present the meaning of the Koran – and peradventure something of the charm – in English. It can never take the place of the Koran in Arabic, nor is it meant to do so.” [19]

The famous Brahman poet of India, Rabindranath Tagore, during his visit to Egypt, replied to those who asked him to translate those works he had written in his native language into English, replied: “Even though the works in my native language reflect my own views, I am unable to translate them into English, for, the English language is unsuitable for such a translation.” Thus, this example of a person who knows a language well admits the difficulty in translating their own views into that language makes it easier for us to understand the difficulty of translating the ideas of others into another language. If a person is incapable of reproducing the rich meanings and artistry of their own work in another language, the translation of the inimitable miraculous Word of God, which surpasses all human composition, is, naturally, all the more difficult.

 

Akgul, Muhittin (2009). The Quran in 99 Questions (Abdullah Erdemli Trans.). New Jersey: Tughra Books. (Originally published in Turkish as Kur’an İklimine Seyahat)