Quran 3:7 Alternative Interpretation by Asif Khan
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Translating and interpretation of 37 is a controversial.
Dr. Asif Khan had introduced a new alternative translation which is very different from the existing translations.
Quran 37
Transliteration
Huwa allathee anzala AAalayka alkitaba minhu ayatun muhkamatun hunna ommu alkitabi waokharu mutashabihatun faamma allatheena fee quloobihim zayghun fayattabiAAoona ma tashabaha minhu ibtighaa alfitnati waibtighaa ta/weelihi wama yaAAlamu ta/weelahu illa Allahu waalrrasikhoona fee alAAilmi yaqooloona amanna bihi kullun min AAindi rabbina wama yaththakkaru illa oloo al-albabiWord for Word
He (is) the One Who revealed to you the Book, of it (are) Verses absolutely clear - they (are) the foundation (of) the Book, and others (are) allegorical. Then as for those in their hearts (is) perversity - they follow what (is) allegorical of it, seeking discord and seeking its interpretation. And not knows its interpretation except Allah. And those firm in knowledge, they say, "We believe in it. All (is) from our Lord." And not will take heed except men of understanding.Pickthall
He it is Who hath revealed unto thee (Muhammad) the Scripture wherein are clear revelations - they are the substance of the Book - and others (which are) allegorical. But those in whose hearts is doubt pursue, forsooth, that which is allegorical seeking (to cause) dissension by seeking to explain it. None knoweth its explanation save Allah. And those who are of sound instruction say We believe therein; the whole is from our Lord; but only men of understanding really heed.Dr. Asif Khan
?That He caused to reveal on your book His verses of clear verdict they are foundation of the book and keep away whatever deceptive ideas are in their hearts, indeed those who follow crookedness of what is creating deception they seek sedition from it and put things together stretching it over and only Allah knows what they put together and those who are content in the knowledge they say we accept it with believe in everything from our Sustainer And who remember it they are only the foremost intellectual minds?His justifications here.
https//www.linkedin.com/pulse/curse-those-who-believe-allahs-verses-ambiguous-true-meaning-khan?trk=mp-reader-cardDo you agree with his translation and interpretation?
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Nonetheless, this guy ,like many others( and yes we can include ourselves) has got some things right and other things wrong.
For me " Ukhara" cannot be a verb here as GOD is talking about the verses ( some verses are...and "Ukhara" can only mean other in 370 ). Since GOD clearly tells us that the heaven and hell verses are allegorical,then in 37 GOD is saying some verses are allegorical.
However GOD makes clear in Qoran which verses are allegorical when we study the content.
So I disagree with his translation. like I disagree with other translation that make out we cannot understand GOD s clear Arabic Qoran except where GOD specifies for us what we cannot understand yet..GOD bless you.
Peace. -
Brother Mazhar,we all get things wrong sometimes,yes including you and me.
I disagree with you. Qoran has a lot of "Mathal" verses
Thanks for your input.
GOD bless you.
Peace. -
"mathal" is best translated as " example "
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Peace,
Does "Mathal" mean allegory? Of course not.
I think 'Mathal' and tashbaha fit with the term 'similitude'
• si?mil?i?tude
noun
the quality or state of being similar to something.synonymsresemblance, similarity, likeness, sameness, similar nature, comparability, correspondence, comparison, analogy, parallel, parallelism, equivalence; interchangeability, closeness, nearness, affinity, homogeneity, agreement, indistinguishability, uniformity; community, kinship, relatedness;
archaic - semblance
"Conrad uses a range of constructions that imply similitude"archaic
a comparison between two things.archaic
a person or thing resembling someone or something else.•
What I noted is tashbaha is used as a similitude with characteristics of likeness, resemblances, analogy, parallel examples examples. There is no indication that tashbaha is allegorical.
Thus in 37 tashbaha is not intended to be associated with allegories.Nothing is allegorical in Grand Qur'aan.
However I believe the Quran do contain allegories within the various 'Mathal' and other stories.
"Allegories' contain hidden meanings but they come in degrees of hidden_ness.
For example Animal Farm by George Orwell is an allegory of a high degree where the similarity is not obvious.The story of Joseph in Chapter 12 is likely to be allegorical as it contain hidden meanings.
• 12 102. This is of the tidings of the Unseen which We inspire in thee (Muhammad).
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The various 'Mathal' i.e. similitudes or parables are allegorical of some degrees.
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Nonetheless, this guy ,like many others( and yes we can include ourselves) has got some things right and other things wrong.
For me " Ukhara" cannot be a verb here as GOD is talking about the verses ( some verses are...and "Ukhara" can only mean other in 370 ). Since GOD clearly tells us that the heaven and hell verses are allegorical,then in 37 GOD is saying some verses are allegorical.
However GOD makes clear in Qoran which verses are allegorical when we study the content.
So I disagree with his translation. like I disagree with other translation that make out we cannot understand GOD s clear Arabic Qoran except where GOD specifies for us what we cannot understand yet..GOD bless you.
Peace.Peace,
Agree with the above.
"Ukhara" in context is most likely to be 'others'.On more readings of Asif Khan translations he seem to be doing too much 'gymnastics' on the words.
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'Mathal' and tashbaha fit with the term 'similitude'
Both Arabic words are distinct; not interchangeable.
One is simili and the other is metaphor.
Root
Words from this Root in the Grand Qur'aan
a) Total occurrences 12
b) No of constructions 9Learned Ibn Faris stated in his famous Lexicon
That it leads to the perception of analogy, resemblance, look alike; isomorphism, resemblance in colour and portrait, or description.
The fact about existing realities is that not all are visible to human naked eye. The Primal Creator and also the knowledgeable-observant-scientists convey the knowledge about realities not apparent to human eye by using the metaphors. Descriptions by metaphors enable people perceive a general idea-image of invisible fact by relating it to characteristic features of the metaphor.
Unitary Verbal Passages mirroring physical realities existing in the Universe and human body through metaphors render the Book living in time and space. Knowledge about matter is verifiable in time and space. Anything said by the Book regarding physical matters could be subjected to verification in time and space about its truth to an exact detail. Falsification test of any book-statement could be the physical one. The facts mentioned in the Qur'aan about the Universe and human body are in itself the falsification test of the Book.These quotes give an impression as if it describes one thing with another thing having an attribute connecting them or common to them, either real or ideal. It thus shows a near similarity between and meaning apparent resemblance in appearance and sight. However, Grand Qur'aan has made distinction between both; that one is ordinarily used for real resemblance while the other gives a picturesque idea of the abstract thought and perception in-folded or secreted within a thing.
The purpose of quoting similes is to explain and elaborate information facilitating the reader to conveniently perceive and understand it comprehensively. Metaphors are employed to let reader have a general idea and perception about an unknown abstract reality and phenomenon. Using similes and metaphors does not mean that the concept, abstract reality and phenomenon highlighted through them were earlier vague and undefined in absolute sense. Level of information, intellect and understanding of men varies. Explanation and elaboration through Similes and metaphors help make perceptions explicit.
However, any informative statement whether conveyed in plain manner or highlighted through metaphors could be baffling for someone. It might prove too difficult or complicated for somebody to understand, solve, or deal with, causing a feeling of confusion or helplessness. People do feign confusion and puzzlement
NoteRoot
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Root
Words from this Root in the Grand Qur'aan
a) Total occurrences 169
b) No of constructions 61Semantic Field Figures of Speech
Ibn Faris stated
( ةThat it leads to the perception of visual comparability and correspondence of a thing with another thing.
It is employed as figure of speech. In English it is described by the term Simile. A Comparison or Simile, is, when the resemblance between two objects is expressed in form, and generally pursued more fully than the nature of a metaphor admits. The advantage of this figure arises from the illustration which the simile employed gives to the principal object. It help explain something or make it easier to understand. Therefore, comparisons ought to be founded on likenesses which are too obvious. Faint and remote resemblances will strain the mind of the reader to comprehend them, and throw no light upon the subject.
This Root is distinct from another Root and word that shares its aspect of comparison but in a different way and between a thing and phenomenon or hidden aspect of another thing, or abstract idea. Its equivalent term in English is Metaphor.
The fact about existing realities is that not all are visible to human naked eye. The Primal Creator and also the knowledgeable-observant-scientists convey the knowledge about realities not apparent to human eye by using the metaphors. Descriptions by metaphors enable people perceive a general idea-image of invisible fact by relating it to characteristic features of the metaphor.
Grand Qur'aan has made distinction between both; that one is ordinarily used for real resemblance while the other gives a picturesque idea of the abstract thought and perception infolded or secreted within a thing.The basic purpose of a book is to preserve knowledge for the posterity of humanity. And if the knowledge/fact/ information preserved in a book is for the entire humanity then it becomes all the more important that this book should be easy for comprehension since the level of intellect of human beings varies. One method to make things easier for perception is to explain a thing with an example.
The Grand Qur'aan has been made easy by giving examples since comparative study makes the long time storage in the memory safe and easy for retrieval/recalling and narrating by human beings. In giving example it is not the grandeur and loftiness of the thing equated with the exemplified but the similarity and matches is important to convey and make the perception vivid.
Root
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'Mathal' and tashbaha fit with the term 'similitude'
Both Arabic words are distinct; not interchangeable.
One is simili and the other is metaphor.
Peace
Noted your points.
However I note Mathal cannot be 100% metaphors as some relate to similitude as well, e.g. gnat 226, life in the world as water sent down 1024, ashes-wind 1418, bad saying like a bad tree 1426 and many others.
• A simile (/smli/) is a figure of speech that directly compares two things. Although similes and metaphors are similar, similes explicitly use connecting words (such as like, as, so, than, or various verbs such as resemble), though these specific words are not always necessary.
https//en.wikipedia.org/wiki/Simile•
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similes and metaphors are similar
They are different, if two words share some semantic feature, they are not similar; in such cases, what they differ in semantics is important.
Peace,
Similes and metaphors are similar on the basis they belong to the same set of a part of speech that compare two different conceptual domains to convey a certain meaning.
Similes are a subset of metaphors.
https//en.wikipedia.org/wiki/Metaphor#Comparison_with_other_types_of_analogy• The metaphor category contains these specialised types
A simile is a specific type of metaphor that uses the words "like" or "as" in comparing two objects, whereas what is commonly referred to as a metaphor states that A is B or substitutes B for A.
The metaphor category also contains these specialised types
Allegory An extended metaphor wherein a story illustrates an important attribute of the subject.
Antithesis A rhetorical contrast of ideas by means of parallel arrangements of words, clauses, or sentences
Catachresis A mixed metaphor used by design and accident (a rhetorical fault).
Hyperbole Excessive exaggeration to illustrate a point
Metonymy A figure of speech using the name of one thing in reference to a different thing of which the first is associated. Example in "lands belonging to the crown" the word "crown" is metonymy for ruler or monarch.
Parable An extended metaphor narrated as an anecdote illustrating and teaching such as in Aesop's fables, or Jesus' teaching method as told in the Bible.
Pun Similar to a metaphor, a pun alludes to another term. However, the main difference is that a pun is a frivolous allusion between two different things whereas a metaphor is a purposeful allusion between two different things.
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As with the above tashbaha is a subject Mathal .
From the above it is noted 'metaphor' is a general term that represent a part of speech that compare two different semantic domain.
Generally we refer generally to a comparison of two different concepts as a metaphor or analogy, but where precision is required we then ask 'what type of metaphor'.
Thus your earlier point,
"Both Arabic words are distinct; not interchangeable"
would need rephrasing.I noted the verses with Mathal contain different types of specialized metaphors, including similes which I quoted above.
Instead of stating it as a simile, on reflection the comparison of 'the garden' to 'Paradise' could be more precise a "Metonymy" i.e. one class of metaphor. See 225.
Note given that wiki is not the most reliable reference there is room for more precise views if any.
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They are different, if two words share some semantic feature, they are not similar; in such cases, what they differ in semantics is important.
i think brother mazhar is right, similie and metaphor are different
example , red lips like rose (similie) both things are imagineable
garden like heaven(metaphor) one is imagineable while other is future situation..when language dnt have word to describe anything then it borrowed a metaphor
but brother mazhar what i dnt understand is are you trying to say , there is not any metaphor in quran ?
i think quran describe different situations , in some of them author give similie/metaphor to worldy things and in some cases which are beyond our percetion .. like the light of God in sura noor .. -
but brother mazhar what i dnt understand is are you trying to say , there is not any metaphor in quran ?
No, I didn't say this.
http//haqeeqat.pk/English%20Tafsir%20e%20Haqeeqat/00.Tabweeb%20Part%202/115.Mutashabeha%20Sheen%20Ba%20Haa/4.gif
The fact about existing realities is that not all are visible to human naked eye. The Primal Creator and also the knowledgeable-observant-scientists convey the knowledge about realities not apparent to human eye by using the metaphors. Descriptions by metaphors enable people perceive a general idea-image of invisible fact by relating it to characteristic features of the metaphor.
Knowledge acquired by human beings, until seventh century, was through naked eye observation. Naked eye observation of an object and reality grants conviction about its existence. Thought of invisible realities was all along there in human mind that kept him busy in developing theories to gain a perception about various phenomena.
Turning point was when the Creator of all that exists; Allah the Exalted Who had initiated creation with self-imposed obligation of Mercy, personified Mercy for all in the person of Muhammad , His Last Messenger. The Grand Qur'aan, life sustaining and path illuminating Visible Light, came to humanity along with him. It disclosed that a new era of observation of invisible realities is ushering in. It advised humanity to break away from the ideas of the Greeks; who were mired in the belief that they could theorize and deduce underlying principles; and to believe in empirical observation and measurement
Contd
Miscellany of Grand Qur'aanFormat and Organization
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I have already shown the difference between the two Roots in the links given for these two Roots.
Peace,
What about my point that a 'simile' is a type or subset of 'metaphor'.
Oranges and lemons are not similar but both are citrus fruits.
Apples and oranges are not similar externally, but both are fruits.As with the above tashbaha is a type of Mathal .
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i think brother mazhar is right, similie and metaphor are different
Peace,
Note my point to Mazhar above.
A simile is a type of Metaphor.
Agree or disagree? -
Peace,
Note my point to Mazhar above.
A simile is a type of Metaphor.
Agree or disagree?edit (bold)
so even if its a type of metaphor , we cant say its same ? similie and metaphor are two differnt things ..
peace