Quran 3:7 Alternative Interpretation by Asif Khan
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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 -
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 .
Experts suggest that it is useful to view the vocabulary of a language/text as a set of words referring to a series of conceptual fields. In linguistics, these divisions are called Semantic fields. A semantic field or semantic domain is a set of words grouped by meaning referring to a specific subject; languages will have fields of distance, location, size, shape, time, emotion, beliefs, economics, academic subjects, natural phenomena, etc. Each field can have many sub-divisions or lexical sets actual words and expressions.
Semantic fields are arranged hierarchically, going from the more general to the more specific. Linguists generally refer the general word by umbrella term "superordinate" and the specific word as "hyponym". The propositional meaning carried by a general word or superordinate is part of the meaning of each of its hyponyms but not vice versa.
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Experts suggest that it is useful to view the vocabulary of a language/text as a set of words referring to a series of conceptual fields. In linguistics, these divisions are called Semantic fields. A semantic field or semantic domain is a set of words grouped by meaning referring to a specific subject; languages will have fields of distance, location, size, shape, time, emotion, beliefs, economics, academic subjects, natural phenomena, etc. Each field can have many sub-divisions or lexical sets actual words and expressions.
Semantic fields are arranged hierarchically, going from the more general to the more specific. Linguists generally refer the general word by umbrella term "superordinate" and the specific word as "hyponym". The propositional meaning carried by a general word or superordinate is part of the meaning of each of its hyponyms but not vice versa.
Peace,
Noted your points.
Hyponym a word of more specific meaning than a general or superordinate term applicable to it.
For example, spoon is a hyponym of cutlery.Thus what I had stated was;
Tashbaha is a hyponym of Mathal .As I mentioned when we review all verses with the term Mathal , some of them are similes .
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edit (bold)
so even if its a type of metaphor , we cant say its same ? similie and metaphor are two different things ..
peacePeace,
"spoon is a hyponym of cutlery"
A 'spoon' is not a different thing from 'cutlery'.
Truth is, a spoon is a cutlery but cutlery is not spoon.
In this case, we need to use linguistic, reality and common sense to understand the truth.In the case, Tashbaha is a hyponym of Mathal the terms are more refined thus we cannot apply common sense.
But a refined linguistic and reality analysis should revealed the truth. -
Peace,
"spoon is a hyponym of cutlery"
A 'spoon' is not a different thing from 'cutlery'.
Truth is, a spoon is a cutlery but cutlery is not spoon.
In this case, we need to use linguistic, reality and common sense to understand the truth.In the case, Tashbaha is a hyponym of Mathal the terms are more refined thus we cannot apply common sense.
But a refined linguistic and reality analysis should revealed the truth.my brother , may be our speed of understanding is not matching let take it slow.. lol
tell me one thing .. all that ur post is an example(mathal) of similie or metaphor ?
i mean the example of spoon what u gave..
what i m looking example need example to explain example? police -
my brother , may be our speed of understanding is not matching let take it slow.. lol
tell me one thing .. all that ur post is an example(mathal) of similie or metaphor ?
i mean the example of spoon what u gave..
what i m looking example need example to explain example? policePeace,
A simile is a type of metaphor.
I had provided a definition of "simile"
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• 226
Inna Allaha la yastahyee an yadriba mathalan ma baAAoodatan fama fawqaha
Lo! Allah disdaineth not to coin the similitude even of a gnat. -Pickthall1024
Innama mathalu alhayati alddunya kama-in anzalnahu mina alssama-i faikhtalata bihi nabatu al-ardi mimma ya/kulu alnnasu waal-anAAamu hatta itha akhathati al-ardu zukhrufaha waizzayyanat wathanna ahluha annahum qadiroona AAalayha ataha amruna laylan aw naharan fajaAAalnaha haseedan kaan lam taghna bial-amsi kathalika nufassilu al-ayati liqawmin yatafakkaroona
The similitude of the life of the world is only as water which We send down from the sky, then the earth's growth of that which men and cattle eat mingleth with it till, when the earth hath taken on her ornaments and is embellished, and her people deem that they are masters of her, Our commandment cometh by night or by day and We make it as reaped corn as if it had not flourished yesterday. Thus do we expound the revelations for people who reflect.114
Mathalu alfareeqayni kaalaAAma waalasammi waalbaseeri waalssameeAAi hal yastawiyani mathalan afala tathakkaroona
The similitude of the two parties is as the blind and the deaf and the seer and the hearer. Are they equal in similitude? Will ye not then be admonished? -Pickthall•
Above are 3 examples where 'Mathal ' is used and the contexts of comparison fit the definition of a 'simile' . That is why Pickthall translated most of the Mathal as 'similitude'. Pickthall was a novelist and journalist so his vocabulary competence should be reasonably credible to associate the context, meaning with the relevant words to be used.
Some translate 'Mathal ' as 'parable' but a metaphor is a parable only where there is some kind of story with some moral precepts.
The translation as 'example' is TOO general and broad. -
I believe this verse has a relevance to 37,
• 2943 Watilka al-amthalu nadribuha lilnnasi wama yaAAqiluha illa alAAalimoona
2943 As for these similitudes, We coin them for mankind, but none will grasp their meaning save the wise.•
Edip Yuksel translation of 37 appear to be reasonable;
• 37 He is the One who sent down to you the book, from which there are definite signs; they are the essence of the book; and others, which are multiple-meaning. As for those who have disease in their hearts, eager to cause confusion and eager to derive their interpretation, they will follow what is multiple-meaning from it. But none knows their meaning except God and those who are well founded in knowledge; they say, "We acknowledge it, all is from our Lord." None will remember except the people of intellect.*
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• Notes
*37 The Arabic word we have translated as "multiple meanings" is mutashabihat. The word comes from shabaha (to became similar), and its singular form is mutashabih, which means "similar," "multiple-meaning," or "allegorical" (see 2118; 270; 4157; 699; 6141; 225). The verse about the mutashabih (allegorical or multi-meaning) verses itself is mutashabih. This is one of the most commonly mistranslated verses, and it has crucial implications for understanding the Quran. See 2106; 1644; 1746; 2314; 4144; 5679 for examples of multiple-meaning statements. Also, See 3923.The word can be confusing for a novice. Verse 3923, for instance, uses mutashabihat for the entire Quran, referring to its overall similarity -- in other words, its consistency. In a narrower sense, however, mutashabihat refers to all verses which can be understood in more than one way. The various meanings or implications require some special qualities from the person listening to or reading the Quran an attentive mind, a positive attitude, contextual perspective, the patience necessary for research, and so forth.
It is one of the intriguing features of the Quran that the verse about mutashabih verses of the Quran is itself mutashabih -- that is, it has multiple meanings. The word in question, for instance, can mean "similar", as we have seen; it can mean, "possessing multiple meanings"; it can also mean "allegorical" (where one single, clearly identifiable element represents another single, clearly identifiable element).
As you may have noticed, interpretation of the last part of 37 depends on how one punctuates the verse. (There is no punctuation in the original Arabic text.)
If one stops after the word "God", then one will assume, as centuries of Sunni and Shiite scholars have, that even those who possess deep levels of knowledge will never be able to understand the "mutashabih" verses. However, if the sentence does not stop there, the meaning will change to the opposite Those who possess knowledge will be able to understand the meaning of allegorical or multiplemeaning verses. For a detailed discussion on this verse, see the Sample Comparisons section in the Introduction.
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I had linked both the Roots long back
Root
( ة
That 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.