Some translations for comment - chapters 107-112
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Peace all,
Just wanted to share some of the most recent translations I've been doing as a personal project. Any feedback on the translation or apparent errors would be appreciated.
Chapter 107
In the name of God, Ar Rahman, The Most Merciful
1 Do you see the one who rejects the way?
2 It is the one who shuns the orphan,
3 And fails to advocate the feeding of the poor.
4 Woe be to those who obligate themselves
5 Who are careless in their obligations.
6 They only want to be seen (as caring).
7 Yet they hold back even small kindnesses.Chapter 108
In the name of God, Ar Rahman, The Most Merciful
1 We have blessed you with abundance,
2 So honour your Lord and give out of it.
3 It is your enemy who will be cut off (therefrom).Chapter 109
In the name of God, Ar Rahman, The Most Merciful
1 Say ?O you unappreciative ones
2 I do not serve that which you serve
3 Nor do you serve what I serve
4 And never will I serve what you serve
5 Nor will you ever serve what I serve.
6 To you be your way, and to me mine.Chapter 110
In the name of God, Ar Rahman, The Most Merciful
1 Once the aid of God, and the victory, arrives
2 And you see the people enter the system of God in multitudes
3 You shall celebrate the praises of your Lord and seek forgiveness of Him as He is the forgiver.Chapter 111
In the name of God, Ar Rahman, The Most Merciful
1 Damned are the works of an infernal man, he is condemned.
2 Of no advantage will be his possessions or gains,
3 Shortly he will burn in a blazing inferno,
4 As will his wife the fuel bearer,
5 Whose neck shall bear a rope which intertwines (her fate).Chapter 112
In the name of God, Ar Rahman, The Most Merciful
1 Say ?He, the God is one.
2 The God, the absolute.
3 Never did He beget, nor was He begotten.
4 And none compares to His oneness. -
On chapter 111 I find it interesting that you replace the name 'Abu Lahab' with 'the infernal man' in vese 1. Is there any reason why you choose to do this?
Also on the same verse, you added (fate) on verse 5 to 'explain' a rope that intertwines. Same question, why?
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Peace,
On chapter 111 I find it interesting that you replace the name 'Abu Lahab' with 'the infernal man' in vese 1. Is there any reason why you choose to do this?
'Abu lahab' literally means 'father of flame'. This gives an idea of the personality of the individual concerned - given to emotions, fiery, inflammatory, and destructive. There is a strong allusion in the name as well as the theme of the chapter of such persons being condemned to the fire of Hell.
In translating it this way I am making a point that we don't know who "Abu lahab" was regardless of sira and hadith alleging this was the prophet's uncle etc. In any case it has zero meaning for us if translated in this way - the meaning is broader than a specific individual in history and refers to people amongst us too.
Also on the same verse, you added (fate) on verse 5 to 'explain' a rope that intertwines. Same question, why?
The wife is the accomplice and it is obvious that she has played a part in keeping the "fires" (destructive forces) of her husband alight. Thus the last verse about her neck having a woven rope is symbolically connecting her fate in the hellfire to her alliance to her husband's infernal nature. The "twining" that the verse mentions I believe has a symbolic element which is stating that she is tied up to the fate of her husband by being intertwined with his evil activities. She is thus symbolically roped to this fate through her choice to not abstain from encouraging her husband's evil.
The correct course of action would be to untie these ropes that may tie us to evil.
The chapter is about what will become of such people, and so it talks of their fate on the other side.
In summary the verses speak not just of the messenger's contemporaries, but rather to all such people and their accomplices - and promises a place in hellfire for them.
Regards.
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peace Oben,
Nice observations on 111.
This was also discussed here
http//www.free-minds.org/forum/viewtopic.php?t=803I believe intertwining is the primary signification of the rope/masad used. I recall this in M. Asad's trans. & notes. He also said it may have a connotation of her twisted nature and that our fate is tied to our necks .
Wakas
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Peace all,
Perhaps another point worth adding to the discussions on Chapter 111 on both threads is that the term "7atab" only occurs one other time in the great reading in 7215.
- And as for the deviators, they were the fuel of hell
7215 is talking about the deviators from the "jinn"/hidden ones.
So if we put 1114 and 7215 together then we get
- And his wife the bearer of the fuel (i.e., the bearer of the deviators from the hidden ones)
The word "7amal" (bear) has many interesting usages that may shed further light on 1114. For example, it means bearing children (3114, 4615). This is interesting because we are also told that the "jinn"/hidden ones are the descendants of "iblis" (1850).
The word "7amal" is also used for the bearing of the trust by humans (3372). It is also talked about often in relation to hell (20100-101, 3518, 2912). We are also told what to avoid bearing in 2286.
I think that perhaps Chapter 111 is concisely giving us a lot more info about the relationship between the "ins"/apparent and the "jinn"/hidden than what immediately meets the eye.
Just a thought.
Peace and all best wishes,
Ayman
