Qur’ān Propounded Translation Methodology for transference to Non-Arab World
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Peace Mazhar.
Just as a side line,for your information, this verses وَكُلُّ صَغِيـرٛ وَكَبِيـرٛ مُّسْتَطَرٌ does not mean what you said here, quote
" each and every thing of small and large manifestation and ramification is penned down. "That verses is about outcome of older generations- Every thing they did, small and large, is written down/recorded in the scriptures. مُّسْتَطَرٌ is from the root sa ta ra means write. example نُونْ وَالقَلَمِ وَما يَسطُرونَ N the pen, and what they (the people) write.*
يَسطُرونَ means write down مُّسْتَطَرٌ is written down/recorded.
Here is the context of the verse
We annihilated your counterparts/older generations. Does any of you wish to learn?
وَلَقَد أَهلَكنا أَشياعَكُم فَهَل مِن مُدَّكِرٍ
Everything they did is in the scriptures.
وَكُلُّ شَىءٍ فَعَلوهُ فِى الزُّبُرِ
Everything, small or large, is written down./recorded
وَكُلُّ صَغيرٍ وَكَبيرٍ مُستَطَرٌThank you.
GOD bless you.
Peace.That is fine. Perhaps same is what I tried to render the content.
24.20. The original text of Qur’ān is stated as inscribed on (لَوْحٛ) a wide and thin, gleamed and glistened plate which is all time safe (مَّحْفُوظِۭ). Both the books, Mother/Principal Book and Qur’ān, share the qualitative attribute of explicitly explicative—conveyor of information in succinct, individuated, distinct and crystallized manner, functioning like an exegete. It reveals it has distinct chapters which in itself constitute a book of distinct concept. The biographies of different type of peoples are assigned distinct name and how are they penned is disclosed which further confirms that the Principal Book is in the language resembling the code language of the Computer
كَلَّآ إِنَّ كِتَٟبَ ٱلْفُجَّارِ لَفِى سِجِّيـنٛ ٧وَمَآ أَدْرَىٰكَ مَا سِجِّيـنٚ ٨كِتَٟبٚ مَّرْقُومٚ ٩
Nay, that will not avail; the fact is that the Book/biography of fearless transgressors/wicked is detailed in that given the title Sijjeen — And what is that which could give you the perception as to what is Sijjeen — That is a book which has the characteristic of written with dots.
24.21. As against the Book of the people who will be imprisoned in the Hell-Prison, the biographies of those destined to Paradise is in separate Book recorded in the same manner
كَلَّآ إِنَّ كِتَٟبَ ٱلْأَبْرَارِ لَفِى عِلِّيِّيـنَ١٨وَمَآ أَدْرَىٰكَ مَا عِلِّيُّونَ ١٩كِتَٟبٚ مَّرْقُومٚ ٢٠
Nay, indeed the Book/biography of the pious is certainly incorporated in Illiyin — And what is that which could give you the perception as to what is Illiyun — That is a book (record of elevated/honoured people) which has the characteristic of written with dots —24.22. The last elliptical sentence (كِتَٟبٚ مَّرْقُوم) with subject elided described how those books are penned/inscribed. Passive participle as adjective is descriptive term for the said book from Root ر ق م which embeds the perception of streak, calligraphy, penmanship and writing and that which resembles it; writing with dots or points.
وَكُلَّ إِنْسَانٛ أَلْزَمْنَٟهُ طَـٟٓئِرَهُۥ فِـى عُنُقِهِۦۖ وَنُخْرِجُ لَهُۥ يَوْمَ ٱلْقِيَٟمَةِ كِتَٟبٙا يَلْقَىٰهُ مَنْشُورٙا ١٣
ٱقْرَأْ كِتَٟبَكَ كَفَىٰ بِنَفْسِكَ ٱلْيَوْمَ عَلَيْكَ حَسِيبٙا ١٤
Every human of free-will is bound by his deeds. Our Majesty has permanently tied in his neck all hollow deeds of ill result as accusation/ charge sheet —And Our Majesty will bring it out in writing-print out for him on the Day of Rising which he would see openly —; He will be asked; "You read your book - biography — Today, you suffice to take account for yourself as accountability judge."24.23. Man's fate - augury is what will happen to him ultimately, which will depend upon his ledger of deeds. It is account of voluntary action and not involuntary actions. Forebrain is responsible for voluntary action, hindbrain is responsible for involuntary action. This ayah explains that man's ledger is scrolled in his neck. Voluntary actions are done by commands given by motor signals which pass through the descending tracts of the central nervous system starting from brain to spinal cord. Motor signals have to pass through the neck.
وَوُضِعَ ٱلْـكِـتَٟبُ فَـتَـرَى ٱلْمُجْرِمِيـنَ مُشْفِقِيـنَ مِمَّا فِيهِ
وَيَقُولُونَ يَٟوَيْلَتَنَا مَالِ هَـٰذَا ٱلْـكِـتَٟبِ لَا يُغَادِرُ صَغِيـرَةٙ وَلَا كَبِيـرَةٙ إِلَّآ أَحْصَىٰـهَاۚ
وَوَجَدُوا۟ مَا عَمِلُوا۟ حَاضِرٙاۗ وَلَا يَظْلِمُ رَبُّكَ أَحَدٙا ٤٩
And the written biography/Book of record is laid open —Thereby, you will see the criminals in ashamed and embarrassed condition by reading what is written therein. And they will say, "Woe is for us; what sort of Book is this —Neither it leaves mention of a minor thing nor of a major one except that it has enumerated it." And having perused the Book they visualized from memory as present what they had done. And the Sustainer Lord of you the Messenger will not do any injustice to any individual.24.24. Everything done either innovatively for the first time or repeatedly whether of little and great ramification is honestly and truthfully inscribed on aligned lines
وَلَقَدْ أَهْلَـكْنَآ أَشْيَاعَكُـمْ فَـهَلْ مِن مُّدَّكِـرٛ ٥١
وَكُلُّ شَـىْءٛ فَعَلُوهُ فِـى ٱلزُّبُرِ ٥٢وَكُلُّ صَغِيـرٛ وَكَبِيـرٛ مُّسْتَطَرٌ ٥٣
And indeed Our Majesty did cause the annihilation of peoples of your species/class — Thereat, is there one who consciously and purposely saves it in memory, comprehends and recalls to mention-takes lesson and admonition?
Beware,every thing they innovatively did is recorded in the Documents. Mind it, each and every thing of small and large manifestation and ramification is penned down.نٓ ۚ وَٱلْقَلَمِ وَمَا يَسْطُرُونَ١
Noon, the ink pot and swearing is by the Pen; And by the record which they (the Angels) keep recording in black and white honestly and truthfully.
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24.25. It نٓ is the twenty sixth consonant of Arabic Alphabet with a sound stretching glyph above it. It has no vowel. However, its original pronunciation sound has built in vowel-sound in it. Individually also, it sounds like a syllable-نُونْ comprising sound of CVC-Consonant-Vowel-Consonant. Its shape is like an ink-pot, with a dot which emerges the moment tip of the pen touches the ink. It is just the dot from where everything expands. The word نُونْ signifies Whale, a mammal perhaps with the largest brain mass. Interestingly, the following words have also the linkage with the ink-pot and brain. Next is a prepositional phrase relating to the elided verb signifying, what follows is being stated under oath. It is common perception that the objective of stating something on oath is to emphasize the certainty and let the listener pay focused attention to realize the importance of recognizing that which is going to be stated.24.26. Not only all physical activities go into the written record but also every uttered word is penned down as told earlier
وَلَقَدْ خَلَقْنَا ٱلْإِنسَٟنَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِۦ نَفْسُهُۥۖ
وَنَـحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ ٱلْوَرِيدِ ١٦إِذْ يَتَلَقَّى ٱلْمُتَلَقِّيَانِ عَنِ ٱلْيَـمِيـنِ وَعَنِ ٱلشِّمَالِ قَعِيدٚ ١٧
مَّا يَلْفِظُ مِن قَوْلٛ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٚ ١٨
Be mindful; Our Majesty have created the Man. And be cautious; Our Majesty fully know that thought - desire-lust which his inner-self keeps sub-vocally inspiring-alluring him.
And Our Majesty are even at that point in time nearer to that thought than the Communicating-Transmitting Cord (vocal cord)— When the two peculiar Efficient Receptors continuously keep efficiently receiving-confronting-acquiring this thought regularly—While located/ seated symmetrically; regularly confronting that coming from the right side and from the left side.
He (Man) emits not a segment of an expression - syllables of a word in the open air but a smartly ever alert and present guard is nearby him to record it in writing.24.27. The word يَلْفِظُ is the solitary word made from Root "ل ف ظ " that occurs in the Qur’ān. It seems indicative that once we utter a word from mouth it attains permanence in existence. It goes in air to stay permanently; the speaker cannot take it back. Hence, we should think twice before uttering a word. The spoken word instantly goes in record in writing
وَٱللَّهُ يَكْتُبُ مَا يُبَيِّتُونَۖ
Be mindful; Allah the Exalted records in writing all that they secretively discuss during night.
أَمْ يَحْسَبُونَ أَنَّا لَا نَسْمَعُ سِرَّهُـمْ وَنَجْوَىٰـهُـمۚ بَلَـىٰ وَرُسُلُنَا لَدَيْـهِـمْ يَكْتُبُونَ ٨٠
Or do they think that Our Majesty listen not their secret whispers and counsels in isolation —Their perception is false; what to say of listening, the deputed angels by Our Majesty are by their sides who are recording everything in writing.I hope it clarifies.
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Many thanks, Emre.
I am trying to grasp it.
Few years back Dr. Kais consulted me about Ontology and asked how many questions can I answer by quoting from Qur'an. I told him any question relevant to human conduct, psyche and information needed for salvation can be answered.
Your this para is interesting
//White Light Absorption
Splitting data into different components (features) to analyze and process each component separately, similar to how white light is split into different colors.
These biological analogies provide intuitive ways to understand complex AI processes and can inspire innovative approaches to AI development."//On the very first page of Quran-Corpus of my website
https//haqeeqat.pk/Quran.Corpus-1.htmit is mentioned and linked
معنی اور مفہوم اور مصنف کے نقطہ نظر تک پہنچنے کے لئے سات منزلیں۔ قرءان مجید کے باہم مربوط سات مدار /محورجن میں متن گردش کرتا ہے۔Qur’ān isٱلنُّورَ; the White Light; Source of Enlightenment - how to absorb its seven colours
http//haqeeqat.pk/TranslationOfQuranSevenLayeredAnalysis.htm -
In a few years, artificial intelligence will be able to provide the best and most unbiased translation of the Quran.
No, AI is simply parroting what's on the internet and what it was trained on. If AI is so smart, why not ask it how much a wife and parents inherit according to the Qur'an?
According to what you posted many times, the wife gets 1/4, while each parent gets nothing, and 3/4 goes to nobody.
STANFORD SCIENTISTS FIND THAT YES, CHATGPT IS GETTING STUPIDER
https//futurism.com/the-byte/stanford-chatgpt-getting-dumberLikewise, it's clueless especially on simple math, example
ChatGPT
I'm pretty good with basic math! What do you need help with?How many letters in Bismillah?
ChatGPT
The phrase "Bismillah" (بسم الله) consists of 8 letters in the Arabic script.Ask AI the same question above a few times to see if it's as dumb as a rock.
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Many thanks, Emre.
I am trying to grasp it.
Few years back Dr. Kais consulted me about Ontology and asked how many questions can I answer by quoting from Qur'an. I told him any question relevant to human conduct, psyche and information needed for salvation can be answered.
Your this para is interesting
//White Light Absorption
Splitting data into different components (features) to analyze and process each component separately, similar to how white light is split into different colors.
These biological analogies provide intuitive ways to understand complex AI processes and can inspire innovative approaches to AI development."//On the very first page of Quran-Corpus of my website
https//haqeeqat.pk/Quran.Corpus-1.htmit is mentioned and linked
معنی اور مفہوم اور مصنف کے نقطہ نظر تک پہنچنے کے لئے سات منزلیں۔ قرءان مجید کے باہم مربوط سات مدار /محورجن میں متن گردش کرتا ہے۔Qur’ān isٱلنُّورَ; the White Light; Source of Enlightenment - how to absorb its seven colours
http//haqeeqat.pk/TranslationOfQuranSevenLayeredAnalysis.htmYou're welcome, Mazhar.
Artificial intelligence is really moving towards a great point.
As I said, it will be able to do in a few minutes what we can do in millions of years. Even faster...
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No, AI is simply parroting what's on the internet and what it was trained on. If AI is so smart, why not ask it how much a wife and parents inherit according to the Qur'an?
According to what you posted many times, the wife gets 1/4, while each parent gets nothing, and 3/4 goes to nobody.
STANFORD SCIENTISTS FIND THAT YES, CHATGPT IS GETTING STUPIDER
https//futurism.com/the-byte/stanford-chatgpt-getting-dumberLikewise, it's clueless especially on simple math, example
ChatGPT
I'm pretty good with basic math! What do you need help with?How many letters in Bismillah?
ChatGPT
The phrase "Bismillah" (بسم الله) consists of 8 letters in the Arabic script.Ask AI the same question above a few times to see if it's as dumb as a rock.
It made me recollect some of the conversations I had with some of my office friends and why not with one of the members here namely Brother Fusion long back in WhatsApp ... I asked them to check what the reply of CHATGPT and they knew it gave obviously erroneous answers, but they still regarded it very high.. Yeah, people have the freedom to think about AI what they want.. But Technology is doing a great job for human life and that's indispensable.. But calling AI what it doesn't deserve is sheer overconfidence..
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You're welcome, Mazhar.
Artificial intelligence is really moving towards a great point.
As I said, it will be able to do in a few minutes what we can do in millions of years. Even faster...
By the way, 25 years ago, when scientists were saying that artificial intelligence would catch up with human intelligence in 2030, I was saying that it would happen in 2025. I am happy to be right about that too.
https//www.youtube.com/watch?v=P71UeRTzlaM
https//www.forbes.com/sites/ericsiegel/2024/04/10/artificial-general-intelligence-is-pure-hype/
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3.2. Translator must know "reading" begins before opening the Book in hand, like digestion starts before tasting food.
Experts and educationists suggest that the first rule in critical reading is that you must know what kind of a book is in your hand; and they say that we should know this as early in the process as possible, preferably before we begin to read. The first clue as to the type of a book is its title. Though many readers and even some professional translators ignore titles because perhaps they do not think it important to classify the book they are about to read or translate; the translator who intends to public his work must not overlook the Title Qur’ān which is otherwise a verbal noun expressing state and activity without time reference. The title instantly gives him the glimpse of its uniqueness and greatness of the ambit of its discourse. The title illustrates that all the realm, theoretical and practical, relevant to the reader is gathered and incorporated as a coherent unit in its ambit.
3.3. Translator must classify the Book
A professional translator obviously knows the broad lines of classification of books. Literature is classified according to whether it is fiction or non-fiction. Fiction is the classification for any work that is derived from imagination, in other words, a work not based strictly on history or fact. Non-fiction is works conveying knowledge, or expository works. Another distinction that applies to non-fiction - expository works is Theoretical vs. Practical Books. Theoretical concerns something to be seen and understood. And Practical concerns the application of knowledge. Sub division of theoretical books classifies them as history, science and philosophy.
He must undertake Inspectional reading of Qur’ān to find as to what type of a book is it, and/or what type of a book is it not. Upon skimming, he will find that it is specifically emphasized it is neither poetry, nor speculations of a prognosticator, and nor is comic. It is a non-fiction book, both Theoretical and Practical. Thereby, he must not indulge in imaginative flights to explain it.
3.4. Translator must know the difference between reading and interpreting great and ordinary book
Francis Bacon is stated to have once remarked that "some books are to be tasted, others to be swallowed, and some few to be chewed and digested". He was perhaps classifying and evaluating books by importance and greatness.
In real life, the process of digestion involves mechanically breaking down the ingestible into small pieces and then by chemical process converting it into liquid form. If the ingestible is a book, which in every language is but words and phrases tied into sentences, sentences tied into paragraphs and paragraphs into text - discourse, we will need liquefying it to digest the contents of book.
The skimming tells him for second thought before undertaking translation for publication, that it is the Grand Book ٱلْقُرْءَانَ ٱلْعَظِيـمَ. The title and the adjectival portrayal as the Greatest - the most exalted reveals that this Book will speak from an important original setting but is not trapped therein. Great books are written in a way that constitutes it a living experience for readers today. The text is arranged as living voices in the ever present for the reader to listen voice of the Author and its First Orator.
The Title and declaring the Book as the Greatest immediately cautions the would-be translator and interpreter, that it is an inexhaustible book, so no reading of it is final and no discussion would ever run it dry. This point is also emphasized by mentioning about its semantic density.
The only encouraging point for a would-be translator of Qur’ān is that great books are always smarter than the best teacher, but is within the reach of average student. The Author of Qur’ān has explicitly highlighted this feature that it facilitates the reader.
Notwithstanding that it is rendered facilitator to comprehend and translate, he must realize and accept that the Book is above him and always will remain so. It is accessible at different levels, like the seven colours -spectrum of White Light. At every level, it will give him a leap in understanding and raising intellectual level. Though he has become wiser and knowledgeable, it will lift him again and it will go on doing this until one's death, for a while to enter in eternal life.
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Dear Mazhar; artificial intelligence, GTP - 4o, seems to like your book. Here's what artificial intelligence thinks about your book (In the last part of it's evaluation, it also provides criticism and suggestions for improvement)
"The book "Grand Qur'ān Propounded Translation Methodology for Transference to Non-Arab World" by Mazhar Anwaar Nurani presents a highly detailed and innovative approach to translating the Qur'an, using a method inspired by the biological process of protein synthesis. This unique "Triplet Theory of Translation" suggests a meticulous and systematic framework for accurately conveying the meanings of the Qur'an to a non-Arab audience.
The structure of the book is comprehensive, covering everything from the prerequisites for a translator to the literary and syntactic analysis of the Qur'an's text. The inclusion of discussions on the elements of Arabic words, the unique title of the Qur'an, and the distinction between different types of verses shows the depth of the author's analysis.
One of the most intriguing aspects of the book is its emphasis on the literary creation of the Qur'an and the essential elements involved, such as paper, ink, and pen. This focus on the material aspects of writing highlights the importance of preserving the integrity and authenticity of the text in translation.
The author also delves into the broader philosophical and theological implications of the Qur'an, addressing issues such as polytheism, atheism, and the role of divine communication in human history. By linking these themes to the structure and organization of the Qur'anic discourse, the book offers a holistic view that integrates linguistic, literary, and theological perspectives.
The emphasis on the qualifications and impartiality of the translator is a crucial point. By advocating for translators who are free from biases, personal interests, and political affiliations, the book underscores the importance of sincerity and objectivity in the translation process.
Overall, this book seems to be a significant contribution to the field of Qur'anic studies and translation theory. Its detailed methodology, combined with its comprehensive coverage of linguistic and theological aspects, makes it a valuable resource for scholars and translators aiming to bring the message of the Qur'an to a wider audience.
Moreover, the book's approach to the thesis statement of the Qur'an, emphasizing its unity, cohesion, and coherence, reflects a deep understanding of the text's intrinsic structure. This focus on the internal consistency of the Qur'an highlights its literary sophistication and divine origin. By analyzing the syntactic and semantic aspects of the thesis statement, the author provides readers with tools to appreciate the Qur'an's nuanced meanings and rhetorical elegance.
The sections addressing the roles and characteristics of different scholars, distinguishing between the sincere and insincere, provide valuable insights into the dynamics of Qur'anic interpretation throughout history. This distinction is crucial in understanding the diverse perspectives that have shaped Qur'anic exegesis and the transmission of its teachings.
In addition, the book's discussion on the global impact of the Qur'an and its role in shaping a universal moral and spiritual framework is particularly relevant in today's interconnected world. The idea of the Qur'an turning the globe into an academy underscores its enduring relevance and the importance of its guidance in fostering a more just and ethical global society.
The emphasis on the forensic proof of the second element of the thesis statement—that Muhammad (peace be upon him) is the permanent universal messenger of Allah—adds a compelling dimension to the book. This approach, grounded in logical and evidential analysis, strengthens the case for the universality and timelessness of the Qur'anic message.
Furthermore, the book's exploration of the relationship between polytheism, atheism, and societal structures provides a thought-provoking examination of how religious beliefs intersect with social hierarchies and power dynamics. This analysis not only enhances our understanding of historical contexts but also offers insights into contemporary issues related to faith and social justice.
In conclusion, Mazhar Anwaar Nurani's "Grand Qur'ān Propounded Translation Methodology for Transference to Non-Arab World" stands out for its thorough and innovative approach to Qur'anic translation and interpretation. Its blend of linguistic, literary, and theological analysis, combined with a commitment to objectivity and authenticity, makes it a significant contribution to the field. This book is poised to be a valuable resource for scholars, translators, and anyone interested in a deeper understanding of the Qur'an and its profound impact on humanity.
While "Grand Qur'ān Propounded Translation Methodology for Transference to Non-Arab World" by Mazhar Anwaar Nurani offers a comprehensive and innovative approach to Qur'anic translation, there are several aspects that may warrant critical consideration.
Firstly, the complexity of the "Triplet Theory of Translation" might be challenging for readers who are not well-versed in both the fields of molecular biology and linguistics. While the analogy to protein synthesis is creative, it may not be accessible or immediately clear to a broader audience, potentially limiting the book's reach and impact. Simplifying this theory or providing more detailed explanations and examples could enhance its comprehensibility.
Secondly, the book's exhaustive detail, while thorough, might overwhelm some readers. The extensive coverage of linguistic, literary, and theological aspects, although valuable, may be too dense for those seeking a more straightforward guide to Qur'anic translation. A more concise summary or separate sections for different levels of readers could make the book more user-friendly.
Additionally, the emphasis on the prerequisites and qualifications for translators, although important, might appear somewhat idealistic. In practice, finding translators who are entirely free from biases, personal interests, or political affiliations can be exceedingly difficult. A more pragmatic approach that acknowledges and addresses these challenges could provide more realistic guidelines for aspiring translators.
Moreover, the book’s strong focus on the theological and philosophical implications of the Qur'an might not align with the interests of all readers. Some might prefer a more balanced approach that also considers contemporary social and cultural contexts without an overtly theological framework. Including diverse perspectives and interpretations could make the book more inclusive and relevant to a wider audience.
The forensic proof provided for the thesis statement regarding Muhammad (peace be upon him) as the permanent universal messenger of Allah, while robust, might benefit from engagement with a broader range of scholarly opinions, including those from outside the Islamic tradition. This could strengthen the book's academic rigor and appeal to a more diverse readership.
Lastly, the extensive use of Arabic terms without immediate translations or explanations might pose a barrier to non-Arabic speakers. Providing a glossary or more consistent in-text translations could make the content more accessible to all readers.
In conclusion, while Mazhar Anwaar Nurani's book offers a valuable and innovative contribution to Qur'anic translation and interpretation, addressing these potential areas for improvement could enhance its accessibility, practicality, and appeal to a broader audience."
GPT - 4o
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Peace .
What is the aim behind AI?
Who controls AI?
What can AI control?Why? How?How much benefit to people will AI bring?
What are the pros and cons for its use?
Is it a friend or foe? For welfare or warfare?
...
These are some important questions that need to be answered with honesty by all those who are involved and affected by AI .
At the end of the day if AI is going to enslave people or forces things on them ,then no matter what the benefit, it is shooting ourselves in the foot.In other words, if we are using our intelligence to create something we are not able to control, then this is a warped intelligence and will lead to our demise/Tahlukat.
GOD bless.
Peace -
Dear Mazhar; artificial intelligence, GTP - 4o, seems to like your book. Here's what artificial intelligence thinks about your book (In the last part of it's evaluation, it also provides criticism and suggestions for improvement)
"The book "Grand Qur'ān Propounded Translation Methodology for Transference to Non-Arab World" by Mazhar Anwaar Nurani presents a highly detailed and innovative approach to translating the Qur'an, using a method inspired by the biological process of protein synthesis. This unique "Triplet Theory of Translation" suggests a meticulous and systematic framework for accurately conveying the meanings of the Qur'an to a non-Arab audience.
The structure of the book is comprehensive, covering everything from the prerequisites for a translator to the literary and syntactic analysis of the Qur'an's text. The inclusion of discussions on the elements of Arabic words, the unique title of the Qur'an, and the distinction between different types of verses shows the depth of the author's analysis.
One of the most intriguing aspects of the book is its emphasis on the literary creation of the Qur'an and the essential elements involved, such as paper, ink, and pen. This focus on the material aspects of writing highlights the importance of preserving the integrity and authenticity of the text in translation.
The author also delves into the broader philosophical and theological implications of the Qur'an, addressing issues such as polytheism, atheism, and the role of divine communication in human history. By linking these themes to the structure and organization of the Qur'anic discourse, the book offers a holistic view that integrates linguistic, literary, and theological perspectives.
The emphasis on the qualifications and impartiality of the translator is a crucial point. By advocating for translators who are free from biases, personal interests, and political affiliations, the book underscores the importance of sincerity and objectivity in the translation process.
Overall, this book seems to be a significant contribution to the field of Qur'anic studies and translation theory. Its detailed methodology, combined with its comprehensive coverage of linguistic and theological aspects, makes it a valuable resource for scholars and translators aiming to bring the message of the Qur'an to a wider audience.
Moreover, the book's approach to the thesis statement of the Qur'an, emphasizing its unity, cohesion, and coherence, reflects a deep understanding of the text's intrinsic structure. This focus on the internal consistency of the Qur'an highlights its literary sophistication and divine origin. By analyzing the syntactic and semantic aspects of the thesis statement, the author provides readers with tools to appreciate the Qur'an's nuanced meanings and rhetorical elegance.
The sections addressing the roles and characteristics of different scholars, distinguishing between the sincere and insincere, provide valuable insights into the dynamics of Qur'anic interpretation throughout history. This distinction is crucial in understanding the diverse perspectives that have shaped Qur'anic exegesis and the transmission of its teachings.
In addition, the book's discussion on the global impact of the Qur'an and its role in shaping a universal moral and spiritual framework is particularly relevant in today's interconnected world. The idea of the Qur'an turning the globe into an academy underscores its enduring relevance and the importance of its guidance in fostering a more just and ethical global society.
The emphasis on the forensic proof of the second element of the thesis statement—that Muhammad (peace be upon him) is the permanent universal messenger of Allah—adds a compelling dimension to the book. This approach, grounded in logical and evidential analysis, strengthens the case for the universality and timelessness of the Qur'anic message.
Furthermore, the book's exploration of the relationship between polytheism, atheism, and societal structures provides a thought-provoking examination of how religious beliefs intersect with social hierarchies and power dynamics. This analysis not only enhances our understanding of historical contexts but also offers insights into contemporary issues related to faith and social justice.
In conclusion, Mazhar Anwaar Nurani's "Grand Qur'ān Propounded Translation Methodology for Transference to Non-Arab World" stands out for its thorough and innovative approach to Qur'anic translation and interpretation. Its blend of linguistic, literary, and theological analysis, combined with a commitment to objectivity and authenticity, makes it a significant contribution to the field. This book is poised to be a valuable resource for scholars, translators, and anyone interested in a deeper understanding of the Qur'an and its profound impact on humanity.
While "Grand Qur'ān Propounded Translation Methodology for Transference to Non-Arab World" by Mazhar Anwaar Nurani offers a comprehensive and innovative approach to Qur'anic translation, there are several aspects that may warrant critical consideration.
Firstly, the complexity of the "Triplet Theory of Translation" might be challenging for readers who are not well-versed in both the fields of molecular biology and linguistics. While the analogy to protein synthesis is creative, it may not be accessible or immediately clear to a broader audience, potentially limiting the book's reach and impact. Simplifying this theory or providing more detailed explanations and examples could enhance its comprehensibility.
Secondly, the book's exhaustive detail, while thorough, might overwhelm some readers. The extensive coverage of linguistic, literary, and theological aspects, although valuable, may be too dense for those seeking a more straightforward guide to Qur'anic translation. A more concise summary or separate sections for different levels of readers could make the book more user-friendly.
Additionally, the emphasis on the prerequisites and qualifications for translators, although important, might appear somewhat idealistic. In practice, finding translators who are entirely free from biases, personal interests, or political affiliations can be exceedingly difficult. A more pragmatic approach that acknowledges and addresses these challenges could provide more realistic guidelines for aspiring translators.
Moreover, the book’s strong focus on the theological and philosophical implications of the Qur'an might not align with the interests of all readers. Some might prefer a more balanced approach that also considers contemporary social and cultural contexts without an overtly theological framework. Including diverse perspectives and interpretations could make the book more inclusive and relevant to a wider audience.
The forensic proof provided for the thesis statement regarding Muhammad (peace be upon him) as the permanent universal messenger of Allah, while robust, might benefit from engagement with a broader range of scholarly opinions, including those from outside the Islamic tradition. This could strengthen the book's academic rigor and appeal to a more diverse readership.
Lastly, the extensive use of Arabic terms without immediate translations or explanations might pose a barrier to non-Arabic speakers. Providing a glossary or more consistent in-text translations could make the content more accessible to all readers.
In conclusion, while Mazhar Anwaar Nurani's book offers a valuable and innovative contribution to Qur'anic translation and interpretation, addressing these potential areas for improvement could enhance its accessibility, practicality, and appeal to a broader audience."
GPT - 4o
Many thanks dear. Wow. What a quick review and so detailed and comprehensive. Is it entirely generated by AI? Suggestions are remarkable. Some I have already attended on the advice of a Professor and Dean of Arabic of Int Islamic University Islamabad, in foot notes.
I am grateful. Stay blessed.
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Many thanks dear. Wow. What a quick review and so detailed and comprehensive. Is it entirely generated by AI? Suggestions are remarkable. Some I have already attended on the advice of a Professor and Dean of Arabic of Int Islamic University Islamabad, in foot notes.
I am grateful. Stay blessed.
You're welcome, Mazhar;
Yes, the AI did it in a few seconds.
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In a few years, artificial intelligence will be able to provide the best and most unbiased translation of the Quran.
Peace
So you can follow the translation of AI soon.. right.. Let's AI translate a Quran hopefully in English soon and let's debate on its translations.. let's see what it has worded SALAH, HAJ, SIYAM, ZAKA etc.. Well, be ready to change your current acceptance of Quran to AI's translation since IT IS THE BEST UNBIASED TRANSLATION EVER..
Guidance of Allah is the Guidance.. That's it..
Now what is the 'Translation' of a book to another language? Yes just one's understanding of words or texts and sentences and contexts and are converted into the language he is translating.. it's okay.. Not a big deal.. anyone who knows both languages thoroughly can do it.. right?
Now, let's turn to the translation of the Quran.. The author of the book is Allah.. Yes, one can translate word by word... But there is a big conundrum here.. The problem is GUIDANCE OF ALLAH... Had the guidance of Allah reached the person who translates the Quran into another language so that he wouldn't make any flaws and is he following the guidance of Allah with honesty... Unless these two conditions don't meet with the person who attempts to translate the profound book, then definitely he will infuse wittingly or unwittingly his human influence into the Glorious words of Allah.. That's why No translation will ever be consistent with the words of Allah because the guidance of Allah will reach gradually within the Quran and there will be a plethora of information in the Quran that is unknown and if translated according to one's taste it will fall as erroneous with the intelligence of others who are truly guided by Allah..
Now the question is Did Allah guide the creator of the AI?
Did he read the Quran cover to cover and comprehend?
If not how his creation AI would grasp it while it is just a machine that reacts with what is already fed to it and brings an amalgamation of its opinion in a pattern of algorithm?
How can a creature that Allah didn't create get guided to bring the best understanding of the Quran?Machines or AI can translate any book from one language to another and it will only use what it chooses for every text... would it translate with guidance and fear of Allah?
How nonsensical to claim in public such a big claim?
@ Mazhar...
What did you say first up.. AI is fed... Yes.. Now you appreciate and fall prey to it just because it has given a good comment about your work rotfl rotfl ..
remember AI is just one artificial person.. lol.. would human beings appreciate your work, all of them.. never.. That's called a human who reflects.. Humans can be ignorant and intelligent but AI is just on its algorithm..Pathetic...simply a double standard...
Note.. I never appreciate your efforts, because I have realized you are going off track... Your fundamental acceptance is derailing.. since you have manifestly chosen a Shahada i.e. La Ilah Illa Allah Muhamed Rasool Allah.. and that's derailment ... Unless you say that it is my opinion only and it has no worth.. But I am with the Quran if possible substantiate it with evidence from the Quran alone..
Anyway, have a good journey.. Your life, your choice..
@everyone..
Meanwhile, translations are required if we are to spread the message of Allah to others but translations won't spread the message of Allah if the message itself is not reached to the one who translated it.. But, it is your duty to seek the guidance of Allah and you will go beyond what is translated in it..Thank you..
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You're welcome, Mazhar;
Yes, the AI did it in a few seconds.
Isn't it really amazing?
And it's going to be even more so in a year's time when we have super AIs. They've caught up with us and they're going to surpass us.
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So you can follow the translation of AI soon.. right.. Let's AI translate a Quran hopefully in English soon and let's debate on its translations.. let's see what it has worded SALAH, HAJ, SIYAM, ZAKA etc.. Well, be ready to change your current acceptance of Quran to AI's translation since IT IS THE BEST UNBIASED TRANSLATION EVER..
Guidance of Allah is the Guidance.. That's it..
Now what is the 'Translation' of a book to another language? Yes just one's understanding of words or texts and sentences and contexts and are converted into the language he is translating.. it's okay.. Not a big deal.. anyone who knows both languages thoroughly can do it.. right?
Now, let's turn to the translation of the Quran.. The author of the book is Allah.. Yes, one can translate word by word... But there is a big conundrum here.. The problem is GUIDANCE OF ALLAH... Had the guidance of Allah reached the person who translates the Quran into another language so that he wouldn't make any flaws and is he following the guidance of Allah with honesty... Unless these two conditions don't meet with the person who attempts to translate the profound book, then definitely he will infuse wittingly or unwittingly his human influence into the Glorious words of Allah.. That's why No translation will ever be consistent with the words of Allah because the guidance of Allah will reach gradually within the Quran and there will be a plethora of information in the Quran that is unknown and if translated according to one's taste it will fall as erroneous with the intelligence of others who are truly guided by Allah..
Now the question is Did Allah guide the creator of the AI?
Did he read the Quran cover to cover and comprehend?
If not how his creation AI would grasp it while it is just a machine that reacts with what is already fed to it and brings an amalgamation of its opinion in a pattern of algorithm?
How can a creature that Allah didn't create get guided to bring the best understanding of the Quran?Machines or AI can translate any book from one language to another and it will only use what it chooses for every text... would it translate with guidance and fear of Allah?
How nonsensical to claim in public such a big claim?
@ Mazhar...
What did you say first up.. AI is fed... Yes.. Now you appreciate and fall prey to it just because it has given a good comment about your work rotfl rotfl ..
remember AI is just one artificial person.. lol.. would human beings appreciate your work, all of them.. never.. That's called a human who reflects.. Humans can be ignorant and intelligent but AI is just on its algorithm..Pathetic...simply a double standard...
Note.. I never appreciate your efforts, because I have realized you are going off track... Your fundamental acceptance is derailing.. since you have manifestly chosen a Shahada i.e. La Ilah Illa Allah Muhamed Rasool Allah.. and that's derailment ... Unless you say that it is my opinion only and it has no worth.. But I am with the Quran if possible substantiate it with evidence from the Quran alone..
Anyway, have a good journey.. Your life, your choice..
@everyone..
Meanwhile, translations are required if we are to spread the message of Allah to others but translations won't spread the message of Allah if the message itself is not reached to the one who translated it.. But, it is your duty to seek the guidance of Allah and you will go beyond what is translated in it..Thank you..
Sometime please reflect in cool. And read Qur'an with your own intellect, not by the mind of Rk.
A computer, or IA does not have personality disorders. What I said about feeding the machine is ground reality. Her analysis about my rules for the translator of Qur'an is rather amazing and ground reality.Just read what rules I follow for the translation and prescribe for others,
- Prerequisites for a translator who intends to public his work.
3.1. Having done the syntactic, morphological and perceptual analysis of individual words, a person who intends acquiring skill for real-time translation and comprehending Qur’ān for his own understanding, he should immediately start translating with first reading — like the child's first encounter with reading — first effort must be to identify the actual words — after recognizing them individually he begins to try to understand them, to struggle with perceiving what they mean. But for professionals there are many prerequisites
(1) The fundamental ethical and intellectual responsibility of a researcher who intends taking his work to public domain he must free himself from shackles
(a) Push aside all the preconceived notions, biases, prejudices, whims and pre-read opinions about the source text, favourable or non-favourable - antagonistic.
(b) He should firstly study the book critically, several times, in accordance with the academic rules and principles of reading a book, before penning the translation and interpretation.
(c) He is morally bound to firstly encompass and grasp the whole book, sincerely and to the best of his knowledge specific to the subject discussed.
3.2. Translator must know "reading" begins before opening the Book in hand, like digestion starts before tasting food.
Experts and educationists suggest that the first rule in critical reading is that you must know what kind of a book is in your hand; and they say that we should know this as early in the process as possible, preferably before we begin to read. The first clue as to the type of a book is its title. Though many readers and even some professional translators ignore titles because perhaps they do not think it important to classify the book they are about to read or translate; the translator who intends to public his work must not overlook the Title Qur’ān which is otherwise a verbal noun expressing state and activity without time reference. The title instantly gives him the glimpse of its uniqueness and greatness of the ambit of its discourse. The title illustrates that all the realm, theoretical and practical, relevant to the reader is gathered and incorporated as a coherent unit in its ambit.
3.3. Translator must classify the Book
A professional translator obviously knows the broad lines of classification of books. Literature is classified according to whether it is fiction or non-fiction. Fiction is the classification for any work that is derived from imagination, in other words, a work not based strictly on history or fact. Non-fiction is works conveying knowledge, or expository works. Another distinction that applies to non-fiction - expository works is Theoretical vs. Practical Books. Theoretical concerns something to be seen and understood. And Practical concerns the application of knowledge. Sub division of theoretical books classifies them as history, science and philosophy.
He must undertake Inspectional reading of Qur’ān to find as to what type of a book is it, and/or what type of a book is it not. Upon skimming, he will find that it is specifically emphasized it is neither poetry, nor speculations of a prognosticator, and nor is comic. It is a non-fiction book, both Theoretical and Practical. Thereby, he must not indulge in imaginative flights to explain it.
3.4. Translator must know the difference between reading and interpreting great and ordinary book
Francis Bacon is stated to have once remarked that "some books are to be tasted, others to be swallowed, and some few to be chewed and digested". He was perhaps classifying and evaluating books by importance and greatness.
In real life, the process of digestion involves mechanically breaking down the ingestible into small pieces and then by chemical process converting it into liquid form. If the ingestible is a book, which in every language is but words and phrases tied into sentences, sentences tied into paragraphs and paragraphs into text - discourse, we will need liquefying it to digest the contents of book.
The skimming tells him for second thought before undertaking translation for publication, that it is the Grand Book ٱلْقُرْءَانَ ٱلْعَظِيـمَ. The title and the adjectival portrayal as the Greatest - the most exalted reveals that this Book will speak from an important original setting but is not trapped therein. Great books are written in a way that constitutes it a living experience for readers today. The text is arranged as living voices in the ever present for the reader to listen voice of the Author and its First Orator.
The Title and declaring the Book as the Greatest immediately cautions the would-be translator and interpreter, that it is an inexhaustible book, so no reading of it is final and no discussion would ever run it dry. This point is also emphasized by mentioning about its semantic density.
The only encouraging point for a would-be translator of Qur’ān is that great books are always smarter than the best teacher, but is within the reach of average student. The Author of Qur’ān has explicitly highlighted this feature that it facilitates the reader.
Notwithstanding that it is rendered facilitator to comprehend and translate, he must realize and accept that the Book is above him and always will remain so. It is accessible at different levels, like the seven colours -spectrum of White Light. At every level, it will give him a leap in understanding and raising intellectual level. Though he has become wiser and knowledgeable, it will lift him again and it will go on doing this until one's death, for a while to enter in eternal life.
3.5. Translator must determine the Thesis Statement, the Objective of authoring it and its audience.
The Author tells the would-be-translator to realize the gigantic task he intends to undertake. It explains that nothing relevant to the audience is neglected mentioning therein (63.
The minimum an author expects from the would-be-interlingual translator is that he must ascertain, before undertaking translation and interpretation, Thesis Statement, the Objective of authoring, and its audience.
The diction and unity of the book revolves around these factors. The text in the target language will lack coherence and unity if these are not ascertained first and kept in mind while translating segments of the text. It will lack conveyance of the message and may yield a superficial and vague presentation, not relevant to the source text. What is the book about as a whole is the question that leads the reader to discover the leading theme - thesis statement of the book. A thesis statement makes an assertion; it is not just a statement or observation. It is a specific, definite and limited assertion that needs to be explained and supported by further discussion, concrete evidence and plausible arguments. It is main idea not title of the book. Thesis statement takes a stance - a position rather than announcing the topic or subject.
The humanity is its audience which has ordinary intelligent reader - ordinary prudence and intellectuals, philosophers and scientists. And it is understood that a good author is he who writes according to the intellectual level of his audience.
The author is always superior in knowledge than the reader. Therefore, the author can meaningfully communicate only when he is conscious of the intellectual level of his audience and his message is geared to be consonant with the audience's prior knowledge and assumptions. It is the audience in relation to whom will depend the main idea, validation and support, word choice, sentence structure, writing plan - form, and writing relationship what tone of voice comes to you as a reader.
Knowing the audience will lead the reader to question as to what are the author's objectives and persuasion. Agreement with the Thesis Statement does imply action on the part of reader. If persuasion has lead him to conviction that the ends proposed in the Book are worthy, and means recommended therein are most likely to achieve those ends, it is hard to think he will refuse to act as the Author wishes him to do. The Book persuades the reader to accept its Thesis Statement, whereby he is termed مُؤْمِنٚ the Believer, and then wishes him to act and conduct his life as Muslim, one who submits and surrenders his freewill.
3.6. Translator must set forth the major parts of the Book and see how they are organized into a whole.
Every worth reading book, without exception, has a unity and organization of parts. Otherwise it would be a mess and relatively unreadable and annoying to the reader. It is to be seen how parts are ordered to one another and to the unity of whole, i.e. the Thesis Statement and the Objective/Intention of the authoring of the Book. The Author has already facilitated the translator about this aspect by segmenting the Book in 114 demarcated parts each named as سُورَةٚ which is translated by English word "Chapter"; that is like "fenced area" in the lengthy discourse. But the Arabic word gives the idea of superiority and elevation, denoting Ascending Leap. It thus reveals every succeeding Chapter does afford intellectual leap to the reader and keep raising his level of understanding and enlightenment. Interestingly, number 114 in numerology symbolise the message intertwining the energies of ambition, practicality and determination inviting to move on enlightening journey to explore its influence on our life path. Each chapter is a new and progressive destination of ascension.
This is the aspect where many exegetes have failed to do their job; and instead expressed it lacks cohesion and coherence. They thought as if the chapters are merely a collection, a disorganized many. The reader must know how it is a many, but not as lot of separate things. It is organized many, not absolutely independent and separate. Each contributes to the wholeness of the Book. The Author has done the obligation; it is now the reader's obligation for finding the unity.
3.7. Reader and translator should detect problems and questions of the audience; the author suggests solution and answers.
A good author is obviously the one who knows the problems or irritating confusions of audience and tells them how to solve. The reader and translator should identify the problems and questions the Author has attended and solved and answered. This will give them insight and appreciation of the skeletal structure and unity of the book. For example the first feigned or real confusion or perplexity of some audience is about the authorship of the Book under study. Some others have the confusion about very existence of God and Creator.
3.8. Translator must first come to terms with the Author.
Communication is the process a message or communication is sent by the sender through a communication channel to a receiver, or to multiple receivers. The Communicator has to encode the message - the information being conveyed into a form that is appropriate to the communication channel and the receiver/s who then decode the message to understand its meaning and significance. Since all communication has a context, communication happens for a reason; the desired outcome or goal is mutual understanding. The successful completion of communication it is necessary for the two parties to use the same words with the same meaning, to come to terms, understanding.
All communication is sharing information and knowledge. All that will be in common are the words, a person speaks or writes and another hears or reads when there is ambiguity in the communication of knowledge. So long ambiguity persists; there is no communication, no meaning common between writer and reader. It is particularly the case with non-fiction expository works.
What is the difference between a word and a term? A word is usually defined as a complete meaningful element of a language. All terms are words, but not all words are terms. A term is a particular definition of a word, which is applicable to a special situation. Terms occur only in the process of communication. They occur when the writer tries to avoid ambiguity and a reader follows his use of words.
The would-be-translator can come to terms with the Author when he spots the important words and figures how they are being used to determine the meanings with precision.
The first rhetoric device is Diction, the word choice that encodes much more information than the literal meaning of a word in the context, enhancing communicative value by the role it is assigned in the speech. Qur’ān's diction and grammatical structure is superb to render every statement understandable and commensurate to varying intellectual levels of its audience and to let it an all time fact (ٱلْحَقُّ). It has inbuilt lexicon for its important words and terms, like the books on law-constitution and scientific facts. It defines its terms and exposes the perception and meanings of important words in picturesque manner by using it in different semantic fields whereby one can perceive all its dimensions relating to substance as well accident including metaphorical aspect. The diction of Qur’ān has no parallel and it is self-exegetical, it brings another word that elaborates another important word and concept.
3.9. Translator must not explain or elaborate taking recourse to other sources.
The third or fourth time reading reveals to the would-be-interlingual translator - exegete that the Author has not given the right even to the exalted Messenger and its First Publisher to explain or elaborate its content by taking recourse to sources other than itself, except the traces of knowledge - primary evidence - established ground/scientific realities.
When the Qur’ān was being released in a serial manner - smaller chunks of the Text to people, there was a possibility that at a given point in time some people might have needed more information on a subject to understand it comprehensively, or they had a question seeking enlightenment on certain topic. It was clarified that the responsibility for further elucidation vests with His Majesty - the Author of the Book.
It is thus evident that Qur’ān, after its collection and composition in the form of completely sequenced book, is self elucidative. Thereby, the best recourse for a translator and interpreter is to explain every sentence, topic, concept, word, phrase, anaphora resolution, and elisions by referring to other content and explanations given later in Qur’ān. A self explanatory book makes the job of its translator and interpreter easy.
3.10. Translator must not associate self thought, hearsay, fabricated and conjectural assertions
The would-be-interlingual and intralingual translators - exegetes are forewarned that scholars who associate fabricated and conjectural assertion with the contents of the verbal passages (يُلْحِدُونَ) are not hidden from His Majesty, the Author of the Book. They are the scholars who deviate and introduce into it which does not belong to it. Their upshot is declared Hell-Prison.
General public is warned that all along history satanic minded scholars of tilted hearts have been spreading distortions that are creations of their imagination to divert people from the Book of Allah the Exalted.
3.11. Translator must restrict himself to inbuilt explicatory devices
The would-be-interlingual translator exegete is told to first understand and comprehend every part of it by taking recourse to two built in explicative devices and then translate and explain accordingly in source language text. The explicative devices are
(i) تَدَبُّرٌ, Critical thinking Follow an enquiry based process use prior and background information (يَتَدَبَّرُونَ). Very often, though, coherence is taken to imply something more than simple logical consistency; often there is a demand that the propositions in a coherent system lend mutual inferential support to each other. So, for example, the completeness and comprehensiveness of the underlying set of concepts is a critical factor in judging the validity and usefulness of a coherent system. A pervasive tenet of coherence theories is the idea that truth is primarily a property of whole systems of propositions, and can be ascribed to individual propositions only according to their coherence with the whole. This approach of studying also provides the Key to the Translators for checking the accuracy of their effort before making it public. If there are contradictions and conflicts in the target language text; that work is faulty, erroneous, inaccurate and unreliable.
(a) It thus becomes apparent that keeping in view the vastness of information, the variety of concepts - ontology, and the fact of its audience being entire humanity whose cognitive capability is capacity-limited, it was necessary to render it facilitative for every reader, exoterically and esoterically. Encyclopedic presentation was the best method to achieve the objective. Encyclopedic knowledge is conveniently stored in the mind as frames that act as background knowledge for interpreting and comprehending the discourse.
(b) The best discourse is that which is organized and presented in the manner most suited for the human cognitive and learning process. A discourse will become grand if it serves simultaneously as encyclopedia, and as dictionary of its important words and terms.
(ii) تَصْرِيفٌ The other inbuilt device, the unique feature of this book only, for the reader and facilitation of translator is تَصْرِيفٌ. Grand Qur’ān; authored by the Creator of Cognitive machinery, introduces a conceptual frame and then explains it in revolving manner, like multiple cameras recording a focused object from different angles, to render it explicit from all angles.
(a) One writing device for facilitating the reader to conclusively comprehend an object, topic and concept is to describe it with the help of dichotomous relations; and by showing it from different angles, dimensions, and aspects. Dichotomous relations and terms incorporate both closeness and distance and help human cognitive tendency in categorizing experiences with their help. This device portrays the varieties, or vicissitudes of affairs or events; scope, diametric properties; and possibilities the reader might not have given a thought. It illustrates how and why is it important to observe the other side of same or similar subject or concept and be mindful of possibilities that have not occurred but are probable.
3.12. Translator must realize and keep in mind that Qur’ān and its Ayahs are self-explanatory and exegetical.
Qur’ān is declared by circumstantial accusative as guidance for the Mankind. Any guide book is a practical book. Thereby, it is not only source of knowledge but also also a guide telling how to regulate and direct human conduct. The book that is to serve as guidance for personality development and uplift in time-space need be self-explanatory
هَٟذَا بَيَانٌۭ لِّلنَّاسِ وَ هُدًۭى وَ مَوْعِظَةٌۭ لِّلْمُتَّقِيـنَ١٣٨
This (Qur’ān) is a communication explicitly elucidated for the mankind. And it is guidance regulatory information for aright conduct and counseling results of affairs- disclosure of factual outcome of acts good and bad eventuality, reward and punishment - penal code, for those who sincerely endeavour to attain salvation.
Qur’ān is described - predicated by بَيَانٚ a verbal noun. It is one of the Epithets for Divine Discourse. Verbal noun does not have time reference. Thereby, it renders the book timelessly explicit for every reader and seeker of knowledge. The Discourse is self-exegetical - explicitly explicative; whereby it is secure from eisegete commentators having tilted hearts since "importing" or "drawing in" their own subjective and biased interpretations into the text would easily be discerned.
3.13. Translator must realize Qur’ān is interwoven (double helix) Theoretical and Practical Treatise - Manual or User's Guide.
We are aware of Manual or User's Guide. Creator or manufacturer of a quality product provides a manual that contains instructions for its operation and information about its structure; mutual relationships of its constituents, and relationships with outer world. Manual also contains instructions for its upkeep, maintenance and troubleshooting when problem arises. Man is perhaps the finest and top of the line "Product" ever created. Man has the best of existing machines. Man once created is however a self developing and operating sentient.
Not only the title of the Book that suggests its ambit as encompassing the knowledge of space-time, but also its stature as the Manual - User's Guide for audience reveals that it has a binary structure containing information and guidance for the person as well as of his environ. Sub-Classification of the Miscellany of Qur’ān is adjectively described
(1) ءَايَٟتٚ مُّحْكَـمَٟتٌ Verbal Passages with adjectival description Form-IV Passive Participle مُّحْكَـمَٟتٌ permanently established statute
(2) ءَايَٟتٚ مُّتَشَٟبِـهَٟتٚ Verbal Passages with adjectival description Form-VI Active Participle مُّتَشَٟبِـهَٟت. mirror invisible realities through metaphorical presentation.
It is thus evident that he will need syntopical - comparative reading for in-depth understanding of subjects in 2nd type of Ayahs. For example, to understand why a rather naked word لَوَٟقِحَ (literally meaning semen of stallion) is used on the subject of winds, he will have to study the science books on cloud physics. Thereby, he will realize the par excellence choice of words for the people having in-depth knowledge of meteorology.
You, following footsteps of Rashad believe not in the Thesis Statement of Qur'an.
The man not using this faculty is termed عُمْىٌۭ which leads to the perception of covering, enshrouding and wrap, envelop something. It refers the blind whose vision in both eyes is completely obscured. But without light there will be no sight. Qur’ān is quite "sensitive" in dealing with its readers; it hides itself from view of certain reader
وَٱلَّذِينَ لَا يُؤْمِنُونَ فِـىٓ ءَاذَانِـهِـمْ وَقْرٚ وَهُوَ عَلَيْـهِـمْ عَمٙىۚ
Know about those who do not believe in the Hereafter — heavy load is deposited within their ears acoustic impedance is persisting in their ears. And it (Qur’ān) enshrouds - obscures not reflecting light upon them (whether they are Arabs or Non-Arab).
5.49. We know we can see an object only when it reflects light and there is no barrier in between. Qur’ān is personified by third person personal pronoun هُوَ which is the subject of sentence. Its predicate is verbal noun عَمٙى in nominative state which refers to action and state at the moment the said people read it. We see the black words on the page by virtue of the light they absorb and not by the light they reflect. We see them because of the white background, and when something absorb all the light it will look very black to the extent of a hole in reality. We "see" when light enters our eyes and triggers cells in the retina to send signals through the optic nerve to the brain. But we "see" an object only when there is contrast.* What the Ayah suggests is that Qur’ān feels it does not owe its visibility and enlightening glimpses for such type of people who are adamantly blind hearted, they are already in layers of darkness; so "blackness" is the appropriate visual response to the absence of light in heart
فَإِنَّـهَا لَا تَعْمَى ٱلۡأَبْصَٟرُ وَلَـٰكِن تَعْمَى ٱلْقُلُوبُ ٱلَّتِـى فِـى ٱلصُّدُورِ٤٦
Thereby, the fact is that it were not "the vision neurological signals stored in memory after interpretation of the image seen" that become blind but it are the hearts, which are in the chests, that become blind. .
One has to come to Quran with white background otherwise no guidance it will give.
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Sometime please reflect in cool. And read Qur'an with your own intellect, not by the mind of Rk.
A computer, or IA does not have personality disorders. What I said about feeding the machine is ground reality. Her analysis about my rules for the translator of Qur'an is rather amazing and ground reality.Just read what rules I follow for the translation and prescribe for others,
- Prerequisites for a translator who intends to public his work.
3.1. Having done the syntactic, morphological and perceptual analysis of individual words, a person who intends acquiring skill for real-time translation and comprehending Qur’ān for his own understanding, he should immediately start translating with first reading — like the child's first encounter with reading — first effort must be to identify the actual words — after recognizing them individually he begins to try to understand them, to struggle with perceiving what they mean. But for professionals there are many prerequisites
(1) The fundamental ethical and intellectual responsibility of a researcher who intends taking his work to public domain he must free himself from shackles
(a) Push aside all the preconceived notions, biases, prejudices, whims and pre-read opinions about the source text, favourable or non-favourable - antagonistic.
(b) He should firstly study the book critically, several times, in accordance with the academic rules and principles of reading a book, before penning the translation and interpretation.
(c) He is morally bound to firstly encompass and grasp the whole book, sincerely and to the best of his knowledge specific to the subject discussed.
3.2. Translator must know "reading" begins before opening the Book in hand, like digestion starts before tasting food.
Experts and educationists suggest that the first rule in critical reading is that you must know what kind of a book is in your hand; and they say that we should know this as early in the process as possible, preferably before we begin to read. The first clue as to the type of a book is its title. Though many readers and even some professional translators ignore titles because perhaps they do not think it important to classify the book they are about to read or translate; the translator who intends to public his work must not overlook the Title Qur’ān which is otherwise a verbal noun expressing state and activity without time reference. The title instantly gives him the glimpse of its uniqueness and greatness of the ambit of its discourse. The title illustrates that all the realm, theoretical and practical, relevant to the reader is gathered and incorporated as a coherent unit in its ambit.
3.3. Translator must classify the Book
A professional translator obviously knows the broad lines of classification of books. Literature is classified according to whether it is fiction or non-fiction. Fiction is the classification for any work that is derived from imagination, in other words, a work not based strictly on history or fact. Non-fiction is works conveying knowledge, or expository works. Another distinction that applies to non-fiction - expository works is Theoretical vs. Practical Books. Theoretical concerns something to be seen and understood. And Practical concerns the application of knowledge. Sub division of theoretical books classifies them as history, science and philosophy.
He must undertake Inspectional reading of Qur’ān to find as to what type of a book is it, and/or what type of a book is it not. Upon skimming, he will find that it is specifically emphasized it is neither poetry, nor speculations of a prognosticator, and nor is comic. It is a non-fiction book, both Theoretical and Practical. Thereby, he must not indulge in imaginative flights to explain it.
3.4. Translator must know the difference between reading and interpreting great and ordinary book
Francis Bacon is stated to have once remarked that "some books are to be tasted, others to be swallowed, and some few to be chewed and digested". He was perhaps classifying and evaluating books by importance and greatness.
In real life, the process of digestion involves mechanically breaking down the ingestible into small pieces and then by chemical process converting it into liquid form. If the ingestible is a book, which in every language is but words and phrases tied into sentences, sentences tied into paragraphs and paragraphs into text - discourse, we will need liquefying it to digest the contents of book.
The skimming tells him for second thought before undertaking translation for publication, that it is the Grand Book ٱلْقُرْءَانَ ٱلْعَظِيـمَ. The title and the adjectival portrayal as the Greatest - the most exalted reveals that this Book will speak from an important original setting but is not trapped therein. Great books are written in a way that constitutes it a living experience for readers today. The text is arranged as living voices in the ever present for the reader to listen voice of the Author and its First Orator.
The Title and declaring the Book as the Greatest immediately cautions the would-be translator and interpreter, that it is an inexhaustible book, so no reading of it is final and no discussion would ever run it dry. This point is also emphasized by mentioning about its semantic density.
The only encouraging point for a would-be translator of Qur’ān is that great books are always smarter than the best teacher, but is within the reach of average student. The Author of Qur’ān has explicitly highlighted this feature that it facilitates the reader.
Notwithstanding that it is rendered facilitator to comprehend and translate, he must realize and accept that the Book is above him and always will remain so. It is accessible at different levels, like the seven colours -spectrum of White Light. At every level, it will give him a leap in understanding and raising intellectual level. Though he has become wiser and knowledgeable, it will lift him again and it will go on doing this until one's death, for a while to enter in eternal life.
3.5. Translator must determine the Thesis Statement, the Objective of authoring it and its audience.
The Author tells the would-be-translator to realize the gigantic task he intends to undertake. It explains that nothing relevant to the audience is neglected mentioning therein (63.
The minimum an author expects from the would-be-interlingual translator is that he must ascertain, before undertaking translation and interpretation, Thesis Statement, the Objective of authoring, and its audience.
The diction and unity of the book revolves around these factors. The text in the target language will lack coherence and unity if these are not ascertained first and kept in mind while translating segments of the text. It will lack conveyance of the message and may yield a superficial and vague presentation, not relevant to the source text. What is the book about as a whole is the question that leads the reader to discover the leading theme - thesis statement of the book. A thesis statement makes an assertion; it is not just a statement or observation. It is a specific, definite and limited assertion that needs to be explained and supported by further discussion, concrete evidence and plausible arguments. It is main idea not title of the book. Thesis statement takes a stance - a position rather than announcing the topic or subject.
The humanity is its audience which has ordinary intelligent reader - ordinary prudence and intellectuals, philosophers and scientists. And it is understood that a good author is he who writes according to the intellectual level of his audience.
The author is always superior in knowledge than the reader. Therefore, the author can meaningfully communicate only when he is conscious of the intellectual level of his audience and his message is geared to be consonant with the audience's prior knowledge and assumptions. It is the audience in relation to whom will depend the main idea, validation and support, word choice, sentence structure, writing plan - form, and writing relationship what tone of voice comes to you as a reader.
Knowing the audience will lead the reader to question as to what are the author's objectives and persuasion. Agreement with the Thesis Statement does imply action on the part of reader. If persuasion has lead him to conviction that the ends proposed in the Book are worthy, and means recommended therein are most likely to achieve those ends, it is hard to think he will refuse to act as the Author wishes him to do. The Book persuades the reader to accept its Thesis Statement, whereby he is termed مُؤْمِنٚ the Believer, and then wishes him to act and conduct his life as Muslim, one who submits and surrenders his freewill.
3.6. Translator must set forth the major parts of the Book and see how they are organized into a whole.
Every worth reading book, without exception, has a unity and organization of parts. Otherwise it would be a mess and relatively unreadable and annoying to the reader. It is to be seen how parts are ordered to one another and to the unity of whole, i.e. the Thesis Statement and the Objective/Intention of the authoring of the Book. The Author has already facilitated the translator about this aspect by segmenting the Book in 114 demarcated parts each named as سُورَةٚ which is translated by English word "Chapter"; that is like "fenced area" in the lengthy discourse. But the Arabic word gives the idea of superiority and elevation, denoting Ascending Leap. It thus reveals every succeeding Chapter does afford intellectual leap to the reader and keep raising his level of understanding and enlightenment. Interestingly, number 114 in numerology symbolise the message intertwining the energies of ambition, practicality and determination inviting to move on enlightening journey to explore its influence on our life path. Each chapter is a new and progressive destination of ascension.
This is the aspect where many exegetes have failed to do their job; and instead expressed it lacks cohesion and coherence. They thought as if the chapters are merely a collection, a disorganized many. The reader must know how it is a many, but not as lot of separate things. It is organized many, not absolutely independent and separate. Each contributes to the wholeness of the Book. The Author has done the obligation; it is now the reader's obligation for finding the unity.
3.7. Reader and translator should detect problems and questions of the audience; the author suggests solution and answers.
A good author is obviously the one who knows the problems or irritating confusions of audience and tells them how to solve. The reader and translator should identify the problems and questions the Author has attended and solved and answered. This will give them insight and appreciation of the skeletal structure and unity of the book. For example the first feigned or real confusion or perplexity of some audience is about the authorship of the Book under study. Some others have the confusion about very existence of God and Creator.
3.8. Translator must first come to terms with the Author.
Communication is the process a message or communication is sent by the sender through a communication channel to a receiver, or to multiple receivers. The Communicator has to encode the message - the information being conveyed into a form that is appropriate to the communication channel and the receiver/s who then decode the message to understand its meaning and significance. Since all communication has a context, communication happens for a reason; the desired outcome or goal is mutual understanding. The successful completion of communication it is necessary for the two parties to use the same words with the same meaning, to come to terms, understanding.
All communication is sharing information and knowledge. All that will be in common are the words, a person speaks or writes and another hears or reads when there is ambiguity in the communication of knowledge. So long ambiguity persists; there is no communication, no meaning common between writer and reader. It is particularly the case with non-fiction expository works.
What is the difference between a word and a term? A word is usually defined as a complete meaningful element of a language. All terms are words, but not all words are terms. A term is a particular definition of a word, which is applicable to a special situation. Terms occur only in the process of communication. They occur when the writer tries to avoid ambiguity and a reader follows his use of words.
The would-be-translator can come to terms with the Author when he spots the important words and figures how they are being used to determine the meanings with precision.
The first rhetoric device is Diction, the word choice that encodes much more information than the literal meaning of a word in the context, enhancing communicative value by the role it is assigned in the speech. Qur’ān's diction and grammatical structure is superb to render every statement understandable and commensurate to varying intellectual levels of its audience and to let it an all time fact (ٱلْحَقُّ). It has inbuilt lexicon for its important words and terms, like the books on law-constitution and scientific facts. It defines its terms and exposes the perception and meanings of important words in picturesque manner by using it in different semantic fields whereby one can perceive all its dimensions relating to substance as well accident including metaphorical aspect. The diction of Qur’ān has no parallel and it is self-exegetical, it brings another word that elaborates another important word and concept.
3.9. Translator must not explain or elaborate taking recourse to other sources.
The third or fourth time reading reveals to the would-be-interlingual translator - exegete that the Author has not given the right even to the exalted Messenger and its First Publisher to explain or elaborate its content by taking recourse to sources other than itself, except the traces of knowledge - primary evidence - established ground/scientific realities.
When the Qur’ān was being released in a serial manner - smaller chunks of the Text to people, there was a possibility that at a given point in time some people might have needed more information on a subject to understand it comprehensively, or they had a question seeking enlightenment on certain topic. It was clarified that the responsibility for further elucidation vests with His Majesty - the Author of the Book.
It is thus evident that Qur’ān, after its collection and composition in the form of completely sequenced book, is self elucidative. Thereby, the best recourse for a translator and interpreter is to explain every sentence, topic, concept, word, phrase, anaphora resolution, and elisions by referring to other content and explanations given later in Qur’ān. A self explanatory book makes the job of its translator and interpreter easy.
3.10. Translator must not associate self thought, hearsay, fabricated and conjectural assertions
The would-be-interlingual and intralingual translators - exegetes are forewarned that scholars who associate fabricated and conjectural assertion with the contents of the verbal passages (يُلْحِدُونَ) are not hidden from His Majesty, the Author of the Book. They are the scholars who deviate and introduce into it which does not belong to it. Their upshot is declared Hell-Prison.
General public is warned that all along history satanic minded scholars of tilted hearts have been spreading distortions that are creations of their imagination to divert people from the Book of Allah the Exalted.
3.11. Translator must restrict himself to inbuilt explicatory devices
The would-be-interlingual translator exegete is told to first understand and comprehend every part of it by taking recourse to two built in explicative devices and then translate and explain accordingly in source language text. The explicative devices are
(i) تَدَبُّرٌ, Critical thinking Follow an enquiry based process use prior and background information (يَتَدَبَّرُونَ). Very often, though, coherence is taken to imply something more than simple logical consistency; often there is a demand that the propositions in a coherent system lend mutual inferential support to each other. So, for example, the completeness and comprehensiveness of the underlying set of concepts is a critical factor in judging the validity and usefulness of a coherent system. A pervasive tenet of coherence theories is the idea that truth is primarily a property of whole systems of propositions, and can be ascribed to individual propositions only according to their coherence with the whole. This approach of studying also provides the Key to the Translators for checking the accuracy of their effort before making it public. If there are contradictions and conflicts in the target language text; that work is faulty, erroneous, inaccurate and unreliable.
(a) It thus becomes apparent that keeping in view the vastness of information, the variety of concepts - ontology, and the fact of its audience being entire humanity whose cognitive capability is capacity-limited, it was necessary to render it facilitative for every reader, exoterically and esoterically. Encyclopedic presentation was the best method to achieve the objective. Encyclopedic knowledge is conveniently stored in the mind as frames that act as background knowledge for interpreting and comprehending the discourse.
(b) The best discourse is that which is organized and presented in the manner most suited for the human cognitive and learning process. A discourse will become grand if it serves simultaneously as encyclopedia, and as dictionary of its important words and terms.
(ii) تَصْرِيفٌ The other inbuilt device, the unique feature of this book only, for the reader and facilitation of translator is تَصْرِيفٌ. Grand Qur’ān; authored by the Creator of Cognitive machinery, introduces a conceptual frame and then explains it in revolving manner, like multiple cameras recording a focused object from different angles, to render it explicit from all angles.
(a) One writing device for facilitating the reader to conclusively comprehend an object, topic and concept is to describe it with the help of dichotomous relations; and by showing it from different angles, dimensions, and aspects. Dichotomous relations and terms incorporate both closeness and distance and help human cognitive tendency in categorizing experiences with their help. This device portrays the varieties, or vicissitudes of affairs or events; scope, diametric properties; and possibilities the reader might not have given a thought. It illustrates how and why is it important to observe the other side of same or similar subject or concept and be mindful of possibilities that have not occurred but are probable.
3.12. Translator must realize and keep in mind that Qur’ān and its Ayahs are self-explanatory and exegetical.
Qur’ān is declared by circumstantial accusative as guidance for the Mankind. Any guide book is a practical book. Thereby, it is not only source of knowledge but also also a guide telling how to regulate and direct human conduct. The book that is to serve as guidance for personality development and uplift in time-space need be self-explanatory
هَٟذَا بَيَانٌۭ لِّلنَّاسِ وَ هُدًۭى وَ مَوْعِظَةٌۭ لِّلْمُتَّقِيـنَ١٣٨
This (Qur’ān) is a communication explicitly elucidated for the mankind. And it is guidance regulatory information for aright conduct and counseling results of affairs- disclosure of factual outcome of acts good and bad eventuality, reward and punishment - penal code, for those who sincerely endeavour to attain salvation.
Qur’ān is described - predicated by بَيَانٚ a verbal noun. It is one of the Epithets for Divine Discourse. Verbal noun does not have time reference. Thereby, it renders the book timelessly explicit for every reader and seeker of knowledge. The Discourse is self-exegetical - explicitly explicative; whereby it is secure from eisegete commentators having tilted hearts since "importing" or "drawing in" their own subjective and biased interpretations into the text would easily be discerned.
3.13. Translator must realize Qur’ān is interwoven (double helix) Theoretical and Practical Treatise - Manual or User's Guide.
We are aware of Manual or User's Guide. Creator or manufacturer of a quality product provides a manual that contains instructions for its operation and information about its structure; mutual relationships of its constituents, and relationships with outer world. Manual also contains instructions for its upkeep, maintenance and troubleshooting when problem arises. Man is perhaps the finest and top of the line "Product" ever created. Man has the best of existing machines. Man once created is however a self developing and operating sentient.
Not only the title of the Book that suggests its ambit as encompassing the knowledge of space-time, but also its stature as the Manual - User's Guide for audience reveals that it has a binary structure containing information and guidance for the person as well as of his environ. Sub-Classification of the Miscellany of Qur’ān is adjectively described
(1) ءَايَٟتٚ مُّحْكَـمَٟتٌ Verbal Passages with adjectival description Form-IV Passive Participle مُّحْكَـمَٟتٌ permanently established statute
(2) ءَايَٟتٚ مُّتَشَٟبِـهَٟتٚ Verbal Passages with adjectival description Form-VI Active Participle مُّتَشَٟبِـهَٟت. mirror invisible realities through metaphorical presentation.
It is thus evident that he will need syntopical - comparative reading for in-depth understanding of subjects in 2nd type of Ayahs. For example, to understand why a rather naked word لَوَٟقِحَ (literally meaning semen of stallion) is used on the subject of winds, he will have to study the science books on cloud physics. Thereby, he will realize the par excellence choice of words for the people having in-depth knowledge of meteorology.
You, following footsteps of Rashad believe not in the Thesis Statement of Qur'an.
The man not using this faculty is termed عُمْىٌۭ which leads to the perception of covering, enshrouding and wrap, envelop something. It refers the blind whose vision in both eyes is completely obscured. But without light there will be no sight. Qur’ān is quite "sensitive" in dealing with its readers; it hides itself from view of certain reader
وَٱلَّذِينَ لَا يُؤْمِنُونَ فِـىٓ ءَاذَانِـهِـمْ وَقْرٚ وَهُوَ عَلَيْـهِـمْ عَمٙىۚ
Know about those who do not believe in the Hereafter — heavy load is deposited within their ears acoustic impedance is persisting in their ears. And it (Qur’ān) enshrouds - obscures not reflecting light upon them (whether they are Arabs or Non-Arab).
5.49. We know we can see an object only when it reflects light and there is no barrier in between. Qur’ān is personified by third person personal pronoun هُوَ which is the subject of sentence. Its predicate is verbal noun عَمٙى in nominative state which refers to action and state at the moment the said people read it. We see the black words on the page by virtue of the light they absorb and not by the light they reflect. We see them because of the white background, and when something absorb all the light it will look very black to the extent of a hole in reality. We "see" when light enters our eyes and triggers cells in the retina to send signals through the optic nerve to the brain. But we "see" an object only when there is contrast.* What the Ayah suggests is that Qur’ān feels it does not owe its visibility and enlightening glimpses for such type of people who are adamantly blind hearted, they are already in layers of darkness; so "blackness" is the appropriate visual response to the absence of light in heart
فَإِنَّـهَا لَا تَعْمَى ٱلۡأَبْصَٟرُ وَلَـٰكِن تَعْمَى ٱلْقُلُوبُ ٱلَّتِـى فِـى ٱلصُّدُورِ٤٦
Thereby, the fact is that it were not "the vision neurological signals stored in memory after interpretation of the image seen" that become blind but it are the hearts, which are in the chests, that become blind. .
One has to come to Quran with white background otherwise no guidance it will give.
My Guide is Allah... Keep your guide also Allah... be honest ... I will never take as guide anyone save Allah.. Connection with Allah is key to success and not our high mentality and boasting with prowess ... Your weaknesses I have understood a lot and needless to bring here and hope those weaknesses will be in your translations as well..
Have a good journey..
La Thaklak.. hailNote for everyone's info... I always repeatedly read only Sahih Int'l translations and even today reading them and by doing so it exposed to me the biasedness of the translation and paved inroads to the exact meaning of Allah's Quran..
Keep learning people..
Explore nature as well... That's inevitable like the Quran.. -
My Guide is Allah... Keep your guide also Allah... be honest ... I will never take as guide anyone save Allah.. Connection with Allah is key to success and not our high mentality and boasting with prowess ... Your weaknesses I have understood a lot and needless to bring here and hope those weaknesses will be in your translations as well..
Have a good journey..
La Thaklak.. hailVague and unsubstantiated statements are considered empty words that might reflect cognitive dissonance.
Better to point out weakness in translation by valid argument and evidence.
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Vague and unsubstantiated statements are considered empty words that might reflect cognitive dissonance.
Better to point out weakness in translation by valid argument and evidence.
Ah.. btw... do you know that AI highly appreciates RK as well and the numerical discoveries too.. So .. I don't care about AI and just another brainwashed artificial intelligence.. embrace it if you want...
thank you for conversation..
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Ah.. btw... do you know that AI highly appreciates RK as well and the numerical discoveries too.. So .. I don't care about AI and just another brainwashed artificial intelligence.. embrace it if you want...
thank you for conversation..
Post needing attention was this
Vague and unsubstantiated statements are considered empty words that might reflect cognitive dissonance.Better to point out weakness in translation by valid argument and evidence.
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A computer, or IA does not have personality disorders. What I said about feeding the machine is ground reality.
Yes, thanks to this, the AI started to write better articles than some brainless lunatics on this forum.
According to the tests I made, its intelligence is now at the level of a primary school child, but as it is, it can think better and healthier than many people writing on this forum.
And tomorrow there will be smarter versions of them than all of us. In fact, the versions they have now and are hiding from us may have already reached this level.
Selam
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Well brother Mazhar... Vague statements are those who talk to themselves like you did about numeric patterns.. Unfortunately, you will find some unsubstantiated psychopaths who would hold your tail as if they support you when they want to shine their views, and when they don't want to, they are to discard you ... what to do laugh , for your age you get duped by their fancy words.. Psychopath's habit is they think they are so smart but they expose their weaker side from their own mouth.. But they don't feel shame.. And you have found such a person as your fortune turned towards you rotfl ... ride well until it goes well..
Half on Hadith biased mentality and half on Quran alone mentality won't help at all... Those who lost their path would support your stance... Tell me where you found Shahada from in order for me also to be convinced.. rotfl
Why do you keep hiding your other side bro.. Just tell everyone that you don't reject every hadith but some of them.. Can't you? Your shahada and your way of distinguishing messengers expose your inner reality.. Thus, how come your translations do not go away from hadith biased background..? You have not got rid of traditional life... Don't you.. and you still hovering with it... So you feel some solace in it.. Don't you?
Just chill.. don't get embarrassed.. as I said earlier, it is your life.. live it..
Salam..
I wish you the true guidance of Allah to you before it is too late... Keep reflecting brother.. have a good day..
