Qur’ān Propounded Translation Methodology for transference to Non-Arab World
-
elektro
rotfl rotfl bravoAre you a real psycho by any chance?? it seems well and truly so.. better you find a specialist with AI assistance as well before it gets bad to worse.. I'M THE ONE.. muscle what an attitude that is.. rotfl rotfl
whatever good to know the true mentality ...Allah blesses believers..
Salaam
https//www.newscientist.com/article/dn12993-chimps-outperform-humans-at-memory-task/
The key difference between monkeys and humans is the ability to perform simple IF-THEN-ELSE logic and math.
For example, even given years, Emre cannot figure out simple inheritance, such as how much to give to the husband and parents.
Likewise, AI cannot pre-conceptualize; if a new variable is encountered, it becomes dumb—or rather, dumber—since it was never intelligent, only a buzzword to hype it and raise money by self-idolizing geeks.
-
Salaam
https//www.newscientist.com/article/dn12993-chimps-outperform-humans-at-memory-task/
The key difference between monkeys and humans is the ability to perform simple IF-THEN-ELSE logic and math.
For example, even given years, Emre cannot figure out simple inheritance, such as how much to give to the husband and parents.
Likewise, AI cannot pre-conceptualize; if a new variable is encountered, it becomes dumb—or rather, dumber—since it was never intelligent, only a buzzword to hype it and raise money by self-idolizing geeks.
For inheritance we need not resort to AI or computer.
- Grand Qur’ān is for entire humanity in time line; for men of ordinary prudence, as well for scholars and intelligentsia. Therefore, all its injunctions regarding conduct and relationships need necessarily be simple and understandable for majority, who understand simple mathematics but not advanced calculators and algebra etc. Therefore, we need not act like Diophantus, Hero of Alexandria, or al-Khwârizmî to understand the injunctions given in the Qur’ān about division and distribution of inheritance since it is mentioned succinctly and explicitly in simple terms. The old simple method of dividing the divisible/allocated wealth into equal shares is adopted which is in modern times as one of the equal parts into which a company's capital is divided. The legal stakeholders for whom Allah the Exalted has apportioned mandatory shares in inheritance are the following
(a) Biological children of the deceased parents;
(b) Parents of the deceased son;
(c) Spouses of the deceased;
(3) Siblings; brothers and sisters of the deceased.
Other blood relatives like grand offspring and adopted or under patronage collateral child-person are not allocated any share by Allah the Exalted but it is left to the discretion of the person to bequeath for them in his wealth.
https//haqeeqat.pk/Economics-Inheritance.htm
-
In summary In verse 11, there is no spouse, while in verse 12, there is a spouse, verse 176 tells how to make a taksim when there are only siblings of the deceased
Resolution of Heritage Verses
Each of the heritage verses, Nisa 11, 12 and 176, actually offers separate formulas for individual situations. In fact, each sentence in these verses mentions a separate situation and formula in its own right...
When I was researching it online, I saw that there were people who noticed and said that these three verses gave separate formulas in them. But as I said, not only the verse, but also every sentence in the verses also mentions a different situation and sharing in its own right. Each sentence is a separate list of heirs and the proportions they will receive.
Whoever's mentioned in the sentence, they're the only heirs. So either they're alive, or they're still being inherited, even if they're others.
Therefore, in fact, there is no ratio to each other, common formula, hunting, as the sects practice. In Nisa 11, for example, "If there are more than two women, they own two-thirds of what the deceased leaves." is a separate formula alone (if only girls are heirs and more than two girls, this rate applies, or else it is not in other stylish and circumstances).
And so the stones are in place. In any case, it's enough. Not only is there increased inheritance in some cases, but there is also who will be given this increased amount in light of the verses. (E.g. Verse 8 of Nisa...)
Now let's write verses Nisa 11, 12, and 176 describing this heritage share and then provide an example of analysis through one
Nisa
411 God directs you regarding the inheritance of your children "To the male shall be as that given to two females. If they are women, more than two, then they will have two thirds of what is inherited. And if she is only one, then she will have one half. And to his parents, each one of them shall have one sixth of what is inherited, if he has a child. If he has no child and his parents are the heirs, then to his mother is one third; if he has siblings then to his mother is one sixth. All after a will is carried through or a debt. Your parents and your children, you do not know which are closer to you in benefit, a directive from God, for God is Knowledgeable, Wise."
412 And for you is half of what your wives leave behind if they have no child; but if they have a child then to you is one quarter of what they leave behind. All after a will is carried through or a debt. And to them is one quarter of what you leave behind if you have no child; but if you have a child then to them is one eighth of what you leave behind. All after a will is carried through or a debt. And if a man or a woman who is being inherited has no ascendants, but has a brother or a sister, then to each one of them is one sixth, but if they are more than this then they are to share in one third. All after a will is carried through or a debt, which does not cause harm. A directive from God, and God is Knowledgeable, Compassionate.
4176 They seek a ruling from you, say "God gives you the ruling for those who have no ascendants. If a person passes away and has no children but has a sister, then she shall receive half of what he leaves behind; and he will inherit from her if she has no child. However, if he has two sisters, then they will receive two thirds of what he left behind; and if he has siblings, men and women, then the male shall receive twice what the female receives." God makes clear to you that you do not stray; God is aware of all things.
As an example, let's open up the information given in verse 11.
I have said that each of these verses, let alone each sentence in them, offer separate formulas for different situations. Let's present his analysis
Nisa
- "Allah advises you regarding your children For the male, the share of two females."
That is, if the heirs consist of only children and there are both male and female children, male children will receive 2 units, while female ones will receive 1 unit.
Briefly, with an example, if there is 300 L. inheritance and a man and a woman have children, the male will receive 200 L. and the woman will receive 100 L.
"If they are more than two women, they have two-thirds of what the deceased left."
So if they only have daughters as inheritors and their number is more than two, they have two-thirds of the inheritance. Here I would like to draw your attention again; The desired here is for girls to receive two-thirds only and only in this case. Otherwise, there is no such share in other terms and conditions.
(By the way, considering the statement in verse 176, if the inheritors are 2 girls, these 2 people share two thirds).If we continue with the 300 L. example, they only have girls and if they are more than two, they share 200 liras among them.
"If the child is just a woman, he owns half the inheritance."
As stated in the continuation sentence in the verse, if the deceased left only a single daughter she could receive half of the inheritance.
Again, if we go over 300 Lira, 150 Lira means this one girl child.
"If the deceased has a child, he will have a sixth share for each of the parents as he left them behind."
We understand from this statement that this time the heir has left his parents behind as well as his children, and that's why they have a share (one sixth for each ...).
Of the 300 lira, 50 lira belongs to the mother, 50 lira to the father, and the remaining is the children.
"If the deceased has no children and his parents have inherited him, then his mother is one third."
In this sentence in Nisa 11 verse, it is mentioned that "only the mother and father are inheritors". So this time there are no children, only the parents of the deceased are inheritors (even if there are siblings or something left behind, they are not inheritors).
In this case, the mother received a third. Since the share rate is not given although the father is mentioned in the sentence, the remaining two thirds means your father.
In this case, the mother receives 100 Liras of 300 Liras, while the father receives 200 Liras.
"If he has siblings, his mother's share is one-sixth of what is left of his will and debt."
If the deceased has a mother but does not have a father and also has siblings, the share of the mother decreases to one in six. The rest are shared by the brothers. But let's repeat, if the father had also been the father, only the mother and father would have received the estate, and the siblings would not have their share ... (And as it is understood from the verses, if the deceased has a child, the siblings cannot get a share.)
Likewise, in verses 12 and 176, special cases and formulas are mentioned, sentence by sentence. For example, if the deceased left a spouse in verse 12, verse 176 tells how the division would be if only siblings / siblings left behind, and as I said, each sentence in these verses contains a list of heirs and a formula.
If you wish, let us briefly examine the verse 176 of Nisa in this context
4176 They seek a ruling from you, say "God gives you the ruling for those who have no ascendants. If a person passes away and has no children but has a sister, then she shall receive half of what he leaves behind; and he will inherit from her if she has no child. However, if he has two sisters, then they will receive two thirds of what he left behind; and if he has siblings, men and women, then the male shall receive twice what the female receives." God makes clear to you that you do not stray; God is aware of all things.
Here, too, "if only siblings are heirs", it is explained what the proportions are and of course, each sentence offers a separate list and a separate formulaIf the heir is only 1 sister, half of the inheritance,
If the heir is 1 brother, he takes all of the inheritance,
If 2 sisters are heirs, they get two-thirds,
If only the siblings are inheritors and they are men and women, that is, of both sexes, they share the entire estate as one (female) and two (male).By the way, we indirectly understand from these verses that if there are only many brothers left, these sisters will receive the entire inheritance, or if there are more than two sisters (referring to verse 11), these sisters will receive two-thirds of the inheritance (equally divided among themselves).
If you read verses 11 and 176 of Nisa one after the other, you will see that the rates given to boys and girls only when children are inheritors in verse 11 are exactly the same as those given to brothers and sisters when only brothers are inheritors in verse 176.
(Incidentally, let us state that the siblings mentioned in one sentence of Nisa 12 verse and the deceased's spouse are the heirs. But in this verse 176, "only brothers" are heirs.)
In summary In verse 11, there is no spouse, while in verse 12, there is a spouse, verse 176 tells how to make a taksim when there are only brothers.
And as it is known, what is essential is the testament according to the verses, and these rates are for the division of the remaining property after the will is fulfilled and the debts, if any, are paid.
As you can see, there are none of the problems such as insufficient inheritance or courtyard. The verses describe the sharing of heritage in a flawless manner. The important point here is to be able to see that each sentence gives a separate formula according to a separate list of heirs. In other words, each sentence in the verses gives a unique list of heirs and tells what the heirs will receive in this case.
While solving problems related to inheritance sharing, it is checked who the surviving heirs are, and the inheritance is divided by determining which sentence of the verses related to inheritance.
As an example, let's solve the question involving 3 famous girl heirs.
"A man dies and leaves behind a mother, a father, three daughters and a wife. How will the heritage be shared? ".
Since both the spouse and the children are inheritors here, the fourth sentence of Nisa 12 verse describes the relevant section (each sentence of this verse describes what should be done if there is a surviving spouse)
". And to them is one quarter of what you leave behind if you have no child; but if you have a child then to them is one eighth of what you leave behind"
According to this sentence, if the man leaves his wife behind and has children, only these people can be inheritors. His wife gets one eighth of the estate, and the children get seven eight . Even if the deceased has a mother, father or siblings, he cannot get a share in this case.
As I said, each sentence gives a separate heir list and formula, and as you can see, inheritance is always enough.
Increasing inheritance is in question only in some cases, again, as I mentioned at the beginning of my article, there are verses containing signs that show who this increased heritage can be given ... For example
48 And if the distribution is attended by the relatives and the orphans and the needy, then you shall give them part of it and say to them a kind saying.
http//emre1974tr.blogspot.com/2014/08/miras-ayetlerinin-cozumu.html
-
For inheritance we need not resort to AI or computer.
Salaam, I asked a simple question.
If man died left 12 pounds of gold.
How much to his wife?
How much to his parents?Likewise, @Emre who posts same dumb stuff.
Simple question use AI if you don’t understand.If a woman died left 12 pounds of gold.
How much to her husband?
How much to her parents? -
Salaam, I asked a simple question.
If man died left 12 pounds of gold.
How much to his wife?
How much to his parents?Likewise, @Emre who posts same dumb stuff.
Simple question use AI if you don’t understand.If a woman died left 12 pounds of gold.
How much to her husband?
How much to her parents?First study the basic laid down rules for distribution of inheritance, you will then need not asking such stupid questions.
The law of inheritance prescribed for Mankind and made obligatory upon the Believers is based upon the Testate succession and the Mandatory allocations. It is made incumbent upon the believers to make a bequeath in favour of their parents and relatively near relatives. A detailed procedure is laid down for bequeathing and for its verification after the death of concerned person. It can be modified in case there is patent tilt or injustice in the bequeath.
Allah the Exalted has specifically covered such situations which are pregnant for abuse of man-dominance and injustice. In such situations, Allah the Exalted has exercised the Authority and Will to demarcate certain parts of the Inheritance, and permanently allocating it to specific relatives in preference to others. The old simple method of dividing into equal shares is adopted like equal parts into which a company's capital is divided these days. The unique feature of law of inheritance promulgated in Grand Qur’ān is that Mankind's ever cherished notion of absolute preference to male offspring is inverted by declaring daughter/s, not son/s, the focus and theme of Inheritance.
Allah the Exalted has allocated inalienable shares for the bereaved relatives in the most simple method by categorizing the deceased in three mutually exclusive types
(i) Parents (Biological father and mother) leaving behind one daughter, or two daughters and son, or many daughters, daughter and son/sons, or more than one son. Parents leaving behind only one son are not in this category.
(ii) Deceased leaving behind alive parents, both mother and father; one son and spouse (wife/wives or husband). Or deceased leaving behind only parents (father and mother) and spouse, but without one son to grieve.
(iii) Deceased (man or woman) leaving behind only single alive parent or no parent, and no spouse, but leaving one son to grieve him. Or deceased leaving behind only single alive parent or no parent, no spouse, no son but leaving behind to grieve him one sister, or two sisters, or sister/s and brothers.
All the three deceased are distinct and exclude one and another. We will not find any other type of deceased in the world.
-
First study the basic laid down rules for distribution of inheritance, you will then need not asking such stupid questions.
You open a thread on translation and can’t answer a simple question. If you died tomorrow and left only a wife and parents, how much does each inherit?
This is basic, and anyone who frequents this site will see that you’re clueless and cannot understand even simple kid math, let alone discuss or translate advanced topics.
Similar to Emre, who keeps littering the forum with the same stupid stuff like he has diarrhea, and yet the moderators keep letting him do it! Hence, Free Minds has become the site of the absurd, full of dumb apes and monkeys.
-
You open a thread on translation and can’t answer a simple question. If you died tomorrow and left only a wife and parents, how much does each inherit?
This is basic, and anyone who frequents this site will see that you’re clueless and cannot understand even simple kid math, let alone discuss or translate advanced topics.
Similar to Emre, who keeps littering the forum with the same stupid stuff like he has diarrhea, and yet the moderators keep letting him do it! Hence, Free Minds has become the site of the absurd, full of dumb apes and monkeys.
Qur'an asks me to avoid when someone proves to be an idiot desperately avoiding to read something that describes the concept in detail.
Thanks.
-
Qur'an asks me to avoid when someone proves to be an idiot desperately avoiding to read something that describes the concept in detail.
Thanks.
No Qur’ān calls you an idiot and dumb ape likewise you’re a coward that can’t answer a basic question and only rants about verbs and nouns.
No thanks!
-
In summary In verse 11, there is no spouse, while in verse 12, there is a spouse, verse 176 tells how to make a taksim when there are only siblings of the deceased
Resolution of Heritage Verses
Each of the heritage verses, Nisa 11, 12 and 176, actually offers separate formulas for individual situations. In fact, each sentence in these verses mentions a separate situation and formula in its own right...
When I was researching it online, I saw that there were people who noticed and said that these three verses gave separate formulas in them. But as I said, not only the verse, but also every sentence in the verses also mentions a different situation and sharing in its own right. Each sentence is a separate list of heirs and the proportions they will receive.
Whoever's mentioned in the sentence, they're the only heirs. So either they're alive, or they're still being inherited, even if they're others.
Therefore, in fact, there is no ratio to each other, common formula, hunting, as the sects practice. In Nisa 11, for example, "If there are more than two women, they own two-thirds of what the deceased leaves." is a separate formula alone (if only girls are heirs and more than two girls, this rate applies, or else it is not in other stylish and circumstances).
And so the stones are in place. In any case, it's enough. Not only is there increased inheritance in some cases, but there is also who will be given this increased amount in light of the verses. (E.g. Verse 8 of Nisa...)
Now let's write verses Nisa 11, 12, and 176 describing this heritage share and then provide an example of analysis through one
Nisa
411 God directs you regarding the inheritance of your children "To the male shall be as that given to two females. If they are women, more than two, then they will have two thirds of what is inherited. And if she is only one, then she will have one half. And to his parents, each one of them shall have one sixth of what is inherited, if he has a child. If he has no child and his parents are the heirs, then to his mother is one third; if he has siblings then to his mother is one sixth. All after a will is carried through or a debt. Your parents and your children, you do not know which are closer to you in benefit, a directive from God, for God is Knowledgeable, Wise."
412 And for you is half of what your wives leave behind if they have no child; but if they have a child then to you is one quarter of what they leave behind. All after a will is carried through or a debt. And to them is one quarter of what you leave behind if you have no child; but if you have a child then to them is one eighth of what you leave behind. All after a will is carried through or a debt. And if a man or a woman who is being inherited has no ascendants, but has a brother or a sister, then to each one of them is one sixth, but if they are more than this then they are to share in one third. All after a will is carried through or a debt, which does not cause harm. A directive from God, and God is Knowledgeable, Compassionate.
4176 They seek a ruling from you, say "God gives you the ruling for those who have no ascendants. If a person passes away and has no children but has a sister, then she shall receive half of what he leaves behind; and he will inherit from her if she has no child. However, if he has two sisters, then they will receive two thirds of what he left behind; and if he has siblings, men and women, then the male shall receive twice what the female receives." God makes clear to you that you do not stray; God is aware of all things.
As an example, let's open up the information given in verse 11.
I have said that each of these verses, let alone each sentence in them, offer separate formulas for different situations. Let's present his analysis
Nisa
- "Allah advises you regarding your children For the male, the share of two females."
That is, if the heirs consist of only children and there are both male and female children, male children will receive 2 units, while female ones will receive 1 unit.
Briefly, with an example, if there is 300 L. inheritance and a man and a woman have children, the male will receive 200 L. and the woman will receive 100 L.
"If they are more than two women, they have two-thirds of what the deceased left."
So if they only have daughters as inheritors and their number is more than two, they have two-thirds of the inheritance. Here I would like to draw your attention again; The desired here is for girls to receive two-thirds only and only in this case. Otherwise, there is no such share in other terms and conditions.
(By the way, considering the statement in verse 176, if the inheritors are 2 girls, these 2 people share two thirds).If we continue with the 300 L. example, they only have girls and if they are more than two, they share 200 liras among them.
"If the child is just a woman, he owns half the inheritance."
As stated in the continuation sentence in the verse, if the deceased left only a single daughter she could receive half of the inheritance.
Again, if we go over 300 Lira, 150 Lira means this one girl child.
"If the deceased has a child, he will have a sixth share for each of the parents as he left them behind."
We understand from this statement that this time the heir has left his parents behind as well as his children, and that's why they have a share (one sixth for each ...).
Of the 300 lira, 50 lira belongs to the mother, 50 lira to the father, and the remaining is the children.
"If the deceased has no children and his parents have inherited him, then his mother is one third."
In this sentence in Nisa 11 verse, it is mentioned that "only the mother and father are inheritors". So this time there are no children, only the parents of the deceased are inheritors (even if there are siblings or something left behind, they are not inheritors).
In this case, the mother received a third. Since the share rate is not given although the father is mentioned in the sentence, the remaining two thirds means your father.
In this case, the mother receives 100 Liras of 300 Liras, while the father receives 200 Liras.
"If he has siblings, his mother's share is one-sixth of what is left of his will and debt."
If the deceased has a mother but does not have a father and also has siblings, the share of the mother decreases to one in six. The rest are shared by the brothers. But let's repeat, if the father had also been the father, only the mother and father would have received the estate, and the siblings would not have their share ... (And as it is understood from the verses, if the deceased has a child, the siblings cannot get a share.)
Likewise, in verses 12 and 176, special cases and formulas are mentioned, sentence by sentence. For example, if the deceased left a spouse in verse 12, verse 176 tells how the division would be if only siblings / siblings left behind, and as I said, each sentence in these verses contains a list of heirs and a formula.
If you wish, let us briefly examine the verse 176 of Nisa in this context
4176 They seek a ruling from you, say "God gives you the ruling for those who have no ascendants. If a person passes away and has no children but has a sister, then she shall receive half of what he leaves behind; and he will inherit from her if she has no child. However, if he has two sisters, then they will receive two thirds of what he left behind; and if he has siblings, men and women, then the male shall receive twice what the female receives." God makes clear to you that you do not stray; God is aware of all things.
Here, too, "if only siblings are heirs", it is explained what the proportions are and of course, each sentence offers a separate list and a separate formulaIf the heir is only 1 sister, half of the inheritance,
If the heir is 1 brother, he takes all of the inheritance,
If 2 sisters are heirs, they get two-thirds,
If only the siblings are inheritors and they are men and women, that is, of both sexes, they share the entire estate as one (female) and two (male).By the way, we indirectly understand from these verses that if there are only many brothers left, these sisters will receive the entire inheritance, or if there are more than two sisters (referring to verse 11), these sisters will receive two-thirds of the inheritance (equally divided among themselves).
If you read verses 11 and 176 of Nisa one after the other, you will see that the rates given to boys and girls only when children are inheritors in verse 11 are exactly the same as those given to brothers and sisters when only brothers are inheritors in verse 176.
(Incidentally, let us state that the siblings mentioned in one sentence of Nisa 12 verse and the deceased's spouse are the heirs. But in this verse 176, "only brothers" are heirs.)
In summary In verse 11, there is no spouse, while in verse 12, there is a spouse, verse 176 tells how to make a taksim when there are only brothers.
And as it is known, what is essential is the testament according to the verses, and these rates are for the division of the remaining property after the will is fulfilled and the debts, if any, are paid.
As you can see, there are none of the problems such as insufficient inheritance or courtyard. The verses describe the sharing of heritage in a flawless manner. The important point here is to be able to see that each sentence gives a separate formula according to a separate list of heirs. In other words, each sentence in the verses gives a unique list of heirs and tells what the heirs will receive in this case.
While solving problems related to inheritance sharing, it is checked who the surviving heirs are, and the inheritance is divided by determining which sentence of the verses related to inheritance.
As an example, let's solve the question involving 3 famous girl heirs.
"A man dies and leaves behind a mother, a father, three daughters and a wife. How will the heritage be shared? ".
Since both the spouse and the children are inheritors here, the fourth sentence of Nisa 12 verse describes the relevant section (each sentence of this verse describes what should be done if there is a surviving spouse)
". And to them is one quarter of what you leave behind if you have no child; but if you have a child then to them is one eighth of what you leave behind"
According to this sentence, if the man leaves his wife behind and has children, only these people can be inheritors. His wife gets one eighth of the estate, and the children get seven eight . Even if the deceased has a mother, father or siblings, he cannot get a share in this case.
As I said, each sentence gives a separate heir list and formula, and as you can see, inheritance is always enough.
Increasing inheritance is in question only in some cases, again, as I mentioned at the beginning of my article, there are verses containing signs that show who this increased heritage can be given ... For example
48 And if the distribution is attended by the relatives and the orphans and the needy, then you shall give them part of it and say to them a kind saying.
http//emre1974tr.blogspot.com/2014/08/miras-ayetlerinin-cozumu.html
-
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.
-
3.5. 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.
My question Is there a single translator and exegete who discharged this basic requirement of academic study of Qur'an? Why they forgot it?
-
My question Is there a single translator and exegete who discharged this basic requirement of academic study of Qur'an? Why they forgot it?
Why should any exegete and translator take this as a basic requirement and discharge them while translating any book? Who constituted this basic requirement to translate the book into another language?
Well, in order to translate a book into another language, you need first to understand the rhythm or rather style used in the original book. And most of all, one needs to have guidance from Allah since the book itself is from God and He is the Author and would let only those He wills to the guidance through the book. Knowing Arabic or any criteria of basic requirements won't bring the truth of the book's inclusiveness in the translated language, unfortunately.. The tendency to biasedness will prevail unless the translator and exegete are not guided and honest.
There is no need for any basic requirement, if one transforms the guided truth from the genuine Arabic Quran into his language.. But no translation or exegeses/expositions are the Quran.. So nothing will work out save the guidance of Allah... Allah has not set any benchmark for translations and exegeses .. it is only your assumption.. Allah didn't even command to translate nor give a hint to execute so... Everyone can translate and everyone will fail for sure because everyone won't accept any of the translations to be exact truth and they will seek other options and every translation is subject to critical criticism.. But, everyone won't fail in guidance when Allah has guided them....
-
Why should any exegete and translator take this as a basic requirement and discharge them while translating any book? Who constituted this basic requirement to translate the book into another language?
Well, in order to translate a book into another language, you need first to understand the rhythm or rather style used in the original book. And most of all, one needs to have guidance from Allah since the book itself is from God and He is the Author and would let only those He wills to the guidance through the book. Knowing Arabic or any criteria of basic requirements won't bring the truth of the book's inclusiveness in the translated language, unfortunately.. The tendency to biasedness will prevail unless the translator and exegete are not guided and honest.
There is no need for any basic requirement, if one transforms the guided truth from the genuine Arabic Quran into his language.. But no translation or exegeses/expositions are the Quran.. So nothing will work out save the guidance of Allah... Allah has not set any benchmark for translations and exegeses .. it is only your assumption.. Allah didn't even command to translate nor give a hint to execute so... Everyone can translate and everyone will fail for sure because everyone won't accept any of the translations to be exact truth and they will seek other options and every translation is subject to critical criticism.. But, everyone won't fail in guidance when Allah has guided them....
So you agree that none thought about Thesis Statement of Qur'an. And you think it is not necessary. May be you say this since Rashad Khalifa naively ignored this fundamental point relevant to every non-fiction book worth mentioning.
-
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.
-
3.10. 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.
-
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.
Sexy girls from the non-Arab world to the Arab world. Is that what you mean pussy cat?
