MuslimHeart
12-06-2005, 02:03 AM
Unfaithful Translation Of some of The Meanings Of The Noble Qur’an
By Yusuf Ali
Picktall, who presented a translation of the meanings of the Noble Qur’an wrote about his experience saying:
Pickthall writes in his foreward of 1930: "... The Qur'an cannot be translated. ... The book is here rendered almost literally and every effort has been made to choose befitting language. But the result is not the Glorious Qur'an, that inimitable symphony, the very sounds of which move men to tears and ecstasy. It is only an attempt to present the meaning of the Qur'an-and peradventure something of the charm in English. It can never take the place of the Qur'an in Arabic, nor is it meant to do so. ..."
They are only humans trying to translate the Words of God, and the result is only an interpretation of the meanings of the Noble Qur’an, that is why non-Arab Muslims must study Arabic
‘Abdullah Yusuf ‘Ali Al-Bahry
Based on a thesis by King Fahd Complex for printing the Noble Qur’an
‘Abdullah Yusuf ‘Ali Al-Bahry is from Batanians sects [Some deviant religious sects who hide their belief and think that the Holy Qur’an has inward and outward interpretations. Leading among these sects are the Nusairiyah, Ismailites and Druzes]
Their translations and commentaries abound with distortions and false interpretations, in addition to their claims of symbolism, and their use of metaphors to conceal and mystify their denial of everything related to Resurrection, Judgment, Paradise, and Hell.
The following are examples of ‘Abdullah Yusuf ‘Ali Al-Bahry’s unfaithful translation of some of the meanings of the Noble Qur’an
1-Denial of Resurrection and Revival even in birds:
The part of the Ayah in which Allah, all praise and glory be to Him, says:
[فَخُذْ أَرْبَعَةً مِّن الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ َ]
Which means: “Take four birds, then cause them to incline towards you (then slaughter them, cut them into pieces), and then put a portion of them on every hill, and call them,” (Al-Baqarah, 2: 260)
‘Abdullah Yusuf ‘Ali translates it as follows:
“He said: take four birds; tame them to turn to thee; but a portion of them on every hill, and call to them”.
The Ayah is completely twisted out of its original meaning by inserting “Tame” thus denying the occurrence of any slaughtering or cutting into pieces, and explaining the resuscitation metaphorically, which is answering his call, just as souls (only and not bodies) do – as such sects claim – when they shall be called on the Day of Resurrection.
He and the rest of all the Qadianiyah and Bahra (sects) translators twist the Ayah out of its original meaning; from reviving the dead into taming the birds, and placing each of them over a mountain, then calling them back, upon which they answer the call, without neither slaughtering, nor cutting into pieces. If so how come he calls this a revival? It is rather the inward interpretation of Batanians, which leaves no distinct text, or a unanimously agreed upon matter, without imparting symbolism to it, and giving it false interpretation. This twisted translation is clearly found in the work of ‘Abdullah Yusuf ‘Ali Al-Bahry, where he employs the same interpretations and reasoning, declaring that he has depended in his translation upon his two Qadiani Sheikh (Muhammad Ali Al-Lahori and H.G. Sorour).[/I]
2-The part of the Ayah in which Allah, all praise and glory be to Him, says:
[إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِّنْهُ]
Which means: “The Messiah ‘Iesa (Jesus), son of Maryam (Mary), was (no more than) a Messenger of Allah and His Word, ("Be!" - and he was) which He bestowed on Maryam (Mary) and a spirit (Rűh) created by Him.” (An-Nisâ’, 4: 171)
Yusuf Ali translates as:
“Christ Jesus the son of Mary was (no more than) a Messenger of Allah, and His Word, which He bestowed on Mary and a Spirit proceeding from Him: so believe in Allah and His Messengers.”
He translates it as: “a Spirit proceeding from Him” makes it mean a spirit emanating from Him [proceed means: issue, emanate, emerge…]. Thus he inserted that polytheistic expression in the text and thus completely distorted its meaning.
3-Stressing the Christian theology of the original sin, and the universal sinfulness of the human race, and the Christian creed of salvation:
The part of the Ayah in which Allah, all praise and glory be to Him, says:
[فَوَسْوَسَ لَهُمَا الشَّيْطَانُ لِيُبْدِيَ لَهُمَا مَا وُورِيَ عَنْهُمَا مِن سَوْءَاتِهِمَا]
Which means: “Then Shaitân (Satan) whispered suggestions to them both in order to uncover that which was hidden from them of their private parts (before)”(Al-A’râf, 7:20)
Is translated by Yusuf ‘Ali as follows: “Then began Satan to whisper suggestions to them, in order to reveal to them their shame that was hidden from them (before)”,
Thus he twists the meaning in his symbolic way to make the aim of whispering not uncovering their private parts as states the Ayah, but rather revealing to them what was absent from them of evil and shame. In his commentary on Surat Al-A‘râf he indulges in his inward philosophy and he calls to adopt all means to restore the original status of innocence and purity. Thus distorting the Ayah to make it echo the dogma of original sin and salvation.
4- He open the door to the racial Jewish claims that they are the chosen people of Allah:
The Ayat in which Allah, all praise and glory be to Him, says:
[وَإِسْمَاعِيلَ وَالْيَسَعَ وَيُونُسَ وَلُوطًا وَكُلاًّ فضَّلْنَا عَلَى الْعَالَمِينَ وَمِنْ آبَائِهِمْ وَذُرِّيَّاتِهِمْ وَإِخْوَانِهِمْ]
Which means: “And Ismâ'il (Ishmael) and Al-Yas'â (Elisha), and Yűnus (Jonah) and Lout (Lot), and each one of them We preferred above the 'Alamîn (mankind and jinns) (of their times). And also some of their fathers and their progeny and their brethren,”(Al-An‘âm, 6: 86-87), Yusuf ‘Ali translates as follows: “And Isma`il and Elisha. And Jonas, and lot: and to all we gave favour above the nations: (To them) and to their fathers, and progeny and brethren” where he completely deleted the pronoun (some) from his translation, which indicates an unspecified number or quantity. By doing so Yusuf ‘Ali opens the door to prove the racial Jewish claims that they are the chosen people of Allah.
5- Such an allegiance is further accentuated, where Yusuf ‘Ali twists the meaning of an Ayah in the Noble Qur’an, in order to bless the establishment of Israel, and the gathering of the Jews on the land of Palestine:
The Ayah in which Allah, all praise and glory be to Him, says:
[وَقُلْنَا مِن بَعْدِهِ لِبَنِي إِسْرَائِيلَ اسْكُنُواْ الأَرْضَ فَإِذَا جَاء وَعْدُ الآخِرَةِ جِئْنَا بِكُمْ لَفِيفًا]
Which means: “And We said to the Children of Israel after him: ‘Dwell in the land, then, when the final and the last promise comes near. We shall bring you altogether as mixed crowd.’” (Al-Isrâ’, 17:104)
Yusuf ‘Ali translates the Ayah as follows:
“And we said thereafter to the Children of Israel, dwell securely in the land (of promise): but when the second of the warnings came to pass, we gathered you together in a mingled crowd.” (Al-Isrâ’, 17:104)
thus we find him describing the final and the last promise or the promise of the Hereafter as “the second of the warnings”, which he traces back to the mischief that Jews do in the land stated at the beginning of Surat Al-Isrâ’!! Although the Ayah speaks about gathering them all together on the Day of Resurrection to receive the recompense they deserve for their deeds
interpreting Ayah 104 from Surat Al-Isrâ in which Allah, Be ever gloried His Majesty and Might, addresses the Jews saying: [فَإِذَا جَاء وَعْدُ الآخِرَةِ جِئْنَا بِكُمْ لَفِيفًا] (which means): “When the final and the last promise comes near. We shall bring you altogether as mixed crowd.”(Al-Isrâ’: 17: 104), as gathering them out of various nations (thereby he twisted the translation of the text) [Commentary 1658, p. 606 – English Qadianiyah Translation]. He further says: “When punishment is inflicted upon Muslims for the second time (the final and last promise), the Jews from all around the world will be brought back to the sacred land.” He claims that the establishment of their state through Balfour Declaration has marked the clear fulfillment of the prophecy. Although the Ayah speaks about gathering them all together on the Day of Resurrection to receive the recompense they deserve for their deeds. Hence he twists the meaning of an Ayah in the Noble Qur’an, in order to bless the establishment of Israel, and the gathering of the Jews on the land of Palestine.
6- In translating the part of the Ayah saying: [وَأَنَّ أَكْثَرَكُمْ فَاسِقُونَ] which means: “And that most of you are Fâsiqűn [rebellious and disobedient (to Allah) (Al-Mâ’idah, 5, 59) Yusuf ‘Ali inserts the word “perhaps”, saying: “And (perhaps) that most of you are rebellious and disobedient” thus rendering the speech hypothetical rather than affirmative, because the Ayah is referring to the Jews, and perhaps he is their sympathizing friend.
7-Distortion of the Law of Allah:
The part of the Ayah in which Allah, all praise and glory be to Him, says:
[وَلاَ تَقْرَبُواْ الزِّنَى]
Which means: “And come not near to the unlawful sexual intercourse.”(Al-Isrâ’, 17: 32) Yusuf Ali translates as: “Nor come nigh to adultery”, although the Arabic word “زنا” in Arabic language and Shari‘ah [Islamic Law] means any sexual intercourse, contrary to the English language which uses two words: adultery and fornication. [Definition of adultery: Sexual intercourse between a married person and a partner other than the lawful spouse. Whereas the definition of fornication is: Sexual intercourse between partners who are not married to each other.] Thus, he limits the prohibition stated in the Ayah to marital infidelity only. His commentary 2215 clearly shows that he deliberately did that and meant it, because it is adultery that destroys the family and harms the past and future offspring.
8-Changing the rules of Hijab (veil):
[يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ]
Which means: “Draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way).”(Al-Ahzâb, 33: 59) Yusuf Ali translates as:
“That they should cast their outer garments over their persons (when abroad)” meaning such sort of garments, as coats, that are worn over clothes.
9-Yusuf ‘Ali translates the Ayah saying: [فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّين] which means: “Then what (or who) causes you (O disbelievers) to deny the Recompense (i.e. Day of Resurrection)?”(At-Tin, 95:7) as follows: “Then what can, after this, contradict thee, as to the Judgment (to come)?”Thus, making the speech as if addressed to the Messenger of Allah (may Allah bless him and grant him peace), which is a flagrant calumny.
4-Using indecent language in referring to Lady ‘Aishah (may Allah be pleased with her):
In the part of the Ayah saying:
[إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَات الْمُؤْمِنَاتِ ِ]
Which means: “Verily, those who accuse chaste women, who never even think of anything touching their chastity and are good believers,”(An-Nűr, 24:23)
Yusuf ‘Ali translates the word “الْغَافِلَات” as “indiscreet” meaning the injudicious and unreserved ones, although the true meaning of the word “الْغَافِلَات” is those who are completely ignorant of vice, who are of good, pure and chaste hearts. He employs such misstatement to accuse Lady Aishah (may Allah be pleased with her) of being the one whose rashness or indiscretion and lack of self-restrain has exposed her to the slander that spread about her.
5- In Yusuf ‘Ali’s translation of the part of the Ayah saying:
[أَنبَتَهَا نَبَاتًا حَسَنًا]
Which means: “He made her grow in a good manner” (Âl-‘Imrân, 3:37)
Yusuf ‘Ali made a suspicious insertion [beauty] into the text, for he translates it as: “He made her grow in purity and beauty” following his inclination to quote from the Christian books, thus concurring with the Christians in their abusive depiction of Lady Maryam (may Allah be pleased with her) as a beautiful doll.
By Yusuf Ali
Picktall, who presented a translation of the meanings of the Noble Qur’an wrote about his experience saying:
Pickthall writes in his foreward of 1930: "... The Qur'an cannot be translated. ... The book is here rendered almost literally and every effort has been made to choose befitting language. But the result is not the Glorious Qur'an, that inimitable symphony, the very sounds of which move men to tears and ecstasy. It is only an attempt to present the meaning of the Qur'an-and peradventure something of the charm in English. It can never take the place of the Qur'an in Arabic, nor is it meant to do so. ..."
They are only humans trying to translate the Words of God, and the result is only an interpretation of the meanings of the Noble Qur’an, that is why non-Arab Muslims must study Arabic
‘Abdullah Yusuf ‘Ali Al-Bahry
Based on a thesis by King Fahd Complex for printing the Noble Qur’an
‘Abdullah Yusuf ‘Ali Al-Bahry is from Batanians sects [Some deviant religious sects who hide their belief and think that the Holy Qur’an has inward and outward interpretations. Leading among these sects are the Nusairiyah, Ismailites and Druzes]
Their translations and commentaries abound with distortions and false interpretations, in addition to their claims of symbolism, and their use of metaphors to conceal and mystify their denial of everything related to Resurrection, Judgment, Paradise, and Hell.
The following are examples of ‘Abdullah Yusuf ‘Ali Al-Bahry’s unfaithful translation of some of the meanings of the Noble Qur’an
1-Denial of Resurrection and Revival even in birds:
The part of the Ayah in which Allah, all praise and glory be to Him, says:
[فَخُذْ أَرْبَعَةً مِّن الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ َ]
Which means: “Take four birds, then cause them to incline towards you (then slaughter them, cut them into pieces), and then put a portion of them on every hill, and call them,” (Al-Baqarah, 2: 260)
‘Abdullah Yusuf ‘Ali translates it as follows:
“He said: take four birds; tame them to turn to thee; but a portion of them on every hill, and call to them”.
The Ayah is completely twisted out of its original meaning by inserting “Tame” thus denying the occurrence of any slaughtering or cutting into pieces, and explaining the resuscitation metaphorically, which is answering his call, just as souls (only and not bodies) do – as such sects claim – when they shall be called on the Day of Resurrection.
He and the rest of all the Qadianiyah and Bahra (sects) translators twist the Ayah out of its original meaning; from reviving the dead into taming the birds, and placing each of them over a mountain, then calling them back, upon which they answer the call, without neither slaughtering, nor cutting into pieces. If so how come he calls this a revival? It is rather the inward interpretation of Batanians, which leaves no distinct text, or a unanimously agreed upon matter, without imparting symbolism to it, and giving it false interpretation. This twisted translation is clearly found in the work of ‘Abdullah Yusuf ‘Ali Al-Bahry, where he employs the same interpretations and reasoning, declaring that he has depended in his translation upon his two Qadiani Sheikh (Muhammad Ali Al-Lahori and H.G. Sorour).[/I]
2-The part of the Ayah in which Allah, all praise and glory be to Him, says:
[إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِّنْهُ]
Which means: “The Messiah ‘Iesa (Jesus), son of Maryam (Mary), was (no more than) a Messenger of Allah and His Word, ("Be!" - and he was) which He bestowed on Maryam (Mary) and a spirit (Rűh) created by Him.” (An-Nisâ’, 4: 171)
Yusuf Ali translates as:
“Christ Jesus the son of Mary was (no more than) a Messenger of Allah, and His Word, which He bestowed on Mary and a Spirit proceeding from Him: so believe in Allah and His Messengers.”
He translates it as: “a Spirit proceeding from Him” makes it mean a spirit emanating from Him [proceed means: issue, emanate, emerge…]. Thus he inserted that polytheistic expression in the text and thus completely distorted its meaning.
3-Stressing the Christian theology of the original sin, and the universal sinfulness of the human race, and the Christian creed of salvation:
The part of the Ayah in which Allah, all praise and glory be to Him, says:
[فَوَسْوَسَ لَهُمَا الشَّيْطَانُ لِيُبْدِيَ لَهُمَا مَا وُورِيَ عَنْهُمَا مِن سَوْءَاتِهِمَا]
Which means: “Then Shaitân (Satan) whispered suggestions to them both in order to uncover that which was hidden from them of their private parts (before)”(Al-A’râf, 7:20)
Is translated by Yusuf ‘Ali as follows: “Then began Satan to whisper suggestions to them, in order to reveal to them their shame that was hidden from them (before)”,
Thus he twists the meaning in his symbolic way to make the aim of whispering not uncovering their private parts as states the Ayah, but rather revealing to them what was absent from them of evil and shame. In his commentary on Surat Al-A‘râf he indulges in his inward philosophy and he calls to adopt all means to restore the original status of innocence and purity. Thus distorting the Ayah to make it echo the dogma of original sin and salvation.
4- He open the door to the racial Jewish claims that they are the chosen people of Allah:
The Ayat in which Allah, all praise and glory be to Him, says:
[وَإِسْمَاعِيلَ وَالْيَسَعَ وَيُونُسَ وَلُوطًا وَكُلاًّ فضَّلْنَا عَلَى الْعَالَمِينَ وَمِنْ آبَائِهِمْ وَذُرِّيَّاتِهِمْ وَإِخْوَانِهِمْ]
Which means: “And Ismâ'il (Ishmael) and Al-Yas'â (Elisha), and Yűnus (Jonah) and Lout (Lot), and each one of them We preferred above the 'Alamîn (mankind and jinns) (of their times). And also some of their fathers and their progeny and their brethren,”(Al-An‘âm, 6: 86-87), Yusuf ‘Ali translates as follows: “And Isma`il and Elisha. And Jonas, and lot: and to all we gave favour above the nations: (To them) and to their fathers, and progeny and brethren” where he completely deleted the pronoun (some) from his translation, which indicates an unspecified number or quantity. By doing so Yusuf ‘Ali opens the door to prove the racial Jewish claims that they are the chosen people of Allah.
5- Such an allegiance is further accentuated, where Yusuf ‘Ali twists the meaning of an Ayah in the Noble Qur’an, in order to bless the establishment of Israel, and the gathering of the Jews on the land of Palestine:
The Ayah in which Allah, all praise and glory be to Him, says:
[وَقُلْنَا مِن بَعْدِهِ لِبَنِي إِسْرَائِيلَ اسْكُنُواْ الأَرْضَ فَإِذَا جَاء وَعْدُ الآخِرَةِ جِئْنَا بِكُمْ لَفِيفًا]
Which means: “And We said to the Children of Israel after him: ‘Dwell in the land, then, when the final and the last promise comes near. We shall bring you altogether as mixed crowd.’” (Al-Isrâ’, 17:104)
Yusuf ‘Ali translates the Ayah as follows:
“And we said thereafter to the Children of Israel, dwell securely in the land (of promise): but when the second of the warnings came to pass, we gathered you together in a mingled crowd.” (Al-Isrâ’, 17:104)
thus we find him describing the final and the last promise or the promise of the Hereafter as “the second of the warnings”, which he traces back to the mischief that Jews do in the land stated at the beginning of Surat Al-Isrâ’!! Although the Ayah speaks about gathering them all together on the Day of Resurrection to receive the recompense they deserve for their deeds
interpreting Ayah 104 from Surat Al-Isrâ in which Allah, Be ever gloried His Majesty and Might, addresses the Jews saying: [فَإِذَا جَاء وَعْدُ الآخِرَةِ جِئْنَا بِكُمْ لَفِيفًا] (which means): “When the final and the last promise comes near. We shall bring you altogether as mixed crowd.”(Al-Isrâ’: 17: 104), as gathering them out of various nations (thereby he twisted the translation of the text) [Commentary 1658, p. 606 – English Qadianiyah Translation]. He further says: “When punishment is inflicted upon Muslims for the second time (the final and last promise), the Jews from all around the world will be brought back to the sacred land.” He claims that the establishment of their state through Balfour Declaration has marked the clear fulfillment of the prophecy. Although the Ayah speaks about gathering them all together on the Day of Resurrection to receive the recompense they deserve for their deeds. Hence he twists the meaning of an Ayah in the Noble Qur’an, in order to bless the establishment of Israel, and the gathering of the Jews on the land of Palestine.
6- In translating the part of the Ayah saying: [وَأَنَّ أَكْثَرَكُمْ فَاسِقُونَ] which means: “And that most of you are Fâsiqűn [rebellious and disobedient (to Allah) (Al-Mâ’idah, 5, 59) Yusuf ‘Ali inserts the word “perhaps”, saying: “And (perhaps) that most of you are rebellious and disobedient” thus rendering the speech hypothetical rather than affirmative, because the Ayah is referring to the Jews, and perhaps he is their sympathizing friend.
7-Distortion of the Law of Allah:
The part of the Ayah in which Allah, all praise and glory be to Him, says:
[وَلاَ تَقْرَبُواْ الزِّنَى]
Which means: “And come not near to the unlawful sexual intercourse.”(Al-Isrâ’, 17: 32) Yusuf Ali translates as: “Nor come nigh to adultery”, although the Arabic word “زنا” in Arabic language and Shari‘ah [Islamic Law] means any sexual intercourse, contrary to the English language which uses two words: adultery and fornication. [Definition of adultery: Sexual intercourse between a married person and a partner other than the lawful spouse. Whereas the definition of fornication is: Sexual intercourse between partners who are not married to each other.] Thus, he limits the prohibition stated in the Ayah to marital infidelity only. His commentary 2215 clearly shows that he deliberately did that and meant it, because it is adultery that destroys the family and harms the past and future offspring.
8-Changing the rules of Hijab (veil):
[يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ]
Which means: “Draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way).”(Al-Ahzâb, 33: 59) Yusuf Ali translates as:
“That they should cast their outer garments over their persons (when abroad)” meaning such sort of garments, as coats, that are worn over clothes.
9-Yusuf ‘Ali translates the Ayah saying: [فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّين] which means: “Then what (or who) causes you (O disbelievers) to deny the Recompense (i.e. Day of Resurrection)?”(At-Tin, 95:7) as follows: “Then what can, after this, contradict thee, as to the Judgment (to come)?”Thus, making the speech as if addressed to the Messenger of Allah (may Allah bless him and grant him peace), which is a flagrant calumny.
4-Using indecent language in referring to Lady ‘Aishah (may Allah be pleased with her):
In the part of the Ayah saying:
[إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَات الْمُؤْمِنَاتِ ِ]
Which means: “Verily, those who accuse chaste women, who never even think of anything touching their chastity and are good believers,”(An-Nűr, 24:23)
Yusuf ‘Ali translates the word “الْغَافِلَات” as “indiscreet” meaning the injudicious and unreserved ones, although the true meaning of the word “الْغَافِلَات” is those who are completely ignorant of vice, who are of good, pure and chaste hearts. He employs such misstatement to accuse Lady Aishah (may Allah be pleased with her) of being the one whose rashness or indiscretion and lack of self-restrain has exposed her to the slander that spread about her.
5- In Yusuf ‘Ali’s translation of the part of the Ayah saying:
[أَنبَتَهَا نَبَاتًا حَسَنًا]
Which means: “He made her grow in a good manner” (Âl-‘Imrân, 3:37)
Yusuf ‘Ali made a suspicious insertion [beauty] into the text, for he translates it as: “He made her grow in purity and beauty” following his inclination to quote from the Christian books, thus concurring with the Christians in their abusive depiction of Lady Maryam (may Allah be pleased with her) as a beautiful doll.