Quran's Translations

Kur'an imlası / تهجئة و ترقيم القرآن / Spelling (Punctuation) of the Qur'an.

Lütfen -okuduğunuzda- resmi mushaf ve diğer tercümelerle karşılaştırınız.
Please -when you read- compare with the offical mushaf and other translations.

Mushaf metni ve tercümeler üzerinde sürekli çalışılmaktadır. Bu nedenle son sürümler esas alınmalıdır.
There is constant work on the mushaf text and translations. Therefore, the latest versions should be taken as a basis.

On Translating the Quran: Towards Understanding Hidden Meanings beyond the Quranic Syntactic Construction (An-nazm) via Skopostheorie
في ترجمة القرآن
نحو فهم المعاني الكامنة خلف النظم القرآني
Dr. Muhammad Fawzi Al-Ghazi
Assistant Professor of Translation Studies, Text Linguistics and English Literature
Academic Visitor at Imperial College London, United Kingdom
Assistant Professor of Translation Studies and Text Linguistics at the Dept. of European Languages and Literature, King Abdul-Aziz University, KSA
International academic referee/a member of the editorial board of The Moroccan International Journal for Translation Studies

A translator's (university) guide to understanding religious translation through practical examples of translation-oriented text analysis applied to the Quranic non-informative appellative speech & repetition

Foreword
It goes without saying that the Quranic text– even regardless of being a divine text transmitted to Muslims by the God-sent Prophet (peace be upon him) – is a fertile area of research that has attracted a large number of scholars, academicians, and university students around the world due to the fact that it is the ideal of perfection in the Arabic language on various levels, the linguistic, the semantic, the rhetorical, and so forth. It is no accident, therefore, that the translation of the Quran was, and still has been, a problematic area that has incessantly raised a great fuss over how to bring a proper or even appropriate translation of it.
Taking such axioms into account, as the writer of the present translational work, I have tried to bring translators as well as scholars of religious texts in general and the Quranic text specifically into real and practical problems of rendering such a sublime text. That's why I have been too careful to bring all theoretical information related to the subject matter of the present work unless when needed. It is thus of paramount importance to note here that the subject matter of the present work is mainly excerpted with latitude from the writer’s M.A. and Ph.D. theses (with grade Excellent with First Class Honor) entitled respectively as “The Rendering of Repetition into English in the Meccan Quranic Verses: An Analysis of Three Well-known Translations” and “A Study of the Rendering into English of the Appellative Function in the Quranic Text” [Cairo University, Faculty of Arts, Dept. of English Language and Literature]. Both studies have been supervised by Professor M.M.M. Enani of Cairo University, who is often regarded as the father figure in the field of Translation Studies in Today's Egypt as well as in the Arab world.

Dr. Muhammad Fawzi Al-Ghazi

Published between 1934 and 1937 in installments, Abdullah Yusuf Ali’s Holy Quran translation and commentary is perhaps one of the most informed and authentic twentieth century English translations of the Quran with an inclusive language. Stressing the ethical and spiritual dimensions of the Quran and simultaneously using his deep linguistic and historical insights, Yusuf Ali, in his translation, tries to convey the universal message of the Quran by appealing to human reason, however, without going beyond any of the foundational belief systems of Islam. The translation of the Quran is backed up by over six-thousand commentary notes and thirteen appendices, thus making the work indispensable for anyone seriously interested in studying the Quran for gaining an objective understanding of its message.
The present edition of Yusuf Ali’s translation, in three volumes, with a new introduction, prepared by Dr Sabrina Lei, an insightful European Muslim philosopher who previously produced its translation in Italian, and published by Tawasul Europe Centre for Research Dialogue, Rome,  an independent Muslim think tank and publishing venture,  seeks to present the universal  message of this twentieth century classic in front of the general public in  the interest of building bridges across different religions and cultures.  The reissuing of Yusuf Ali’s work, in a new form and style, while fully remaining loyal to the original text of the translation and commentary, is a monumental achievement, as Islamophobia and erroneous projections of the Quran are currently  growing in many parts of the world.

al-Baqarah (The Cow) is named after the incident of the cow, as related in Ayas 67-74, highlighting the lukewarm response of the Children of Israel to God’s commandments whereby He sought to test their Faith.
Merit: the longest sura in the Grand Qur’an totaling 286 ayas, al-Baqarah has a number of merits. Firstly, it is a blessing for the Muslim household. Abu Hurayrah narrated that the Prophet said: “Do not turn your homes into graveyards, the devil shuns the home in which Sura al-Baqarah is recited” (Muslim: 780), and Abu Umamah al-Bahili narrated that the Prophet said: “Read Sura al-Baqarah as owning it is a blessing and abandoning it is a loss, and the sorcerers cannot bear it”. (Muslim: 1910) Secondly, and very importantly, it, along with Al 'Imran– together known as ‘al-Zahrawin’ (lit. The Two Luminous Suras) – will come to intercede on behalf of a person who takes them as his own on the Day of Judgement. Abu Umamah al-Bahili narrated that the Prophet said: “Read the Qur’an for it comes on the Day of Judgement to intercede on behalf of those who associate themselves with it. Read al-Zahrawin, al-Baqarah and Ól ÑImrÉn, as they come on the Day of Judgement as if they were two clouds, or shades or two flocks of birds, keeping close together arguing on behalf of he who owns them”. (Muslim: 1910) al-Baqarah also contains some of the most meritorious ayas—the greatest aya in the Qur’an, the Aya of al-KursÊ (No. 255) and the last two ayas of the sura. 'Uqbah Ibn 'Amir narrated that the Prophet said: “Whoever recites the last two ayas of al-Baqarah, these will suffice him ˹as a shield from evil˺”. (al-Bukhari: 5008) The longest aya in the Qur’an, Aya Ad-Dayn (No. 282), also occurs in al-Baqarah.
Theme: the main message of al-Baqarah is that true Believers receive God’s commandments with unequivocal acceptance and submission. The sura is meant to establish firm Belief that can stand the tests and trials to come in order to prevail over Denial.
Key: in order to unlock the meaning for this sura one has to take it as a detailed answer from Allah to the Believers’ supplication to guide them to the Straight Path, found at the end of al-Fatihah—here Allah tells Believers how to find this Straight Path and true, unshakable Belief. The first five ayas capture the essence of the message: that true guidance is to be found in the Qur’an and that true Believers are those who submit themselves unquestioningly to Allah’s Will and have unshakable faith in all that Prophet Muhammad () came with. The many stories and incidents of disobedience and rebelling against Allah’s commands told here are given to highlight what lack of Belief and submission is like. Furthermore, it is a very early Madinan sura, which explains the many references given to the Children of Israel, who then resided in Madinah in their multitudes, and the gentle reminder they were given to the Straight Path of Allah. The sura also includes the admonishing of hypocrites lurking within the newly-formed community, and the introduction of new laws such as fasting during the month of Ramadan, how to perform Hajj and familial matters. Essentially, many new laws for the Muslims and their community at large are introduced in a very considerate manner: and whereby Believers are to obey these with total submission.

This chapter surveys scholarly literature on Qur’anic translations into non-European languages—in this sample, Swahili, Persian, Turkish, Mandarin Chinese, and Malay. It highlights the foci and problems of research in the field and examines, in broad strokes, the history of translations and their relationship with vernacular commentaries. The piece is arranged according to the evolution of the genre in its various formats—interlinear translations, commentary translations, and modern translation. Additionally, it considers the role of print technology, Christian missionaries, and Muslim reformist movements in cultivating a modern genre of Qur’anic translation.

Kitabın PDF'sinin tamamı (https://murselahiskali.wordpress.com/2018/01/02/rusca-kuran-i-kerim-cevirileri-tanitimi-ve-analizi/) ---
İnsanlığa Son Çağrı olan Kur’an-ı Kerim’in hem Doğu’da hem Batı’da birçok dile çevrildiğine tanık oluyoruz. Bu çeviriler arasında en eski olanı Farsça Kur’an-ı Kerim çevirisidir. İslam ve Kur’an ile ilgili Rusça çalışmalara gelince; yapılan araştırmalara göre İslam diniyle ilgili ilk çalışmalar XI. yüzyılda kaleme alınmıştır. Kur’an hakkındaki ilk Rusça çalışmaların ise XVII. yüzyılın sonuna doğru kaleme alındığı bilinmektedir. Rusçaya ilk Kur’an çevirileri Arapçadan olmayıp, Avrupa dillerindeki Kur’an çevirileri esas alınarak yapılmıştır. Bu çeviriler, eksik olmakla birlikte kendi döneminin ihtiyaçlarını karşılamıştır. Arapça aslından Rusçaya kazandırılan ilk mealler ise Boguslavskiy (ö.1893) ve Sablukov (ö.1880) tarafından gerçekleştirilmiştir. Bu çalışmamızda yirmi dokuz meal yazarlarını ve meallerini değerlendirdik. Daha sonra bu mealleri, Çeviribilim açısından inceleyerek Rusça Kur’an çevirisinin başarılı bir şekilde oluşturulmasına katkı sunmaya gayret ettik ve bazı önerilerde bulunduk.

Kitabın PDF'sinin tamamı (https://murselahiskali.wordpress.com/2018/01/17/kuranda-ibranice-kelimeler-muhezzeb-baglaminda-elestirel-bir-inceleme/) ---

Bu çalışmamızda Süyûtî’nin el-Mühezzeb fimâ vakaa fi’l-Kur’an’i mine’l-muarreb isimli eserinde İbranice olduğu iddia edilen yirmi iki farklı kelimeyi ele aldık ve artsüremli bir araştırmaya tabi tuttuk. Kelimeleri hem Yahudi dilindeki/dinindeki yerini hem de Arapçadaki ve İslam’daki yerini belirlemeye çalıştık. Daha sonra ise, her kelimeyle alakalı elde ettiğimiz verileri dikkate alarak genel değerlendirmelerde ve bazı mülahazalarda bulunduk. Söz konusu kelimelerle alakalı görüşleri eleştirel açıdan değerlendirdik.
Çalışmamız esnasında incelediğimiz kelimeler hakkında verilen bilgilerin bir kısmının noksan bir kısmının ise yanlış olduğunu ispatlamaya çalıştık. Bu noksan ve yanlışlıkların hem Mühezzeb isimli eserde hem Mühezzeb’le ilgili çalışmalarda hem de ta’rîb konusunda telif edilen eserlerde olduğunu tespit ettik. İmkânlar dâhilinde eksik ve yanlış bilgilerin doğrusuyla değiştirilmesi için önerilerde bulunduk.

Qur'an is the central religious text of Islam, which Muslims believe to be a revelation from God (Arabic: الله‬ Allah). It is widely regarded as the finest piece of literature in the Arabic language. Translation of the Qur'an has always been a problematic and controversial issue for each translator in the Islamic theology. Furthermore, translating Qur'anic text might raise several serious problems in translation; these problems are due to the different translations of puns and the misinterpretations between the intended meanings of pun with their inherent notions, which could result in a certain amount of ambiguity. The present study deals with problems of translating the rhetorical purposes of puns in the Glorious Quran into English. The study examines Quranic text and its four widespread English translations by Yusuf Ali (2014), Pickthall (1963, 2011), Arberry (1991), and Shakir (1999). The research corpus is based on four verses (Ayat) selected randomly from the Holy Quran. The objectives of this study are to determine the pun translation strategies applied by the translators in translating the Quranic puns from Arabic into English in terms of Delabastita᾿s (1996) strategies. In addition, to find out to what extent is the meaning of the Arabic puns has maintained in the English translation with regard to Newmark (1988) translation methods. A descriptive method was used to analyze the data. The researcher calculated the frequency and percentage of strategies applied by each translator. The findings of the study will pave the way for further investigations on the translatability of different issues in the Holy Quran. INTRODUCTION Islam is a worldwide religion, which was sent to all humanity. Its teachings, orders, prohibitions and laws are all found in its holy book, the Quran. The holy Quran is a unique form of Arabic speech, and is divided into chapters (sura in Arabic), which are then divided into verses (ayah).The totality of every chapter has a special character, with its own unique form, and its unique use of literary devices. Pun is one of the rhetoric devices that have been frequently used in the holy Quran. The puns have brought forth a sublime reconciliation between form and content.) used the terms wordplay and pun interchangeably; however, since distinguishing between wordplays and puns is not the focus of this study, it will be assumed that puns are included in the given definition of wordplay. Shaw (1905) indicated that puns have appeared in literature since the time of Homer, 8th century B.C., states that pun is the humorous use of a word emphasizing different meanings or associations. Some scholars (e.g. Delabastita, 1997; Leech, 1969; Newmark, 1988) emphasized the homonymous and polysemous nature of words used in pun or wordplay. According to Newmark (1988, p. 217) one makes a pun by using a word, or two words with the same sound (piece-peace), or a group of words with the same sound (personne alitee / personnalite) in their two possible senses. He adds that the purpose of making a pun is to arouse laugher or amusement, and sometimes to concentrate meaning. Based on the reason that puns depend on the structural features of a language, and that different languages have different structures, it is believed that the task of translating them to be a very difficult one. The translation even will be more difficult between unrelated language systems such as Arabic and English. Besides the language distinctions, the different cultural backgrounds are also big barriers to translate Arabic puns into English. Moreover, the translation of the Quranic puns will causes serious problems to the translators since the holy Quran is a unique expression of the Arabic language and nothing can match its literary form. A brief look at the studies on pun indicated that so far very little research has been done in the field. The current study is one of the few studies that focused on the holy Quran and pun translation from Arabic into English. It is conducted to see the strategies were applied by different translators in rendering the Quranic puns into English.

The pun is a tricky use of a word or phrase which has very different meanings that are closely interrelated, or of words with the same sound but different meanings. The Pun is a term with a dual meaning: “close” using obvious reference, and “far” using obscure reference. The hidden is usually meant. The close meaning is the sooner that comes to the listener’s mind. However, the speaker targets at the far one yet use the close to hide it. Translating the Quran text always raises several serious challenges in translation; these challenges are due to the different translations of puns and the misinterpretations between the intended meanings of a pun with their basic concepts, which could result in a certain amount of ambiguity. The study examines the Quranic corpus and its three versions of English translations. The study utilizes the typology of Delabastita᾿s for horizontal puns, Nida’s techniques of dynamic and formal equivalent and Newmark’s translation methods. This research attempts to investigate the semantic meaning of puns in the Quran translation and to define the translation techniques applied in translating the Quranic puns from Arabic into English.

An abbreviation of this work in Spanish is available at: https://www.academia.edu/25384585/LOS_VALORES_QUR%C3%81N_REH%C3%89N_DEL_LIBRE_ALBEDR%C3%8DO

هذه الدراسة هنا لتُسلِّط الضوء ليس فقط على التراجم الأسبانية حصراََ، وإنما لتنقل صورة مشكلة التراجم تنويهاً لأرجحية المشكلة ومطالبةََ بإنقاذ الوضع المتردي الذي وصل اليه النشر القرآني، خاصة في عصر العولة والشبكة العنكبوتية ومواقع التواصل وتغلغل الاسلام الى أعمق أفجاج الارض والحمدلله.

أُنزِلَ القرآن عَربياََ، فصيحاََ ببلاغةٍ وإِحكامٍ لا مُقارِنَ له، قال فيه، تباركَ إسمُه ﴿وَلَوْ جَعَلْنَاهُ قُرْ‌آنًا أَعْجَمِيًّا لَّقَالُوا لَوْلَا فُصِّلَتْ آيَاتُهُ ۖ أَأَعْجَمِيٌّ وَعَرَ‌بِيٌّ ۗ قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ ۖ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ‌ وَهُوَ عَلَيْهِمْ عَمًى ۚ أُولَـٰئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ﴾ [فصلت ٤٤]؛ ولإنما اللاعجاز لم يقتصر على القول، بل وذهب الى التحدي، ليُقسِم به رب العزة والجلال بإستحالة أن يأتي بمثله الإنس والجن مجتمعين بقولهِ جلّت صفاتُه  ﴿قُل لَّئِنِ اجْتَمَعَتِ الْإِنسُ وَالْجِنُّ عَلَىٰ أَن يَأْتُوا بِمِثْلِ هَـٰذَا الْقُرْ‌آنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرً‌ا﴾ [الإسراء ٨٨]. ومن هنا فترجمة القرآن، أو ما عُرِف بتفسير معاني القرآن لهو في حدّ ذاته مُعجزة على البشر، غير ممكن الإرتقاء به من فرد ولا بضع من البشر ﴿…لَّئِنِ اجْتَمَعَتِ الْإِنسُ وَالْجِنُّ…﴾ أي اننا لنتفق مطلقا على أن الإتيان بمثل القرآن بلاغةً وبأيّ لغة كانت، من قِبل أي مترجم، لهو ليس باﻷمر المستحيل فقط، وإنما هو تكهن غير مقبول ولا يجوز السماح له. لكن الغاية من التفسير تبتغي على الاقل نقل الصورة القرآنية لعقول المتلقي بلغةٍ أخرى يُفهَمُ فحواها على أحسن حال، بتضحية بلاغية، لكن بدون تنازل عن حكم النصوص، وإلّا صار تحريفاً، وهو ما جئنا إليه.

The current thesis is an investigation of the problems of translating the embedded
meanings of some of the axiomatic structures in the Glorious Qur'ân from a pragmatic
and semantic perspectives. The axiomatic expressions are self-evident phrases that need
no explanation to be comprehended. They are considered the initiative introductory
notions of other concepts and the least mental effort to work them out is not needed.
Instances of axiomatics are like when someone says, "I see with my eyes" and "I write
with my hands". It is normal and axiomatic that people see with their eyes and write with
their hands. Such expressions may seem in everyday language as redundant and aimless,
however in the Glorious Qur'ân they have hidden purposes and underlying intentions
delivered by Allah to all the human beings and this thesis attempts to show that.
The significance and objective of this study are to present an overall investigation
of the problem of translating the embedded meanings of the axiomatic structures in the
Glorious Qur'ân. So, this study is an attempt to fill in a lacuna in the field of Qur'ân
translation. Also, the present study is supposed to attract the attention of future Qur'ân
translators to this phenomenon from different views; rhetorical, pragmatic, semantic,
exegetical, and translational. Without the least doubt, Allah's words have elevated aims
but this type of expressions occurs in a large number in the Glorious Qur'ân and they
deserve to be studied in a single study to delve into their aims and purposes.
This study follows a qualitative method of research. Modern theories of linguistics
and translation are utilized in the current study to test the validity of the research which
are Speech Act Theory, Skopos Theory, and semantic analysis. The samples of the study
are taken from four translations of the Glorious Qur'ân by Ghâlî's (2003) Towards
Understanding The Ever-Glorious Qur'ân, Muhammad Abdel Haleem’s (2004) The
Qur'ân: A New Translation, Ahmad Zakî Hammâd (2007) The Gracious Qur'ân: A
Modern Phrased Interpretation in English and Muhammad Taqî-ud-Dîn Hilâlî and
Muhammad Muhsin Khân (1996) The Noble Qur'ân: English Translation of the
Meanings and commentary. It has been found out that axiomatic structures are employed
in the Glorious Qur'ân for some purposes such as confirmation, averting any
misunderstanding about the intended meaning of a certain expression, lexical accuracy,
and restricting (limiting) the speaker's utterance to only one meaning.
Keywords:
The Axiomatic Expressions - Translation – The Glorious Qur'ân – Pragmatics – Skopos
Theory – Semantics

В Издательском доме Марджани, из печати вышел перевод Корана, выполненный Бетси Яковлевной Шидфар (1928-1993) – выдающимся востоковедом, ученицей академика И.Ю. Крачковского. Бетси Яковлевна хорошо известна как блестящий знаток и переводчик многих памятников арабской классической литературы. В последние годы жизни она работала над переводом Корана, но так и не успела завершить этот титанический труд. На руках у наследников Шидфар остался архивный материал, который и был передан в издательство. Почти полтора года велась работа над подготовкой к печати текста перевода.

Особенностью данного перевода является то, что он передает не только смысловое содержание Священной Книги, но и художественные достоинства текста Корана. По оценке специалистов-корановедов, перевод, выполненный Б.Я. Шидфар, является одним из наиболее удачных переводов Корана на русский язык.

The aim of this article is to shed light on the main features of
Muhammad Hamidullah’s writings in French from 1935 to 1994, as well
as some new aspects of his scientific life in Paris where he lived from 1948 to 1996, with particular regard to his correspondence, ignored to this day, with the French Orientalist Henri Massignon. For medical reasons, his niece had to repatriate him to the United States where he died in 2002 at the age of 95 years.
For us, Muslims of France, the most prominent work of Muhammad
Hamidullah is the translation of the Holy Qur’an into French reissued
twelve times. He is the first Muslim to translate the Holy Qur’an into
French. The other monumental work of this uncommon scholar is the
biography of the Prophet (peace be upon him) reissued five times and translated into several languages.

Allaah granted his Prophet, sallallaahu 'alayhi wa sallam, qualities of perfection and noble characteristics which distinguished him from all other human beings. Consequently, he, sallallaahu 'alayhi wa sallam, combined all the possible virtuous human traits and was the best leading example in treating others with benevolence.


He, sallallaahu 'alayhi wa sallam, was a sublime example in his interactions with people, old and young, believers and disbelievers, the common people and close Companions.


He, sallallaahu 'alayhi wa sallam, would support the oppressed, aid the needy, persevere patiently despite the harm he faced from foolish people, face evil with goodness, meet people with a smiling and cheerful face and was unfailingly generous and kind when dealing with people. As soon as his enemies discovered his extraordinary personality and his exceptional manners, they immediately responded to his call and believed in the message he was preaching. One such person who came to believe in him told him after accepting Islaam:


" I swear by Allaah O Muhammad! There was no one on the face of the earth who was more detested to me than you. However, now your religion (the religion you are conveying) is the dearest religion to me. There was no land more hated by me than your land, but now it is the dearest part of earth to me."


In this book, you will come to know the Prophet, sallallaahu 'alayhi wa sallam, and how he dealt with different types of people, each according to their qualities and particular circumstances. You will know him as a husband, a father, a neighbor, a friend, as a buyer and a seller, a judge, and someone who gave jurisprudential verdicts. Allaah The Almighty sent the Prophet, sallallaahu 'alayhi wa sallam, as a slave and a Messenger and bestowed upon him the best manners and the most beautiful qualities. We have outlined some of the interpersonal interactions of the Prophet, sallallaahu 'alayhi wa sallam, in order to highlight how a person whose manners are in consonance with the teachings of the Qur'aan should be. By learning about his qualities and the way he, sallallaahu 'alayhi wa sallam, interacted with people, one would know how he dealt with people in their homes, in the market and other places in all walks of life. How did this unlettered Prophet, sallallaahu 'alayhi wa sallam, treat people whether they were relatives or strangers, virtuous or sinners, noble or evil? What benefit can one derive by studying his qualities and manners, that reflect his nobility, generosity and perfect manners? This book answers all these questions and more, and paints a vivid picture of the Prophet, sallallaahu 'alayhi wa sallam, who was sent by his Lord to perfect good manners.

Translation of the Qur’an is still a problematic issue for each translator in the Islamic theology, because the Quran has numerous Islamic terms/words that hold multiple or double meanings, which cause problems in translation. These problems are due to the dissimilar translations of puns (tawriyah) and the misinterpretations between the intended meanings of puns with their inherent notions, which could result in a certain amount of ambiguity. and end up translating in superficial sense. This research deals with the challenges of translating the meanings of puns (tawriyah) from the Quran into English. The research corpus is based on several verses (Ayat) selected from the Holy Quran. The objectives of the study are to determine the types of English puns in the Quranic text to identify causes for misunderstanding the meanings of puns in the Holy Quran from Arabic into English.
Keywords: The Holy Quran, puns misunderstanding, delabastita strategies, reasons for misinterpreting the Quran.

Kuran imlası / تهجئة و ترقيم القرآن / Spelling (Punctuation) of the Quran.

Lütfen -okuduğunuzda- resmi mushaf ve diğer tercümelerle karşılaştırınız.
Please -when you read- compare with the offical mushaf and other translations.

Mushaf metni ve tercümeler üzerinde sürekli çalışılmaktadır. Bu nedenle son sürümler esas alınmalıdır.
There is constant work on the mushaf text and translations. Therefore, the latest versions should be taken as a basis.

The translations of the holy books are important for correctly identified the vocabulary of historical language. Because of the sensitivity of believers in religious issues, the vocabulary in these translations, it has provided the most accurate form to take part in the texts. In addition, it has been started Islamic-Turkish vocabulary in the Qarakhanid period that Turks given the first Islamic-Turkish texts. There are four books translations in the Qarakhanid period: Rylands copy, TIEM copy, Central Asia Qur’an translation (XII-XIII. century) and Uzbek copy.
In this paper, it will be taken Central Asia Qur’an translation (XII-XIII. century) and it will be discussed Allah's most beautiful names (Esmau’l-husna) in these Qur’an translations texts. These names will be examined in terms of morphologically and semantically.

Noble Qur’ān is the Word of Allah and it cannot be easily translated with complete accuracy because of its aesthetic, linguistic and eloquent features. The linguistic uniqueness of the Glorious Qur’ān, of course, reinforces the chance of having problems in the translation of the Qur’ānic homonymy and polysemy. Hopefully, this book can contribute in clarifying the ambiguity in Qur’ānic homonyms and polysems as these homonyms and polysems may negatively affect the total meaning of the Qur’ānic verses if they are not understood or translated properly. The concept of homonymy and polysemy in Arabic, especially in the Holy Qur’ān, and in English has been broadly discussed in this book. Some Qur’ānic multi-meaning terms have been chosen to be comparatively analyzed in three famous translations with reference to three popular exegetes's interpretations so that the comparison can be valid and reliable. This book is a product of almost 6 years of experience in translation studies, so it can be helpful for both undergraduate and postgraduate students of Linguistics and Translation Studies. It can also be useful for those who are interested in translating and understanding the Holy Qur’ān.

This Master's Degree thesis, whose full title is “Figurative Imagery in Chapter Two (The Cow) of the Noble Quran (in Arabic): between the English Translation of the Chapter’s Meanings and the Semantics of the Rhetorical and Stylistic Devices Used in the Original Arabic Text”, deals with figurative imagery used in the Quran and the translation of their meanings into the English language. This topic was chosen for its importance, on one hand; its subtleness on the other; the lack of proper attention paid to it by the majority of translators, on another; and finally for the purpose of highlighting the significance of recognizing the rhetorical and stylistic aspects of the Arabic language, and taking them into account when translating the meanings of the Noble Quran into English in specific, and when translating Arabic literature in general.
       
                                                                                                                      ملخص لرسالة الماجستير
تناولت هذه الرسالة التي عنوانها: "الصورة البيانية في سورة البقرة بين الترجمة الإنجليزية لمعاني السورة وبين دلالاتها البلاغية"، الصور البلاغية في القرآن الكريم وترجمة معانيها إلى اللغة الإنجليزية؛ لأهميتها من جانب، ولدقتها من جانب آخر، ولإغفال أغلب الترجمات هذا الأمر من جانب ثالث؛ ومن جانب رابع، لإبراز أهمية إدراك الجوانب البلاغية وأخذها بعين الاهتمام في ترجمة معاني القرآن الكريم على الوجه الخاص، وترجمة الأدب العربي على الوجه العام.

Early modern Europeans developed several ways of thinking about the Qur’an and the person whom they took to be its author, the Prophet Muḥammad. This article looks at two distinct traditions of reading the Qur’an as law and as literature and shows how these traditions intersected and eventually merged. Together, they made the Qur’an fruitful for ‘thinking with’ under a variety of headings. Philologists, not philosophes, advanced this long-term process, though prominent non-scholars such as Jean-Jacques Rousseau (1712–1778) took advantage of its fruits and used the example of Muḥammad and the Qur’an in their work.
The Qur’an made another contribution to what is now called the Enlightenment. Not too foreign and yet at an intellectually productive distance from Judaism and Christianity, it was a useful point of comparison for the Hebrew Bible. The reinterpretation of Hebrew Bible and Qur’an proceeded in lock step, often through bi-directional comparison, as both works came to be perceived through new aesthetic, rhetorical, and historical lenses. As a result, the two works converged as never before in European intellectual history. What is more, the study of the Qur’an helped to generate a new comparative concept: that of lowercase, plural
scriptures.

This paper deals with how the pronouns of ash-shān and al-qiṣṣa (a singular third person pronoun that comes before a sentence), which have a very important function in Arabic language and rhetoric, is used in the Qur’ān and how their meanings are transferred to Turkish translations; it also offers some proposals by comparing different Turkish translations of the Qur’ān. Studying this issue, which is one of the striking styles of the Arabic language, and tracing it in the translations will contribute to the understanding of the literary style of the Qur’ān as well as to understand the nature of the translation. Pronouns have an important place in Arabic as in all languages and they also have a versatile function. Especially the usage of the pronouns of ghāib and defining their reference are important in terms of grammar and rhetoric. This type of pronoun that linguists call pronoun of ash-shān and al-qiṣṣa is also considered as the pronoun of ghāib, but it differs from other pronouns in terms of both usage and meaning. Although the usage and meanings of first-person and second-person pronouns are well known, the usage of third person (ghāib) pronouns and identification of their references are problematic in some cases. This situation has caused disputes among the writers of the commentary on the Qur’ān. As such, identification of ghāib pronouns will help us to understand the Holy Qur’ān, both in Arabic text and Turkish translations. The pronouns of ash-shān and al-qiṣṣa, which are in the category of ghāib pronouns, have much more different position than other ghāib pronouns in terms of both their usage and the meanings they express. In general, ghāib pronouns refer to a word or meaning that precedes them, while pronouns of ash-shān and al-qiṣṣa do not refer to any name or meaning that comes before them, and they take place at the beginning of the sentence with hidden meaning. The second person (al-mukhatab), who cannot understand the meaning meant by this pronoun, begins to wait with curiosity and enthusiasm for the sentence to be said after this pronoun. Thus, all attention is focused on the subject to be told. Linguists have explained this situation with the term “explanation after ambiguity”. In this context, this pronoun is mentioned before the point that is desired to be emphasized, the attention of the interlocutor is drawn, and then the original sentence is expressed. As it can be understood, this pronoun is used to denote striking, cautionary, important and major events rather than ordinary events. The verses in which this pronoun is included in the Qur’ān contain meanings such as warning people, encouraging something, discouraging false beliefs, threatening or counseling, drawing attention. While these pronouns express the meanings assigned to them, it is seen that they come with the prepositions that reinforce the meaning more. Even though the Holy Qur’ān was revealed in Arabic, its guidance is inclusive to all humanity. It is possible for people who speak languages other than Arabic to read the Qur’ān and learn its divine wisdom that lead to happiness in the world and the hereafter. This is only possible with the translation of the Holy Qur’ān into other languages. Reflecting this literary style included in the Qur’ān to Turkish translations of the Qur’an will help those who don’t know Arabic to understand the meanings contained in the Qur’ān. Knowing the pronouns of ash-shān and al-qiṣṣa in terms of grammar and rhetoric in all aspects and reflecting them on the translations will contribute to the understanding of the Qur’ān’s message and its inimitability (i‘jāz). When we look at some of the translations of the Qur’ān, we see that translators of the Qur’an are generally successful in reflecting the meanings expressed by this pronoun type, on the other hand, some interpreters are not careful enough in this regard. However, it is important to consider these pronouns, which have a special purpose and are used to attract the attention of the readers. One of the problems of translations is that these meanings are not fully reflected in the text.
Kur'an, Tefsir, Meâl, Arap Dili, Zamir, Zamir-i şe'n ve kıssa, Üslûp
Qur'ân, Tafsir, Qur'ân translations, Arabic Language, Pronoun, Pronouns of al-Shān and al-Qiṣṣa, Style

"Kim ki, benliğinde hem bir filolog hem de bir şairi birleştirir,
o da en fazla zavallı ben gibi tercüme yapabilir."

(Friedrich Rückert)

19. yüzyılın ilk yarısında doğuya karşı duyulan ilgi – daha doğrusu: Alman yazarların “doğu” kavramına ilişkin algı yahut tasavvurlarına karşı duyulan ilgi, o dönem ortaya çıkan pek çok edebî eserde kendini göstermiştir.  Bu meraka ortak olan meşhur yazarlardan biri de Friedrich Rückert’tir (1788-1866). Ancak Rückert’i bu noktada “özel bir yerde” konumlandırmak gerekir. Zira onu çağdaşlarından ayıran en büyük özelliği, doğu metinleri üzerindeki çalışmalarına bir filolog, şair ve çevirmen olarak başlaması olmuştur.
Yukarıdaki dizelerden kendisinin yalnızca bir “uzman” olduğu neticesine varmak doğru olmayacaktır. Söz konusu dizeler, Rückert’in elinden çıkan metinlerin, yetkinlikleri bakımından diğer yazarların çeviri ve yazın çalışmalarından farklı olduğuna işaret eder. Diğer edebiyatçıların aksine, Rückert’in gayesi – “doğuya ait ruhu” korumak ile doğu dünyasına erişim sağlayacak yeni bir yol oluşturmanın yanı sıra, dini ve kültürlerarası iletişimdeki müşterek unsurları ortaya çıkarmak olmuştur. 
Rückert’in çeviri ve şiirleri arasındaki dikotomi ile onun dili ve dünyayı algılama biçimi, bu çalışmada detaylı bir şekilde incelenmiştir. Rückert’in kaynak metinlerde hangi anlamsal ve biçemsel özellikleri nazara aldığı ile bu özellikleri çevirilerde, nazire eserlerde ve şiirlerinde ne şekilde irdelediği ele alınmıştır. Belirleyici olan sadece Rückert’in kişisel eğilimleri, yetenekleri yahut nitelikleri değil – 19. yüzyıldaki artan tercüme faaliyetleriyle birlikte – romantik dönemdeki çeviri anlayışının yeni bir boyut kazanmasıdır. Rückert’in doğuya ait öncü metinleri ne şekilde irdelediğinin anlaşılabilmesi maksadıyla üç farklı eserdeki metinlerden faydalanılmıştır. Bunlar, kutsaldan ziyade edebî bir metin yaklaşımıyla çevirdiği Kur’an-ı Kerim; Hammer-Purgstall’in çevirilerinden faydalanmak suretiyle aktardığı Mevlâna gazelleri ve kendisini Hafız'ın yerine koymak suretiyle kaleme aldığı şiir derlemesi olan Şark Gülleri’dir. Dolayısıyla bu çalışma, Rückert çalışmalarının yeniden yapılandırılabilmesi adına bir edebiyat ve kültür karşılaştırması temeline bina edilmiştir. Mezkûr eserlerin analizinde yazarın biyografisi ile düşünce ve edebiyat tarihleri de göz önünde bulundurulmuş ve bu yolla çift bağlam oluşturmak hedeflenmiştir.

Kur'an imlası / تهجئة و ترقيم القرآن / Spelling (Punctuation) of the Qur'an.

Lütfen -okuduğunuzda- resmi mushaf ve diğer tercümelerle karşılaştırınız.
Please -when you read- compare with the offical mushaf and other translations.

Mushaf metni ve tercümeler üzerinde sürekli çalışılmaktadır. Bu nedenle son sürümler esas alınmalıdır.
There is constant work on the mushaf text and translations. Therefore, the latest versions should be taken as a basis.

al-Ma’idah (as found in al-Bukhari: 347, Muslim: 368, Imam Ahmad: 25547, al-Nasa’i: 11073, al-Hakim: 3210) is titled after the heavenly feast which the disciples of Jesus asked him for as comforting proof of the Truthfulness of his Messengership. Having established their sincerity, he obliged them by praying to God on their behalf (cf. 5: 112-115). The adverse circumstances, stiff opposition and fierce enmity which this exemplary earlier community of true Believers faced smack of those which the later Believers endured during their identity consolidating Madinan days. It is a tacit way of assuring the Believers that God’s support and help is ever close at hand when they remain sincere and stand their ground, rallying around their leader. The feast is a tangible and reassuring Sign from God. Its essence is a delightfully hearty, comforting proof and an everlasting cause of hope; it is meant to be a constant reminder of sincere Belief and how it always fares against all odds.
Merit: A’ishah narrated that the Prophet said: “Whoever owns the first seven suras of the Qur’an ˹al-sab’ al-uwal˺ is truly learned” (ImÉm AÍmad: 24575). Wathilah Ibn al-Asqa’ narrated that the Prophet said: “I was given the seven lengthy suras ˹al-sab’ al-Tiwal˺ in lieu of the Torah” (Imam Ahmad: 24575). It is the last revealed sura of the Qur’an; Jubayr Ibn Nufayr narrated that A’ishah said: “Jubayr, are you reading al-Ma’idah? I said: “Yes”. She then said: “Know then that it is the last sura of the Qur’an that was revealed. So whatever you find lawful in it is conclusively lawful, but whatever you find unlawful in it is conclusively unlawful” (Ahmad: 25547, al-Nasa’i: 11073, al-Hakim: 3210; Abdullah Ibn Amr also states the same: cf. al-Tirmidhi: 3063, al-Hakim: 3211, al-Bayhaqi: 13979). One of the distinctive characteristics of this sura is that it is the most detailed with regards to Islamic laws and regulations. al-Tawhidi (4/157) has it that al-Ma’idah: “…contains 18 laws that no other sura mentions”. Ibn Ashur (6/72) adds: “This sura details numerous laws, which leads to the conclusion that it came down to round up the laws of Islam”.
Theme: the laws, the rules of how to deal with others, the deviance of earlier nations, the stories of the struggle between good and evil and the reminder of the Day of Judgement are all meant to educate the rebellious human nature into willingly accepting what is right and good; the story of Cain and Abel, Adam’s sons, is the embodiment of this purely human struggle.
Key: al-Ma’idah carries on from the sura that precedes it, al-Nisa’. However the differences are significant: whereas al-Nisa’ is community founding and identity forming, al-Ma’idah is identity affirming and community solidifying; whereas al-Nisa’ begins with the call “O People!” addressing human nature to be Mindful of God, al-Ma’idah begins with “O Believers!” appealing in its own right to the Believing spirit to honour its obligations to God and man. The members of the community are called on as ‘Believers’, no less than 16 times throughout this sura so as to cement their bond around a defining iman (Sincere Faith). Insomuch as the many laws in al-Nisa’ were meant to announce the birth of a new community, the set of laws detailed in al-Ma’idah are meant as ever abiding regulations for a Believing community which, once and for all, is ready to stand the test of time.

The environmental conservation discourse has become a central issue in the threat of global environmental crisis due to the consideration that it is the biggest problem of this century that effect the inhabitants of today’s world and future generations. Experts have discovered that the environmental crisis has caused a variety of disasters, climate change, global warming, shrinking quality of life and the threat of future earth destruction. Therefore, the people  must find the appropriate solutions to overcome this crisis. This article proposed the concept of environmental conservation through the study of ecological verses in the Quran using thematic and semantic approaches. Formulating environmental conservation from the perspective of the Quran becomes essential because Quran is believed by Muslims as a source underlying beliefs, attitudes and behavior as well as ecological research based on the interpretation of religious texts is necessary to provides a theological basis for environmental conservation.

Kur'an-ı Kerim çevirileri diğer kutsal metinlerin çevirisnde olduğu gibi büyük tartışma uyandırmıştır. Gerek Doğu gerekse Batı'da Kur-an Çevirilerinin farklı görünümleri, gerekçeleri ve işlevleri olmuştur. Bu slayt Kur'an Çevirilerin hem Doğu'da özellikle Türkçeye ve Batı'daki çevirilerine kısaca değinmektedir.

Kur'an imlası / تهجئة و ترقيم القرآن / Spelling (Punctuation) of the Qur'an.

Lütfen -okuduğunuzda- resmi mushaf ve diğer tercümelerle karşılaştırınız.
Please -when you read- compare with the offical mushaf and other translations.

Mushaf metni ve tercümeler üzerinde sürekli çalışılmaktadır. Bu nedenle son sürümler esas alınmalıdır.
There is constant work on the mushaf text and translations. Therefore, the latest versions should be taken as a basis.

Kur'an imlası / تهجئة و ترقيم القرآن / Spelling (Punctuation) of the Qur'an.

Lütfen -okuduğunuzda- resmi mushaf ve diğer tercümelerle karşılaştırınız.
Please -when you read- compare with the offical mushaf and other translations.

May be a different approach.
Please send your comments on Arabic punctuation and English translation.

Kur'an imlası / تهجئة و ترقيم القرآن / Spelling (Punctuation) of the Qur'an.

Lütfen -okuduğunuzda- resmi mushaf ve diğer tercümelerle karşılaştırınız.
Please -when you read- compare with the offical mushaf and other translations.

Mushaf metni ve tercümeler üzerinde sürekli çalışılmaktadır. Bu nedenle son sürümler esas alınmalıdır.
There is constant work on the mushaf text and translations. Therefore, the latest versions should be taken as a basis.

Wie wird die Heilige Schrift des Islam außerhalb ihrer arabischsprachigen Ursprungsregion verstanden? Kann der Koran überhaupt übersetzt werden und seit wann gibt es Übersetzungen in wichtige Sprachen der islamischen Welt wie Türkisch oder Swahili? Welche Zugänge zum Koran haben arabische Literaten, christliche Theologen und westliche IslamwissenschafterInnen in den vergangenen Jahrzehnten und Jahrhunderten gefunden? Und was hat das alles mit der Region Franken zu tun? Die Beiträge des vorliegenden Bandes helfen diese Fragen zu beantworten, indem sie die Rezeption des Koran aus unterschiedlichen sprachlichen, geographischen, historischen, religiösen, literarischen und wissenschaftlichen Blickwinkeln untersuchen. Diese Rezeptionsbeispiele werfen damit Licht auf die vielfältigen globalen Zusammenhänge, in welchen die Heilige Schrift des Islam seit ihrer erstmaligen Verkündigung bis in die Gegenwart steht. Zudem wird deutlich, welch entscheidenden Anteil Wissenschaftler und Literaten aus Franken daran hatten, dass der Koran heute auch außerhalb seines arabischsprachigen und muslimischen Entstehungskontexts zu den wichtigsten Texten der Weltliteratur zählt.

Öz
Kıraatlerin bir uzmanlık alanı olarak ele alınması hicri ilk asrın sonlarına denk gelmek-tedir. Bu tarihten itibaren Osman Mushaflarına bağlı olarak kıraatleri inceleyip tasnif eden önemli birçok çalışma yapılmıştır. Bu konudaki detaylı çalışmalar ise özellikle hicri üçüncü asırdan itibaren verilmeye başlanmıştır. Hicri dördüncü asra kadar kıraatler yedi veya on ile sınırlandırılmadığından bu dönemde yapılan kıraat değerlendirmeleri, bu dö-nemden sonra yapılan değerlendirmelerden farklılık arz etmektedir. Hicri üçüncü asrın sonlarına doğru kıraatlerle ilgili önemli çalışmalar ve katkılar sunan Taberî, tefsirinde kıraatlerin dayanması gereken temel kaideleri titizlikle belirtmiş ve bu bağlamda kendi-sinden sonra gelenleri etkilemiştir. Biz de bu makalede Taberî’nin kıraatleri ele alış tarzı-nı ve dayandığı usulü örnekleriyle beraber inceleyeceğiz. Dolayısıyla bu makalenin en önemli katkılarından birisi, Taberî’nin kıraatte dayandığı usulü hem teorik hem de tatbi-ki olarak vermeyi hedeflemesidir.
Anahtar Kelimeler: Taberî, Kıraat, Câmi‛u’l-Beyân, Mushaf
Tabari’s Approach to the Qira’ats
Qira’ats became a field of expertise towards the end of the first century of hijri. From then on related to the Othman Codices, many important works, which have examined and classified the qira’ats, have been written. The detailed works on this field began to come out in the third century of hijri. Because the qira’ats were not restricted to the seven or ten until the fourth century of hijri, the evaluations of qira’ats that have done in this period differs from the evaluations done later on. Tabarî, who has written important works and made considerable contributions to the field, pointed out the main principles of the methodology that the qira’ats’ evaluations must rely on and consequently he influenced the studies which appeared after him. In this article we will examine Tabarî’s approach to the qira’ats through his methodology accompanied by examples. So, one of the main contributions of this article is that; this article aims to point out the principles which Tabarî has based his qira’at philosophy on both theoretically and practically.
Keywords: Tabarî, Qira’at, Câmi‛ al-Bayân, Codex

The 'Turk' was greeted in various ways, but generally with hostility by Early Modern Europeans. The advancing army of Suleiman the Magnificent attacked Vienna in 1529, prompting apocalyptic fear from Christians throughout Europe. Martin Luther, Philip Melanchthon, Nicolas Senecker, etc identify the Turks with prophecy (e.g. Gog and Magog from Ezekiel 38 and 39 and the little horn of the beast in Daniel 7) and interpreted their approach towards Europe accordingly. They also identified a need for deeper knowledge of Islam. This prompted a number of publications including Johann Albrecht Widmanstetter’s Mahometis Abdallae filii theologia dialogo explicata, ... Alcorani epitome and Theodore Bibliander's Machumetis Saracenorum principis, eiusque successorum vitae, ac doctrina, ipseque Alcoran, both of which were published in 1543. This paper examines both of these works but particularly Bibliander's Machumetis Saracenorum. It explores the reasons why Bibliander produced it through a comparison of it with Bibliander's earlier Ad nominis Christiani socios consultatio, qua nam ratione Turcarum dira potentia repelli possit ac debeat a populo Christiano.

Published between 1934 and 1937 in installments, Abdullah Yusuf Ali’s Holy Quran translation and commentary is perhaps one of the most informed and authentic twentieth century English translations of the Quran with an inclusive language. Stressing the ethical and spiritual dimensions of the Quran and simultaneously using his deep linguistic and historical insights, Yusuf Ali, in his translation, tries to convey the universal message of the Quran by appealing to human reason, however, without going beyond any of the foundational belief systems of Islam. The translation of the Quran is backed up by over six-thousand commentary notes and thirteen appendices, thus making the work indispensable for anyone seriously interested in studying the Quran for gaining an objective understanding of its message.
The present edition of Yusuf Ali’s translation, in three volumes, with a new introduction, prepared by Dr Sabrina Lei, an insightful European Muslim philosopher who previously produced its translation in Italian, and published by Tawasul Europe Centre for Research Dialogue, Rome,  an independent Muslim think tank and publishing venture,  seeks to present the universal  message of this twentieth century classic in front of the general public in  the interest of building bridges across different religions and cultures.  The reissuing of Yusuf Ali’s work, in a new form and style, while fully remaining loyal to the original text of the translation and commentary, is a monumental achievement, as Islamophobia and erroneous projections of the Quran are currently  growing in many parts of the world.

En las páginas que siguen ofrecemos, en primer lugar, un índice cronológico de traductores y traducciones del Alcorán en el ámbito hispano, recogiendo tanto aquellas traducciones completas o parciales realizadas a la lengua castellana en cualquier época en España o fuera de ella, como las versiones a cualquier otra lengua de uso en la Península. En segundo lugar, presentamos un recuento sobre los estudios e investigaciones que hasta la fecha se han ocupado de estas versiones españolas
—entendidas en el sentido arriba mencionado— del texto alcoránico.

Title: al-An’am  equates to livestock. The word an’am derives from ni’mah which means. Livestock are mentioned in detail in this sura by way of providing a concrete Sign of God’s sole rightfulness to the worship of the Arabs of the time who depended greatly on their livestock in their daily lives. The Signs of God’s munificence for and nourishment of people are to be found all around us but we need to keep our eyes and hearts open. For these, one only needs to be grateful to God, ‘Gratitude be to Allah’, to Whom everything in the universe owes its life and livelihood.
Merit: it is one of the meritorious first seven lengthy suras of the Qur’an (cf. Introductions to Suras 4 and 5). Ibn Abbas narrated that: “al-An’am came down as a whole in Makkah at night, surrounded by seventy thousand angels raising their voices with glorification (tasbih) ˹of Allah˺.
Theme: one of only five suras opening with the all too important statement of homage to God’s boundless munificence: al-Hamdu li Allah (Gratitude be to Allah; the other suras being: al-Fatihah, al-Kahf, Saba’ and Fatir), al-An’am talks mainly of the proofs of God Almighty’s sole rightfulness to Lordship and discredits any form of worship extended to others besides Him. The many sub-themes of which this sura is made up are couched within this major discourse. The myriad Signs of God’s ability of creation, revelation, resurrection, reward and punishment, the story of Abraham as told here, the admonishment of the Deniers and the descriptions of livestock utilization are all meant to lead people to Believe in God by opening up their hearts and using the unclouded powers of their intellects, without prejudice.
Key: in order to grasp the meaning potential of this sura one has to realize the very crucial fact that it is a Makkan sura. This is why we find in it numerous references to Makkah and the Arabian way of life. In the face of tyrannical oppression, the onslaught of hate and the incessant barrage of abuse they were bombarded with daily, the sura seeks to console the Prophet and the fledging community around him as also to equip them with the right arguments to face up to their detractors and controvert their criticisms and arguments. To ascertain how revealing this sura is, one only needs to cite Ibn Abbas: “If you want to realize just how ignorant the Arabs were then, read ˹the ayas˺ beyond 130 of al-An’am up until: “Losers indeed are those who killed their ˹own˺ children out of foolishness with no basis in ˹proper˺ knowledge, and forbade what Allah provided for them, falsely ascribing it ˹all˺ to Allah; they have gone astray, and they were not guided”” (al-Bukhari: 3524).
The numerous times the Messenger is commanded to address the doubtful by the word qul (say) underlines how fierce the debate was at those fraught times. This series of commands culminates in the ultimate stand-taking declaration: “Say ˹Muhammad˺: “Would I want to take as lord any other besides Allah while He is the Lord of everything. No soul shall earn ˹anything˺ except it being against it; no burdened soul shall carry the burden of another” (6: 164). No one who stares doubt, confusion and uncertainty in the face can afford to lose sight of al-An’am.