Opcion, Año 35, Nº Especial 20 (2019):2899-2921 ISSN 1012-1587/ISSNe: 2477-9385 Islamic Terminology: Translation and Context Lames Abdullah Khalel College of Imam Azam University, Baghdad, Iraq [email protected], Abstract Islamic texts such as The Glorious Quran, The Nobel Prophetic Tradition, and the wealth of literatures written by Muslim scholars throughout the centuries, have been preserved in Arabic, their original language. Readers of Islamic literatures, written in non-Arabic languages, are not always certain that the translated Arabic terminologies have indeed kept their intended meanings. This challenge is also observed in the translated texts from Arabic to other languages. Pointing to this challenge does not make the Islamic non-Arabic texts useless; it simply makes them not fully reliable. Readers accordingly should always consult the Arabic texts and their correspondent contexts; oth- erwise their conclusion may very well be wrong. The reason for such chal- lenge stems from the limitations of the non-Arabic languages compared to the Arabic language; its richness, grammar, and eloquence. Another reason for such challenge is that some Arabic terms were taken out of their intended con- texts; something that led to distortion and corruption of the intended mean- ing. Readers often are left to reach the wrong understanding. In this paper, four Arabic terminologies were chosen from The Quran and analyzed within their original Arabic linguistic meaning, their Islamic defnition, ‘Istelah’ and within the context of each term wherever it may appear. The beneft of such analysis is to provide the new reverts to Islam and those who teach Islam to non-Arab people, a frame of reference through which their comprehension of the text they read is in line with what the original Quranic context had intend- ed the reader to grasp. Clarifying some of the misconceptions, about Islam, that have spread outside the Muslim World, and even within it, is another beneft of this work. The goal is to better understand Islam as a way of life, and to hopefully give a clearer opportunity for future generations to coexist peacefully. Muslihed-Dien Nassief et.al. 2900 Opcion, Año 35, Nº Especial 20 (2019): 2899-2921 Terminología Islámica: Traducción y Contexto Resumen: Los textos islámicos como El glorioso Corán, La tradición profética del Nobel y la riqueza de la literatura escrita por eruditos musulmanes a lo largo de los siglos, se han conservado en árabe, su idioma original. Los lectores de la literatura islámica, escritos en idiomas no árabes, no siempre están seguros de que las terminologías árabes traducidas hayan mantenido sus signifcados. Este desafío también se observa en los textos traducidos del árabe a otros idiomas. Señalar este desafío no hace que los textos is- lámicos no árabes sean inútiles; simplemente los hace no completamente confables. En consecuencia, los lectores siempre deben consultar los tex- tos árabes y sus contextos correspondientes; de lo contrario, su conclusión bien podría estar equivocada. La razón de tal desafío proviene de las lim- itaciones de los idiomas no árabes en comparación con el idioma árabe; su riqueza, gramática y elocuencia. Otra razón para tal desafío es que algunos términos árabes fueron sacados de sus contextos previstos; algo que con- dujo a la distorsión y corrupción del signifcado pretendido. Los lectores a menudo se dejan llegar a un entendimiento equivocado. En este docu- mento, se eligieron cuatro terminologías árabes del Corán y se analizaron dentro de su signifcado lingüístico árabe original, su defnición islámica, “Istelah” y en el contexto de cada término donde sea que aparezca. El benefcio de dicho análisis es proporcionar las nuevas reversiones al Islam y a quienes enseñan el Islam a personas no árabes, un marco de referen- cia a través del cual su comprensión del texto que leen está en línea con lo que el contexto coránico original había pretendido para el lector. para captar. Aclarar algunos de los conceptos erróneos, sobre el Islam, que se han extendido fuera del mundo musulmán, e incluso dentro de él, es otro benefcio de este trabajo. El objetivo es comprender mejor el Islam como una forma de vida y, con suerte, brindar una oportunidad más clara para que las generaciones futuras coexistan pacífcamente. Introduction: The Quran, the word of Allah (sw), was revealed upon the heart of the Prophet Muhammad (pbuh) by the Angel Gabriel: “Say, Whoever is an enemy to Gabriel - it is [none but] he who has brought the Qur’an down upon your heart, [O Muhammad], by permission of Al- lah, confrming that which was before it and as guidance and good tidings for the believers.” [2:97] (1) The Power of Symbolism in the Holy Qur’an: A Literary Analysis 2901 “It took The Quran 23 years to be revealed; each section of it, small or large, was revealed according to the need of the Muslim community at the time. After each new revelation, Prophet Muhammad (pbuh) and His com- panions made sure to have comprehended it, memorized it, written it, and applied it in their daily lives. They learned The Quran and how to practice it at the same time.” (10) Allah (sw) Had guaranteed the preservation of The Quran: “Indeed, it is We who sent down the Qur’an and indeed, We will be its guardian.” [15:9] (1) The last 1400 years, since The Quran was revealed, have proven such pres- ervation; the word of Alaah, and who is more truthful than the word of Allah? “Allah - there is no deity except Him. He will surely assemble you for [account on] the Day of Resurrection, about which there is no doubt. And who is more truthful than Allah in statement.” [4:87] (1) Further, Prophet Muhammad (pbuh) was instructed to explain The Quran to people: “[We sent them] with clear proofs and written ordinances. And We re- vealed to you the message that you may make clear to the people what was sent down to them and that they might give thought.” [16:44] (1) The authentic sunnah of Prophet Muhammad (pbuh) was part of what Al- lah (sw) had revealed to the Prophet in order to make clear to people what was revealed to them: 53:3 “Nor does he speak from [his own] inclination.” [53:3] (1) - 53:4 “It is not but a revelation revealed.” [53:4] (1) - 3:31 “Say, [O Muhammad], If you should love Allah, then follow me, [so] Al- lah will love you and forgive you your sins. And Allah is Forgiving and Merciful.” [3:31] (1) - 3:32 “Say, Obey Allah and the Messenger.” But if they turn away - then indeed, Allah does not like the disbelievers.” [3:32] (1) The Quran was revealed and preserved in the Arabic language. Allah (sw) Has reminded us that choosing Arabic to convey His word was to make it possible for people to comprehend it: - 12:2 “Indeed, We have sent it down as an Arabic Qur’an that you might under- stand.” [12:2] (1) - 41:44 Muslihed-Dien Nassief et.al. 2902 Opcion, Año 35, Nº Especial 20 (2019): 2899-2921 “And if We had made it a non-Arabic Qur’an, they would have said, ‘Why are its verses not explained in detail [in our language]? Is it a foreign [recitation] and an Arab [messenger]?’ Say, It is, for those who believe, a guidance and cure. And those who do not believe - in their ears is deafness, and it is upon them blindness. Those are being called from a distant place.” [41:44] (1) Allah (sw) had told us the attributes of this Book; there is no doubt about it and that it is a guidance to those conscious of Allah: - 2:2 “This is the Book about which there is no doubt, a guidance for those con- scious of Allah.” [2:2] (1) It guides to the best [in every aspect]: - 17:9 “Indeed, this Qur’an guides to that which is most suitable and gives good tidings to the believers who do righteous deeds that they will have a great reward.” [17:9] (1) The Quran even tells the people of the book that it relates to them most of what they dispute about; a clear invitation to them to read it and try to comprehend its content: - 27:76 “Indeed, this Qur’an relates to the Children of Israel most of that over which they disagree.” [27:76] (1) It has a challenge to all people to contemplate its content, clearly stating that had it been from other than Allah, we would have found a lot of dis- crepancies in it: - 4:82 “Then do they not refect upon the Qur’an? If it had been from [any] other than Allah, they would have found within it much contradiction.” [4:82] (1) - 47:24 “Then do they not refect upon the Qur’an, or are there locks upon [their] hearts?” [47:24] (1) Yes, these locks are playing a major role in preventing many Muslims these days from understanding the word of Allah. These locks that we by our own making (sins) have caused our hearts to be harder and harder. Allah (sw) is calling upon us to free ourselves from these locks and show a level of seriousness toward the word of Allah. The Quran was not written by a human. Human-authored books are not perfect because humans are not perfect. Allah is The Creator and He knows which way of life suits His creations: The Power of Symbolism in the Holy Qur’an: A Literary Analysis 2903 - 67:14 “Does He who created not know, while He is the Subtle, the Acquainted?” [67:14] (1) Modern humanity has tried all ways of lives and ideologies, but they are yet to try the message of the Quran.