Mistranslations of Islamic Scripture (English): Difference between revisions

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Mistranslations of Islamic Scripture (English) (view source)

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Likewise, the plural form of “creators” seems to affirm the existence of ''multiple'' creators (''of whom'' Allah would be the best), which appears to contradict the key Islamic doctrine of ''tawḥīd'' (توحيد) regarding the oneness of Allah, the ''only'' creator. Similar mistranslations are given by the Rashad Khalifa and Muhammad Saad translations. By contrast, the Pickthal translation is more accurate in this case, conforming to the original Arabic text.  
Likewise, the plural form of “creators” seems to affirm the existence of ''multiple'' creators (''of whom'' Allah would be the best), which appears to contradict the key Islamic doctrine of ''tawḥīd'' (توحيد) regarding the oneness of Allah, the ''only'' creator. Similar mistranslations are given by the Rashad Khalifa and Muhammad Saad translations. By contrast, the Pickthal translation is more accurate in this case, conforming to the original Arabic text.  


Similarly distorted translations are also presented by institutions such as al-Azhar, the Egyptian Ministry of Awqaf, and the Supreme Council for Islamic Affairs, as is seen on the Al-Azhar web site. The above verse is shown as below:
Similarly distorted translations are also presented by institutions such as al-Azhar, the Egyptian Ministry of Awqaf, and the Supreme Council for Islamic Affairs, as is seen on the Al-Azhar web site. The above verse is translated as below:
 
{{Quote|1={{Quran|23|14}}|2=<font size="4">ثـم خلقنـا النطفـه علقـه فخلقـنا العـلقـه مضـغـه فخلقـنا  المضغـه عظـامـا فـكسـونـا العظـم لحـمـا ثم انشأنـه خـلقـااخـرفتبارك اللـه أحـسن الخـالقين </font>}}                                                                                                                                             
                                                                                                                     
The translation of which on the Al-Azhar website reads as follows:


{{Quote|1=[http://www.islamic-council.com/qurane/def1.asp Quran 23:14]|2=Then We created the nutfah (sperm-drop) into a clinging organism. Then We created the clinging organism into a bolus-like chewed-up mass of coherent body of matter. Then We created the bolus-like chewed-up mass into bones, and We dressed the bones flesh. Out of this We brought it forth as a different creation. So, blessed be Allâh, The Fairest of creators.}}
{{Quote|1=[http://www.islamic-council.com/qurane/def1.asp Quran 23:14]|2=Then We created the nutfah (sperm-drop) into a clinging organism. Then We created the clinging organism into a bolus-like chewed-up mass of coherent body of matter. Then We created the bolus-like chewed-up mass into bones, and We dressed the bones flesh. Out of this We brought it forth as a different creation. So, blessed be Allâh, The Fairest of creators.}}


===(18:86) Sun sets in a muddy spring===
===(18:86) Sun sets in a muddy spring===
Another example can be found in Al-Kahf.
{{Main|Dhul-Qarnayn and the Sun Setting in a Muddy Spring}}
{{Quran|18|86}} describes the story of Dhul-Qarnayn (Alexander the Great) wherein he is said to arrive at a location where he observes the sun setting in a muddy spring.


{{Quote|{{Quran|18|86}}|Till, when he reached the setting-place of the sun, he found it setting in a muddy spring, and found a people thereabout. We said: O Dhu'l-Qarneyn! Either punish or show them kindness.}}
{{Quote|{{Quran|18|86}}|Till, when he reached the setting-place of the sun, he found it setting in a muddy spring, and found a people thereabout. We said: O Dhu'l-Qarneyn! Either punish or show them kindness.}}


According to this verse, [[Dhul-Qarnayn]] (Alexander the Great) went to the farthest place on earth “until he reached the setting of the sun, he found out that the sun sinks in a hole of muddy water, and found people there..” Some have tried to explain the apparent absurdity in this verse by claiming it is simply a visual interpretation of what Dhul-Qarnayn saw, the sun apparently looked like it was sinking into the “horizon”. But such explanations are frustrated by ''Tafsir Al-Jalaleen'' (p. 251), and many other classical authorities, which explain that the setting of the sun is in a well containing a murky mud. We find the same interpretation and text in Tabari’s commentaries (p. 339) as well as in "Concise Interpretation of the Tabari" (p. 19 of part 2) in which he remarks that the well in which the sun sets "contains lime and murky mud". The words “apparent” or “looks like” do not appear in these explanations. Indeed, the verse appears to reflect the worldview [[Muhammad|Muhammad]] would have had in seventh century Arabia in regards to the [[Cosmology of the Quran|universes' cosmology]]. Furthermore, since the earth is in fact round, [[Flat Earth and the Quran|not flat]] (as the Qur'an appears to suggest), Dhul-Qarnayn could never have reached some "farthest point", since no such point exists on a globe. Here also, the Al-Azhar site uses a distorted translation, where it states that the "muddy spring" is in fact the Atlantic ocean, which only ''appeared to Dhul-Qarnayn'' as a muddy spring. Others have suggested that it was Dhul-Qarnayn's “opinion” and not the Qur'an's.  
Modern Islamic scholars have argued that the verse describes a visual representation of what Dhul-Qarnayn saw as the sun set into the “horizon”. Such explanations are frustrated by authoritative sources, themselves represented by the likes of ''Tafsir Al-Jalaleen'' (p. 251), and numerous classical authorities (which explain that the setting of the sun is in a well containing a murky mud). The same interpretation is found in al-Tabari’s commentaries (p. 339) as well as in the ''Concise Interpretation of al-Tabari'' (p. 19 of part 2) in which he remarks that the well in which the sun sets "contains lime and murky mud". The words “apparent” or “looks like” do not appear in classical explanations or commentaries. Indeed, the verse appears to reflect the [[Cosmology of the Quran|cosmological views]] [[Muhammad|Muhammad]] would have been expected to have in seventh century Arabia. Furthermore, since the earth is in fact round, [[Flat Earth and the Quran|not flat]] (as the Qur'an appears to suggest), Dhul-Qarnayn could never have reached some "farthest point", since no such point exists on a globe. Other modern Islamic scholars have suggested that it was Dhul-Qarnayn's “opinion” and not the Qur'an's.
 
The Al-Azhar site confront this challenge by distorting the translation of the verse, which states that the "muddy spring" is in fact the Atlantic ocean, which ''appeared to Dhul-Qarnayn'' as a muddy spring.  


In At-Tariq, [[Quran and Semen Production|the Qur'an says that sperm originates from an area between the breastbone and the backbone]].  
=== (86:5-7) Semen production ===
{{Main|Quran and Semen Production}}
{{Quran-range|86|5|7}} states that sperm originates from an area between the breastbone and the backbone.  


{{Quote|{{Quran|86|5-7}}|5. Now let man but think from what he is created!<BR>  
{{Quote|{{Quran|86|5-7}}|5. Now let man but think from what he is created!<BR>  
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