Abu Hasan’s Distorted Translation of Qur’an Verses
We have by now seen numerous examples of Abu Hasan’s inept, and sometimes deceptive, translations of various Arabic passages. Here we will take a look at one of his terrible translations of a Qur’an verse.
Qur’an 25:23 says:
وَقَدِمْنَا إِلَى مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاء مَّنثُورًا
Which Abu Hasan translates as:
“And they sent forth to us from their deeds, [but] we made them useless, like spent wool.”
This is Abu Hasan’s own concocted translation.
The first part of the sentence does not mean “they sent forth to us from their deeds.” The word “qaddama” means to send forth, but here the word “qaddama” is not used; instead the word “qadima” is used. Furthermore the subject of the word qadima is not “they” but is We i.e. Allah. “Qadima” means to go towards/approach/advance/proceed towards. So the first part of the sentence means: “We will proceed to what they did.” Which Abu Hasan translates as: “they sent forth to us from their deeds.” One can notice the clear difference in the meanings of the two.
The second part of the sentence says “We will make it haba’ manthur.” “Haba” refers to the dust particles that become visible when the rays of sun enter a room through a window; and “manthur” means scattered. So this part means: “We will make it scattered particles of dust.” Which Abu Hasan mistakenly translates as “spent wool.”
Abu Hasan therefore mistranslated both parts of this verse.
It is of course a far more heinous crime to interpret/translate the Qur’an based on one’s deficient understanding than it is any other text. The Prophet (sallAllahu ‘alayhi wasallam) said: “Whoever interprets the Qur’an with his own opinion, let him prepare his seat in the Fire.” (Tirmidhi)
This is not the first time Abu Hasan was informed of an error in his personal translation of a Qur’an verse, and was warned of the dangers of this. Several years ago, he was, after been corrected on a mistranslation, advised not to produce his own translation but to rely on already available ones; his response was to correct his mistaken translation and say: “the verse has been corrected as pointed out by the brother. may Allah ta’ala reward him amply for his naSihah.” Yet, many years later he adopts the same careless attitude of (mis)translating the words of Allah using his own manifestly deficient knowledge and understanding.
In the same “work” linked above he attacks a Deobandi scholar, saying: “It is incredible that a person who claims to believe in Judgement day – can slander and lie with such ease.” Is it not then incredible that someone who believes in Judgement day can be so careless when it comes to interpreting the words of Allah, even after having been previously warned?