Author Topic: "مَا تَشَابَهَ مِنْهُ". should it not mean " What resembles with it?  (Read 164 times)

ajzhyder

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Salam,

My question is regarding Ayat no. 7 of Sura Ale-Imran.

Wanted to know the translation of this expression in this Ayat, (strictly translation only and not any interpretation):
"مَا تَشَابَهَ مِنْهُ". Should it not mean " What resembles with it". 'Minhu , مِنْهُ, here referring to Mutashabihat Ayats of Al-Quran.

It seems to me, translation of below statement should be like:
فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ

Translation 1: Thus in whose heart, is a deviation, they follow what resembles with it (i.e Mutashbihat Ayats of Al-Quran)

While most translations I see, have translated this statement as below:

Translation 2: "Thus in whose heart, is a deviation, they follow the Mutashbihat (Ayats of Quran).

However, if we consider the 2nd one as correct then according to 39:23, Mutashabihat are also Ahsan Al -Hadees.

Another point is that if we consider 2nd one is correct then تَشَابَهَ should be a noun, and if we consider the first alternative mentioned above it seems like a verb.

Will appreciate clarification on this one.

https://topicsfromquran.wordpress.com/2017/10/01/mutashabehat-the-similar-ayats/

Novice

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Salam,

My question is regarding Ayat no. 7 of Sura Ale-Imran.

Wanted to know the translation of this expression in this Ayat, (strictly translation only and not any interpretation):
"مَا تَشَابَهَ مِنْهُ". Should it not mean " What resembles with it". 'Minhu , مِنْهُ, here referring to Mutashabihat Ayats of Al-Quran.

It seems to me, translation of below statement should be like:
فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ

Translation 1: Thus in whose heart, is a deviation, they follow what resembles with it (i.e Mutashbihat Ayats of Al-Quran)

While most translations I see, have translated this statement as below:

Translation 2: "Thus in whose heart, is a deviation, they follow the Mutashbihat (Ayats of Quran).

However, if we consider the 2nd one as correct then according to 39:23, Mutashabihat are also Ahsan Al -Hadees.

Another point is that if we consider 2nd one is correct then تَشَابَهَ should be a noun, and if we consider the first alternative mentioned above it seems like a verb.

Will appreciate clarification on this one.

https://topicsfromquran.wordpress.com/2017/10/01/mutashabehat-the-similar-ayats/

هُوَ ٱلَّذِىٓ أَنزَلَ عَلَيۡكَ ٱلۡكِتَـٰبَ مِنۡهُ ءَايَـٰتٌ۬ مُّحۡكَمَـٰتٌ هُنَّ أُمُّ ٱلۡكِتَـٰبِ وَأُخَرُ مُتَشَـٰبِهَـٰتٌ۬‌ۖ فَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِمۡ زَيۡغٌ۬ فَيَتَّبِعُونَ مَا تَشَـٰبَهَ مِنۡهُ ٱبۡتِغَآءَ ٱلۡفِتۡنَةِ وَٱبۡتِغَآءَ تَأۡوِيلِهِۦ‌ۗ وَمَا يَعۡلَمُ تَأۡوِيلَهُ ۥۤ إِلَّا ٱللَّهُ‌ۗ وَٱلرَّٲسِخُونَ فِى ٱلۡعِلۡمِ يَقُولُونَ ءَامَنَّا بِهِۦ كُلٌّ۬ مِّنۡ عِندِ رَبِّنَا‌ۗ وَمَا يَذَّكَّرُ إِلَّآ أُوْلُواْ ٱلۡأَلۡبَـٰبِ

The translation of red part above is traditionally done as"no one knows the meanings of it except for Allah"'

If no one can know the meanings then what is the point of giving it to us? The thing to consider is that مَا is normally used to negate past and not future. Her مَا is used to negate present.

Pervez Ahmed a scholar from Pakistan has explained it that when مَا is used to negate present tense, it means "no one knows it at present" and with increasing knowledge and understanding people will come to know the meanings of mutashabahat.

People did not know what 51:47 means until they come to know that universe is expanding.

وَٱلسَّمَآءَ بَنَيۡنَـٰهَا بِأَيۡيْدٍ۬ وَإِنَّا لَمُوسِعُونَ

And the heaven we made it with our power and surely we are giving it expansion.


Rilum

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Salam,

what do you mean with your translation, does it change the understanding, if so then please explain. Minhu should be "of it" , here

Mazhar

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Format and Organization

Structuring a Nonfiction book is challenging. It is most challenging when the Nonfiction book is a Grand Memoir:   encompassing in its ambit the time and space, the past, the present and the future of all that exists. It needs to be structured keeping in view the limitations of cognitive capabilities of audience. Format and organization is an important aspect to facilitate the reader and is also a factor for evaluation of books. It needs to be seen that does the arrangement make sense and can be referenced distinctly.

The first step is to determine the flow of information and accordingly organize the book into parts - chapters and chapters into sub-parts with distinct topics that concatenate facts in perfect sequence and chronological order. The concatenation, consistence. and  contiguity reflect the superb organization of a book. It aids the reader's cognitive capability in gradually raising his level of enlightenment as it keeps building the background knowledge.

It is our common knowledge that the entire Existence has two realms: one Realm that is within the reach of direct observation while the other Realm is not. Who can be the best Author of a book that encompasses time-space for which reason it can be personified as ever-living? Obvious answer is that the best Author is He Who is:
Contd:

http://haqeeqat.pk/FacilitatorByMetaphors.htm

ajzhyder

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Salam,

what do you mean with your translation, does it change the understanding, if so then please explain. Minhu should be "of it" , here

Salam
Yes, the understanding changes drastically. If we consider that those who have deviations in their heart they don't follow the Quran or Quranic Mutashabihat/Similar Ayat, instead they follow what resembles with Quran. We experience that in stories related to Quranic narrations, details are provided which are out of Quran however, which have some resemblance to Quran but most of the details are from other books (out of Quran). The people who take their inspiration from these stories are exposed to be those who have deviations in their heart.

huruf

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Salam,

فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ







Could his not mean that that those in whose hearts there is deviation follow that part of it which is akin to fitna, and akin to (their) interpretation?


Salaam

Rilum

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Salam,

maybe that would be the correct interpretation. God knows best.