Arabic is an incredibly ambiguous language. Once you translate it into another language you have already reduced its potential meaning to a single interpretation, that of the translator, whereas in the Arabic it can have multiple interpretations.
On the contrary, Arabic is incredibly accurate and there is no such thing as synonyms in the language and this is especially so in the Qur’an where each word used has a distinct meaning.
Here is a short illustration of the inimitable eloquence of the Qur’an that makes it really quite impossible to accurately translate into another language:
An Example of Eloquence in the Qur’an: The Preposition ‘of’ in Verse 42:43
Source:
“The Miracles of the Qur’an” Shaykh M Mitwalli Al-Sharawi.
The language of the Qur’an is unsurpassed in its accuracy of meaning and expression. Each letter and word has its place while the language is free from fault. These unique features are found manifested in the use of one single letter or a preposition, as is demonstrated in the following verses:
**Ya bunayya aqimi alssalata wa/mur bialmaAAroofi wainha AAani almunkari waisbir AAala ma asabaka inna thalika min AAazmi al-omoori
“…and bear patiently that which befalls you; surely these acts require courage; ”… (Qur’an 31:17)**
Walaman sabara waghafara inna thalika lamin AAazmi al-omoori
“And verily whoso is patient and forgiveth - lo! that, verily is (of) the steadfast heart of things.”… (Qur’an 42:43)
In the second verse the preposition
“of” (LAMIN) may pass unnoticed or be taken as an emphatic synonym. But this is not so, because every letter or word in the language of the Qur’an is selected with the utmost care to convey one intrinsic meaning and definite purpose.
There is no such thing as synonymity in the Qur’an. Each letter and word has its own fixed meaning which no other word can express as accurately, irrespective of their seeming similarity. If we consider thoughtfully the meticulous selectivity of the words in the above verses and their underlying meaning, we soon come to realize that there are two kinds of patience.
In the first kind there is no direct adversary or person responsible for hardship or misfortune; for example a brick falling from a building under construction onto the head of an unsuspecting pedestrian, or the collapse of a newly-built house over peacefully sleeping tenants. In all incidents and mishaps of this nature no individual bears the responsibility for the victim’s misfortune. It is therefore easy for the unfortunate man to restrain his anger and accept his misfortune as an act of Allah. This kind of patience does not require a great deal of energy and can be easily achieved.
But patience which is
“verily of the steadfast heart of things“ is that which involves an antagonist against whom a victim has the freedom to retaliate and avenge himself, but prefers to suppress his anger and vengeful tendencies and forgive him. This kind of patience is deemed by Allah to be worthier than the first, because in this kind the aggrieved is dominated by his instinctive anger and feelings of injustice, and has to exercise a great deal of self-restraint. He is restrained by his fear of Allah, and refrains from responding to evil with evil. In the above verses, Allah defines the merits of the two types of patience and their corresponding heavenly rewards. He also describes the human responses of retaliation that ought to be observed in each case by the faithful.
Thus, in the first case they are commanded to accept what befalls them with humility and resignation to His will. In the second they are commanded to be forgiving and to maintain their faith in Allah’s justice.
The preposition
‘of’ has obviously been used to accentuate the distinction between the kind of patience in which forgiveness is not a necessity, and that in which forgiveness represents a test of endurance of injustice and of the believer’s trust in Allah’s providence and will. This shows how a single letter or preposition can bear such depth of meaning and discriminating power in the language of the Qur’an.
The above example clearly demonstrates just how very difficult it is to accurately translate even one short verse of the Qur’an involving the use of just a single preposition
‘of’ within it, such is the supreme eloquence of the language used in the Qur’an.
Therefore, as we can all imagine, it is simply not possible to translate the over 6,000 verses of the entire Qur’an into another language without losing much of the accuracy of their true meaning.
While the Qur’an has been translated into many languages.