The Transference of Divine Names of Allah in The Glorious Qur'aan Into English

1
Chapter One Inroduction

1.1 The Problem:
Every language has its peculiar problems for both the learners on the one hand, and the translators on the other. The transference of the meaning of the Glorious Qur'aan stems from the high status of the Glorious Qur'aan itself since It constitutes the Book of worship. Transference of the Glorious Qur'aan is not an easy task. Therefore, the translator encounters many problems of different syntactic, pragmatic, semantic and morphological aspects. This partly belongs to the nature of Arabic (the informative and vocative language of the Glorious Qur'aan), which has many rhetorical aspects. It is taken for granted that there is an essential difference between Arabic and English both in origin and structure. For the first belongs to the "Semitic languages", whereas the latter belongs to the "Indo- European Languages". Accordingly, there will be a difference in the form of the letter and the linguistic structure, which consists of aspects of phonology and grammer with their morphological and syntactic structures. Similarly, languages differ in lexicalizing things around us in that some languages lexicalize certain things which other languages do not. This would lead to the existence of "lexical gap", that is, the presence of words in one language for which other languages do not have like Arabic and English. The gap would be even bigger if the language concerned is the Qur'aan and the expressions used are Divine Names of Allah (henceforth DNs) as they are Qur'aan-specific. In this case, are the translators able to understand the DNs as religious concepts?. Similarly, since there is no one-to-one correspondence between the morphlological systems between Arabic and
English, can the translators encapsulate all intented meanings by the various morphological forms of DNs in Arabic? If not, what are the means to do so. Futhermore, are the translators able to coin a term that functions as twofold or multifold DNs as in the SL text? If not, what are the means to do so? This study endeavours to seek answers to the these questions.
1.2 Aims of the Study:

This study attemps mainly to achieve the following objectives:
1. Deeping our understanding of the semantic orientation of the DNs
through understanding their morphological aspects. 2. Finding out whether the existing English translations can be relied on as appropriate translations of the DNs in the Qur'aan. 3. Showing the significance of the Qur'aanic contexts in which one DN is used rather than another. 4. Finding out an appropriate method for assessing the translations of the DNs through developing certain strategies for translating DNs. 5. resenting findings, general conclusions, recommendations and suggestions for further studies. P
1.3 Hypotheses:
This study puts forward the following hypotheses to be validated or not:
1.
The semantics of the DNs partly depends on their To achieve the effective translation the formal meaning (i.e
morphology.
2.
linguistic meaning) and the functional meaning (i.e religious meaning) should be taken into consideration of the DNs.
3 3.
To achieve the effective translation, the names that can
function an attribute for the Allah's Divine Entity(henceforth DE) and for His Action (henceforth DA) should be well accounted for.
4.
The translations of DNs are mostly context-bound.
1.4 Procedure and Data Collection:

In carrying out this study, the procedures followed in the study can be outlined as follows: 1. Introducing the concept of 'Noun' in Arabic and English in
general. 2. a comprehensive view of the the 99 DNs.

3.
Presenting Showing
the morphological forms of the DNs and classifying them into semantic groups depending on the suitable lexicographies and other references which are relevant in this regard.
4.
hoosing (40) verses containing DNs and prodiving (14) translations for them. 5. ssessing the translations chosen through relying on certain strategies.
6.
A P
roposing new renderings if no successful translations are to be found.
1.5 Value of the Study:

This study is of great significance, because,fistly, it refutes the view held by some people that Qur'aan is full of synonymous expressions. Secondly, as far as we know, no scholar has theorized in this respect yet.
As far as we know, the present study is the first attempt to study the translations of DNs in the Glorious Qur'aan into English. It is a significant study for its theoretical as well as practical value to the English readers of the Glorious Qur'aan, so that they grasp the meanings of the DNs precisely. It is hoped to be beneficial for both translators in general and the translators of the Glorious Qur'aan in particular, for it deals with useful methods for arriving at better renditions of DNs. It may be of help to English learners of Arabic,those specializing in the field of translation and those specializing in the Qur'aanic studies. However, It establishes with concrete examples that the Arabic text will remain the ultimate reference for explaining the meanings of DNs. Thus it demonstrates the relevance of the Qur'aanic verse: 113:
Thus We have revealed it as a Lecture in Arabic(Pickthall,1930:99)
1.6 Scope of the Study:

The core of the present study is confined to the morphological and semantic analysis as well as to translation of the DNs in some Qur'aanic verses which have been chosen together with their renderings into English. The study will depend on the published translations of the Glorious Qur'aan which the researcher could collect and will not consider the individual translations of the verses of the DNs by authors in the course of writing books on Islam. Futhermore, because of time and space limits, our analysis is confined only to 40 verses which contain the DNs of different forms pertinent to our analysis. Since the study seems to be huge, the study will depend on the names that are mentioned explicitly in the Glorious Qur'aan and as-Suna (Prophetic sayings). Similarly, for limits of space and
time and there are no enough translations of as-Sunna, our data will be confined to the Qur'aan only.
Chater Two
Literature Review On 'Nouns and Divine Names'
Part One
Nouns in Arabic and English
2.1 Nouns in Arabic: 2.1.1 The Term "Noun":

Regardless of the difference among the Arab grammarians on the parts of speech in Arabic, the smallest string of speech consists of ' noun' and ' verb', or vice versa, or of two nouns, the other part is 'the particle'. What is our concern is the term 'noun'. There are different schools regarding the word ' noun' in Arabic. Fariha (1972:xxiv,cited in Ash-Sha'ya, 2001: 10) states that the etymology of the term is taken from the root or ,both mean "distinctive feature". Kufy grammarians say that the term ' noun' is derived from which means (branding or marking) because ' noun' means marking on the nominal. Therefore, if one says: 'Zayd' he marks the nominal, i.e it is like a brand for it. On the other hand, Basry grammarians say it is derived from ( high status). For example, 'sky' is named as such for its loftiness (Al-Anbaary , 1961: 6; Ar-Raazy, 1958: 7-115; Az-Zajjajy, 1974: 444; Al-BayDawy, n.d: 12- 15) .
2.1.2 Definition of Noun:

Among the parts of the speech is the term 'noun'. Ibn Aqiil (1964: 15/1) states that 'noun' is a term referring to a certain meaning by itself devoid of time. Al-Ghayaaty (2002: 12) defines the term "noun" as a word referring to a meaning by itself without connection with time, like:
.. Etc. Most of Arab grammarians agree with the previous definition.(For similar views see also As-Saqy, 1977: 44; Ar-Raazy, n.d: 42/1; 'Aziiz, 1992: 5; Al-Hawwaary, 1994:1). The above mentioned grammarians define "noun" in terms of definiteness. Ibn Hisham (1963: 93) and Ibn Aqiil (1964: 118/1) state that the term 'noun' is of two types: 1. ' Definite noun': It refers to one specific thing. A noun refers to one specific nominal within well formed sentences .It includes six types:
A.
' the pronoun' like: 9 :
Lo! We, even We, reveal the Reminder, and lo! We verily are it's Guardian.
(Pickthall,1930:79). 'demonstrative pronoun': 92 :

92. Lo! this, your religion, is one religion, and I am your Lord, so worship Me.
(Pickthall,1930:103).
B.
' relative pronoun' :
:
Lo! those who say: Our Lord is Allah, and afterward are upright, the angels descend upon them, saying: Fear not nor grieve, but bear good tidings of the paradise which ye are promised(Pickthall,1930:154).
C.
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A noun with definite article ' the' like : 2 :
This is the Scripture whereof there is no doubt, a guidance unto those who ward off (evil) (Pickthall,1930:1).
D.' prothetic noun' with the previous definite nouns like: ( We agree with what the scientists' say). E.' proper noun' like as in: " 144 :
Muhammad is but a messenger, messengers (the like of whom) have passed away before him(Pickthall,1930:20).
2.' Indefinite noun': It refers to a generic noun, i.e what is common among a certain class, like ' man' which refers to a class whose members have the following features: an animate, able to speak and male. Finally the indefinite nouns may be implicit like pronouns or explicit like proper nouns. (Ibn Hishaam, 1963: 93-95; Al-Hawwaary, 1994: 20; Al-Ghayaaty, 2002: 57).
2.1.3 Proper Noun:

From the above mentioned categories the part which is our concern is ' the definite noun', within which the "proper nouns" lie. Ibn Hishaam (1963:96) states that the proper noun refers to a specific thing by itself, regardless of other entities of the same class. Similarly, Ibn Aqiil (1964: 118/1) states that the proper noun is that noun which specifies its nominal absolutely like: . Moreover,Al-Ghayaaty (2002:70) states that nouns like /Zaynab specifies the nominal when they are pronounced without contextual clues.
2.1.4 Types of Proper Nouns:
The Arab grammarians divide the proper nouns into different types according to certain criteria. They agree with the following classification suggested by Hasan (1975: 292-308): 2.1.4.1 Proper Nouns According to their Relation with the Nominal: Proper nouns are divided according to their reference to the person in the reality into the following: A. / personal proper noun: It is a proper name applicable to only one individual of a kind. It is sudivided into:
1-
/ individuals who have mind and perception like : / domestic animals: Each of which has its specific A proper noun for dogs.. A proper noun for nightingales
,or other classes like Angels such as : /Gabriel

2-
proper noun like:
3. / life related nouns like names of countries, tribes, factories, stars, sciences.etc provided that each one has its own specific name. B. ' common noun': It is a proper name applicable to every individual of a whole kind,i.e. it is a noun applied to imaginary image in the mind. It is a semi-indefinite noun. It is subdivided into: 1. / wild animals like: beasts, poisonous insects etc. 2. ' abstract nouns' like: . referring to something difficult. . referring to glorifying of Allah. 3./ corroborative expressions like: / - All. 4. Some domestic animals like: .. A symbol which refers to turtle.(ibid.: 292).
2.1.4.2 Proper Nouns According to their Elements:
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Proper nouns according to their elements are divided into the following forms: 1. ' simple noun': It is one-word name like /Saalih/, /Saalim/. 2.' compound noun': It consists of two or more words, it is subdivided into: A.' juxtaposed compound': It is a name consisting of two words, one added to another like: . . B.' predicative compound': It is either noun phrase like , or verb phrase like , or it can be a nominal sentence such as / the master Faahim. C.' synthetic compound: It is a one word name, but originally made up of two words, like which is formed by 'siiba' (a Persian word meaning apple) and 'wayhy' a smell (Ibn Aqiil, 1964: 119-129).
2.1.4.3 Proper Nouns According to their Origin:

According to the principle of originality, proper nouns are divided im the followinhg: 1. ' transferred'(i.e from other uses): It is a proper name which is originally used as a personal name by Arabs and has not been used before like / Su'aad/. 2. ' coined': It is subdivided into: A. A personal name which is not originally used as a personal proper name absolutely, but changed to be a proper name such as: . .......... B. A proper name: A noun firstly used as a proper name of a member of class then used for another class unlike the first,like / Su'aad/
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'a woman's name' which is changed to ( a name of village) (ibid.:300-308).
2.1.4.4 Proper Nouns According to the Extra-meaning:

Expressing addattional meaning, proper nouns can be divided into the following: 1. 'personal name': It is a name which refers to one specific entity (i.e merely referring to a person) without extra meaning such as praising or dispraising like: .. 2. ' surname': It is a name which does not only refer to one specific entity, but also implicates additional meaning such as praising or dispraising. It can be simple like ' the night blind' or compound like ' big-headed or stupid'. 3.' nickname': It is a "Juxtaposed compound" known as patronymic or surname,provided that the first word comes in one of the following forms: (. , / , Ibn Hishaam, 1963: 95-99). The last classification of the proper nouns viewed by other scholars, like Ifla (1977: 3-5)adds two other subtypes which are: 1. 'khiTaab': That is an honorific name. It is a compound name consisting of a word followed by the noun phrase "the religion", like ' the light of religion'. 2. ' nasab': It is a compound name consisting of the particle (son of) indicating a relationship like the name of the father or
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grandfather like / son of Muhammad.(See also AzZamakhshary, n.d: 197-199; As-Saamuraa'y, 1987: 83; Ash-Sha'ya, 2001:10-13). What has been mentioned so for can be represented diagrammatically as follows:
Proper Nouns in Arabic
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According to the Nominal
According to the Form
According to Meaning / Name Sayf name
Personal Proper Nouns
/ Simple Name (one- word) Saalih/ Common noun Compound Name (two: wild Animals: words) Beasts / Abstract Nouns / difficult matter / Corroboeative Expressions / All / Some Domestic Animal / Turtle
/ Juxtaposed Compound / Abdul 'Aziiz / Predictive Compound / Jaadalhaq
Surname
night blind Baker's father
/ Nickname / Individuals /Muhammad
Domestic Animals /nightingale Life Related Names / stars
: /muhammed son Muhammad's
Synthetic Compound According to Origin Siibawayhy
Transferred (originally proper name) / Su'aad
Coined
Originally not a personal / name FaaDil
From Class to Class / Su'aad women's name / Su'aad A name of village
Figure -1-: The Main and Sub-types of Proper Nouns in Arabic
2.2 Nouns and Adjectives in Arabic:
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For most people the subtle difference between the noun and adjective in Arabic is still messy. They often combine them together. However, some linguists like Al-'Askary (1979: 12) say quite clearly that -adjective refers to a specific quality like: . Zayd is nice, whereas noun does not. Therefore, every adjective is also a name, but not vice versa. Likewise adjective may be true or false, whereas noun may not be. The word 'nice' in the above mentioned example may be true or false, but not necessarily the word 'Zayd'. Within the scope of our study, it is also of significance to differentiate between ( Names and Qualities or Characteristics). Al-Kwraany (n.d:70) states that a name refers to the Divine Entity along with the meanings that they include like: . .....And Q uality indicates only the meaning of a name applied to the Divine Entity like: .Thus a name refers to two facts and quality refers only to one fact. Consequently, the latter is included in the former and entailed by the former i. Similarly,Taahaa(2003:141) states that Qualities are derived from names and not vice versa. Moreover, he says,we worship Allah by His Names and not by His ualities, so it is true to say: Q and not . * Similarly,( O Rahman! Have mercy on us), and not *( O Mercy of Allah! Have mercy on us). Therefore, one can say that the DNs are a special kind of names because both their form and content are of equal significance, unlike the names of human beings which are merely abstract names. One may find somebody whose name is (lit. means generous), but actually he may be 'miser' (Al-Kwraany,n.d: 61). See also Ibn 'Uthymiin(1990: 14) and AlKahTaany(2004: 22).
2.3 Nouns in English:
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As in Arabic, the issue of parts of speech in English is still debatable. Some grammarians like Varro (cited in Fries, 1952: 66) mention four parts of speech including: 'noun, verb, participle, and particle'.On the other hand, other grammarians like Sledd (1959:60) mention eight parts compring: 'noun, pronoun, adjective, verb, adverb, preposition, conjunction and interj ection'. The part which is our concern in this study is the 'noun'.
2.3.1 The Term Noun:

The term noun is traditionally defined as "the name of person, place, or a thing, an activity,a quantity, like Paris, John, tennis, sugar and so on. It belongs to the open class" (Sledd, 1959: 67; Roberts, n.d: 55; Crystal, 1988: 209;and Oxford, 2004, s.v. noun). There are some factors by which the noun is distinguished from other parts of speech which are as follows:
1.
The function: The noun can function as:
-The head of the noun phrase such as.there was historic visit in our town , Henry is writing. -Vocative such as ....Henry, what are you doing? -Object complement such as.He made the letter an invitation.
2.
The form: Many nouns have:
-Characteristic suffixes: e.g. ~ism in fascism, ~er in singer, ~ity in divinity, ~tion in station, ~ist in hypnotist.etc.with exceptions e.g. linger v. and longer adj. -Most nouns can change their forms from singular to plural by the endings ~s, or ~es such as: Goals and dresses ,or by changing their forms such as: woman to women.
3.
Meaning: Nouns typically refer to physical phenomenon:
people, objects, places etc.These are called concrete nouns, but
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there are also abstract nouns referring to events, statesetc such as happiness, refinement, and so on (Leech et al., 1987: 44).
2.3.2 Types of Nouns:

Generally speaking there are many types of nouns, mainly including: 1. Common nouns: They are subdivided into: - Countable nouns which are either concrete like: Bun, toy..etc, Or abstract nouns like difficulty, worry .etc - Uncountable nouns (also called mass nouns) which are also either concrete nouns like iron , butter .etc or abstract nouns such as happiness 2. Proper nouns: like John, Paris .etc. (Quirk et al, 1972: 129). Some grammarians like Thamson and Martinet (1986: 24) and Chalker (n.d: 27) add another category in addition to the previously mentioned categories, that is, collective nouns like crowd, flock..etc.
2.3.2.1 Common Nouns:

Common nouns are defined as a subclass of nouns referring to general concepts. They classify things into types. They can occur after the. They are subdivided into:
2.3.2.1.1 Countable Nouns:

Countable nouns refer to objects which are thought of as separate, distinct entities, things that can be counted and they have both singular and plural forms. Generally speaking, their plurals are formed in a regular way.Usually plurals are formed by adding -s to the singular noun e.g.
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dog /dogs. Other nouns that end in -s, -z, -ch, -sh, and -x are made plural by adding an -es. e.g. box/boxes,or in a different way like man/men, child/children. When a count noun is unspecified, the articles 'a' or 'an' must be used. For example, 'when Shirley Wang's grandfather came to visit her from China, it was the first time he had ever been on an airplane' (Moorey, 1997 via internet).For details see also (Roberts, n.d: 56; Mark Feder, 2002: via internet). Countable nouns are easy to recognize. They are things that can be counted,for example: "pen". One can have one, two, three or more pens. Here are some more countable nouns: dog, cat, animal, man, person. When a countable noun is singular, one must use a word like a/the/my/this with it:

I want an orange. (not I want orange.) Where is my bottle? (not Where is bottle?)
Mention should be made that they include many socalled concrete nouns, i.e. Names of people and things which can be seen as individual separate units: boy, leader, chair.etc

Units of measurement :day, dollar, metre.etc Individual parts of a mass : bit , piece , portion .etc It also includes many abstract nouns like: arrival, discovery, failure, mind, joke, quarrel, solution .etc (Chalker,n.d: 27).
2.3.2.1.2 Uncountable Nouns:
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Uncountable nouns (also mass nouns) are substances and concepts that cannot be divided into separate elements, i.e. they are treated as continuous entities, having no natural bounds. They cannot be counted. For example, one cannot count "milk". Here are some more uncountable nouns: Music, art, love, happiness,advice, information, news, furniture etc.Uncountable nouns are usually treated as singular.Thus verb is used. For example:
a singular
This news is very important. Your luggage looks heavy.
The indefinite article a/an is not usually used with uncountable nouns.Therefore we cannot say "an information" or "a music". But it is said a (something) of as follows:

a piece of news. a bottle of water.
A and an cannot be used with noncount nouns. However, noncount nouns that represent a collection or a mass may be preceded by a phrase that indicates quantity, or quantifier, such as a lot of, a little, some, much, any. Example: I like some mustard on my hot dog. (Not: I like a mustard on my hot dog.) When used for generalizations, noncount nouns are used without an article: Example: German Chancellor Helmut Kohl loves to eat hearty German food. On the other hand,for definite meaning, noncount nouns can be preceded by the, that, and other determiners: Example: Did you remember to bring the food for the party?
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(Roberts, n.d: 56; Crystal, 1988: 79; Quirk et al., 1985: 309). It is worth mentioning that uncountable nouns include:

Abstract nouns like: happiness, importance, patienceetc. Substances like: gases, gold, hydrogen , wheat etc. Many verbal nouns such as : clothing , jogging , Most diseases such as: chicken-pox, malaria ...etc. Things made up of small pieces like salt, grass, cornetc. Fields of study such as: astronomy, biology, economics etc. Natural Phenomena such as: humidity, ice, lighting etc. Scientific Processes and Procedures such as :fission,
shopping...etc.

electroshock, anesthesia...etc (Chalker,n.d: 27) and Quirk et al. ( 1985: 309). .
2.3.2.2Collective Nouns:
Collective nouns are generally count nouns referring mainly to groups of people, things or animals. Collective nouns in their singular can take singular form or partly plural concord. They are used in a plural way when the group is thought of as consisting of separate individuals, e.g.: The committee is wrong, and the committee are wrong. The itilized noun is being seen as a single collective entity, or as a collection of individual entity (Crystal, 1988: 55;Leech et al., 1987: 45; Quirk et al., 1985: 317). Some grammar books use the term collective to cover words like people, cattle, presumably for semantic reason. But grammatically these are plurals only when a collective is used with plural inflection, plural verb concord is essential,e.g.:The crews of several ships were in port.
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The collective nouns include such common count nouns as: air force, army, couple,government..etc. It is to be noted that the word youth can be:

Mass Noun: I was happy in my youth. Count Noun: Some youths were standing outside a pub. Collective Noun: Youth today has /have different problems
from its/their predecessors (Chalker,n.d:33).
2.3.2.3 Proper Nouns:

Proper nouns denote an individual place, personetc. Normally they are used with a capital letter : John,Londonetc(Crystal, 1985; 248; Quirk et al., 1985: 902; Thomson and Martinet, 1986: 24(. Names have unique reference, and do not share such features of common noun as article contrast, Paris ~* the Paris, but when the name has restrictive modification to give a partitive meaning, they take definite articles.
Unique Meaning
During Easter In England
Partitive Meaning
During the Easter in the England
Proper names can be converted to common nouns: Shakespeare (the author)a Shakespeare (an author like S.) Shakespeares authors like S., or copies of the works of S. (Quirk et al., 1973: 76).
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2.3.2.3.1 The Main Classes of Proper Nouns:

Proper nouns include the following . The first two categories are perhaps the most clearly proper nouns,while the later categories are on the borderline with common nouns. 1. Personal names (with or without appositive title): Dr Watson , Lady Churchill , Judge darling With exceptions : The Emperor (Napoleon), the Duke of (Wellington)
Names of festivals: Christmas (day), Easter (Sunday), Good Names of the months and the days of week: January,
Fridayetc.
February, Monday, Tuesday etc. It is to be noted that such items can readily be used as count nouns: I hate Mondays. 3. Geographical names:
Names of continents: Like (North) America, (central) Names of countries, states...etc: (Modern) Brazil, (industrial) Cities and towns: Such as (Downtown) Boston, (ancient)
Australia, (East) Africa.
Staffordshire, (west) Scotland etc.
Rome, (suburban) London.
Lakes: Like Lake Windermere, silver lake.
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Mountains: Such as Mount Everest, Vesuvius. Note the
Mount of Olives.
4. Names of streets, organizations etc:The British council, Scotland
Yard, Piccadilly Circus.

5.Common nouns when personified and given unique reference: Like
Fate, heaven, liberty etc

6.Religions: Buddhism , Christianity, Islam. 7.Family relationship (when used as names): mother, grandma. 8.Magazines: Newsweek, vogue. 9.Language: English, Hindi. 10. Nationalities: An Englishman.(Chalker, n.d: 34;Quirk et al, 1973:
77; Quirket al, 1985: 291).
2.3.2.3.2 Proper Nouns with or without the Article "the":

The use of the definite articles with proper nouns can be explained diagrammatically as follows:
Proper Nouns Without "the"
Personal names People Susan, Henry The president Mr. and Mrs. Brown The pope President Reagan Geographical Places: continents Countries Argentina, Europe, northern Europe (sunny) Spain Exceptions : The Argentina The united states (common noun) The Philippines (plurals)
With "the"
Title (often really common nouns with unique reference:
23 Cities (medieval) London Exception: The Hague Lakes, mountains Lake Geneva, lake Michigan But: the Matterhron the Peak (in England) common noun with unique reference Plural mountain ranges : The Andes, the Himalayas. Islands Borneo Jamaica But :the Isle of Skye Plural island groups : The Cock Island Rivers Canals, oceans The (river) Congo The grand Union Canal The Panama Canal Street names Baker Street Hanover Public buildings Words with ~s Raffles (Hotel, Singapore ) Claridges (Hotel, London) Newspapers Many magazines: Newsweek, Time Vogue Exception: The High Street But : The Hilton (Hotel) The Sheraton The Times The Washington Post The Economist
Table(1):Proper Nouns with or without the Definte Article 'the' (Based on Chalk8er,n.d:35; Quirk et al. 1985,295297;Englishclub,2005:Via Internet).
2.3.2.3.3
Proper Nouns as Collectives:
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Proper nouns can function as collectives as in: The department of Education say/says they have/it has no comment to make. Arsenal The Netherlands is/are palying well this season .
have/has a monarchy.
The names of many companies ,sport teams and the like can also function as collective nouns (Chalker,n.d:37).
2.3.2.3.4 Proper Nouns Used as Count Nouns:

A. Proper nouns as indefinite count nouns, such as : Ex.There is a Mr Smith to see you .(a man who says his name is Smith. I don't know him). B.Proper nouns with the: Ex. Do you mean the Elvis Presley? (or some other man with the same name?) C.Ptoper nouns with other derterminers: Ex. Every Saturday, many Henrys, several Susans (ibid.:37).
2.3.2.3.5 Proper Nouns Used as Mass Nouns:

The category of proper nouns is not usually thought of as containing any mass nouns. However, names of religions and names of languages are predominantly mass nouns: Ex. She speaks very little English. Usage with a is possible,but much more unusual: She is learning an English that I fear is old-fashioned (ibid.: 37).
Part Two
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99 Divine Names Of Allah 2.4 Introduction:

Every single Muslim recites the Qur'aanic text time and again in his worshipping acts, his privacy, and his lessons, but no reader can mention a Qur'aan-specific glossary that contains all the DNs, because Qur'aan does not mention a collective glossary that contains all the DNs but rather they are scattered among 351 verses as Al-Jurysy (1998) states in the Glorious Qur'aan. They are mentioned in short and long chapters in makky (revealed in Makka) and Madany (revealed in Madiina) chapters. If one wants to see all DNs in one text,he will find them in the Books of Hadith (Prophetic sayings).What is worth mentioning in this regard is that An-Nasaa'y and Al-Ash'th (1952) do not narrate any prophetic saying which differs from what the other fours (i.e. Al-Bukhaary, Al-Qushayry, At-Tirmidhy and AlQuzwiny) mention. Similarly, Al-Bukhaary (1981) and Al-Qushayry (n.d) do not narrate any Hadith mentioning all the DNs, but they refer only to the number. Al-Bukhaary's Hadith reads: "" , , , Allah has ninety-nine names one hundered except one he who memorizes them will enter the Paradise, He is Watr and likes al-Watr ii Al-Bukhaary(1981:169/7). Al-Qushayry's Hadith reads: "" , , "Allah has ninety- nine names; he who memorizes them will enter the paradise, He is watr and likes al-Watr" Al-Qushayry's (n.d:8/63). At-Tirmidhy relates three sayings, in the second, one finds the 99 names: : , ,
"
26
"
The messenger of Allah says: Allah has ninety-nine names one hundered except one he who memorizes them will enter the Paradise. He who is the only deserved to be worshipped, He Who is Ar-Rahmaan, Ar-Rahiim, Al-Malik,Al-Quduus,As-Salaam,Al-Mu'in,Al-Muhaymin,Al-'Aziiz Al-Jabaar, Al-Mutakabir,Al-Khaaliq,Al-Baar',Musawir,Al-Ghafaar,Qahaar, Al-Wahaab, Ar-Razaaq,Al-Fataah,Al-'Aliim,Al-QaabiD,Al-BaasiT,Al-Khaafid,Ar-Raafi', Al-Mu'iz,Al-Mudhil, As-Samii',Al-Basiir, Al-Hakam, Al-'Adl,Al-LaTiif, Al-Khabiir,Al-Haliim,Al-'ADiim,Al-Ghafuur,Al-Shakuur,Al-'Aly,Al-Kabiir,AlHafiiZ,Al-Muqiit,Al-Hasiib,Al-Jaliil,Al-Kariim,Ar-Raqiib,Al-Majiid, AlBaa'th,Ash-Shahiid,Al-Haq,Al-Wakiil,Al-Qawy,Al-Matiin,Al-Waly,Al-Hamiid, Al-Muhsy,Al-Mubdy,Al-Mu'iid,Al-Muhy,Al-Mumiit,Al-Hay,Al-Qayuum, AlWaahid,Maajid,Al-Waajid,As-Samad, Al-Qaadir,Al-Muqtadir,Al-Muqadim,AlMu'khir,Al-Awal,Al-Aakhir,AZ-Zaahi,Al-BaaTin,Al-Waaly,Al-Mut'aal, AlBarr, At-Tawaab,Al- Muntaqim, Al-Ghafuur, Malik Al-Mulik, dhu Al-Jalal wa Al-Ikraam, Al-MuqsiT, Al-Jaami',Al-Ghany,Al-Mughny,Al-Maani',Al-Daar,AlNaafi',An-Nuur,Al-Haadi,Al-Badii',Al-Baaqy,Al-Waarith,Ar-Rashiid, and AsSabuur.
As for Al-Quzwiny, he relates two Hadiths, the first concerns the number, the second concerns the details, which is not far from the content of the previous Hadith. The Hadith reads:
27
" : " , : ."

Abu Hurayra reported that the Prophet Muhammad says: The messenger of Allah says: Allah has ninety-nine names one hundered except one He is watr and likes Al-Watr he who memorizes them will enter the Paradise: they are Allah, Al-Waahid, As-Samad, Al-Waahid,As-Samad,Al-Awal, Al- Aakhir,AZZaahi,Al-BaaTin,Al-Khaaliq, Al-Baar',Al-Musawir , Al-Malik, Al-Haq, AsSalaam,Al-Mu'in,Al-Muhaymin,Al-'Aziiz,Al-Jabaar,Al-Mutakabir, ArRahmaan,Ar-Rahiim,Al-LaTiif,Al-Khabiir,As-Samii',Al-'Aliim,Al-'ADiim,AlMuta'aal,Al-Al-Jaliil, Al-Jamiil, Al-Hay, Al-Qayuum, Al-Qaahir, Al-'Aly, AlHakiim,Al-Qariib,Al-Mujiib,Al-Ghany,Al-Wahaab, Al-Waduud, Al-Shakuur, Al-Maajid,Al-Waajid,Al-Waaly,Ar-Raashid,Al-'Afu,Al-Ghafuur,Al-Hakiib,AlKariim,At-Tawaab,Ar-Rab,Al-Majiid,Al-Waly,Ash-Shahiid,Al-Mubiin,AlBurHaan,Ar-Rauuf,Ar-Rahiim,Al-Mubdy,Al-Baa'th,Al-Waarith,Al-Qawy, AshShadiid,Al-Daar,An-Naafi',Al-Baaqy,Al-Waaqy,Al-KhaafiD,Al-Raafi',AlQaabiD,Al-BaasiT,Al-Mu'z,Al-HaafiZ,Al-Wakiil,Al-Faatir,As-Saami', AlMu'Ty,Al-Muhy,Al-Mumiit,Al-Maani',Al-Jaam'i,Al-Kaafy,Al-Abad, Al-'Aalim,As-Saadiq,An-Nuur,Al-Muniir,At-Taam,Al-Qadiir,Al-Witr,Al-Ahad,AsSamad, He Who neither begets nor begotten,and no one like Him.
If one ponders on the above two mentioned narrations, one will observe that each one is equal to 99 DNs, but some names have been
28
repeated in the second narration, which are . / / / By omitting the repeated DNs, 99 DNs are left. As for the Glorious Qur'aan, Az-Zajjajy (1974:24) and Al-'Asqalaany (1959: 475/13) state the DNs which are mentioned in the Qur'aan that are not mentioned by At-Tirmidhy: , , , , , , , , , , ,, , , , , , , , , ., , , Ar-Rabb,Al-Ilaah,Al-MuhiiT,Al-Qadiir,Al-Kaafy,Ash-Shaakir, AshShadiid,Al-Qaa'm,Al-Haakim,Al-FaaTir,Al-Ghaafir,Al-Qaahir, AlMawla,An-Nasiir,Al-Ghaalib,Al-Khaaliq,Ar-Rafii',Al-Maliik,Al-Kafiil,AlKhalaaq,Al-Akram,Al-A'la,Al-Mubiin,Al-Hafy,Al-QAriib,Al-Ahad,AlHaafiZ. These are twenty seven DNs,if they are to be added to At-Tirmidhy's narration, they will be 99 DNs, all of them are mentioned in the Glorious Qur'aan like: From...... (Pickthall,1930:38). From........ 18 :" "
He is the Omnipotent over His slaves, and He is the Wise, the Knower
21 : "
And Allah was predominant in his career, but most of mankind know not(Pickthall,1930:71).
From ....
15 :
" "
The Exalter of Ranks, the Lord of the Throne. He casteth the Spirit of His command upon whom He will of His slaves, that He may warn of the Day of Meeting(Pickthall,1930:151).
However there are some DNs that are not mentioned explicitly in the form of noun. They are twenty seven names as follows: . Al-QaabiD,Al-BaasiT,Al-KhaafiD,Ar-Raafi',Al-Mu'z,Al-Mudhl, AlJaliil,Al-Baa'th,Al-Muhsy,Al-Mubdy,Al-Mu'iid,Al-Mumiit,Al-Waajid, Al-
29
Maajid,Al-MuQadim,Al-Mukhir,Al-Waaly,dhul Al-Jalal wa Al-Ikram,AlMuqsiT,Al-Mughny,Al-Maani',Al-Daar,Al-Naafi',Al-Baaqy,Ar-Rashiid, and As-Sabuur. If At-Tirmidhy's narration excludes these DNs and replaces them with the twenty seven previously mentioned, ninety-nine DNs are left. All are mentioned in Glorious Qur'aan. In what follows there will be five glossaries representing the aforementioned scholars in addition to our glossary that will be our data for the present study. Each glossary is made up of two columns, the first contains the DNs that are mentioned in all glossaries, whereas the seconed contains the DNs that are mentioned in one or two glossaries.
The study
Al-'Asqalaany
Az-Zajjajy -
Al-Quzwiny -
At-Tirmidhy
N .1 .2 .3 .4 .5 .6 .7 .8 .9 .10 .11 .12 .13 .14 .15
03
61. 71. 81. 91. 02. 12. 22. 32. 42. 52. 62. 72. 82. 92. 03. 13. 23. 33. 43. 53. 63. 73. 83. 93. 04. 14. 24. 34. 44. 54. 64. 74. 84. 94.
13
05. 15. 25. 35. 45. 55. 65. 75. 85. 95. 06. 16. 26. 36. 46. 56. 66. 76. 86. 96. 07. 17. 27. 37. 47. 57. 67. 77. 87. 97. 08. 18. 28. 38.
23
48.
58. 68. 78. 88. 98. 09. 19. 29. 39. 49. 59. 69. 79. 89. 99. 001 . 101 . 201 . 301 . 401 . 501 . 601 .
33
701 . 801 . 901 . 011 . 111 . 211 . 311 . 411 . 511 . 611 . 711 . 811 . 911 . 021 . 121 . 221 .
43
321 . 421 . 521 . 621 . 721 . 821 . 921 . 031 . 131 . 231 . 331 . 431 . 531 . 631 . 731 . 831 .
53
931 . 041 . 141 . 241 . 341 . 441 . 541 . 641 . 741 . 841 . 941 . 051 . 151 . 251 .
Table (2): The Statistics of the 99 DNs in the Qur'aan and as-Sunna )02-61:8991,)Adapted from Al-Juraysy
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2.5 Characteristics of Divine Names According to Their Glossaries:

Pondering on the said glossaries, one can put forward the following points : 1. The number of DNs mentioned in the four glossaries correspond with the Glorious Qur'aan by seventy six DNs. 2. Forty-eight DNs are binomial expressions in the Glorious Qur'aan such as : . Ar-Rahmaan,Al-'Aziiz,Al-Hakiim,Al-Ghafuur,and Al-Hamiid. 4. The number of DNs that are mentioned in 4 glossaries are 10 DNs as follows: . Al-Malik,Al-Fataah,Al-Haliim,Ash-Shakuur,Al-Kabiir,Al-Hamiid,AlMuqtadir,Al-Qariib, and Al-Mubiin. 5. The DNs that are mentioned in three glossaries are: . Al-Ghafaar,Al-Gahaar,Al-Barr,Al-Qadiir,Al-Shakir, and Al-Khalaaq. 6. The DNs that are mentioned in two glossaries are twenty as follows: . Al-KhafiZ,Ar-Raafi',Al-Mu'z,Al-Mudhl,Al-Jaliil,Al-Wajid,Al-Majid,AlWalay,Al-Muntaqim,Al-MuqsiT,Al-Maani',Al-Daar,Al-Naafi',Al-Baaqy, dhul Al-Quwa,Al-HaafiZ,Al-Ghaafir,Al-'Aalim,As-Saadiq, and Al-Ilaah.
7. There are fourty two DNs mentioned by one glossary rather than
another as follows as Al-Jursy (1998:16-20) states:
73
Al-'Asqalaany (10) Names
Az-Zajjajy (11) Names
Al-Quzwiny (12) Names
At-Tirmidhy ( 9 ) Names
.N
1. 2. 3. 4. 5. 6. 7.
......... .........
.........
......... ......... .........
8. 9. 01 11. 21.
Table(3): The DNs that are Mentioned only by One Imam )02-61,8991,(After Al-Jurasy
:Finally ninety nine iii DNs will be explained in this study this study
.3 .6 .9 .2 .5 .8 .1 .4 .7
83
.21 .51 .81 .12 .42 .72 .03 .33 .63 .04 .34 .64 .94 .25 .55 .85 .16 .46 .76 .07 37. .67 97. .28 58.
.11 .41 .71 02. .32 .62 .92 .23 .53 .83 .24 .54 .84 .15 .45 .75 .06 .36 .66 .96 .27 .57 87. 18 48
.01 .31 .61 .91 .22 .52 82. .13 .43 .73 .14 .44 .74 .05 .35 .65 .95 .26 .56 .86 17. 47. 77. 08. .38
39 .87 90. 93. 96. 99. 86. 89. 92. 95. 98.
88. .91 .94 .97
2.6 The Greatest Name of Allah:

Before we put forward the semantic and morphological classification of the DNs, it is of significance to know which name is the Greatest. In fact, there are different views in this respect. Ar-Raazy (n.d:122) states that there are four views: Firstly, the Greatest name is " ," for the Prophetic Hadith reads: ""
Stick to Full of Majesty, Bounty and Honour when you supplicate Allah.
Secondly, it is . The Prophet says to Aubay bin Ka'b (one of the Prophet's companion) who once asked the Prophet Muhammad about the Greatest verse in the Glorious Qur'aan He replies that it is: 2:
Allah! There is no God save Him, the Alive, the Eternal (Pickthall,1930:15).
. Thirdly, all the DNs are Great and describing one of them as the Greatest implies that the others are lower or defective. The forth view is that it is word '/Allah'. Ar-Raazy agrees with the forth view, because it is like Personal proper name for Allah. Ibn Kathiir(1969: 52/1) also confirms that word '/Allah' is the Greatest name, because it is proper name for Allah and to him all Divine Attributes belong as in this verse : .24 -23 :
40 He is Allah, than whom there is no other God, the Sovereign Lord the Holy One, Peace, the Keeper of Faith, the Guardian, the Majestic, the Compeller, the Superb. Glorified be Allah from all that they ascribe as partner (unto Him).He is Allah, the Creator, the Shaper out of naught, the Fashioner. His are the most beautiful names. All that is inthe heavens and the earth glorifieth Him, and He is the Mighty, the Wise
(Pickthall,1930:180). Similarly, Al-Ghazaaly (1990:61) states that the name "Allah" is the Greatest One, because it refers to all DNs, unlike other DNs which may refer to one single meaning like power or knowledge. Moreover, this name,i.e "Allah" cannot be attributed to humans neither realistically, nor can be attributed. / metaphorically, while other DNs like :Moreover, An-Najdy (2002: 63/1) cites the Hadith which reads : " .... " Abdullah bin Bariida reported that the Prophet Muhammad heard a man saying "O Allah I ask of you, and I bear witness that you are the One Who is al-Ahad(the Unique and Unmatched in His Attributes), asSamad(the Eternal- Refuge), He begetteth not, nor is He begotten and there is none like unto Him". The Prophet
replied: "By Him, in whose Hand
my soul is, he has asked of Allah by His Graetset name by which if Allah is invoked, He will answer and if he is asked, he will give". An-Najdy(2002: 67/1) adds that: AT-Tahaawy and Ibn al-Qayyim argue that the term "Allah" is the Greatest name, because it refers to all DNs. (See also Saalim, 1976: 43; HafaZ Allah, 1997: 4; An-Na'aal, 2000:6; Al-Mar'shly, 2003 :8).
2.7 The Term of Majesty 'Allah':

Looking at the Qur'aanic verses in which the DNs are mentioned, one will find out that the name "Allah" is mentioned before all DNs, so it is the
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origin and the others are Divine Attributes belonging to Allah. As it evidently appears in this verse:

180 :
Allah's are the fairest names. Invoke Him by them. And leave the company of those who blaspheme His names. They will be requited what they do (Pickthall,1930:52).
There are different views to interpret this name. Az-Zamakhshary (n.d: 39) states that it is an Arabic derivative name, which is derived from . The word " "is imperfect form from " "which means 'He is worshipping'. Secondly, Az-Zajjajy (1974: 27) states that it is derived from " ,"which means ' the One Who is worshipped', or deserve to be worshipped by the people, then changed to " ."Thirdly, It is nonderivation, which is originally not Arabic. Hence it is )) iv, i.e. originally proper name. Ar-Raazy(1958: 19) adds that the most correct view is that it is " aplastic substantive" v. Most scholars agree with the last view. The Glorous Qur'aan distinguishes between the word '/Allah' and '/God', the latter comes as an Attribute for Allah like: 2:
: 116
And when Allah saith: O Jesus, son of Mary! Didst thou say unto mankind: Take me and my mother for two gods beside Allah? (Pickthall,1930:37).
It is evident that is not meant by the term "Allah". It is not the root word of 'Allah', which refers the Divine Entity(Abu 'Awda,1985: 93).
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(See also Ar-Raazy, 1985: 12; Al-Jawziya et al., 2002: 12; Al-Mar'shly, 2003: 8).
2.8 Arabic Morphology:

Since the DNs forms are closely related to conjugation in Arabic, we shall present a brief review about this system in Arabic. Al-Hamlaawy (1965:19) states that ' conjugation', linguistically speaking, means "changing" like the changing of the wind. To put it more briskly, An-Naayla (1988:19) says that the common sense of conjugation is the substitution and exchange like the exchanger who exchanges money. It is used for " intensiveness purposes" to express intended meaning, without which the meanings are not expressed. Therefore, the changing of forms of the words is called ' conjugation'. Technically speaking means 'the changing of one root word into many forms for the intended meanings which cannot be achieved without these conjugated forms. Therefore the subject matter of conjugation is studying the forms of the word like: ...... Active participle, passive participle, superlative and comparative djectives, duality, plurality.. etc (ibid.:19).
2.9 Conjugational Metre:

Since most words in Arabic are ' triliteral', the etymologists consider the root of any word as consisiting of three letters: in a
43
metrical form, hence the word is equal to , is equal to .Put differently: The first letter is The second letter is The third letter is
faa' of the word. ' Ayn of the word. laam of the word.
As for the quadriliteral, if there is an increment in the structure of the word up to 4 or 5 letters, there will be an addition of one lam or two, e.g. is in the form of .
If the addition is taken from the increment letters, namely from the word " " there will be correspondence between the forms; so is in the form of " ", is in the form of "."
If there is a deletion in the word, there will be deletion in the metre. So is in the form of " "and is in the form of " " (Al-Hamlaawy,1965:22).
Finally there is a very famous rule in Arabic morphology which reads: "The increment in the form of a word leads to additional meaning" (As-Saamuraa'y,1981: 90).
2.10 Derivatives in Arabic:

The word which has a root form which is derived is called 'derivative'. The number of which is still debatable among the Arab etymologists. They view 'derivative' as a word which refers to quality and the agent, like ( a standing person) refers to the act of standing,and the doer of the action as well.The derivatives are of four types which are: 1. 'Active participle'(henceforth AP).
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2. 3.
'Passive participle'(henceforth PP). 'Assimilate epithet'(henceforth AE).
4.' Superlative and comparative adjectives' vi (An-Naayla,1988:147).
2.10.1 Active Participle:

This form refers to two things as An-Naayla(1988: 15) states:

Temporary abstract meaning called the "action". The agent of the said abstract meaning. The word , for instance, refers to 'knowledge' which is 'abstract
Meaning'(i.e. action) in addition to an entity associated with knowledge (i.e.agent). Similarly, Ibn 'Aashuur (n.d:615/29) states that AP does not refer to permanent state of description of the agent. For similar views see also(Ibn Aqiil, 1964: 15/2; Al-Hamlaawy, 1965:77; As-Saamuraa'y,1981: 77). Since the active participle may refer to the normal level of performance done by an agent, there are some intensiveness forms which refer to inimitable level of performance. Linguistically speaking, 'intensiveness' means to work hard for doing something (Ibn ManZuur,n.d:420/8). Techincally speaking, it means to attribute a quality intensely with impossible limit to somebody (Asiir and Junydy, 1981: 181). 'Aluush (1999: 97) states that there are different forms of intensiveness in Arabic each of which conveys a specific meaning which differs from the other. Similarly, Al-Hamlaawy (1965:78) states that AP may be changed to refer to ' extensiveness and intensiveness' in the manner of doing the action. Intensiveness is of two types:
45
Some forms indicate additional meaning such as: ( .laughterer).praising. (One who laughs much) ( ..extreme laughter)..dispraising.(One who is dispraised for laughing too much). Some forms indicate intensiveness of certain quality(in terms of quality and quantity). For instance differs from , which both are different from . etc (As-Saamuraa'y,1981:106). There are five famous intensive forms as follows: ( with doubled consonant) like ..... like........ . like . like.. ... like . There are other unwritten intensive forms like: .... .. .... .. .... (ibid.:78).
2.10.2 Passive Participle:

Passive participant refers to temporary abstract meaning and the recipient of the action (An-Naayla,1988:165). Similarly, As-Saamuraa'y (1981:59) says that it refers to the action and the object affected by the action, e.g., ' created' refers to abstract meaning ""creation and the entity affected by the action of creating.(See also Ibn Hishaam, 1963: 277; Ibn Aqiil, 1964: 121/20; Al-Ghayaaty, n.d: 358).
46
2.10.3 Assimilate Epithet:

Al-Hamlaawy(1965: 79) says that AE refers to a quality of fixed and stable nature, like: ' beautiful', 'tall'. For instance, " he is generous" means that he is associated with generosity permanently. But if it is changed to 'Active Participant', it will be " ," He will be generous tomorrow. Finally Ibn 'Aashuur (n.d: 615/29) says that AE firmly establishes the quality on its bearer.(See also Ibn Hishaam, 1963: 277; Ibn Aqiil, 1964: 141; An-Naayla, 1988: 179). Assimilate epithet has many forms:
It comes in the form of ( fem. )like ' - generous' It comes in the form of ( fem. )like ' -Happy-sad' It comes in the form of ( fem. ) like: ' - red' It comes in the form of ( fem. )like ',- thirsty'
' - the beloved'.
It refers to temporary renewal states.
' eyelined', which refers to colours or appearance.
', full'. It refers to psychological states (Ibn Aqiil, 1964: 142; An-Naayla, 1988: 181). Sometimes one may not distinguish between 'active participant' and 'assimilate epithet'. However, there are some criteria by which one can distinguish between the two: AE refers to fixed permanent state of the agent, whereas AP refers to unstable (i.e. renewing state) like: AP the man knows the matter. AE ... Allah is 'Aalim(knowlegdable). (An-Naayla, 1988: 183; Ibn Hishaam, 1963: 279). AP refers to the epithet in past, present or future, whereas AE refers to timeless permanent state, i.e. you cannot attribute the adjective to
47
someone unless he is associated with the quality actually, hence, it is not usually said:' He is thirsty tomorrow', unlike AP 'He is to be thirsty tomorrow'. (Ibn Hishaam, 1963: 279; Mahdy, 1988: 15; As-Saamuraa'y, 1981: 77). Moreover, one can also distinguish AE from AP by verbal context and mental context that indicate whether it is temporary or permanent state of the subject like: ' Our master has a keen mind'. Verbal context . ' Maalik"(Ruler and Owner of the Judgement Day. Mental context. (An-Naayla,1988: 183). However, as-Saamuraa'y (1981: 76) adds that it is too general to say that AE. refers to a fixed state always, because it has many aspects: it may refer to a permanent state like: brown. .... White.
It may refer to a semi-permanent state like:' thin, fat, eloquent'. Or it may refer to a temporary state like: ' , juicy, angry'(As-Saamuraa'y, 1981: 76).
2.10.4 Superlative and Comparative Adjectives;

Al-Hamlaawy (1965:82) and An-Naayla (1988:186) state that ' the superlative and comparative adjectives' are derivative terms referring to two things which have a common quality, but one of them exceeds the other in this quality. Semantically speaking they are divided into: - Two things have one quality in common, and one of them exceeds the other like: ' the car is faster than the train'. - Two things are different in their states, one of them exceeds the other in its own state like: ' the night is darker than the day'.
48
If the qualification is fixed for the thing described without superlation, it is for intensiveness purposes like: 'O Allah You are the most merciful and capable over us' The famous forms of superlativeness are as follows: or expressions like ( - better, worse) . may be with or without the definite Article /the like: Hearing is better than speaking. 1: Praise the name of thy Lord the Most High(Pickthall,1930:201)
2.11 The Morphological Classification of the DNs vii: 2.11.1 The Form of ": "
The DN included in our data is -Ar-Rahmaan. AsSaamuraa'y(1981: 92) and Majiid(1989:75) state that is one of the intensive forms and it is an AE. It is derived from . It refers to temporary quality which involves intensiveness referring to actual or psychological descriptions.It also refers to fullness and emptiness of something. Al-Jurysy (1998: 48)and Az-Zajjaj (1974: 29)state that () is AE referring to intensiveness of something or description but it is not necessary to last long e.g. 'angry' may not last long with the probability of reaching a maximum level. It is to be noted that is more intensive than . Furthermore, this form is intensive of AP, or AE It refers renovation in terms of intensiveness and it refers to fixedness or continuation as AE. Undoubtly, one form may have more than one referential orientation according to the context. Moreover, As-Saamuraa'y (1981: 93) states that
49
this form involves broad and universal features of the qualified person, for this reason, it is connected with establishing on the Thorn as in the verse: 5: The Beneficent One, Who is established on the Throne (Pickthall,1930:96) That is to say, that Allah is firmly established on His Throne is associated with the DN because the Throne surrounds all the creatures.As such He prevails on the creation by the broadest DN of .
2.11.2 The Form of :" "

The DNs of this form included in our data are the following: . Ggenerally speaking, nouns refer to fixedness, whereas verbs refer to reccurrence as As-Saamuraa'y(1981:9) states. The APs lie between verbality and nominality because it refers to an action done by an agent timelessly, unlike the "verb" which refers to an action done by an agent either in past or present. Lets consider the following verse: 18:
and their dog stretching out his paws on the threshold. If thou hadst observed them closely thou hadst assuredly turned away from them in flight, and hadst been filled with awe of them(Pickthall,1930:90).
The verse means that the dog did an action, which is the stretching of the arms in the past and other than due to the morphological form used (i.e. the AP) that refers to an entity and an action (Al-Jurysy ,1998: 26). Moreover, this form may be AP or AE. However, this form, i.e may function as AP to refer to temporary state like the verse: 12:
A likely thing, that thou wouldst forsake aught of that which hath been revealed unto thee, and that thy breast should (Pickthall,1930:66).
50
It may refer to an action in progress as in the verse: 95 :

Lo! Allah (it is) who splitteth the grain of corn and the date stone (for sprouting) . He bringeth forth the living from the dead, and is the bringer forth of the dead from the living. Such is Allah. How then are ye perverted? (Pickthall,1930:41).
Or it may refer to an inherent state or quality as in: ' one who has protruding eyes'. In this case it is like A.E form (As-Saamuraa'y,1981:52).
2.11.3 The Form of ":"

The DNs of this form included in our data are: . Al-'ADiim,Al-Khabiir,Al-LaTiif,Al-Basiir,As-Samii',Al-'Aliim,Al-'Aziiz, Ar-Rahiim,Al-Kabiir,Al-Waly,Al-Matiin,Al-Qawy,Al-Wakiil,Al-Majiid, Al-Hakiim,Al-'Aly,Al-Haliim,Al-Qadiir,Al-MuhiiT,Al-Badii',Al-Hamiid, Ar-Raqiib,Al-Hasiib,Al-Muqiit,Al-HafiiZ,Ash-Shahiid,Al-Kariim,AlQariib, Al-Kafiil,Al-Maliik,An-Nasiir,Al-Mubiin. is one of the intensive forms; it can be AP or PP both as quality and intensiveness. It is derived from .It refers to permanent and inhernt properties of a person,e.g., if one describes a person that he is ' standing', it refers to a temporary state, but if one describes a person as being "nice", it is a state, only changeable in exceptional cases like aging, diseases etc. In addition, this form cannot be attributed except for those who actually enjoy certain qualities. As such one cannot say ,* to one who has not been wounded, but one has to say "" as a probable case. The Arab etymologists state that the form of " "is more eloquent than " "because the latter refers to 'intensity and weakness' in the quality, whereas the former refers to intensiveness in addition to intensity. Therefore, one might say
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'wounded' if the wound is small, but one may say ' 'if the person is extremely wounded (Ibn Hishaam, 1963: 227-228; Al-Jurysy 1998: 31). Finally, As-Saamuraa'y (1975:64) states that is either AE or intensive form. If it is the first, it refers to inherent state like: ' long', ' short', and if the second, it refers to whoever practices certain activity frequently as if it is an inherent nature, like which is an adjective for human beings.

The following DNs are of the form: . Al-Fataah,Ar-Razaaq,Al-Qahaar,Al-Ghafaar,Al-Wahaab, Al-Jabaar ,AlKhaaaq, and At-Tawaab. is one of the intensive forms. If an act is repeated over and again, the form of its subject is called (Al-'Askary,1979:15). Similarly, LL. D.(1971: 137) affirms that the form of indicates whoever does something as profession or trade (i.e.repeatedly). Likewise, as-Saamuraa'y (1975: 58) says that this form refers to "career and industry".It involves continuation, repetition and adherence" like ' mercer', ' spice man'. So this form refers to repetitive practising of a certain act as if it is a career for an agent.AlJurysy (1998:34( states that is more intensive than the form ( .See also Al-Mubarrad,1963: 161/3;LLD,1971:133-143).
2.11.5 The Form of ": "

The only name in this form is -As-Salaam. Essentially is derived from , like from . It can function as AE form or as AP It also indicates whoever does something as a profession or trade (i.e.repeatedly), which involves renovation, adherence and recurrency.However, if one wants to intensify further,he would say
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like .To intensify it further, he would say like ( As Saamuraa'y,1981:110;Al-Hamlaawy,1965:80;LLD,1971:136-137).

It includes the following DNs: . Al-'Afu,Ar-Rauuf,Ash-Shakuur,Al-Quduus,Al-Ghafuur. is one of the intensive forms. As As-Saamuraa'y (1981: 114) and Al-'Askary (1979: 10) state, this form is attributed to whoever continues in doing an act violently, continuously and extensively as if it is part of his entity. Similarly, As-Saamuraa'y (1975: 12) says that " "is a form originated from concrete nouns like ' ablution', ' fuel', ' snuff',which indicate consumption of something . For example, is the water by which one performs ablution and hence it refers to the water which is consumed in the ablution.(See also LLD,1971:133-143).

The DNs that are included in our data are the following DNs: . Al-Ahad,Al-A'la,Al-Akram,Al-Awal, and Al-AKhar. is one of the superlative forms viii. It is taken for granted that these comparative degrees cannot be applied on the DNs because they all are fully perfective. It is derived from .Generally speaking, this form is used for amazement in addition to superlativeness. It is used for internal and apparent defects and colours. It also refers to quality designating permanent state, not to mention its comparability with other people who share the same quality(As-Subaan, n.d: 313/2; Al-Hamlaawy, 1965: 78; LLD, 1971:133-143).
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The only DN which is included in our data is -Qayuum. is one of the intensive forms; it refers to the profession of the subject, who continues to practise an act for a long time, extensively and earnstly as if he is the matter of that action. It refers to practising of something till it becomes an inherent nature for its agent (Al-Jurysy,1998:56).The form can be understood if one cites the view which, as Ibn Jinny (1954: 153/1) states, reads: Increment in adjectives has priority over nouns because naming qualities resembles verbs and increment in verbs is more grammatical than it is in nouns. Az-Zajjajy(1974:173) states that the form of is an intensive form of the act done by the agent.
2.11.9 The Form of:""

It includes only one DN which is -Muhaymin . is one of the unwritten intensive form. It is ,strickly speaking, substantive (nomina instrumenti), but used metaphorically as adjective to mean "doing something like a machine mechanically and therefore invariably (habitually), for instance the word ' thrusting or pushing much' and pushing or pressing much (Al-Hamlaawy, 1965: 78; LL.D., 1971: 139). Morover, As-Saamuraa'y (1981:111) puts as a form for whoever does something continuously such as -he who uses perfumes permenantly.
2.11.10 The Form of " : "The DNs that included in our data are:
. Al-Hay, An-Nuur, Al-Barr, As-Samad, Al-Haq, Al-Hakam, Al-Hafy, and Al-Ghany. is an AE form like ' -giant' and ' -short'. It indicates that a
certain quality is deeply rooted in person as a permenant state, it also
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involves a certain degree of intensity like - difficult. Therefore, if one says:' the man is frightened and who is characterized by permenant deep-rooted fear'. The first adjective, namely, refers to temporary state and the second to the pemenant state (Al-Hamlaawy, 1965: 80; LL.D., 1971: 134).
2.11.11 The Form of :" " It includes the following DNs:

, and -Al-Mawla, Al-Musawir,Al-Mu'mim. is an AP derived from which is essentially a form with increment of .Consequently, this refers to the following meanings: " ." 'Transitivity, becomingness, possession, entering temporarily and spatially, dispossession, removing, coincidence with a certain characteristic, deservingness, intimation and pliancy'. Using this form may make an act pregnant with the sense of (Istrabaady, 1975: 90/1). However, some linguists like Al-'Askary (1979: 13) and As-Saamuraa'y (1981:112) put differently, that is to say, it is essentialy a form of instrumental noun like ' file', but the form is changed to function as an 'intensive form' like ' talkative'. It involves the meaning of intensiveness as if the agent is an instrument of talking. (See also Al-Kafawy, 1975: 398; Al-Asfahaany, n.d: 112).
2.11.12The Form of :" "It comprises the following DNs:

and Al-Muqtadir and Al-Mutakabir. is an AP form derived form which is essentially a triliteral form with increment of and .As such this increment refers to
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additional meanings that are not expressed by the root form .They are as follows: . "Taking on, exertion, requesting,participation,manifestation,overdoing and pliancy of verb". Not to mention other meanings that may be noted according to the different contexts in which the form may occur (Istarbaady, 1975: 108/1).
2.11.13 The Form of :" "It includes the only DN: Al-Malik.
is an AE form which refers to a certain degree of intensity and intensiveness. However, it may refer to three states: Firstly, it refers to temporary states which may not last long such as ' glad'. Secondly, it may refer to inherent and permenant states, which mainly include colours, defects and apparent features like ' redness', ' blindness', 'having a swollen stomach'. Thirdly, it also may refer to states that may happen and vanish slowly like thirst and hunger (Istrabaady, 1975: 72/1; As-Saamuraa'y, 1975: 64; Majiid, 1989: 70). As-Saamuraa'y (1981: 117)says that is a form for whoever does something as a tradition e.g , ' conciaous' is a quality for whoever always doing so. Which, however, does not reach permanent state.
2.11.14 The Form of :" "The only DN in this form is:

Muta'aal. is an AP derived from with an increment of and to the triliteral form .Due to this increment there may be the following meanings :
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" ." "Association of two things or more so that both can function semantically as subject and object, pretention, happening and pliancy of verb" (Istrabaady, 1975:90/1).
2.11.15 Miscellaneous Forms: They are:

Ar-Rab,dhul Ma'aarij,dhul At-Tawl. Since all the DNs are perfective, the intensive forms are shifted to denote the morphological function of the "assimilate epithet". As such the form remains intensive, but at the same time it denotes the AE like as Al-'Aany(1998: 102) states.
2.12 Semantic Classification of the DNs:

The DNs attributed to Allah can be of many classes or parts. Ad-Dimashqy(2003: 69), an-Najdy(2002:42/1) and al-KahTaany (2004:7) state that DNs are semantically as follows: 1. Some of them belong to His Divine Entity like: Being, thing, existent...etc. 2. Some of them belong to "Abstract Attributes" like: . Al-'Aliim,Al-Qadiir,As-Samii'..Etc. 3. Some of them belong to His Acts toward His worshippers like: . Al-Khaaliq,Ar-Razaaq.Etc. 4. Some belong to perfect Exalting such as: . Al-Quduus,As-SalaamEtc.
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Accordingly the DNs can be classified into various semantic groups. The following classification shall be adopted in this study:
1.
DNs that belong to Allah's Mercy are the following :
. Ar-Rahmaan,ArRahiim,Al-Fataah,Al-LaTiif,Al-Ar-Ra'uuf,Al-Waduud,AlHaliim,Ash-Shakuur,Ash-Shaakir,Al-Mu'min,As-Salaam,Al-GHafuur,AlGhaafir,Al-Ghafaar,At-Tawaab,Al-'Afu,Al-Haadi, and Al-Hafy.

2.
DNs that belong to Allah's Knowledge are: .
Al-'Aliim,Al-'Aalim,Al-'Alaam,Al-Khabiir,Ash-Shahiid,Al-Hakiim,AsSamii',Al-Basiir, and Ar-Raqiib.

3.
DNs that belong to Allah's Power and Ablility are as follows:
. Al-Qaadir,Al-Qadiir,Al-Qawy,Al-Matiin,Al-Maalik,Al-Maliik,Al-Mali,AlMuhaymin,Al-Wakiil,Al-Kafiil,Al-Waly,Al-mawla,Al-Hasiib,Al-Haasib, As-Samad, Al-HaafiZ,Al-HafiiZ,Al-Jaami',Al-Kaafy,An-Nasiir,An-Naasir, and Al-MuhiiT.

4.
DNs that belong to Allah's Granting include: .
Ar-Raaziq,Ar-Razaaq,Al-Muqiit,Al-Wahaab,Al-Barr,Al-Kariim,AlAkram, Al-Waasi', and DhulTawly.

5.
DNs that belong to Allah's act of Creation and Origination .
comprise: Al-Khaaliq,Al-Khalaaq,Al-Baar',Al-Musawir,Al-Badii', and Al-FaaTir.

6.
DNs that belong to Allah's Judgment are the following:
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/. Al-Haakim,Al-Hakam.
7.
DNs that belong to Allah's Magnificence and Majesty are:
. Al-'Diim,Al-'Aziiz,Al-Jabaar,Al-'Aly,Al-A'la, Al-Muta'aal,Al-Qaahir, Al-Qahaar, Al-Kabiir, Al-Mutakabir, Az-Zaahir, Al-BaaTin, An-Nuur, Al-Hamiid, Al-Majiid, Al-Haq, Ar-Rab, Al-Qariib, Al-Ghaalib, AlMubiin, Dhulma'aarij, Al-Waarith.
8.
DNs that belong to Allah's Existence and Uniquiness as .
follows: Al-Awal,Al-Akhar,Al-Qaa'm,Al-Qayuum,Al-Hay,Al-Ghany,Al-Waahid, Al-Ahad, Al-Quduus. The above mentioned DNs are a Synthetic Classification taken from Abdul Jabaar(1987), Al-Mar'shly(2003) and Al-KahTaany (2004) each of which will be explained in details.
2.12.1 DNs Related to Allah's Mercy:

- is mentioned 57times in the Glorious Qur'aan with or without 5:
The Beneficent One, Who is established on the Throne (Pickthall,1930:96)
other names as in:
,on the other hand, is mentioned 114 times in the Glorious Qur'aan as in:
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9:
And lo! thy Lord! He is indeed the Mighty, the Mercifu (Pickthall,1930:113).
Essentially, the root means 'to compassionate' , means the relatives. Ad-Daynuury (1981:6) states that these two names are derived from "mercy" which linguistically speaking means softness and compassion. (See also Ar-Raazy, 1983: 238; Al-Asfahaany, n.d: 279; Az-Zajjajy,1974: 53). They are in the form of , both involve intensiveness of mercy, but is more eloquent than because includes the present world and the Hereafter or includes a great number of humans who are compassionated. Hence means the possessor of limitless mercy which includes all creatures, the Granter of the greatest beneficences and blessings (An-Najdy,2002: 78/1). Whereas means the Granter of mercy for His believers, the Granter of the smallest beneficences, the most Mercy Giving and permanent Merciful(ibid.: 79/1). Mention should be made that there are some distinctions between the two.Firstly, is the only name that can be substituted with the term of majesty, i.e Allah , as if it is a proper noun, as in: 110:
Say (unto mankind): Cry unto Allah, or cry unto the Beneficent, unto whichsoever ye cry (it is the same). His arethe most beautiful names. And thou (Muhammad), be not loud voiced in thy worship nor yet silent therein, but follow a way between(Pickthall,1930:89).
Therefore, is specific in designation (only attributed to Allah), and,from semantic perspective, it is generic. on the other hand, is the reverse. Accordingly one may say: this man is rather than . Secondly, is for the whole creation, whereas is for the believers as in the verse: 43:
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andHe is Merciful to the believers(Pickthall,1930:134).
Thirdly, is an attribute for His entity, but is for His act of mercy.Finally, is for both this world and the Hereafter, whereas is for this world only (ibid.:80). Abdul Salaam (1967:11) states the reverse. However, Nawfl (1973:16)states that is mentioned as double as in the Glorious Qur'aan may be evidence that it includes both worlds (i.e this world and the Hereafter).Similarly, Abdul Salaam (1967:11) states that is for the creatures for whatever on the ground and is for whatever creatures in the sky. Furthermore, the reason behind mentioning the DNs altogether is to emphasize the concept of 'mercy', and to express all kinds of mercy the advance and deferred and the specific and general as Ad-Dimashqy (n.d: 207) and Az-Zajjaj(1974:29) state.(See also As-Saalim, 1967: 46; Az-Zamakhshry, n.d: 41; AshShanqiTy, 2001: 15; Al-Jawziya et al., 2002: 139-141).
This DN is mentioned once in singular form as in: 26:

Say: Our Lord will bring us all together, then He will judge between us with truth. He is the All knowing Judge(Pickthall,1930:137). .
And once in plural form as in: 89:

Our Lord! Decide with truth between us and our folk, for Thou art the best of those who make decision(Pickthall,1930:48)
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Linguistically speaking, the root ' opened' is against ' closed'. Essentially it means to separate between two things. means 'the flowing water'. It also refers to victory and judgment(i.e to liquidate the disagreement between two foes ,and to ask for victory (Ibn Faaris, 1979: 469; Al-'Askary, 1979: 142; Ibn ManZuur, n.d: 3337/5; Az-Zajjaj, 1974: 39). Technically speaking, almost all the exgetists agree that it has many meanings. It may mean 'He Who judges truly whether in this world or the Hereafter, He Who resolves the complex problems by His mercy, He Who meets the livelihood needs, He Who Guides his servants to the truth, and He Who brings the victory for his servants (An-Najdy, 2002: 206/1; AdDaynuury, 1981: 492;Al-Asfahaany, n.d: 549; Az-Zamakhshary, n.d: 582/3).
It is mentioned 7 times in the Glorious Qur'aan such as: 103:

Vision comprehendeth Him not, but He comprehendeth (all) vision. He is the Subtile, the Aware(Pickthall,1930:42).
Linguistically speaking, the root refers to 'kindness and tininess'. means 'to speak gently'. means 'to hide while moving' . means to 'deal with tiny things'. means to 'facilitate the good deed for people'. It is broader than ' success' since every is , but not vise versa. Moreover , one may say: which means 'he is kind with..',and means 'the ambiguous matter'(Ibn ManZuur, n.d: 4036; Ibn Faaris, 1979: 250/5; Al-'Askary, 1979: 212).
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Among the DNs , as Al-Ghazaaly(1990:101)states, means 'He Who is well informed of the mysteries of thing, He Who descends benefits gently to His servants'. However, almost all interpreters agree on three meanings: 1- He Who is well acquainted with the smallest things, He is (well-acquinted with mysteries) 2- He Who sends His benefits gently to His servants in a way that they never could never imagine. 3- He Who is above all comprehension. Thus the first and the third are Attributes for His DE and the second is for His DA(See also Al-Asfahaany, n.d: 679; Al-Bayhaqy, n.d: 62-63). It is motioned 10 times in the Glorious Qur'aan as in: 30:
Allah biddeth you beware of Him. And Allah is full of pity for (His) bondmen
(Pickthall,1930:16). Linguistically speaking, the root refers to ' the delicateness and compassionate'. Some linguists like Az-Zajjajy(1974:137) say that is the utmost degree of mercy, one may say: , if one describes a person as merciful he is and if he becomes intensely merciful then he is . Similarly, is a result of loving, whereas is not, because he who hates somebody may have mercy on him, but not ' intense mercy'. Moreover, refers to perfect degree for the recipient, i.e. to compassionate somebody greatly, whereas signifies perfection for the agent. Finally the latter i.e. is broader and more eloquent than the first, namely, , because mercy may be aftermath or scourge, but always signifies good
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things.(See also Ibn Faaris, 1979: 471/2; Ibn ManZuur, n.d: 27/11; Al-Kafawy, 1975: 304/1). As a DN means 'He Who compassionates His servants, and unburdens the duties that may burden their shoulders'. So is to remove the scourge and is to extend the benefits(Al-Bayhaqy, n.d: 57; Az-Zajjajy, 1974: 137). It is mentioned twice as in: 90:
Ask pardon of your Lord and then turn unto Him (repellent). Lo! my Lord is, Merciful, Loving (Pickthall,1930:69).
Essentially is derived from which means to love something, : means 'to wish something' as in: 96 :
(Each) one of them would like to be allowed to live a thousand years
(Pickthall,1930:4). means 'loving in all good aspects' and it means to 'like something and wish it to be'. can be acting as or it is acting as . (Ibn ManZuur, n.d: 4793/6; Ibn Faaris, 1979: 75/6; Az-Zajjaj, 1974: 52). Technically speaking, means 'He Who likes His servants and vise versa, He Who is the beneficent for them, He loves whoever repents to Him, and He Who praises His servants'. Moreover, it is close to , but the latter requires a weak person,whereas the former,i.e. does not. It means to benefit on ones own initiative without being prompted by others(Ar-Raazy, 1958: 116; Al-Bayhaqy, n.d: 101; Ad-Daynuury, 1984: 18).
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It is mentioned 11 times in the Glorious Qur'aan such as the following : 51:

Allah knoweth what is in your hearts(O men) and Allah is Forgiving, Clement
(Pickthall,1930:135). The root has four meanings, one of which is that means 'deliberateness'. ,which is the opposite of the ' recklessness', means 'to delay a punishment on whoever deserves it'. It is a praising attribute for him. Finally is 'to restrain oneself from angry'(Ibn ManZuur, n.d: 979980/2; Ibn Faaris, 1979: 129;Az-Zajjajy, 1974: 96; Al-Asfahaany, n.d: 184). As a DN means 'He Who does not prohibit His servants from His benefits due to their sins, He Who gives the righteous servants and the guilty ones, He Who is not provoked by His servants' disobedience, and He Who postpones their punishment, although it is easily for Him to do so'(Al-Bayhaqy, n.d: 53; An-Najdy, 2002: 274/1). The first DN is mentioned 4 times in the Glorious Qur'aan as in: 30:
That He will pay them their wages and Increase them of His grace. Lo! He is Forgiving, Responsive(Pickthall,1930:139).
The second name,i.e. is mentioned twice as in: 158 :

And he who doeth good of his own accord (for him), Lo! Allah is Responsive, Aware (Pickthall,1930:7).
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The root means 'to praise somebody who served someone with a good service'. means 'to be satisfied with a little'. It also means 'to show the bless, so one may be thankful for the beneficent'. If it is related to animal it is which means 'the animal which fattens with a small amount of fodder'. The essence of is growing and appearance (Ibn Faaris, 1979: 702/3; Ibn ManZuur, n.d: 2305/4; Al-Jurjaany, n.d: 74; Az-Zajjaj, 1974: 87; Al-Asfahaany, n.d: 389). Technically speaking, means 'He Who commends and rewards His obedient servant with best reward'. And means 'He Who rewards plentifully and frequently and generalizes this reward to include all those who show obedience and every obedient act whether much or little' (Al-Bayhaqy,1958:70).For further details see also (Az-Zamakshary, 1947:582/1; Ar-Raazy, 1976: 255).
This DN is mentioned once in the Glorious Qur'aan as in: 23:

He is Allah, than whom there is no other God, the Sovereign Lord the Holy One, Peace, the Keeper of Faith, the Guardian, the Majestic, the Compeller, the Superb Glorified be Allah from all that they ascribe as partner (unto Him)
(Pickthall,1930:180). Linguistically speaking, it has two meanings, firstly, means 'believing' and trust as in: 17:
But you will never believe us even when we speak the truth
(Al-Hilali and Khan,1996:120). It also means ' safety' as in:
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3:
And by this land made safe(Pickthall,1930:205).
(Az-Zajjaj, 1974: 31; Ibn ManZuur, n.d: 140-141/1). Technically speaking, it means 'He Who keeps His servants away from grievance and torture. The creator of tranquility in His servants` hearts. Finally, it is He Who praised Himself with Majesty and Beautiful Attributes, He Who confirms His Messengers and their faithful followers'(Az-Zajjaj,1974:31;Ar-Raazy,1976:189-190;Ad-Daynuury,1981:9). This DN is mentioned once in the Glorious Qur'aan as in: 23:
(Pickthall,1930:180). Linguistically speaking, means ' innocence'. means 'to be recovered from'. And means ' soundness' (Ad-Daynuury , 1981: 6; Ibn ManZuur, n.d: 2078/3; Az-Zajjaj, 1974: 30). Conventionally speaking, It has three meanings: firstly, it means 'He who is safe from defects that may happen to others like death. Secondly , the Granter of peace to His servants in the Paradise in the Hereafter. Thirdly, it means the safety of people from His grievance'(Ar-Raazy, 1958: 63; Al-Jawziya et al., 2002: 157). As such, it may belong to His DA or it may belong to His DE as Al-QurTuby(1988: 46/18) states. Finally it is close to ,but the latter refers to the safety from defects in the past and
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present, whereas the former refers to the safety from defects in the future (Ar-Raazy, n.d : 293/29). - - The first DN is mentioned once in the Glorious Qur'aan as in: 3:
The Forgiver of sin, the Acceptor of repentance, the Stern in punishment, the Bountiful. There is no God save Him. Unto Him is the journeying
(Pickthall,1930:150). the second DN is mentioned 91 times as in: 49:
Announce, (O Muhammad) unto My slaves that verily I am the Forgiving, the Merciful(Pickthall,1930:80) .
And the third DN is mentioned 5 times as in: 5:

And He constraineth the sun and the moon to give service, each running on for an appointed term. Is not He the Mighty, the Forgiver? (Pickthall,1930:148)
Originally, means ' covering'. means 'May Allah cover his sins' means 'to dye the gray beard', that is, to cover it. Finally means ' covering' (Ibn ManZuur, n.d: 373/3; Az-Zajjaj, 1974: 37; Ar-Raazy, 1958: 97). Al-Bayhaqy(n.d:55) states that means 'He Who hides the sins of His servants'. means 'He Who intensifies this hiding'. Hence He does not disclose their sins neither in this world nor in the hereafter. As for it is He Who frequently and extensively hides their sins . Ar-Raazy (1958: 97)states that refers to the essence of hiding refers to the tradition of hiding and means 'He Who hides a sin after another'.Therefore when we invoke Allah we say: rather
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than . * Finally is said in annexation as in: i.e. He Who hides the sin. Similarly, one may say which means 'to close one door', but ( with doubled consonant ) is to close many doors. It is mentioned 11 times in the Glorious Qur'aan such as the following two verses: 3 :
Then hymn the praises of thy Lord, and seek forgiveness of Him. Lo! He is ever ready to show mercy(Pickthall,1930:208). .
Linguistically speaking, the root refers to repentance. Some linguists like Az-Zajjajy(1974:97)say that the root of is which means 'to withdraw from doing something time after another'. ' the servamt repentence' means 'to withdraw from doing evil acts and become sincere and obedient to Allah'. means 'that Allah makes somebody successful in his repentance'. Finally means 'a man who frequently repents to Allah'.(See also Ar-Raazy, 1983: 80; Ibn Faaris, 1979: 357/1). For the DNs interpreters means 'He Who returns His mercy to His servants, He Who facilitates the ways of repentance for His servants and accepts it. Moreover refers to the repetition of the act,i.e. Allah's repentance and the repentance made by His servants'(Al-Bayhaqy, n.d: 78; Al-Ghazaaly , 1990: 139; Az-Zajjajy, 1974: 97). It is mentioned 5 times in the Glorious Qur'aan as in: 43:
then go to high clean soil and rub your faces and your hands (therewith). Lo! Allah is Benign, Forgiving (Pickthall,1930:25).
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Linguistically speaking, the root refers to two opposite things, they are: which means 'to request or to give up something'. means 'the house vanished'. means 'the hair grows up and become abundant'. If it is related to money, it means the surplus of the money. means 'the matter becomes clear and nice'(Ar-Raazy, 1983: 442; Az-Zajjajy, 1974: 226;Al-Asfahaany, n.d: 400). For the DNs interpreters means 'He Who pardons and remits His servants the punishment, and He Who effaces all the sins of His servants. It is worth mentioning that is close to , but the first,viz, is more eloquent because it refers to the effacing of the sins completely , whereas the second refers to their hiding. Likewise may be after punishment, whereas refers to hiding the sins without punishment (Al-Ghazaaly, 1990: 140; An-Najdy, 2002: 206-112/2). It is mentioned twice in the Glorious Qur'aan as in the following two verses: 54:
Lo! Allah verily is guiding those who believe unto a right path (Pickthall,1930:103) .
Linguistically speaking, means 'to guide someone to something'. means 'to extract something from something else'. means 'to show obedience to Allah'.Finally means 'the day light' (Ibn ManZuur, n.d: 4640/6; Az-Zajjajy, 1974: 323; Ar-Raazy, 1983: 92). For the DNs interpreters is not far from its linguistic root. It means 'He Who guides to the right and straight path, and He Who guides His servants to the right deeds to avoid pernicious ones and not to go astray' (Al-Bayhaqy, n.d:82; Az-Zajjajy, 1974: 323).
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It is mentioned once as in: 47 :

He said: Peace be unto thee! I shall ask forgiveness of my Lord for thee. Lo! He was ever gracious unto me(Pickthall,1930:95).
Linguistically speaking, the root means to take care of somebody intensively and to be very kind to him. means 'he who asks earnestly about his friends affairs', and it means the knower who investigates the things, and finally is the judge (Ar-Raazy, 1983: 145). Within the scope of DNs it means 'He who is kind, philanthropic and bountiful intensively for His worshippers, well acquainted with them, and asks about their affairs frequently(Ad-Dimashqy, n.d: 150; Al-Jawziya et al., 2002: 77).
2.12.2 DNs Related to Allah's Knowledge:

- The first DN is mentioned 157 times in the Glorious Qur'aan as in: 32:
They said: Be glorified! We have no knowledge saving that which Thou hast taught us. Lo! Thou, only Thou, art the Knower, the Wise(Pickthall,1930:2) .
And is mentioned 13 times in the Glorious Qur'aan as in: 9:

He is the Knower of the invisible and the visible, the Great, the Nigh Exalted
(Pickthall,1930:75). And is mentioned four times as in:
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48:
Say: Lo! my Lord hurleth the truth. (He is) the Knower of Things Hidden
(Pickthall,1930:137). Linguistically speaking, the root means to 'mark a brand on something to be distinguishable from other similar things'. It is specially related to human beings to distinguish them from the animals (Ibn Faaris, 1979: 109/1). - knowledge is the opposite of ' ignorance'. means 'to know something' means 'to feel of something'(Ibn ManZuur,n.d: 3082/4). Al-'Askary (1979: 80) states that the distinguishing line between and is that the former is transitive i.e. involves something to be known, whereas the latter is permanent description for whoever has knowledge. He says that, sometimes we speak of a man to be ' sightful' even if his eyes are closed. For the DN interpreters such as Al-Bayhaqy (n.d:20( means 'He Who is well-informed of real nature of all things, means 'He Who is well-acquinted with the invisible things which cannot be seen by the people',and means 'He Who Knows the classes of the information. So he knows what is being, what is to be, what is not being'.Moreover, Ibn ManZuur (n.d:3082/4) says that and are used to intensify the description of knowledge.(See also Al-Ghazaaly,1990:76; Ar-Raazy,n.d:181 /24). This DN is mentioned 45 times such as: 73:
Knower of the invisible and the visible, He is the Wise, the Aware (Pickthall,1930:40).
Linguistically speaking, the root refers to two meanings: Firstly, it refers to ' softness, looseness and abundance'.
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'the she-camel became milker'. Secondly, it refers to -"knowegde" like ' to know something on its real nature'. Moreover,Al-'Askary (1979: 86) distinguishes between and stating that on its real nature. Hence every is but not vise versa. Technically speaking, , as Al-Ghazaaly (1990: 103) says, means 'nothing hidden is concealed from Him'. It is near to but the Knower of the hidden, inner most sercrets and subtleties of things is called . Az-Zamakshary (1947: 54/2) adds that 'He Who is well acquainted with His servants' benefits'. It is mentioned 10 times in the Gloriuos Qur'aan as in: 96:
Say: Allah sufficeth for a witness between me and you Lo! He is. Knower, Seer of His slaves(Pickthall,1930:89).
the latter
involves extra meaning to knowledge,because it is to know something
Linguistically speaking, the root means 'to see something by sight'. ' the witness' which is the opposite of ' the absent'. means 'to be attendant'. means I have witnessed it. Finally means the Judgment Day which is called so because it is known and coming inevitably. Hence has two meanings: Firstly to attend particular occasion so that one can see it by his eyes, Secondly, it means the knower of something (Ibn ManZuur, n.d: 2348/4; Az-Zajjaj, 1974: 53; Ar-Raazy, 1983: 349). As a DN means 'He Who witnesses all things and occasions (with His knowledge) which creatures cannot witness'. is close to . However, knower generally is called ,the knower of the hidden things
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is called and the knower of the apparent things is called ( AzZajjajy, 1974: 224; Al-Bayhaqy, n.d: 46; Al-Ghazaaly, 1990: 126). It is mentioned 94 times in the Glourious Qur'aan as in: 26:
Allah would explain to you and guide you by the examples of those who were before you, and would turn to you in mercy. Allah is Knower, Wise (Pickthall,1930:25).
Originally, the root refers to which means 'to hinder somebody from grieving his opponent'. means 'someone became wise' which means to know well and to know the best thing by the best knowledge. means 'to tighten the rope in order not to be cut' means 'the knower who has wisdom and (ix) means having knowledge, wisdom and just judgment (Ibn ManZuur, n.d: 954;Ar-Raazy, 1983: 148; Az-Zajjaj, 1974:43). For the DNs interpreters is 'He who is skilled in doing every thing, He Who is flawless in his ruling and legislation, and He Who never says nor acts except the right' (Al-Asfahaany, n.d: 181; Al-Bayhaqy, n.d: 22;Abdul Jabaar, 1987: 226). It is mentioned 45 times in the Glorious Qur'aan as in: 50:
Say: If I err, I err only to my own loss, and if I am rightly guided it is because of that which my Lord hath revealed unto me. Lo! He is Hearer, Nigh (Pickthall,1930:138).
Linguistically speaking, the root means 'to recognize the sound by the ears, listening and responding to a request'. means 'the feeling
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of whatever is heard' and means who hears a lot (Ibn ManZuur, n.d: 2096/3; Az-Zajjaj, 1974: 42; Ar-Raazy, 1983: 314). As a DN, as Al-Bayhaqy (n.d: 44) states, means 'He Who hears and recognizes the sounds, He Who hears the whisper and confidential talk. Finally it can mean He Who accepts and responds to the His servants' invocations. It is mentioned 42 times in the Glorious Qur'aan such as: 233:
Observe your duty to Allah, and know that Allah is Seer of what ye do
(Pickthall,1930:11). Linguistically speaking, means 'the sense of vision'. The plural form is . means 'a man endowed with eye sight'. ' sightful is the opposite of ' the blind man'. means knowledgeable man, and means 'knowledge and perception'. If it is related to Allah, it means He Who recognizes the entities and colours which can be seen only by sights as Al-Bayhaqy(n.d:45) states. Similarly, Al-Ghazaaly(1990: 91) says that it means 'He Who sees every thing, nothing is concealed from Him'. Moreover, An-Najdy (2002: 237/1) adds that it means 'He Who has Perception of everything'. It is mentioned thrice in the Glorious Qur'aan as in: 52:
And Allah is Watcher over all things (Pickthall,1930:135).
Linguistically speaking, means 'to observe something'. means 'to wait and expect something'. means 'to guard something', means 'the thickness of the neck'. means 'to kick
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somebody on his neck'. means 'the man who has no child'.And finally means 'to fear Allah'(Ibn ManZuur, n.d: 1700/3; AlAsfahaany, n.d: 293; Ar-Raazy, 1983: 252). As a DN means 'the vigilant, He Who watches and guards His creation tirelessly, He Who never neglects them, nothing is concealed from Him, and He who is fully acquainted with every thing'. It is worth mentioning that some linguists like Al-'Askary (1979:200) differentiate between and .He says that the former is to observe somebody, along with inspecting into his affair and nothing is concealed from him, whereas the latter does not involve inspection, but only guarding. belongs to DE and DA. (See also Az-Zajjajy, 1974: 216; Al-Bayhaqy, n.d:76).
2.12.3 DNs Related to Allah's Power and Ability:

- x The first name is mentioned 12 times both in singular and plural forms as in: 95 :
And verily We are Able to show thee that which We have promised them (Pickthall,1930:109).
The second name is mentioned 45 times both in simple ,and compound forms as in: 148:
Wheresoever ye may be, Allah will bring you all together. Lo! Allah is Able to do all things (Pickthall,1930:7).
The third one i.e. is mentioned 4 times in simple and compound, singular, and plural forms as in:
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45 :
Allah is Able to do all things (Pickthall,1930:91).
Linguistically speaking, the root means to be able to do something. means 'the bulk, the real status, and the outline of something'. means 'to specify the amount of something'. means 'the determination'. means 'to limit the sustenance of somebody'. means 'the correspondence between two things' (Ibn ManZuur, n.d: 3547/5; Az-Zajjajy, 1974: 70;Ar-Raazy, 1983: 523). Technically speaking, means 'He Who is able to do anything, nothing is impossible for Him'. Or it may mean 'He Who best determines things', means 'He Who has complete ability', and means 'He Who shows up His power by His acts like granting, creating...etc'. It is to be noted that is more eloquent than because it is transitive and the second is intrasitive and is the most eloquent one, because is more general than ,it involves the totality and absoluteness, unlike which may be on specific things mentioned in certain contexts(Az-Zajjaj, 1974: 59; Az-Zajjajy, 1974: 71; Al-'Askary, 1979: 99; An-Najdy, 2002: 115/2). It is mentioned 9 times in the Glorious Qur'aan both in simple ,and compound forms as in: 40 :
Verily Allah helpeth one who helpeth Him. Lo! Allah is Strong, Almighty (Pickthall,1930:105).
Linguistically speaking, the root refers to two meanings: Firstly 'intensity', secondly 'paucity of goodness'. , which is the opposite of weak, means 'having power on something'. means 'the deserted land'. And finally is also applied to the actual power or the potential
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capability (Ibn ManZuur, n.d: 3789/5; Al-Asfahaany, n.d: 631; Az-Zajjajy, 1974: 256; Ar-Raazy, 1983: 558). As a DN, means 'He Who has potential power, utmost ability, He Who is tireless, no sinner could escape from His punishment, and before Whom all creation is humbled. He Who is unique in His revenge'. It is to be noted that is close to .However, some linguists like Al-'Askary (1979: 99)state that is more eloquent than ,because it involves potential power, i.e. surplus power to do something additional to the thing under control. On the other hand, may be limited to something specific. One may say: . It is mentioned once as in: 58 :
Lo! Allah! He it is that giveth livelihood, the Lord of unbreakable might (Pickthall,1930:170).
Linguistically speaking, the root means 'to be solid and thick'. means 'the solid ground' means 'the tough person'. means 'the thick garment'. And means 'to challenge somebody' (Ibn ManZuur , n.d: 3790/5; Az-Zajjajy, 1974: 238; ar-Raazy, 1983: 614). Technically speaking, means 'He Who is tireless, severe and tense in His potential power'. In terms of completeness of power Allah is and in terms of intensity of power He is ( Al-Bayhaqy, n.d: 43; Al-Ghazaaly, 1990: 129; An-Najdy, 202: 39/2). -- The first name is mentioned five times in the Glorious Qur'aan as in: 2:
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The King of mankind(Pickthall,1930:208).
The second, i.e is mentioned twice as in: 2:

Owner of the Day of Judgment(Pickthall,1930:1)
And is mentioned only once as in: 55:

Firmly established in the favour of a Mighty King (Pickthall,1930:173).
Linguistically speaking, means 'to contain something and to be able to suppress it'. means 'to possess something forcibly'. Similarly, means 'to knead the dough strongly'. means 'owner'(AlAsfahaany, n.d: 472; Ibn ManZuur, n.d: 4266/6; Az-Zajjajy, 1974: 63; ArRaazy, 1983: 633). As a DN ,as Az-Zajjaj (1974:30) and Ibn Kathiir (1969: 343/4) state, means 'the Owner He Who Has influential command on His property, because not every owner can do so. Therefore is more general than .Al-KhaTaaby cited in An-Najdy (2002: 96/1)states that indicates universal possession that includes all kinds of properties. Above Whom there is no king and everything is lower than Him'. Al-Mar'shly(2003: 207) and Al-Asfahaany (n.d: 717) state that means 'the Ruler of His servants. refers to specific possession which means the Owner of the things with purpose, and ,as al-Layth states (cited in Ibn ManZuur, n.d:4266/6), means 'the Cherisher and the Owner of the creation. Similalrly, Ash-Shimaaly and Al-Qamar(1971:14) say that is an intensive form of because it refers to Allah's absolute boundless ownership.One might ask: which one is more eloquent ,or ? Al-'Askary(1979: 176) and An-Najdy (2002: 98/1)say that involves
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possessed property. is more eloquent for praising the Creator(Allah) and is more eloquent for praising humans. , on the other hand, may not not entail possessed property, but it refers to commanding and broadness of the authority, so is broader than ,because one may say: ) ) which means 'the Owner of the Angels, mankind and the Jinns'.Abdul Salaam(1967,13) states that is more universal that because is entitled to dispose of anything whether he possesses it or not. As for (xi) , it also does not involve possessed property, but It involves extensiveness and intensiveness. Moreover, An-Najdy (2002: 98/1) states that each one has a kind of specificity that the other does not have. So is stronger than in some perspectives like selling, granting..etc, and is stronger than in other persectives like ruling. It is to be noted that belongs to His DE, whereas belomgs to His Act. It is mentioned once in the Glourious Qur'aan as in this verse: 23:
(Pickthall,1930:180). It is derived from ))i.e. then changed to then to . From linguistic perspective, it has many meanings.It may mean 'the guard and observer who saves others from fear'. It may mean which means 'the trusted'. And it may mean 'the witness' (Ibn ManZuur, n.d: 4705/6; Al-Bayhaqy, n.d: 64; Ar-Raazy, 1958: 75). Technically speaking, Ar-Raazy (1958:75) gives a very comprehensive view in that he says that means 'the Witness on every soul, sees the consciences, the Watcher over all the mankind and He
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Who counts their deeds, He Who Guards them. Finally, He is the Trusted Who does not depreciates the rewards'. Similarly, Al-Ghazaaly (1990: 72) adds that this is a name with Whom are associated with three qalities. Firstly, the knowledge of different aspects of a thing. Secondly, the full power to obtain benefits for that thing. Thirdly, continuing to the same thing renewingly. Moreover, As-Sa'dy (2003:301/5) says that it means Who is familiar with the mystery of things. It is mentioned 14 times as in: 102 :
Such is Allah, your Lord. There is no God save Him, the Creator of all things, so worship Him. And He taketh care of all things (Pickthall,1930:42).
Linguistically speaking, the root means 'to shoulder someone the responsibility, instead of whom is disable to do so'. means 'to hand over the responsibility'(Ibn ManZuur, n.d: 4909/6; Az-Zajjajy, 1974: 231; Ar-Raazy, 1983: 734). It is worth mentioning that Al-Balkhy (1975: 144) states that has four meanings.It may mean ' protector' as in the verse: 65 :
Lo! My (faithful) bondmen over them thou hast no power, and thy Lord sufficeth as (their) guardian (Pickthall,1930:88) .
It may mean ' the Cherisher' as in the verse: 9 :

Lord of the East and the West; there is no God save Him; so choose thou Him alone for thy defender(Pickthall,1930:191).
It may mean ' Dominant' as in: 43:
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Hast thou seen him who chooseth for his god his own lust? Wouldst thou then be guardian over him? (Pickthall,1930:114).
and it may mean ' the Witness' as in: 12:

Thou art but a warner, and Allah is in charge of all things (Pickthall,1930:66).
Technically speaking, means 'He Who provides and supplies the sustenance for His creation, He Who watches his creation, He Who cares for them, and to Whom belong the legislation and the ruling of the affairs of the creation'. Hence it includes three meanings: ( Al-Bayhaqy, n.d: 87; Al-Ghazaaly, 1990: 129). It is mentioned once in the Glorious Qur'aan as in: 91:
Fulfill the covenant of Allah when ye have covenanted, and break not your oaths after the asseveration of them, and after ye have made Allah surety over you. Lo! Allah knoweth what ye do(Pickthall,1930:84).
Linguistically speaking, the root means 'to provide someone with something'. means 'the bread-gainer and to be in charge of somebodys expenditure'. means 'the warrantor'. It also means 'the witness who watches and guards something' (Ibn ManZuur, n.d: 3906/5; Az-Zajjajy, 1974: 137; Ar-Raazy, 1983: 574). As a DN means 'He Who provides, guarantees sustenance for His creation and guards them' (Al-Bayhaqy, n.d: 67; An-Najdy, 2002 :29/2). It is mentioned once as: 36 :
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Will not Allah defend His slave? Yet they would frighten thee with those beside Him. He whom Allah sendeth astray, for him there is no guide (Pickthall,1930:149).
Linguistically speaking, the root means 'to shoulder a responsibility'. means 'this matter is sufficient for you'. means 'this man is sufficient for you'. means 'to manage something instead of somebody else'. means 'what is sufficient for a man for living'. means 'the sustenance'(Ibn ManZuur, n.d: 3909/5; Az-Zajjajy, 1974: 130; Ar-Raazy, 1983: 575). Techincally speaking, means 'He Who provides His servants with their sustenance and suffices them, He Who meets their needs and He Who manages their affairs completely' (Az-Zajjajy, 1974: 130; Al-Bayhaqy, n.d: 15). The first name is mentioned 15 times both in singular and plural forms as in: 257: As for the second name, i.e. ,it is mentioned 12 times as in: 150:
Allah is the Protecting Friend of those who believe. He bringeth them out of darkness into light (Pickthall,1930:13).
Essentially, is taken from the root which indicates closeness. means 'to put something behind something else without barrier. is the opposite of .It also means 'the one who is in charge of'. means 'to shoulder the responsibility' (Ibn ManZuur, n.d: 2531/6; Al-Asfahaany, n.d: 810; Az-Zajjajy, 1974: 187).
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Mention should be made that some scholars like Al-Balkhy (1975:196) mention many meanings of which may mean the son, the friend, the relative, the lord, the gods,the supporter or the group of people. For the DNs interpreters means 'the Protector, the Supporter, and the Disposer of the affairs. He Who likes His servants. To Him belongs the ruling' (Az-Zajjajy, 1974: 188; Al-Bayhaqy, n.d: 67). As for ,from the linguistic view point, it has many meanings.It may mean the emancipator, the emancipated, the cousin ,the supporter, the neighbour, the friend, the follower, the lover, the ally, the partner and the nephew (Ibn ManZuur, n.d: 4926/6; Az-Zajjajy, 1974: 244; Ar-Raazy, 1983: 736).Technically speaking, means 'He Who is hoped for victory,the supporter and Helper of His servants'(Al-Bayhaqy, n.d: 69; AlGhazaaly, 1990: 82; An-Najdy, 2002: 46/2). It is to be added that Al-'Askary (1979: 278) states that is applied to both the supported and the supporter, i.e. the agent and the recipient. One may say: and which means ' the supporter of Allah's Awliyaa' (the pious servants). on the other hand, is applied to the Supporter (i.e Allah), hence : , but not: . The people are Allah's Mawla (i.e they support His pious servants).* The first name is mentioned in the Glorious Qur'aan twice. Both are in the plural forms as in: 62:
Then are they restored unto Allah, their Lord, the Just. Surely His is the judgment. And He is the most swift of reckoners (Pickthall,1930:40).
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The second is mentioned thrice as in: 6:

Allah sufficeth as a Reckoner (Pickthall,1930:23).
Linguistically speaking, means 'to count something'. means 'to bookkeep somebody'. means 'to give someone' what is enough for him. means 'the good management of some thing'. And means 'May Allah revenge from you' (Ibn ManZuur, n.d: 868/2; Al-Asfahaany, n.d: 117; Ar-Raazy, 1983: 134). The above mentioned names mean 'He Who cares for His servants, He Who counts their deeds, by which He rewards them, He Who recognizes the measures and the parts that the people know only by counting'. It is worth mentioning that is more eloquent then , because it is in the form of and involves intensiveness (AzZajjajy,1974:217; Al-Bayhaqy, n.d: 47; Al-Ghazaaly , 1990: 113). It is mentioned once in the Glorious Qur'aan as in: 2 :
Allah, the eternally Besought of all! (Pickthall,1930:208).
Linguistically speaking, means 'to head for somebody'. means 'the obeyed master'. means 'the solid and hollowless thing'. means 'he who is asked for help in the dilemmas', and finally means 'to entrust a responsibilty with somebody' (Ibn ManZuur, n.d: 2496/4; Al-Asfahaany, n.d: 422; Ar-Raazy, 1983: 369). Most of the interpreters agree with the previous mentioned meanings. They say that It means 'the Hollowless, the Self-Sufficient Master, the Eternal, the One Who is invoked in the dilemmas, He Who neither begets nor is begotten,
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and He neither eats nor drinks' (Ar-Raazy, 1958: 1210; Al-Bayhaqy, n.d: 59; Abu Awda, 1985: 103). The first name is mentioned 3 times in the Glorious Qur'aan as in: 57:
Lo! my Lord is Guardian over all things(Pickthall,1930:68).
is mentioned once in the singular form as in: 64 :

Allah is better at guarding, and He is the Most Merciful of those who show mercy (Pickthall,1930:73).
And twice in the plural form as in: 9:

Lo! We, even We, reveal the Reminder, and lo! We verily are it's Guardian
(Pickthall,1930:79). Linguistically speaking, is the opposite of 'forgetting' which means, i.e. 'to be vigilant'. means 'to guard something'. means ' to monitor something' (Ar-Raazy,1983:144). As a DN Al-Bayhaqy (n.d:69) states that means 'He Who guards His servants from going astray by committing pernicious acts in his every day life and the religious affairs'. means ' He Who is the trustworthy not to neglect His servants', He Who keeps the sky and the earth from vanishing. It also can mean as in the verse: 6:
And as for those who choose protecting friends beside Him, Allah is Warden over them, and thou art in no wise a guardian over them (Pickthall,1930:155).
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It is mentioned twice in the Glorious Qur'aan as in: 9:

Our Lord! it is Thou Who gatherest mankind together to a Day of which there is no doubt. Lo! Allah faileth not to keep the tryst (Pickthall,1930:15).
Linguistically speaking, the root means 'to put together a scattered thing' or to join two things, which means 'synthesis'. It is also used either for abstract or tangible things (Ar-Raazy, 1983: 110; Al-Jawziya et al., 2002:56). Techincaly speaking, It can belong to Allah's Entity and His Action. It may mean 'He Who encompasses all virtues and beautiful attributes, He Who joins finely the symmetrical classes like human beings, He Who joins asymmetrical ones like air and water, or paradoxes like heat and cool or He Who puts together the remains of the death in the Hereafter'(Al-Bayhaqy, 1984: 85; Al-Ghazaaly, 1990: 143). - The first name is mentioned once in the plural form in the Glorious Qur'aan as in: 150:
But Allah is your Protector, and He is the best of helpers(Pickthall,1930:21).
The second is mentioned 4 times as in: 45:

Allah knoweth best (who are) your enemies. Allah is sufficient as a Friend, and Allah is sufficient as a Helper (Pickthall,1930:25).
Linguistically speaking, the root means 'to help somebody against a foe'. means 'to revenge upon somebody' means 'to ask for help'. means 'they helped each other'. means 'to cooperate for victory'.And means 'the supportiveness' (Ibn ManZuur, n.d: 4441/4; Al-Asfahaany, n.d: 490; Ar-Raazy, 1983: 662).
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As a DN both refer to supportiveness, helping, and assistance.Thus means 'He Who helps and supports His servants for victory and dominance'.' He Who is hoped for giving assistance and not to let down his servants'. It is to be noted that is more eloquent than .It involves intensiveness of the quality for praising purposes (Al-Bayhaqy, n.d: 70; An-Najdy, 2002: 325/2). It is mentioned 8 times in the Glorious Qur'aan as in:

19:
Or like a rainstorm from the sky, wherein is darkness, thunder and the flash of lightning. They thrust their fingers in their ears by reason of the thunder-claps, for fear of dead Allah encompasseth the disbelievers (in His guidance) (Pickthall,1930:1).
Linguistically speaking, the root means 'to seize something from all sides so that it cannot escape'. means 'to guard something vigilantly'. means 'somebody who compassionates with me' ' the wall' is called so because it surrounds something. means 'to be well acquainted with something'. And finally means 'someones death became near'.Therefore, means 'the passing away' (Ibn ManZuur, n.d : 1052/2; Az-Zajjajy, 1974: 67). As for the DNs interpreters means 'He Who surrounds and guards every things by His knowledge, ability, and mercy, nothing is neither escapable, nor impossible for Him'. It may also mean He Who ruins the infidels as in the verse: 19 :
Allah encompasseth the disbelievers (in His guidance) (Pickthall,1930:1).
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It belongs to His perfective knowledge and ability (Al-Bayhaqy, n.d: 40; Az-Zajjajy, 1974: 67).
2.12.4 DNs Related to Allah's Granting:

- The first DN is mentioned once in the singular form as in: 58 :
Lo! Allah! He it is that giveth livelihood, the Lord of unbreakable might (Pickthall,1930:170).
And the second name is mentioned five times in the plural form as in: 114:
Give us sustenance, for Thou art the Best of Sustainers (Pickthall,1930:37).
Linguistically speaking, means 'whatever people can get benefit from' and the plural is . If it is related to Allah means 'He Who grants His servants plentifully what they need to keep their bodies safe and make their life happy'. means He Who grants provision after another and multiplies livelihood blessings. includes two kinds of provision: general and specific: The first is for the bodies which is for the whole creation(the sinner and the pious) and the second is for the hearts to enrich them with knowledge and faith(for the pious only) (Al-Ghazaaly,1990: 325; Ibn ManZuur, n.d: 1636/6; Al-Bayhaqy, n.d: 66). It is mentioned once in the Glorious Qur'aan as in: 85 :
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Whoso interveneth in a good cause will have the reward thereof, and whoso interveneth in an evil cause will bear the consequence thereof. Allah overseeth all things (Pickthall,1930:27).
Essentially, is taken from which means 'to provide somebody with whatever keeps his body'. is the noun of the verb . means 'to have complete power on something'. means to 'guard something', and means 'he who witnesses something' (Ibn ManZuur, n.d: 3770/5; Az-Zajjajy, 1974: 229; Ar-Raazy, 1983: 555). As a DN may mean 'He Who is well acquainted with every thing. He Who witnesses and guards every thing'. It belongs to His DE Al-Ghazaaly (1990: 113) states that means 'He Who enriches the bodies with their sustenance in order to keep their structure'. It is close to , but the latter includes the foodstuffs and other kinds of provision(see p. 92). The former, i.e includes only nourishment for the bodies. He adds that does not involve only having knowledge or power of something, but it also refers to both. It is more specific, therefore it is not synonymous with (. See also Al-Bayhaqy, n.d: 66; Az-Zajjajy, 1974: 229). It is mentioned thrice in the Glorious Qur'aan as in: 9:
Our Lord! it is Thou Who gatherest mankind together to a Day of which there is no doubt. Lo! Allah faileth not to keep the tryst (Pickthall,1930:15).
The root means "to give somone something means 'he who gifts his money frequently and extensively'. And is to grant something without payment. Techincally speaking, as Al-Bayhaqy (n.d: 76) states means 'He Who frequently and wisely
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grants his servants gifts without payment'(Ar-Raazy, 1958: 105; Ar-Raazy, 1976: 223; Ar-Raazy, 1983: 737). It is mentioned once as in: 28:
Lo! we used to pray unto Him of old. Lo! He is the Benign, the Merciful
(Pickthall,1930:170). Linguistically speaking, is the opposite of ' undutifulness'. means 'the honesty and obedience'. means 'someone who obeys his Creator,i.e. (Allah)'. means 'to be truthful in ones oath'. means 'the wheat'. means 'the broadness of beneficence'. ' the land' is called so because of its broadness (Ibn ManZuur, n.d: 255/1; Ar-Raazy, 1983: 47; Az-Zajjaj, 1974: 61). For the DNs interpreters means 'He Who does good to His servants. He Who multiplies their rewards, He Who treats His servants kindly and He Who facilitates the righteous deed and does not burden their shoulders' (Al-Bayhaqy, n.d: 71; Al-Ghazaaly, 1990: 139). The first name is mentioned thrice in the Glorious Qur'aan as in: 6:
O man! What hath made thee careless concerning thy Lord, the Bountiful(Pickthall,1930:198).
And the second is mentioned once as in: 3:

Read: And thy Lord is the Most Bounteous(Pickthall,1930:205).
Linguistically speaking, the root refers to 'generosity,sublimity and prestige'. is the opposite of 'ignominiousness'.
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' generous' is a collective term for whoever is an inexhaustible spring of goodness, honesty and virtues. It is not confined only to granting. Therefore, he whoever spends money for certain ends or in order not to be blamed for miserliness is not called .means ' the forgiver'. Arabs call the beneficent things .They call the milky camel . Similarly, ' the grape tree' is called so for its abundant benefits. Moreover, means that 'the cloud sends the rain'.The precious things are called .Hence has three meanings: the generous, the precious and the effacer (Ibn ManZuur, n.d: 3861; Ar-Raazy, 1983: 568; Al-Asfahaany, n.d: 646). Technically speaking, has three meanings. It means 'the generous, He who is ready to hide the sins, or He Who is unmatched. If it is the first two, it requires recipient (i.e. It refers to the DA), if the third, it does not(i.e. It refers to the DE). As for , it is close to ,but the second is more eloquent because it is in the form of for praising purposes. The first, i.e is an attribute for DE, and the second is an attribute for DA(Az-Zajjajy, 1974: 302; Al-Bayhaqy, n.d: 53; Al-Ghazaaly , 1990: 117). It is mentioned 9 times in the Glorious Qur'aan as in: 247 :
Allah bestoweth His sovereignty on whom He will. Allah is All Embracing, All Knowing (Pickthall,1930:12).
Linguistically speaking, is the opposite of narrow. Essentially it means which means'a thing of many parts'.' something broad'. means 'the ability'. also means the richness as in the verse: 7:
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Let him who hath abundance spend of his abundance(Pickthall,1930:184).
means 'he has become rich'.And finally is a quality applied to the places, status, mind, ability, action, generosity.etc (Ibn ManZuur, n.d: 4835/6; Ar-Raazy, 1983: 721; Ibn Faaris, 1979: 109/60). for the DN interpreters is an attribute which is sometimes related to knowledge to mean the knower, and may be added to mercy and so on. Allah is Whose richness, mercy, knowledge and grant encompass the poverty of His servants, He Who is great in His magnificence and Attributes.It is to be noted that is close to .But the first,(i.e. )includes components,e.g. 'knowledge', that may not be included in the second(i.e. .)Also functions in contexts where the second does not as in: 7:
Our Lord! You comprehend all things in mercy and knowledge
(Al-Hilali and Khan,1996:444). (Az-Zajjajy, 1974: 112; Al-Bayhaqy, n.d: 41; Ad-Daynuury, 1984: 15). It is mentioned once as in: 3:
The Forgiver of sin, the Acceptor of repentance, the Stern in punishment, the Bountiful. There is no God save Him. Unto Him is the journeying
(Pickthall,1930:150). Linguistically speaking, means 'to have a favour on somebody' means 'to be upper than him'. refers to 'the affluence, the ability, the wealth and highness'. means 'to have favour on somebody', and is the rope (Ibn ManZuur, n.d: 2728/4; Ar-Raazy, 1983: 401).
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Within the scope of DNs, it means 'He Who is full of blessings, He Who confers His servants good, and He Who has favour on His creation' (Al-Bayhaqy, n.d: 43; Ibn Kathiir, 1969: 70/4; An-Najdy, 2002: 349/2).
2.12.5 DNs Related to Allah's Act of Creation and Origination:

- xii is mentioned 11 times in the Glorious Qur'aan as in: .24 :
He is Allah, the Creator, the Shaper out of naught, the Fashioner. His are the most beautiful names. All that is inthe heavens and the earth glorifieth Him, and He is the Mighty, the Wise (Pickthall,1930:180).
and the second is mentioned twice in the Glorious Qur'aan as in: 86:
Lo! Thy Lord! He is the All Wise Creator (Pickthall,1930:81).
Essentially creation has two meanings: Firstly, to create something from nothing unexpectedly, secondly, means 'to make some piece of leather fitting to be stitched finely' (Ibn ManZuur, n.d: 1244/2; Ibn Faaris, 1979: 213/2; Ar-Raazy, 1983: 187). If it is related to Allah sometimes means 'the Creator from nothing, and the Fitter of the created thing unprecedentedly. Similarly, if it is applied to human being, it means the fitter of the created thing (AlGhazaaly, 1990: 75; An-Najdy, 2002: 161/1). Moreover, Al-Bayhaqy (1958: 25) adds that He Who classifies the Creation into families, like tall, short, human, animaletc. And means 'He Who creates repeatedly day after day till the Hereafter as if creation is His career, because it refers to the multitude and the frequency of the act of creation' (Az-Zamakhshary, 1947: 31-509/4; An-Najdy, 2002: 162/1). Futhermore, Ar-Raazy (1958: 52) states that means 'He Who creates the creation
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firstly. Similarly, is to create something from nothing. But is to create from previously made thing, hence is broader than ( AlJurjaany, n.d: 13; Al-Asfahaany, n.d: 224; Al-'Askry, 1979: 129). This DN is mentioned thrice in the Glorious Qur'aan once in: .24 :
Linguistically speaking, has many facets. means 'to be away from'. ' means to warn somebody' as in the verse: 1:
Freedom from obligation (is proclaimed) from Allah and His messenger toward those of the idolaters with whom ye made a treaty (Pickthall,1930:56).
means 'to recover from an illness'. means 'the whole creation',or it may mean ' the sand' (Ibn ManZuur, n.d: 239/1; Az-Zajjaj, 1974: 37; Ar-Raazy, 1976: 207; Ar-Raazy, 1983: 45;Az-Zajjajy, 1974: 421). As a DN as Al-Bayhaqy(n.d: 24) states, it may have two meanings: 'He Who is the originator of the classes of creation. Secondly, He Who is the Codifier of the raw materials of the creation like water, sand, air ...etc. The verse reads: 71 :
Truly, I am going to create man from clay (Al-Hilali and Khan,1996:565).
It also may mean 'He Who Creates something into a specific shape'.Therefore every is ,but not vice versa. It is broader than ( Az-Zajjaj,1974: 27). One can summarize the meaning of as
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follows: Firstly, it means the Creator from nothing and from the sand, secondly, He Who sets a clear line between the classes of the creatures (An-Najdy,2002:166/1). And finally, as Az-Zamakhshary (1947: 28/1) says, it means He Who creates the classes of the creatures consistently and without defect . It is mentioned once in the Glorious Qur'aan as in: 24 :
Essentially, means 'to incline something'. means 'mistake something for' means inclination. means 'the statues' (Ibn ManZuur, n.d: 2523/4; Ar-Raazy, 1983: 373; Az-Zajjajy, 1974: 424). If it is DN, it means 'He Who is the organizer of the shapes of the things.Or He Who creates the creation into different shapes in order for them to introduce to each other'(Al-Bayhaqy,n.d: 27). Ibn Kathiir (1969: 344/4) says that it is He Who makes the shapes on His creation. And finally, An-Najdy (2002: 167/1) says, it means Who shapes the creation in a suitable way that goes with their interests. It is worth mentioning that Al-Ghazaaly (1990: 75) adds a nice point concerning the said DNs, i.e. , saying that most people think that these DNs all belong to the creation and innovation.But they are not because every thing which is created from nothing, firstly: needs to be fitted which entails ,it also needs to be created into a specific thing which entails , and finally it needs to be codifed into a specific shape which entails .
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It is mentioned twice in the Glorious Qur'aan as in: 117:

The Originator of the heavens and the earth! When He decreeth a thing, He saith unto it only: Be! and it is (Pickthall,1930:6).
Essentially means 'to create something unprecedentedly, individually and without origin'. means 'the creator and the created thing'. means 'the wonderful' which means 'his camel became tired', and means 'the new jug' (Ibn ManZuur, n.d: 230/1; AzZajjajy, 1974: 15; Ar-Raazy, 1983: 43; Al-Jurjaany, n.d: 7). Almost all the interpreters agree that has two meanings: It may mean 'He Who is the unique and matched.It belongs to Allah's DE It also may mean 'He Who is the originator of the things unprecedentedly, finely and without origin'(Al-Bayhaqy, n.d: 24; Az-Zajjajy, 1974: 114; Al-Ghazaaly , 1990: 147). It is mentioned 6 times in the Glorious Qur'aan as in:

101 :
O my Lord! Thou hast given me (something) of sovereignty and hast taught me (something) of the interpretation of events, Creator of the heavens and the earth! Thou art my Protecting Friend in the world and the Hereafter. Make me to die submissive (unto Thee), and join me to the righteous (Pickthall,1930:74).
Linguistically speaking means 'to crack something', as in the verse: .3 :

Who hath created seven heavens in harmony. Thou (Muhammad) canst see no fault in the Beneficent One's creation; then look again: Canst thou see any rifts? (Pickthall,1930:185).
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means 'the plant grows out'.
means
that 'the camels tooth came out'. means 'to renew the digging of a well'. means 'the origination and creation' (Al-Bayhaqy, n.d: 27; Ibn ManZuur, n.d: 3435/5; Ar-Raazy, 1983: 507). For the DNs interpreters means 'He Who originated the creation, He Who joined the heavens together as one unit of creation and evened the ground' as in the verse: 30:
Have not those who disbelieve known that the heavens and the earth were of one piece, then We parted them(Pickthall,1930:101).
And finally it may mean 'He Who rifted the heavens by the rain, and the ground by the plant' (Al-Bayhaqy, n.d: 27; An-Najdy, 2002: 319/2).
2.12.6 DNs Related to Allah's Judgment:

The first DN is mentioned once in the Glorious Qur'aan as in: 114:
Shall I seek other than Allah for judge(Pickthall,1930:42).
And the second DN is mentioned 5 times as in: 87 :

then have patience until Allah judge between us. He is the best of all who deal in judgment(Pickthall,1930:48).
Az-Zajjaj(1974:43) and ar-Raazy(1983:148) state that and are originally derived from ,which means ' hindering', that is, 'to refrains two foes from grieving each other'. Similarly, means 'to tight the rein of a horse', i.e.to check it from raging.
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, as Al-Bayhaqy (n.d: 80) states, means 'to Whom belongs the judgment to prevent the corruption among His servants'. As for ,Ibn Kathiir (1969: 527/4) interprets the verse: 8:
Lo! unto thy Lord is the return(Pickthall,1930:205).
says that it means 'He Who does not grieve any one of His servants. Moreover, one might ask: which one is more eloquent or ? Al-QurTuby(1988: 70/7) and Al-'Askary (1979: 185)state that is more eloquent than because is he who does judge rightly always.It is a praising attribute and ( as an attribute for human being) means 'one who may judge wrongly. So it is an attribute for an act. Similarly, Al-Asfahaany (n.d: 127) says that is more eloquent than , because is one whose his specialty is the judgment, whereas means who he may judge once. Moreover, the Prophet Muhammad says: "(" Allah is He who judges rightly) forbidding to call someone because it is Allah's specific name.
2.12.7 DNs Related to Allah's Magnificence and Majesty:

It is mentioned 9 times in the Glorious Qur'aan as in: 96:
Therefore (O Muhammad) praise the name of thy Lord, the Tremendous
(Pickthall,1930:177). The root refers 'to greatness and strength'. means 'the calamity',' the bone' is called so because it is so strong'. is the opposite of ' smallness'. means 'to glorify', and means the 'greatness' (Ar-Raazy, 1983: 441; Az-Zajjajy, 1974: 186).
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As a DN means 'the magnificent and full of majesty for Whom nothing is impossible', it may mean ' Glorified', or it may mean Great in His kinghood and sovereignty, since Arabs call whoever has a great role and presidency ( Al-Bayhaqy, n.d: 23; Az-Zajjajy, 1974: 186; Az-Zajjaj, 1974: 46; Al-'Aany, 1998: 90). Although is near to ,but they are not the same. Hence, Al-Ghazaaly (1990: 41) states that although it is difficult to distinguish between them, they are undoubtedly different, because Allah says: ( ) xiii 'Insolence is My dress,Glory is My clothes' They are used separately referring to their difference. Similarly, Arabs say: ' someone is bigger than the other', but not . Moreover, is related to ' self-sufficiency and sovereignty'. Thus it is said ' the great of Persia' but not n.d:507( . It is mentioned 92 times in the Glorious Qur'aan as in: 38:
As for the thief, both male and female, cut off their hands. It is the reward of their own deeds, an exemplary punishment from Allah. Allah is Mighty, Wise (Pickthall,1930) .
,* and
hence is broader than ( Al-Asakry, 1979: 177; Al-Asfahaany,
Essentially, means 'power, intensity, and predominance'. means ' sublimity' and ' fortification' as in the following verse: 8 :
But honour, power and glory belong to Allah, His Messenger (Muhammad SAW), and to the believers, but the hypocrites know not (Al-Hilali and Khan,
1996:777).
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Similarly, means 'a very strong man that cannot be defeated', means 'he triumphs over me'. If something is called it means 'to be very rare'. means 'the noble, the predominant and subduer' (Ibn ManZuur, n.d: 2927-2925/4; Az-Zajjaj, 1974: 33; Ar-Raazy, 1958: 76-80). As a DN it means 'He Who can never be reached Him, no harm can touch Him, and nothing can defeat Him, for His glory, greatness, power.etc. It also means the One Who is unmatched and unreachable. Therefore, it has four meanings, the Unreachable, the Subduer Who is Undefeatable and Unsubduedable, the Dominant Who has firm Power and the Incomparable'(Al-Bayhaqy, n.d: 33; Ibn Kathiir, 1969: 343/4; Az-Zajjajy, 1974: 413). This DN is mentioned once in the Glorious Qur'aan as in: .23 :
He is Allah, than whom there is no other God, the Sovereign Lord the Holy One, Peace, the Keeper of Faith, the Guardian, the Majestic, the Compeller, the Superb. Glorified be Allah from all that they ascribe as partner (unto Him).
(Pickthall,1930:180). Al-Asfahaany (n.d: 117) says that essentially means to repair something forcibly or to repair something without force. He adds that the king is called ,because he forces the people to be under his control. means 'the man is forced to do something',and means 'bone setting'. Similarly, means 'to enrich the man', means 'the tree has fruited'. means 'the giant unreachable palm tree, and the man became arrogant'. Techically speaking, It has many meanings. Al-Ghazaaly (1990:74) states that it means 'He Who implements His willingness on His servants', and 'He Who manages the affairs of His servants'. Finally, As-Sa'dy (2003:
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301/1) says it means 'He Who is above His creation'. If it is the first two,it belongs to the DA and if it is the last, it is for the DE What is of significance is that is more eloquent than because one may say if a person has great irresistibility, whereas does not, as Al-'Askary (1979: 242) states. The first name is mentioned 8 times as in: 12:
But the command belongeth only to Allah, the Sublime, the Majestic
(Pickthall,1930:151). The second name is mentioned twice as in: 1 :

Praise the name of thy Lord the Most High(Pickthall,1930:201)
and in 20 :
Except as seeking (to fulfil) the purpose of his Lord Most High
(Pickthall,1930:204). As for the last one it is mentioned once as in: 9:

(Pickthall,1930:75). The root refers to highness and loftiness. refers to 'loftiness, greatness and honesty'. means 'a person among the elite, i.e. noble man', means 'who deserves high attributes'. means 'to overcome a man', means ' high rank person',and
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means 'to be ignorant' (Ibn ManZuur, n.d: 3090: 4; Ar-Raazy, 1983: 452; Az-Zajjajy, 1974: 179-278). Technically speaking, means 'He Who is above all the creation and the Subduer over them'. means 'He Who has absolute sublimity by His Divine Entity, by His attributes and subduing'(Al-Bayhaqy, n.d: 16; An-Najdy, 2002: 323/1). As-Sa'dy (2003: 300/5) states that means 'He Who is above all that may happen to His servants (by His Attributes), like begetting children. It involves the sense of highness and sublimity with intensiveness'. Al-KahTaany(2004:25) states that 'Highness' is of three types: ' the highness by position' ' the highness by subduing' and ' the nobility'. - The first is mentioned twice in the Glorious Qur'aan as in: 61:
He is the Omnipotent over His slaves. He sendeth guardians over you until, when death cometh unto one of you(Pickthall,1930:40).
The second DN is mentioned 6 times in the Glorious Qur'aan as in: 39:

O my two fellow prisoners! Are divers lords better, or Allah the One, the Almighty? (Pickthall,1930:72).
Linguistically speaking, means 'predominance and triumph'. means 'to take something forcibly without one's content'. essentially means 'taming and humiliation'. For example: 3764/5;Az-Zajjaj, 1974: 38). Among the DNs, as Al-Bayhaqy (n.d: 61) states, means 'He Who manages His servants' affairs, but causes some sadness for them like death'. means 'he tamed and humiliated the she-camel' (Ibn ManZuur, n.d:
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means 'He Who is the subduer that can never be conquered, He Who subdues the tyrants among His servants, and He Who subjugates all the creation to His Predominance by taking their souls'. is an intensive form from .It involves more recurrency and extensiveness than the latter.It is to be noted that involves the concept of 'Highness' along with 'subduing' as in the verse: 61:
He is the Omnipotent over His slaves. He sendeth guardians over you until, when death cometh unto one of you(Pickthall,1930:40).
(An-Najdy 2002: 181-185/1). - The first DN is mentioned once in the Glorious Qur'aan as in: .23 :
He is Allah, than whom there is no other God, the Sovereign Lord the Holy One, Peace, the Keeper of Faith, the Guardian, the Majestic, the Compeller, the Superb. Glorified be Allah from all that they ascribe as partner (unto Him).
(Pickthall,1930:180). The second One is mentioned six times as in: 9:

(Pickthall,1930:75). Linguistically speaking, ' the bigness' is the opposite of ' the smallness'. means 'the matter became bigger if somebody made something bigger' (Ibn ManZuur, n.d:3807-3810/5). Similarly, means 'to pride oneself' or to make oneself on high rank',and means 'great and noble man' (Ar-Raazy, 1958: 85; Az-Zajjajy, 1974: 268-420; Ad-Daynuury, 1981: 18; Ar-Raazy 1983: 561). As a DN means 'He Who is far from grieving his servants',or it may mean 'He Who is above all the attributes of His creation', and it may mean 'He Who is above all what might happen to the classes of creation'
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(An-Najdy, 2002: 152/1; Al-'Askary, 1979: 242). Moreover, Al-Bayhaqy (n.d: 73) adds that it means 'He Who is above those who are arrogant in the world'. Al-Ghazaaly (1990: 75)says that it means 'He Who Sees every thing tiny comparing with Himself,and 'He Who is the Magnificent and Majestic'. means 'everything is lower than Him and nothing is greater than Him', or it means Who is far from being comparable with other among His creation. Some scholars like Al-Bayhaqy (n.d: 73) add nice points regarding those two names saying that is taken from ' Glory or loftiness', rather than from which means 'arrogance' signifying something undesirable for the people. Similarly, Ar-Raazy (1976: 201) says that "" in is for prominence and intensiveness. If the showing off is real it is a praising attribute, if not it is dispraising. Also is for individuality and particularization of ' the Glory' of Allah. It is mentioned once as in: 3:
He is the First and the Last, and the Outward and the Inward; and He is Knower of all things(Pickthall,1930:177).
Linguistically speaking is the opposite of .is the opposite of . means 'something has appeared'. means 'to explain something'. means 'to triumph over somebody'. means 'to appear clearly on the roof'. means 'the high place of the ground'. indicates which means 'the supporter',and means 'strong camel'. mainly has two meanings, namely, 'conspicuousness and dominancy' (Ibn ManZuur, n.d: 2770; Ar-Raazy, 1958: 49; Ar-Raazy, 1983: 406).
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Techicnally speaking, means 'He Who is the most high and above all, He Who is evident for the minds by His signs and proofs', so that He cannot be denied, and He Who is dominant over His creation' (ArRaazy, 1958: 49; Az-Zajjajy, 1974: 232; Al-Bayhaqy, n.d: 13). It is mentioned once as in: 3:
Linguistically speaking, the root means 'to hide' or 'to be at low level'. is the opposite of .means 'the even land'. means 'to go into the valley'.And means means 'to delve into the mysteries of the things' (Ibn ManZuur, n.d: 305; Az-Zajjajy, 1974: 232; Ar-Raazy, 1983: 56). As a DN has many meanings. It may mean 'He Who is well informed of the unseen and mysteries of things', 'He Who is unfelt except by His actions' and 'He Who is close to every thing by His knowledge'. It belongs to His DE and DA (Al-Bayhaqy, n.d: 13; Az-Zajjajy, 1974: 232; Al-Ghazaaly , 1990: 136). It is mentioned once in the Glorious Qur'aan as in: 35:
Allah is the Light of the heavens and the earth(Pickthall,1930:111).
Linguistically speaking, which indicates meaning 'something enlightened'. means 'the light'.And means 'the enlightening'. The light is of two types: visible light as the light of the sun and invisible as in the verse:
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22:
Is he whose breast Allah has opened to Islam, so that he is in light from His Lord (as he who is non-Muslim)? (Al-Hilali and Khan,1996:154).
(Ibn ManZuur, n.d: 4575/6; Al-Asfahaany, n.d: 775; Az-Zajjajy, 1974: 314; Ar-Raazy, 1983: 684). Moreover, Al-Balkhy (1975:303) mentions many meanings for .It may mean 'Islam' as in the verse: 8.:
They intend to put out the Light of Allah (i.e. the religion of Islam, this Qur'aan, and Prophet Muhammad SAW) with their mouths. But Allah will complete His Light even though the disbelievers hate (it) (Al-Hilali and Khan, 1996: 254).
It may mean 'guidance' as in the verse: 35: Allah is the Light of the heavens and the earth(Pickthall,1930:111). Similarly, it may mean 'Prophet' as in the verse: .35:
Light upon Light! (Al-Hilali and Khan,1996).
and finally,it may also mean 'the light of moon' as in the verse: .16:
And has made the moon a light therein (Al-Hilali and Khan,1996).
Technically speaking, means 'He who enlights the earth and the heavens. He Who guides His seravants, He Who is evident by Himself, He Who makes the others evident, and the Creator of light'. It belongs to DA or DE (Al-Bayhaqy, n.d: 81; Az-Zajjajy, 1974: 314; Az-Zajjaj, 1974: 64). It is mentioned 17 both in simple and compound forms as in:
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73 :
They said: Wonderest thou at the commandment of Allah? The mercy of Allah and His blessings be upon you, O people of the house! Lo! He is Owner of Praise, Owner of Glory! (Pickthall,1930:69).
Linguistically speaking, the root is the opposite of dispraising. means 'to commend somebody for his noble attributes like bravery'. means 'the person who has commendable attributes'. may mean 'to commend Allah with His DNs'. means 'to praise Allah time after time'. is more general than .Moreover, is close to ,but the first is more general than the second, because it applies to the acts and attributes. On the other hand, is used only for the acts. One may say: 'to thank a man for his bravery rather than to praise him'.Similarly, one may praise himself, but not to thank himself (Ibn ManZuur, n.d: 988; AzZajjajy, 1974: 208; Al-'Askary, 1979: 41; Al-Asfahaany, n.d: 186). Among the scope of the DNs means 'He Who is commendable for His acts, legislation, and attributes in all cases whether in good or bad day. Thus, is acting as i.e. .It is to be noted that it belongs to the DE (i.e. intransitive)and the definite article is for 'Totality'(Al-Bayhaqy, n.d: 59; Ar-Raazy, 1983: 153; Ar-Raazy, n.d: 299). It is mentioned twice as in: 73:
They said: Wonderest thou at the commandment of Allah? The mercy of Allah and His blessings be upon you, O people of the house! Lo! He is Owner of Praise, Owner of Glory! (Pickthall,1930:69).
Linguistically speaking, the essence of is ' the affluence and richness' because it is taken from which means 'to put too much fodder for an animal'. means to reach the perfection in
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' honour, sublimity, and generosity'. It also refers to ' the honour of ones self along with good deeds. is more eloquent than for praising purposes, and finally to be proud of something. Thus, has the following meanings: perfective honour, affluence, and richness (Ibn ManZuur, n.d: 4138/5; Ar-Raazy, 1958: 114; Az-Zajjajy, 1974: 261; Ad-Daynuury,1981:19; Al-Asfahaany; n.d: 702). For the DNs interpreters means 'He Who is honourable and beautiful by His entity, He Who is rich and generous,because the connection between the two is called ,and He Who is commendable for His sayings and acts'. Hence includes the following meanings: / Al-Jaliil, Al-Wahaab and Al-Kariim (Ar-Raazy,1958:115;Al-Bayhaqy,n.d:39; Al-Ghazaaly,1990: 123). It is mentioned 10 times in the Glorious Qur'aan as in: 62:
Then are they restored unto Allah, their Lord, the Just. Surely His is the judgment. And He is the most swift of reckoners (Pickthall,1930:40).
Linguistically speaking, the root means 'to tight something'. means 'something has become true which means that it is established or become obligatory'. means 'to say something true or to rectify it'. means 'to be quite sure of something'. means 'the true' which is the opposite of ' the false', and finally means 'if one proves the manhood for somebody'. So he is the true man. Similarly, ' the Paradise is true because it exits truly' (Ibn ManZuur, n.d: 940; Az-Zajjajy, 1974: 307; Az-Zajjaj, 1974: 53; Ar-Raazy, 1983: 146).
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For the DNs interpreters means 'the absolute true reality, He Who exits truly and undeniably, the recognition of whom is obligatory, 'He Who is worshipped truly and other gods are false, and He Who is true by His Divine Entity and Divine Attributes' (Al-Bayhaqy, n.d: 13; AlGhazaaly,1990: 127; Al-Asfahaany, n.d: 179). It is mentioned 151 as in: 2:
Praise be to Allah, Lord of the Worlds(Pickthall,1930:1).
Essentially, is derived from which means 'to cherish something'. means 'the owner of something'.Hence, means 'the head of the family'. means 'to be the chieftain of the clan'. means 'the pious servant'. is 'the cloud' which is called so because it 'breeds the plant'. Hence has the meanings: ' the cherisher, the owner and the obeyed master as in the verse: 41:
he will pour out wine for his lord to drink(Pickthall,1930:72).
Finally, it is to be noted that with the definite article is only applied for Allah (Ar-Raazy, 1958: 27;Abdul Salaam,1967:10-11; Ibn ManZuur, n.d: 1547/3; Al-Asfahaany, n.d: 270). For the DNs interpreters, means 'He Who is the Master, the Owner and the Cherisher, He Who is unmatched in His Lordship, He Who disposes the matters of the whole universe, and to whom belong the legislation and the creation' (Ar-Raazy, 1958: 27; Al-Bayhaqy, n.d: 73; Ad-Daynuury , 1981: 9).
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It is mentioned thrice in the Glorious Qur'aan as in: 61:

So ask forgiveness of Him and turn unto Him repentant. Lo, my Lord is Nigh, Responsive(Pickthall,1930:68).
Linguistically speaking, the root means 'approached' which refers to the opposite of the 'remoteness'. means 'he is my relative'. means ' he who is not far from' (Ibn ManZuur: 3566/5;Az-Zajjajy, 1974: 250; Ibn Faaris, 1979: 80/5; Ar-Raazy, 1983: 527). Conventionally speaking, means 'He Who is close, He is not far from His servants by His knowledge, not by His location, and He Who is close to His servants so that He hears their supplications. It is worth mentioning that His closeness is of two kinds either general or specific. The first is called by His observance and knowledge, which includes every one(the believer and the unbeliever), and the second one is called ( closeness by knowledge, guarding and support) which include only His faithful worshippers as As-Sa'dy (2003:304443/5-12) states. It is mentioned once in the form of the noun as in: 21:
And Allah was predominant in his career, but most of mankind know not(Pickthall,1930:71).
Linguistically speaking, means 'to sieze something'. means 'to take over the state forcibly'. means 'the dominant frequently'. means 'the subjugation'(Ar-Raazy,1983: 477). Technically speaking, means 'He Who accomplishes and manages what He wants from His creation willingly or unwillingly. The
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order and judgment of whom are always effective that one can neither rejects it, nor outwits Him. Hence it belongs to His perfective power and wisdom (Al-Bayhaqy, n.d: 41; Ibn Kathiir, 1969: 473/2). It is mentioned once in the Glorious Qur'aan as in: 25:
On that day Allah will pay them their just due, and they will know that Allah, He is the Manifest Truth (Pickthall,1930:110).
Linguistically speaking, the root means 'appeared and became evident'. Semantically speaking, it means ' the conjoining and parting'. means 'to explain something'. means 'the eloquence', and finally, means 'to be distinctive' (Ibn ManZuur, n.d: 404/1; alLughawy, 1963: 77/1; Az-Zajjajy, 1974: 311; Ar-Raazy, 1983: 72). As a DN means 'He Who is distinctive in His Lordship, kinghood, and grandeur, He Who is evident due to His signs, He Who explains the rewardable and punishable deeds, and He Who explains the straight path for His faithful servants in order not to go astray'(AzZamakshary, 1947: n.d: 224/3; Al-Bayhaqy, n.d: 12). It is mentioned once in the Glorious Qur'aan as in: 3-1:
A questioner questioned concerning the doom about to fall2. Upon the disbelievers, which none can repel, 3. From Allah, Lord of the Ascending Stairways (Pickthall,1930:188).
Linguistically speaking, the root means 'to ascend'. means 'to ascend on the ladder'. means 'something went up'. means 'the lift'. means 'the ladder'. Similarly, means 'the night of ascending' (Ibn ManZuur, n.d: 2871/4; Ar-Raazy, 1983: 422).
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As a DN means 'He Who is the High, the bestower and He Who is full of virtues to Whom the souls, and the deeds of His servants are ascended' (Al-Bayhaqy, n.d: 93; An-Najdy, 2002: 344/2). It is mentioned thrice, all are in the plural form in the Glorious Qur'aan as in: 89 :
My Lord! Leave me not childless, though Thou art the best of inheritors
(Pickthall,1930:103). Linguistically speaking, means 'to inherit something'.' the heirs of somebody'. means 'to make someone among the heirs, - means the heritage, means 'the heir who remains after somebody die' (Ibn ManZuur, n.d: 4809/6; Az-Zajjaj, 1974: 65; Ar-Raazy, 1958: 119; Ar-Raazy, 1983: 717). For the DNs interpreters means 'He Who inherits all the creation, He Who remains after all what is on the earth is brought to a termination, and to Him return the properties from the temporary owners because He is the absolute owner' (Al-Bayhaqy,n.d:13;Az-Zajjajy,1974: 298).
2.12.8 DNs Related to Allah's Existence and Uniquiness:

It is mentioned once in the Glorious Qur'aan as in: 3:
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Linguistically speaking, ' the first' is the opposite of ' the last'. means 'the beginning of something'. It has many meanings. It may mean 'he who is in advance in time or in presidency like: the prince first then the minister, or ahead in arrangement like: the essence first, then the construction(Az-Zajjajy, 1974: 355; Al-'Askary, 1979: 113; AlAsfahaany, n.d: 38; An-Najdy, 2002: 135/2). Technically speaking, means 'the First Who is ahead of all things, nothing is before Him'(Al-Bayhaqy, n.d: 11; Ar-Raazy, 1958: 46; AzZajjajy, 1974: 355). It is mentioned once in the Glorious Qur'aan as in: 3:
Linguistically speaking,' the last' is the opposite of ' the last'. means 'to delay something'. means 'the end of something'. means 'he has come last'. means 'the other, i.e. one of two things' (Ibn ManZuur, n.d: 38/1; Ar-Raazy, 1958: 48; Az-Zajjaj, 1974: 60). Within the scope of DN means 'He Who is the last Who remains after the termination of the whole creation'(Az-Zajjajy, 1974: 356; Al-Bayhaqy, n.d: 11; Al-Ghazaaly , 1990: 136) The above mentioned two names are clearly interpreted by the Hadith that reads: (()... xiv) 'You are the First, nothing is before You;and You are the Last ,nothing is after You'. - The first name is mentioned once in the Glorious Qur'aan as in:
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33:
Is He Who is aware of the deserts of every soul (as he who is aware of nothing)? Yet they ascribe unto Allah partners. Say: Name them. Is it that ye would inform Him of something which He knoweth not in the earth? Or is it but a way of speaking? Nay, but their contrivance is made seeming fair for those who disbelieve and they are kept from the right road. He whom Allah sendeth astray, for him there is no guide(Pickthall,1930:76).
And the second name, i.e. it is mentioned 3 times as in: 2:

Linguistically speaking, the root means 'to individualize in a specific place and remain there'. ' standing' is the opposite of sitting. means 'to be in charge of something'. means 'to be the chieftain'. means 'the truth is proved for them'.And finally means ' the guarding' (Ibn ManZuur, n.d: 3781; Az-Zajjajy, 1974: 174; Ar-Raazy, 1983: 558). Technically speaking, means 'He Who is the Disposer of His servants affairs. , on the other hand, means 'He Who is the absolute self-subsistent and the everlasting. He Who disposes and maintains the heavens, the earth and every thing that exists. It is to be noted that is an intensive form. It involves intensiveness of the act of maintainence.It belongs both to the DE and DA (Al-Bahaqy, n.d: 48; Az-Zajjajy, 1974: 173; Al-Balkhy , 1975: 51). It is mentioned 5 times in the Glorious Qur'aan as in: 2 :
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Linguistically speaking, the root refers 'to the concept of life', which is the opposite of dead. The essence of life is perception and action. Hence the more life is active, the more his acts become (Ibn ManZuur, n.d: 1076/2; Al-Asfahaany, n.d: 198; Az-Zajjajy, 1974: 168; Ibn Faaris, 1979: 122/2; Ar-Raazy, 1983: 166). For the DNs interpreters means 'He Who is the absolute living, He Who is everlasting, He Who recognizes all things, and He Who neither dies nor vanishes(Abdul Jabaar, 1987: 22; Al-Ghazaaly, 1990: 131; AlJawziya, n.d: 184/2). It is mentioned 10 times in the Glorious Qur'aan as in: 133:
Thy Lord is the Absolute, the Lord of Mercy (Pickthall,1930:43).
Linguistically speaking, the root indicates 'self sufficiency' which means 'He who is in no need of others'. means 'to reside in a certain place'. means 'to live'. means 'the beneficence'. means 'the richness'.It can be in wealth or in other things like power and whatever makes one free from need (Az-Zajjajy, 1974: 194; Ibn Faaris, 1979: 397; Ibn ManZuur, n.d: 372/19; Ar-Raazy, 1983: 483). As for the DNs interpreters means 'He Who is the absolute self sufficient, He Who is free from need completely, because to be in need implicates disability, which is impossible for Allah, for all creation needs Him. It also means He Who is not related to others neither by entity nor by His attributes (Az-Zajjajy, 1974: 194; Al-Bayhaqy, n.d: 36; Al-Ghazaaly , 1990: 144). The first name is mentioned 22 times as in:
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5-4:
Lo! thy Lord is surely One. Lord of the heavens and of the earth and all that is between them, and Lord of the sun's risings(Pickthall,1930:142).
and the second name, i.e. , is mentioned only once as in: 1:

Say: He is Allah, the One! (Pickthall,1930:208).
Linguistically speaking, the root means 'to join something together'. is the single from counting view point. also means 'something not constructed from parts'. means 'the unique and incomparable thing in some features like knowledge, generosity and so on. ,on the other hand, is essentially taken from ,then changed to . is a thing, thus one may say: which means 'he is mindless as if he is nothing'. : is 'the first', therefore the first day of the week is called by the pagan Arabs. is used instead of only after ten. And finally is the unique and incomparable. It is to be noted that is more specific than ,because one may say: ( . where there is no one( ( in the house,this may mean either animals or human beings). But if he says: ' There is no one in the house( .)This would be the negation only of human beings.Moreover, refers to a unity of the entity, whereas refers to the uniqueness of features and unity as well (ArRaazy, 1958: 33; Az-Zajjajy, 1974: 145; Al-Asfahaany, n.d: 808; AzZajjaj, 1974: 57). Within the scope of the DNs means 'He Who is the one and the single without partner, and He Who is not constructed from parts like other things. On the other hand, means 'He Who is the unique and incomparable by His attributes. It is to be noted that is more specific than .It is like Allah's specific name. And finally,they belong
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to DE (Ar-Raazy, 1958: 35; Al-Bayhaqy, n.d: 31-32; Abu Awda, 1985: 101). It is mentioned twice in the Glorious Qur'aan as in the following verses: 1:
All that is in the heavens and all that is in the earth glorifieth Allah, the Sovereign Lord, the Holy One, the Mighty, the Wise(Pickthall,1930:182).
Linguistically speaking ( )has many meanings: Firstly it is derived from :which 'means purity'.Similarly, means 'the purification'. means 'bucket by which one purifies himself'. Secondly, :means 'bless', and is the "Blessed Land' as in: 71 :
And We rescued him and Lot (and brought them) to the land which We have blessed for (all) peoples(Pickthall,1930:102).
As a DN measns 'He Who is the blessed, the Free from defect and above all defects, He Who has no children, He Who is unmatched with others. He Who is intensively Pure, He Who is described with perfective attributes and full of virtues'(Al-Bayhaqy, n.d: 38; Ibn ManZuur. n.d: 2549/5; Az-Zajjaj,1974: 30; Ar-Raazy, 1983: 54).
2.13 Synonymy and the DNs:

Most people might think that there is a great synonymy among the DNs. However, some Muslim scholars like Al-'Askary (1979: 15) disagree with the previously mentioned view. They mention that it is impossible to have two expressions that convey the same meaning as most grammarians and linguists might think. Similarly, As-SuyuTy(1951:19/2) states that if one deletes a word in the Glorious Qur'aan to substitute it with a more
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suitable one, one will never find it in Arabic. Furthermore, Al-Ghazaaly (1990: 40) devotes a section for this purpose in his book " The sublime course to interpret the Divine Names of Allah" in which he states that there is no synonymy among the DNs, because the importance of the name is behind its meaning and the synonymous words differ from each other formally. Therefore, what is the importance of a word repeated many times by different expressions to denote the same meaning?. Hence every name is unique in its reference which conveys some specific meaning that is not denoted by another even if it is close to it. For example, the DNs and the latter means 'the One Who is free from all needs, and all what is on the earth needs Him, whereas the former, i.e denotes the first meaning only. The same goes with for the diference between xv. If it is difficult to differentiate between two DNs, there is no doubt in the origin of difference like (xvi). It is worth mentioning that the Qur'aanic expression has its own place in the Qur'aanic structure that indicates rhetorical inimtibility. And finally Al-Kwraany (n.d: 189) states that the names that are derived from one root like: -- - - Al-'Aly,Al-A'la, Al-Muta'aal and Al-Qaadir ,Al-Qadiir, Al-Muqtadir. do not have the same meaning, because each of which has its own specificity in that one of them is more eloquent than the other. Consequently the change of the form is the change of the meaning.
2.14 Summary:
This chapter comprises two parts. The first part deals with nouns in Arabic and English in general. Nouns in Arabic are divided into 'definite and indefinite nouns'. The former is further divided into subtypes including the 'proper nouns'. Proper nouns can be classified into four main types according to 'nominal, form, origin and meaning'(for further details see
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p.12). Nouns in English are of three types: Commen nouns, proper nouns and collective.Commen nouns are further divided into:countable nouns and incountable nouns. Moreover, the main types of proper nouns, their uses with the article 'the', and finally the proper nouns which function as collectives, count nouns or mass nouns are explained. As for the second part, it tackles with the 99 DNs comprehensively. It discusses the morphology and semantics of these names. They are divided into (15) morphological forms and eight semantic groups. Finally the matter of synonymy among the DNs is dicussed. For further elaboration the following table explains the relation among DNs.
Common Features The Divine Names

1.- 2.- 3.-- 4.--
Sameness of Root
5.- 6.- 7. - - 8.- - 9.- 01.-- 11.- 21.- 31.- 41.- 51.- 61.- .71.- 81. 91.-
Semantic Interrelation
1.---- 2. - 3. -- 4.- 5.- 6.--- 1. 2.
Apparent Paradox
021 Sameness of Root Plus Semantic Interrelation Miscellaneous
--- 2.- 3.---.1 4.- 5.--6. - 7.-- 8.- 9.-
----------- - - -
Table (5):The Relation Among DNs )8991,(Based on Al-Jurasy
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Chapter Three
Text Analysis and Translation Assessment
3.1 Definition of Translation:
Translation is one of the most important branches of learning. It is the channel through which ideas pass from one culture to another and a valuable means of conveying knowledge to those who are most in need of it . The scholars have tried time and again to put a unified definition of translation .However, it is defined differently by different scholars. There are two main trends in this regard ,the first trend defines translation in terms of "transference of meaning ",and the second trend views translation in terms of "equivalence"(Ilyas, 1989: 27). As such, some scholars like Ray (1962: 187) who is of the first view defines translation as "the transference of meanings from one language into another". Similarly,
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Newmark (1988a: 7) puts translation as "a craft which attempts to replace a written message or statement in one language by the same message or statement in another language".Savory(1968:34), Seleskovitch (1976:92), Tweneny and Hoeman (1976:11), Mcguire (1980:2), Shaheen (1990:15), and Aziz and Lataiwish (2000: 4) seem to agree with the mentioned view. On the other hand, there are some scholars who tackle translation in terms of finding equivalence. For example, Catford (1965: 1)defines it as an "operation performed on languages (two or more);a process of substituting a text in another". Similarly, Nida and Taber (1974: 12) states that "translation consists in reproducing in the receptor language the closest natural equivalence of the SL message". For similar views see also De Warrd and Nida (1986:11), Emery (1996:143) and De Beaugrande (1999: 14).
3.2 Methods of Translation:

The basic problem of translating has always been whether to translate literally or freely, semantically or communicatively. The argument has been going on since at least the first century BC. Up to the beginning of the nineteenth century, many writers preferred some kind of 'free' translation: the spirit, not the letter; the message rather than form; the matter not the manner. This was the often revolutionary slogan of writers who wanted the truth to be read and understood (Newmark, 1988b: 45). However, it seems that the picture of methods of translation has become clear after Newmark (1988) has suggested the flattened V diagram explaining the methods of translation. The methods are from the perspective of emphasis to SL or TL as follows: SL emphasis Word for word translation Literal translation TL emphasis Adaptation Free translation
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Faithful translation Semantic translation
Idiomatic translation Communicative translation
It seems useful to mention brief account of each method.
3.2.1 Word for word Translation:

This is often viewed as interlinear translation, with the TL immediately below the SL words. The SL word order is kept and the words are translated singly by their most common meanings, out of context. Cultural words are translated literally. The main purpose of word for word translation is either to understand the mechanics of the source language or to simplify a difficult text as a pretranslation process (Newmark, 1988b: 45-46).
3.2.2 Literal Translation:

The SL grammatical constructions are transferred to their nearest TL equivalents but the lexical words are again translated singly, out of context. As a pre translation process (Ibid: 46).
3.2.3 Faithful Tanslation:

A faithful translation aims at creating precise contextual meaning of the original within the constraints of the TL grammatical structures. It "transfers" cultural words and preserves the degree of grammatical and lexical "abnormality" deviation from SL norms in the translation. It tries to be completely faithful to the intentions and the text realisation of the SL writer(Ibid:46).
3.2.4 Semantic Tanslation:

Semantic translation differs from "faithful translation" only in as far as it must take more account of the aesthetic value (that is, the beautiful
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and natural sound) of the SL text, compromising on "meaning" where appropriate so that no assonance, and word-play are found in the finished version. The distinction between 'faithful" and "semantic" translation is that the first is uncompromising and dogmatic, while the second is more flexible, admits the creative exception to 100 fidelity and allows for the translator's intuitive empathy with the original(Ibid: 46).
3.2.5 Adaptation:
This is the "freest" form of translation. It is used mainly for plays (comedies) and poetry; the themes, characters, plots are usually preserved, the SL culture converted to the TL culture and text rewritten(Ibid: 46).
3.2.6 Free Tanslation:

Free translation recreates the content without the form of the original. Usually it is a paraphrase much longer than the original, a socalled intralingual translation(Ibid: 46-47).
2.3.7 Idiomatic Tanslation:

Idiomatic translation reproduces the "message" of the original but tends to distort shades of meaning by preferring colloquialisms and idioms where these do not exist in the original(Ibid: 47).
2.3.8 Communicative Tanslation:

Communicative translation aims at rendering the exact contextual meaning of the original in such a way that both content and form are readily acceptable and comprehensible to the readership (Newmark, 1988b:47). It is worth mentioning that communicative translation attempts to produce an effect on its readers as close as possible to that obtained on
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the readers of the original, therefore, it may be soother, clearer, and more direct. The two main methods of translation,viz,(communicative and semantic translation) are viewed differently in terms of "equivalence" by Nida and Taber (1974:165-167) who suggest two types of equivalence: Formal equivalence in which the translator focuses his attention on the similarity of form and content between the SL text and the TL in oreder to enable the TL reader to grasp the original text as much as possible. And dynamic equivalence which aims at producing the same effect as experienced by the SL receiver. It may be likened to communicative method of translation.
3.3 The Glorious Qur'aan and Translation:

Religious texts have the features of sacredness, which are based on faith, either the message or the word or both are believed to be holy. The sacred words of the source texts cannot be rendered into the words of the target language without losing their divine value (Aziz and Lataiwish, 2000: 111). If one ponders on the language of the Glorious Qur'aan, it will be evident that it is a unique type of discourse in Arabic and surpasses everything that can be written in Arabic. It is a difficult book, from stylistic perspective, not only for the native speakers of Arabic, but also for the scholars of Arabic. It differs from ordinary discourse and from classical Arabic in its highly dynamic fusion of form and content. The Qur'aan is composed in inimitable style. This inimitability '' is a quality that is unanimously agreed by the Muslim theologians as well as linguists. Famous among those is al-Jurjaany(1985) whose work ( i.e. Evidences of Inimitability) represents the climax connecting inimitability
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with the linguistic aspect. The inimitability of the Qur'aan lies in its style, eloquence, structure and lexis. Mention should be made that the translator of religious texts belongs to a special class of translators. He must at least sympathize with the message expressed in the text. He must be thoroughly familiar with various nuances of the words which he intends to translate. Since religious texts are closely related with faith and faith is essential part of the culture of a speaking community, translating such text involves an attempt at creating the original culture (Aziz and Lataiwish, 2000: 111). Similarly, as Shahat (n.d: 11) states, translating a religious scripture requires utmost accuracy and sensitivity and before one tries his hand in translating a religious scripture he/she is required to read a lot about hidden meanings. That is because all religious scriptures were written in times different from ours, different in language, culture, and frame of reference. A good translation has two criteria: faithfulness and fluency. For similar views see also (Abdul 'Aziiz, n.d: 22-47; Hasan, n.d: 143; Denffer, 2003: 141).
3.4 Strategies for Translating Proper Names:

The translation of the proper names is not a straightforward process as some people might think. They pose more than one problem which need satisfactory solution. There are many procedures for translation proper names: Firstly, as Newmark (1988a: 70-1) states, some names can be translated. He says:
Unless a person's name already has an accepted translation it should not be translated, but must be adhered to, unless the name is used as a metaphor.
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Similarly, Lipski (1976: 112) states that some names are translated in order to avoid embarrassment and to be socially accepted as in the Polish name 'Wisniewski' meaning wind, which became 'Ayers' and the Portuguese 'Carvalho' meaning Oak tree, which became Oakes. Moreover, Kaplan and Bernays (1977: 58) state that some people, for a political reason, have been obliged to change their names, but they liked their names, and therefore, they would translate them. An example of this has been 'August Schonberg' (beautiful mountain) which was the name of a German immigrant to USA who has Frechified his name to 'Belmont' which has the same meaning. Secondly, Newmark (1988a:70-1988b:214) states that people's names are normally transferred, thus their nationality is preserved, assuming that that their names have no connotations in the text like: Bob... Thirdly, he adds that some prominent figures like Platon (f), Sophocle (f), Horace, and religious figures are naturalized in the main European languages. For example: Aaron ,Abraham ,Isaac ,David. Moreover, where both connotations (rendered through sound-effect and/or transparent names) and nationality are significant, Newmark( 1988a: 71-1988b: 215) suggests that the best method is first to translate the word that underlines the SL proper name into the TL, and then to naturalize the translated word back into a new SL proper name, thus,'Miss Slowboy' could become Flaubub and then 'Flowboob' for German. Hervey and Higgins (2002: 32) state that:
There are two main alternatives in dealing with names. The name can be taken over unchanged into the TT. The first alternative introduces a foreign element into the TT. The second alternative in dealing with names, is transliteration. It, to some extent, solves these problems by using TL conventions for the representation of an ST
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name. How a name is transliterated may be entirely up to the translator, if it has never been put into the TL before. Some names have standard TL equivalents such as: French 'Saint Jean', German 'St Johannes', Italian 'S. Giovanni'; or Flemish 'LLtik', French 'Liege', German 'Lfittich' and Italian 'Liegi'; or French 'la Manche' and German 'der [Ariiiellkanal': in all these cases there is little choice but to use 'St John' and 'Liege' , unless the translator wants deliberately to draw attention to the foreign origin of the text. Another alternative in dealing with names is cultural transplantation. SL names are replaced by indigenous TL names that are not their conventional or literal equivalents, but have similar cultural connotations. In the English translations of Herge's Tintin books, 'Dupont et Dupond' have become 'Thompson and Thomson'. This ingeniously anglicizes the two characters, retains the connotations of commonness of the names, and imitates the ST play on different spellings. There is some clever cultural transplantation of names in the French Harry Potter translations: Ravenclaw > Serdaigle, Hufflepuff > Poufsouffle, Scabbers > CroGtard, Malfoy > Malefoy, Neville Longbottom > Neville Londubat, etc.
Finally it is significant to have a look at a strategy that compensates for the loss of meanings, since the names that we are dealing with seem to be conceptual terms and of special kind in which both the form and content are on equal footing. However, Khojaly (n.d: 4-5) supports an approach that is in point and quite suitable to our data, which is called "transference".
3.5 Transference:
It is one of the most important techniques to which translators may resort when it is thought that a source language element has no effective counterpart in the target language. Transference can be defined as the technique which involves the translators incorporation of a source language element in the target language text. Newmark (1988b: 81) states that transference (loan word, transcription) is the process of transferring a SL text to a TL text as a translation procedure. It is the same as Catford's transference and includes transliteration, which relates to the conversion of
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different alphabets: e.g. Russian (Cyrillic), Greek, Arabic, Chinese, etc. into English. The word then becomes a 'loan word'. When the translator has to decide whether or not to transfer a word unfamiliar in the target language, which in principle should be a SL cultural word whose referent is peculiar to the SL culture, then he usually complements transference with a additional translation procedure (like semantic or communicative translation), the two procedures in use are named as a 'couplet'. Generally, only cultural 'objects' or those related to a small group or cult should be transferred. Similarly, Khojaly (n.d: 4-5) states that this technique is also referred to by others as "loan words" and "borrowed words". Mildred Larson makes a distinction between a "loan word" and a "borrowed word". According to her, a "loan word refers to a word from another language and is unknown to most of the speakers of the receptor language", whereas a borrowed word is one that has been "assimilated into the receptor language prior to the translation process". An example is the Arabic word 'Allah' used in English as a borrowed word. If the transferred word is known to the target language reader, the transference process may take place smoothly without any other supportive technique. However, if the transferred word is not known to most target language readers, the translator will have to explain it to them. Such an explanation may be in the form of a note incorporated in the text immediately after the transferred word, this can only take place if the explanation is short as long explanations may be odd in the middle of the text, or in the form of foot-notes. In what follows we shall present forty verses containing the DNs with their translations.The translators included in the study are given the following shortened names.
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3.6 Data Analysis: 3.6.1Analysis of Dual Forms: SL Text(1) :The Forms " "/
(3):
1. Arberry (1964:13): 2.Dawood (1974:16) : 3.Drayabadi (1957:16):
the All- Merciful, The All-Compassionate the Compassionate ,the Merciful The Compassionate, the Merciful Merciful.
4. Al-Hilali and Khan (1964:20): The Most Beneficent, the Most
5. Irving (1985:17): 6. Khan (n.d:19): 7.Pickthall (1956:18):
the Mercygiving, the Merciful! the Merciful, the All-merciful The Beneficent, the Merciful. The Almighty, the Most Merciful
8. Progressive Muslims (2004:15):
9. Qaribullah and Darwish (2001:20): the Merciful, the Most Merciful 10. Rodwell (1861:12):
The Merciful, the Compassionate
131 11. Sale (1881:17): 12. Sarwar (1981:13 : 13. Sher Ali (1955:14): 14. Yusuf Ali (1937:16):
the most merciful the Beneficent, the Merciful. The Gracious, the Merciful Most Gracious, Most Merciful
Interpretation: This verse contains two DNs that refer to Allah's great mercy, He is associated with mercy, and it is He Who compassionates His servants by this mercy. is followed by to refer to the magnificent mercy (Ibn 'Aashuur, n.d: 176/1; As-Sa'dy, 2003: 27/1). Discussion: The above stated verse contains two DNs ,viz, which is in the form of and is in the form of .Together they constitute semantic cluster of the quality "Mercy". The former, namely, is Allah's specific name (see p. 62). Most of the translators seem that they do not know the subtle difference between them, resulting in inappropriate renditions. Consequently, most of them do not put clear-cut distinction between them. The translators Dawood and Daryabadi render them as "the Compassionate, The Merciful", whereas Rodwell and Arberry give the reverse, and Arberry adds the word 'all' which may lead to inaccurate translation, as it results in sacrificing the expressive meaning. Accordingly, if we back translate these two DNs it is possible to say it reversely (i.e. .) Moreover, Sale does render the two DNs, in one term, viz, "the most merciful", lumping and as if he were saying that there is verbosity in the Qur'aan. As such, one of the two names should be omitted. Sale's translation does not express his "impartial justice" that he states in his introduction as such his rendering is accused of being unfaithful. Similarly, Progressive Muslims translates as "The Almighty" which could be related to power rather than mercy, a case which may lead to inaccuracate translation. The remaining translators, namely,
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Pickthall, Yusuf Ali, Sher Ali, Al-Hilali and Khan, Khan Qaribullah and Darwish and Sarwar render the two names as if they were the same repeated names and do not show contrastive components. However, Irving makes a good manoeuvre by adding the word "giving" to "Mercy" to differentiate from . In order to bridge the gap between SL and TL, we propose to transliterate the names and put their meanings in brakets.[See table (6)].
N.T 1
Renderings The AllCompassionate
The Proposed Renderings Type of trans. Transliteration with transference Ar-Rahmaan (the entirely the All (Merciful Ar-Rahiim (the especially Most (Mercygiving
the All- Merciful
2 3 4 5 6 7 8 9 10
the Compassionate The Compassionate ,The Most Beneficent the Mercygiving, the Merciful The Beneficent, The Almighty, the Merciful, The Merciful
the Merciful the Merciful .the Most Merciful !the Merciful The All-merciful .the Merciful the Most Merciful the Most Merciful the Compassionate
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11 12 13 14 The most merciful the Beneficent The Gracious Most Gracious the Merciful the Merciful Most Merciful
Table (6): Translations of
The Forms / SL Text:(2)

(158):
1. Arberry (1964:45): Safah and Marwa are among the waymarks of
God; so Whoeverso makes the pilgrimage to the House or the visitation, it is no fault in him to circumambulate them. Whose volunteers good. God is All-grateful All-Knowing. 2. Dawood (1974:348) Safa and Marwa are beacons of Allah. it shall be no offence for the pilgrim or the visitor to the Sacred House to walk around them. He that does good of his own accord shall be rewarded by Allah. Allah has knowledge of all things. 3. Drayadabi (1957:50): Verily Safa and Marwa are of the landmarks of Allah; so whosoever maketh a pilgrimage to the House, or performeth the Umra, in him there is no fault if he walketh inbetween the twain. And whosoever voluntarily doth good, then verily Allah is Appreciative, Knowing. 4. Al-Hilali and Khan (1996:60): Verily! As-Safa and Al-Marwah (two mountains in Makkah) are of the Symbols of Allah. So it is not a sin on him who perform Hajj or 'Umrah (pilgrimage) of the House (the Ka'bah at Makkah) to perform the going (Tawaf) between them (As-Safa and Al-Marwah). And whoever does good voluntarily, then verily, Allah is All-Recogniser, AllKnower.
134 5. Irving (1985:70): Safa and Marwa are some of God's waymarks.
Anyone who goes on Pilgrimage to the House or visits [it] will not be blamed if he runs along between them. With anyone who volunteers some good, God is Appreciative, Aware. 6. Khan (n.d:65): (The hillocks of) Safa and Marwa are among the waymarks of God; so whoso makes the Pilgrimage or the Visitation to the House, it is no fault in him to go about them; and whoso volunteers any good, God is Thankful, Knowing. 7. Pickthall (1956:77): Lo! (the mountains) Al-Safa and Al-Marwah are among the indications of Allah. It is therefore no sin for him who is on pilgrimage to the House (of God) or visiteth it, to go around them (as the pagan custom is). And he who doeth good of his own accord (for him), Lo! Allah is Responsive, Aware. 8. Progressive Muslims (2004:66): The camel and goat heavy with milk are amongst Gods decrees. So whosoever makes Pilgrimage to the sanctuary, or is merely passing through, commits no error that he should partake of them. And whoever donates for goodness, then God is Appreciative, Knowledgeable. 9. Qaribbullah and Darwish (2001:65): Safah and Marwah are the waymarks of Allah. Whoever performs the pilgrimage to the House or the visit, there shall be no guilt on him to circumambulate between both of them. And whoever volunteers good, Allah is Thankful, the Knower. 10. Rodwell (1861:55): Verily, Safa and Marwah are among the monuments of God: whoever then maketh a pilgrimage to the temple, or visiteth it, shall not be to blame if he go round about them both. And as for him who of his own accord doeth what is goodGod is Grateful, Knowing. 11. Sale (1881:66): Moreover Safah and Merwah are two of the monuments of God: whoever therefore goeth on pilgrimage to the temple of Mecca or visiteth it, it shall be no crime in him if he compasses them both. And as for him who voluntarily performeth a good work; verily God is grateful and knowing. 12. Sarwar (1981:88): Safa and Marwah (names of two places in Mecca) are reminders of God. It is no sin for one who visits the Sacred House (in Mecca) to walk seven times between (Safa and Marwah.) Whoever willingly does a good deed in obedience to God, will find God All-knowing and Fully Appreciative 13. Sher Ali (1955:45): Surely, Al-Safa and Al-Marwah are among the Signs of Allah. It is therefore no sin for him who is on Pilgrimage to the House, or performs Umrah, or go around the two. And whoso does good beyond what is obligatory, surely then, Allah is appreciative of good deeds, and All-Knowing.
135 14. Yusuf Ali (1937:77): Behold! Safa and Marwa are among the Symbols
of Allah. So if those who visit the House in the Season or at other times should compass them round, it is no sin in them. And if any one obeyeth his own impulse to Good, be sure that Allah is He Who recogniseth and knoweth. Interpretation: Safah and Marwah are among the religious acts, by which one worships Allah. Whoever performs Hajj or 'Umrah, so he must circumambulate the sacred House, whoever volunteers righteous Islamic acts Allah will reward him, and Allah is well-acquinted with those doing good (Ibn 'Aashuur,n.d:65/2;As-Sa'dy,73/2). Discussion: First of all is in the form of . Along with ,These two names may be called "semantic cluster" that encapsulates the concept of rewarding the deeds.
SL Text:(3)
(30 ):
1. Arberry (1964:95): That He may pay them in full their wages and
2.
3.
4.
5. 6. 7. 8.
enrich them of his bounty; surely He is All-forgiving Allthankful. Dawood (1964:98): Allah will give them their reward and enrich them from His own abundance .He is forgiving and bountiful in His rewards. Drayabadi (1957:88): That He may pay them their hires in full and increase Unto them of His grace; verily, He is Forgiving, Appreciative. Al-Hilali and Khan (1996:100) : That He may pay them their wages in full, and give them (even) more, out of His Grace. Verily! He is OftForgiving, Most Ready to appreciate (good deeds and to recompense). Irving (1985:85): so He may repay them their earnings and grant them even more out of His bounty. He is Forgiving, Appreciative. Khan (n.d:98): that He may pay them in full their wages and increase for them out of His bounty; He is Forgiving, Thankful Pickthall (1965:101):: That He will pay them their wages and Increase them of His grace. Lo! He is Forgiving, Responsive. Progrssive Muslims (2004:105): He will give them their recompense, and He will increase them from His blessings. He is Forgiving, Appreciative.
136 9. Qaribbullah and Darwish (2004:105): so that He may pay them in full
their wages and enrich them from His bounty. Surely, He is the Forgiver and the Thanker. 10. Rodwell (1861:111): God will certainly pay them their due wages, and of his bounty increase them: for He is Gracious, Grateful. 11. Sale (1881:112): God may fully pay them their wages, and make them a superabundant addition of his liberality; for he is ready to forgive the faults of his servants, and to requite their endeavors. 12. Sarwar (1981:118): and in receiving their reward from God and in further favors. He is All-forgiving and All-appreciating. 13. Sher Ali (1955:120): In order that HE may give them their full rewards, and even increase them out of HIS bounty. HE is, surely, Most Forgiving, Most Appreciating. 14. Yusuf Ali (1937:113): For He will pay them their meed, nay; He will give them (even) more out of His Bounty; for He is OftForgiving, Most Ready to appreciate (service). Interpretation: This means that Allah will reward His servants' good deeds whether small or great, enrich them with His bounty, and accepts the smallest deed and hide their sins (Ibn 'Aashuur, n.d: 308/22; As-Sa'dy, 2003: 809/22). Discussion: is in the form of .These two names may be called "semantic cluster" that encapsulates the concept of rewarding the deeds. It is to be noted that these two DNs ,namely, and , from semantic perspective, should not be applied equally to Allah and to humans (see p. 68). Each of the two names should be understood carefully as human attribute, and as Divine Attribute. Most of the translators give inaccurate renditions in that they do not differentiate between morphological forms and use the same word for the two names, viz, and . Daryabadi, Progressive Muslims and Irving choose 'Appreciative', Khan gives 'Thankful', Pickthall 'Responsive', Rodwell gives 'Grateful'. Similarly, some other translators give semi-identical words, namely, Arberry gives 'All-grateful and All-thankful', Qaribullah and Darwish give 'thankful and The thanker', Sarwar gives 'Fully Appreciative and All-appreciating' as translations for and respectively,a case which may lead to lose
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the contrastive components between the two name. Moreover, the previously mentioned translators do not state the religious concept of "thanking" explicitly, and they apply this concept, from semantic perspective, equally to Allah and people because most of the equivalents are taken formally, "Grateful" means 'Feeling gratitude; actuated by or showing gratitude'(Oxford, 2001, s.v. Grateful). Similarly, "responsive" means 'responding readily and positively' (Oxford, 2001, s.v. responsive), let alone, "appreciative" which means 'feeling or showing pleasure' (Oxford, 2001, s.v.appreciative), likewise, "thankful" means 'pleased and relieved' (Oxford, 2001, s.v. thankful). Dawood gives 'He that does good of his own accord shall be rewarded by Allah and bountiful in His rewards', Al-Hilali and Khan give 'Allah is All-Recogniser and Most Ready to appreciate (good deeds and to recompense)', andYusuf Ali gives 'Allah is He Who recogniseth, and Most Ready to appreciate (service)' for both and .It seems that they give a appropriate renditions except for the recurrency which is expressed by the morphological form of , since they give the functional meaning of 'thanking'. The same goes with Sale, as far as is concerned, who gives 'ready to requite their endeavors'. Similarly, Sher Ali is also successful because he states the religious meaning of 'thanking' of as he translates 'Allah is appreciative of good deeds', and he gives 'Most Appreciative' for which, religiously speaking, may not express the concept of 'thanking' explicitly because it is used non-restrictively, and do not express the morphological recurrency function of .We suggest to transliterate the two names putting their meanings in brackets in order not to be lumped together and to express the meaning of both form clearly.[See table (7)].
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The Forms / / SL Text:(4)

(65):
1.Arberry (1964:77): Say: 'He is Able to send forth upon you
chastisement, from above you or beneath your feet, or to divide you into discordant factions, and to make some of you taste the affliction of the other. Look how We make plain Our verses, in order that they understand. 2.Dawood (1974:88): Say :'He has power to let loose His scourge upon you from above your heads and beneath your feet, and to divide you into discordant factions ,causing the one to suffer at the hands of the other 3.Drayabadi (1975:99): Say thou: He is Able to stir up torment on you from above you or from beneath your feet or to confound you by factions and make you taste the violence of one anot her. Behold! how variously We propound the signs that haply they may understand. 4.Al-Hilali and Khan (1996:100): Say: "He has power to send torment on you from above or from under your feet, or to cover you with confusion in party strife, and make you to taste the violence of one another." See how variously We explain the Ayat (proofs, evidences, lessons, signs, revelations, etc.), so that they may understand. 5.Irving (1985:57): SAY: "He is Able to send torment down upon you or from underneath your feet, or to confuse you with factions and make some of you experience the violence of others." Watch how We handle signs so that they may understand. 6.Khan (n.d:74): Say `He is able to send forth on you punishment from above you or from under your feet, or to confuse you in sects and make you taste the violence of one another;' see, how We turn about the Signs that they may understand. 7.Pickthall (1956:89): Say: He is able to send punishment upon you from above you or from beneath your feet, or to bewilder you with dissension and make you taste the tyranny one of another. See how We display the revelations so that they may understand 8.Progressive Muslims (2004:77).: Say: He is able to send retribution from above you or from below your feet, or He will make you belong to opposing factions, then He will let you taste the might
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of each other. See how We cite the revelations, perhaps they may comprehend 9.Qaribbullah and Darwish (2001:100): Say: 'He is Able to send forth upon you punishment from above you or beneath your feet, or to divide you into discordant factions, and to make some of you taste the affliction of the other. Look how We make plain Our verses, in order that they understand 10.Rodwell (1861:85): SAY: It is He who hath power to send on you a punishment from above you, or from beneath your feet, or to clothe you with discord, and to make some of you to taste the violence of others. See how variously we handle the wondrous verses, that haply they may become wise! 11.Sale (1881:56): Say, He is able to send on you a punishment from above you, or from under your feet, or to engage you in dissension, and to make some of you taste the violence of others. Observe how variously we show forth our signs, that peradventure they may understand. 12.Sarwar (1981:77): Say, "God has the power to send torment on you from above or below your feet, or to divide you into different groups quite hostile to one another, and make you suffer from each other's animosity." Consider how plainly We show them a variety of evidence (of the Truth) so that they may have understanding. 13.Sher Ali (1955:87): Say, `HE has the power to send punishment upon you from above you or fromunder your feet, or to confuse you in sects and to make you taste the violence of one another. Behold how WE turn about the Signs;haply they will understand! 14.Yusuf Ali (1937:100): Say: "He hath power to send calamities on you, from above and below, or to cover you with confusion in party strife, giving you a taste of mutual vengeance, each from the other." See how We explain the Signs by various (symbols); that they may understand. Interpretation: Allah is He Who is powerful to send on you punishment from all sides, He Who shows truly His signs in various forms. So one should be aware not to disobey Him. Also the verse involves threat to the guilty people, reminding them that His punishment should be feared (Ibn 'Aashuur, n.d: 283/7; As-Sa'dy, 2003: 289/7).
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Discussion: First of all is in the form of . Together with and , they constitute a semantic cluster that encapsulates the quality of power that applies to Allah. It express the normal quality without futher extensiveness.
SL Text:(5)
(20): 1.Arberry (1964:40):The lightning wellnigh snatches away their sights; whensoever it gives them light they walk in it, and when darkness is over them, they halt, had God willed, he would have take away their hearing and their sight. Truly, God is powerful over everything. 2.Dawood (1974:55).: the lighting almost takes away their sight: whenever it flashes upon them they walk on , but as soon as it darkens they stand still .Indeed, if Allah pleased , he could take away their and hearing: he has power over all things. 3.Drayabadi (1941:44): The lightning well-nigh snatcheth away their sight; whensoever it flasheth on them, they walk therein, and when it becometh dark unto them, they stand still. And had Allah willed He would of a surety have taken away their hearing and their sights; verily Allah is over everything potent. 4.Al-Hilali and Khan (1996:64): The lightning almost snatches away their sight, whenever it flashes for them, they walk therein, and when darkness covers them, they stand still. And if Allah willed, He could have taken away their hearing and their sight. Certainly, Allah has power over all things. 5.Irving (1985:43): Lightning almost snatches their sight away: each time it lights things up for them, they walk along in it, while when darkness settles down on them, they stand stockstill. If God wanted, He would take away their hearing and eyesight; God is capable of everything! 6.Khan (n.d:46): The lightning almost snatches away their eyes; whenever it gives them light, they walk in it, and when it darkens over them, they halt; had God willed, He would have taken away their ears and their eyes; God is powerful over everything. 7.Pickthall (1956:45).: The lightning almost snatcheth away their sight from them. As often as it flasheth forth for them they walk therein, and when it darkeneth against them they stand still. If
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Allah willed, He could destroy their hearing and their sight Lo! Allah is Able to do all things. 8.Progrssive Muslims (2004:45).: The lightning nearly snatches away their sight, whenever it lights the path they walk in it, and when it becomes dark for them they stand. Had God willed, He would have taken away their hearing and their sight; God is capable of all things. 9.Qaribbullah and Darwish (2001:28): The lightning almost snatches away their sight, whenever it flashes upon them they walk on, but as soon as it darkens they stand still. Indeed, if Allah willed, He could take away their sight and hearing. Allah has power over all things. 10.Rodwell (1861:63):The lightning almost snatcheth away their eyes! So oft as it gleameth on them they walk on in it, but when darkness closeth upon them, they stop! And if God pleased, of their ears and of their eyes would he surely deprive them: verily God is Almighty! 11.Sale (1881:44): the lightning wanteth but little of taking away their sight; so often as it enlighteneth them, they walk therein, but when darkness cometh on them, they stand still; and if God so pleased He would certainly deprive them of their hearing and their sight, for God is almighty. 12.Sarwar (1981:24):The lightning almost takes away their vision. When the lightning brightens their surroundings, they walk and when it is dark, they stand still. Had God wanted, He could have taken away their hearing and their vision. God has power over all things 13.Sher Ali (1955:25): The lightning might well nigh snatch away their sight; whenever it shines upon them, they walk therein; and when it becomes dark to them, they stand still. And if Allah had so willed HE could take away their hearing and their sight; surely Allah has the power to do all that HE wills. 14.Yusuf Ali (1937:45): The lightning all but snatches away their sight; every time the light (helps) them, they walk therein, and when the darkness grows on them, they stand still, and if Allah willed, He could take away their faculty of hearing and seeing; for Allah hath power over all things.
Interpretation: In this verse Allah warns the hypocrite of the punishment in order to restrain them from continuing in their hypocrisy, and no one can
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prevent Allah from executing His order (Ibn 'Aashuur, n.d: 323/1; As-Sa'dy, 2003: 34/1). Discussion: is in the form of .In addition to and ,they altogether consititute a semantic cluster that encapsulates the quality of power that applies to Allah with. . It the intermediate degree among the three, viz,, , and .
SL Text:(6)
(45): 1.Arberry (1964:75): And strike for them the similitude of the present life; it is a water that We send down out of heaven, and the plants of the earth mingle with it and in the morning it is straw the winds scatter; and God is omnipotent over everything. 2.Dawood (1974:75).: coin for them a simile about this life .it is like the green herbs that flourish when watered by the rain, soon turning into stubble which the wind scattered abroad. Allah has power over all thing 3.Drayabadi (1957:75): And propound thou unto them the similitude of the life of the World. It is as water which We send down from the heaven, then there mingleth therewith the vegetation of the earth, and lo! it becometh dry stubble which the winds scatter and Allah is over everything potent . 4.Al-Hilali and Khan (1996:55) : World, it is like the water (rain) which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds scatter. And Allah is Able to do everything. 5.Irving (1985:65): Set forth an example for them about worldly life being like water We send down from the sky, The plants on the earth swell up with it; yet some morning they will become dry weeds which the winds will blow away. God is Competent to do everything! 6.Khan (n.d:66):: And describle to them the similitude of the present life: it is like water that We send down from heaven with which the plants of the earth mingled, then it became straw which the winds scattered; and God is fully powerful over everything .
144 7.Pickthall (1956:56): And coin for them the similitude of the life of the
world as water which We send down from the sky, and the vegetation of the earth mingleth with it and then becometh dry twigs that the winds scatter. Allah is Able to do all things. 8.Progressive Muslims (2004:45): And give them the parable of this worldly life is like a water which We have sent down from the sky, so that the plants of the Earth mix with it and it becomes murky being moved by the wind. And God is capable of all things. 9.Qaribbullah and Darwish (2001:65): Give to them a parable about this present life. It is like water We have sent down from the sky with which the plants of the earth mingle, and in the morning it is straw the wind scatters. Allah is Powerful over all things. 10.Rodwell (1861:44): And set before them a similitude of the present life. It is as water which we send down from Heaven, and the herb of the Earth is mingled with it, and on the morrow it becometh dry stubble which the winds scatter: for God hath power over all things.
11.Sale (1881:56): And propound to them a similitude of the present life. It
is like water which we send down from heaven; and the herb of the earth is mixed therewith, and after it hath been green and flourishing, in the morning it becometh dry stubble, which the winds scatter abroad: and God is able to do all things. 12.Sarwar (1981:44): (Muhammad), tell them, "The worldly life resembles the (seasonal) plants that blossom by the help of the water which God sends from the sky. After a short time all of them fade away and the winds scatter them (and turns them into dust). God has power over all things. 13.Sher Ali (1955:55): And set forth for them the similitude of the life of this world. It is like water which WE send down from the sky, and the vegetation of the earth is mingled with it, and then it becomes dry grass broken into pieces which the winds scatter, and Allah has full power over everything. 14.Yusuf Ali (1937:44): Set forth to them the similitude of the life of this world: it is like the rain which We send down from the skies: the earth's vegetation absorbs it. But soon it becomes dry stubble, which the winds do scatter: it is (only) Allah Who prevails over all things. Interpretation: Allah addresses His prophet (Muhammad) to remind the people of Allah's ability, how He creates the things and their opposites, how
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the first step leads to the final step, and how He puts the causes of ruin after the causes of existence, which implicates a wonderful ability. Hence the verse ends with ( Ibn 'Aashuur, n.d: 332/15; As-Sa'dy, 2003: 556/15). Discussion: is in the form of . The above stated verses contain the semantic cluster that encapsulates the quality of power that applies to Allah with various degrees according to the requirements of the Qur'aanic context. If we analyse the three names, viz, , into their components, one can say: ( description), (description plus intensiveness), (description plus intensiveness plus conspicuousness)(see p.p. 53, 58 and 79). Most of the translators do not pay attention to the above stated components. Some of the translators, namely, Pickthall, Dawood, Sarwar, and Sher Ali use the same term as an equivalent for the three names (i.e..) Similarly,Yusuf Ali and Al-Hilali and Khan use the same term for both and ,Sale gives the same term for and ,Daryabadi uses "potent" for both and .Likewise, Progressive Muslims gives the same rendering for both and ,and finally Rodwell gives the same for both and ,which are inaccurate renditions, because they do not convey the expressive contrastive components among the names and give the TL readers an impression that the same name is repeated. As such, these renderings reflect a great deal of verbosity in the Qur'aan. The remaining translators, namely, Qaribullah and Darwish use "able, has power and powerful". Irving prefers "able, capable of and competent", and Arberry gives "able, powerful and omnipotent" as equivalents for , , respectively. They give three distinct terms, which are different from each other slightly by means of certain suffixes like "full" or expressions like "omnipotent" which are used in a way that does not express the meanings of the three names distinctively, which may be used
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unconsciously by the translators. Finaly we suggest to translate semantically, and to use transliteration supported by transference of the meanings of the two names in order to give each name its separate meaning.[See table (8)].
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(33): 1.Arberry (1964:80): What He who stands over every soul for what it has earned?-and, yet they ascribe to God associates. Say: 'Name them! Or will you tell Him what He knows not in the earth? Or in apparent words?'Nay: but decked out fair to the unbelievers is their devising, and they are barred from the way, and whomsoever God leads astray, no guide has he. 2.Dawood (1974:82): Who is it that Watches over every soul and all its action? Yet they set up other gods besides Allah. Say: 'Name them. would you tell Allah of that which is unknown to Him? Or are they but empty words? Indeed, their foul devices seem fair to the unbelievers, for they are debarred from the right path. None can guide those Whom Allah Has led astray. 3.Drayabadi (1957:75): Is He, then, who is ever standing over every soul with that which he earneth, like unto other! And yet they have set up associates unto Allah. Say thou: name them; would ye inform Him of that which He knoweth not on the earth? or is it by way of outward saying? Aye! fair-seeming unto those who disbelieve is made their plotting, and they have been hindered from the way. And whomsoever sendeth astray, for him there is no guide. 4.Al-Hilali and Khan (1996:75): Is then He (Allah) Who takes charge (guards, maintains, provides, etc.) of every person and knows all that he has earned (like any other deities who know nothing)? Yet they ascribe partners to Allah. Say: "Name them! Is it that you will inform Him of something He knows not in the earth or is it (just) a show of false words?" Nay! To those who disbelieve, their plotting is made fairseeming, and they have been hindered from the Right Path, and whom Allah sends astray, for him, there is no guide. 5.Irving (1985:85): Who is it then that is standing over every soul to mark its actions? Yet have they set up associates with God. SAY: Name them. What! Would ye inform God of that which He knoweth not on the Earth? Or are they not a mere empty name? But prepared of old for the infidels was this fraud of theirs; and they are turned aside from the path; and whom God causeth to err, no guide shall there be for him!
149 6.Khan (n.d:88): Is then He who stands over every soul for what it has
earned but they have assigned associates to God. Say, `name them, or do you tell Him what He does not know in the earth, or in apparent words?' No, but to the unbelievers, their devising seems fair and they are barred from the way; and whomsoever God sends astray, no guide has he. 7.Pickthall (1956:75): Is He Who is aware of the deserts of every soul (as he who is aware of nothing)? Yet they ascribe unto Allah partners. Say: Name them. Is it that ye would inform Him of something which He knoweth not in the earth? Or is it but a way of speaking? Nay, but their contrivance is made seeming fair for those who disbelieve and they are kept from the right road. He whom Allah sendeth astray, for him there is no guide. 8.Progressive Muslims (2004:100): The One who is standing over every soul for what it has earned; yet they make partners with God. Say: Name them?, or are you informing Him of what He does not know on Earth or is it just a show of words? But to the rejecters, their scheming is made to appear clever, and they are turned away from the path. And whoever God misguides will have no guide. 9.Qaribbullah and Darwish (2001:101): What, He who stands over every soul for what it has earned, yet they made partners for Allah. Say: 'Name them. Or would you tell Him of that which is unknown in the earth to Him? Or in outward speech only? 'Indeed, their devising seems fair to the unbelievers, for they are barred from the Right Way. None can guide those whom Allah leads astray. 10.Rodwell (1861:86): Who is it then that is standing over every soul to mark its actions? Yet have they set up associates with God. SAY: Name them. What! Would ye inform God of that which He knoweth not on the Earth? Or are they not a mere empty name? But prepared of old for the infidels was this fraud of theirs; and they are turned aside from the path; and whom God causeth to err, no guide shall there be for him! 11.Sale (1881:78): Who is it therefore that standeth over every soul, to observe that which it committeth? They attribute companions unto God. Say, Name them: will ye declare unto him that which he knoweth not in the earth? or will ye name them in outward speech only? But the deceitful procedure of the infidels was prepared for them; and they are turned aside from the right path: for he whom God shall cause to err, shall have no director. 12.Sarwar (1981:81): (Can anyone be considered equal to) the One who is the Guardian of every soul and the Watcher of what it has gained? Yet, the unbelievers have considered their idols equal to
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God. Say, "Name the attributes of your idols. Are you trying to tell God about something that does not exist on the earth? Do you only mention empty names? Evil plans have attracted the unbelievers and have misled them from the right path. No one can guide those whom God has caused to go astray 13.Sher Ali (1955:59): Will then HE, Who stands over every soul watching what it earns, let them go unpunished? Yet they ascribe partners to Allah. Say, `Do name them.' Would you inform HIM of what HE does not know in the earth ? Or, is it a mere empty saying? Nay, but the design of the disbelievers has been made to appear beautiful in their eyes, and they have been kept back from the right way. And he whom Allah lets go astray shall have no guide. 14.Yusuf Ali (1937:77): Is then He Who standeth over every soul (and knoweth) all that it doth, (like any others)? And yet they ascribe partners to Allah. Say: "But name them! Is it that ye will inform Him of something He knoweth not on earth, or is it (just) a show of words?" Nay! to those who believe not, their pretence seems pleasing, but they are kept back (thereby) from the Path. And those whom Allah leaves to stray, no one can guide Interpretation: Allah by means of His Prophet Muhammad addresses the unbelievers: Is it fair to equate who is Qaa'im (i.e. Allah, Who takes charge, guards, maintains, providesetc) of every soul, with Whom is not? Yet they associate partners beside Allah. But He is the Unique and Single. Say (O Muhammad ) to the polytheists name those partners if they are honest, because Allah is well acquainted with every thing. But they follow Satan's steps in what they say, finding no guide for them (Ibn 'Aashuur, n.d; 150/13; As-Sa'dy, 2003: 484/13). Discussion: First of all is in the form of .Most of the translators like Yusuf Ali, Sale, Khan, Dary, Qaribullah and Darwish, Progressive Muslims, Irving, Sher Ali, Arberry and Rodwell provide inacurrate renderings in that they choose the word "stands over" or "standing over" as equivalents for the word " ,"which is only the linguistic meaning. As such, they do not express clearly the intented interpretative functional
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meaning as in the SL text, which may lead to semantic loss. Moreover, Pickthall chooses the word "aware" which, according to (Oxford,2001, s.v.aware), means "having knowledge or perception of a situation or fact", which seems to be the equivalent for knowledge rather than "taking care for something" expressed by the name ," "or it may be the peripheral meaning and not the core meaning of .However, Dawood uses "Who is it that Watches over every soul and all its action?" and Sarwar uses "the One who is the Guardian of every soul and the Watcher". It seems that they understand the concept of in SL., giving suitable renderings. Similarly, Al-Hilali and Khan seem to be the most appropriate rendition, for they prefer to render the name as "He (Allah) Who takes charge (guards, maintains, provides.etc.)", which expresses the SL interpretative meanings in the TL successfully.
SL Text:(8)
(255):
1.Arberry (1964:90): God, there is no god but He, the Living, the
Everlasting; slumber seizes Him not neither sleep; to Him belongs all that is in the heavens and the earth. Who is there that shall intercede with Him, with Him save by His leave? He knows what lies before them and what is after them, but they comprehend not anything of His knowledge, save such as He wills. His Throne comprises the heavens and earth; the preserving of them, oppresses His not, He is the All-high, the All-glorious. 2.Dawood (1975:75): Allah: there is no god but Him, the living, the Eternal One. Neither slumber nor sleep overtakes Him. His is what the heavens and the earth contain. Who can intercede with Him except by His permission? He knows what is before and behind men .they can grasp only part of His knowledge which He wills. His throne is as vast as the heavens and the earth, and the
152
preservation of both does not weary Him .he is the Exalted, the Immense One. 3.Drayabadi (1957:86): Allah! There is no God but he, the Living, the Sustainer Slumber taketh hold of Him not, nor sleep. His is whatsoever is in the heavens and whatsoever is on the earth. Who is he that shall intercede With Him except with His leave! He knoweth that which was before them and that which shall he after them, and they encompass not aught of His knowledge save that which He willeth. His throne comprehendeth the heavens and the earth, and the guarding of the twain wearieth Him not. And He is the High, the Supreme. 4.Al-Hilali and Khan (1996:96): Allah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursi extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great. 5.Irving (1985:85): God! There is no deity except Him, the Living, the Eternal! Slumber does not overtake Him, nor does sleep. What the Heavens hold and what Earth holds [belongs] to Him. Who is there to intercede with Him except by His permission? He knows what lies before them and what's behind them, while they embrace nothing of His knowledge except whatever He may wish. His Seat extends far over Heaven and Earth; preserving them both does not overburden Him. He is the Sublime, the Almighty! 6.Khan (n.d:78)1: God, there is no god but He, the Living, the Everlasting; slumber does not seize him nor does sleep; to Him belongs whatever is in the heavens and whatever is in the earth. Who is there that shall intercede with Him, except by His permission? He knows what is before them and what is after them, but they do not comprehend anything of His knowledge, except what He will. His Throne extends over the heavens and earth, and their guarding does not strain Him; and He is the High, the Great. 7.Pickthall (1956:90): Allah! There is no God save Him, the Alive, the Eternal. Neither slumber nor sleep overtaketh Him. Unto Him belongeth whatsoever is in the heavens and whatsoever is in the
153
earth. Who is he that intercedeth with Him save by His leave? He knoweth that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His throne includeth the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous. 8.Progressive Muslims (2004:90): God, there is no god but He, the Living, the Sustainer. No slumber or sleep overtakes Him; to Him belongs all that is in heavens and in the Earth. Who will intercede with Him except by His leave? He knows their present and their future, and they do not have any of His knowledge except for what He wishes. His throne encompasses all of the heavens and the Earth and it is easy for Him to preserve them. He is the High, the Great. 9.Qaribullah and Darwish (2001:95) : Allah, there is no god except He, the Living, the Everlasting. Neither dozing, nor sleep overtakes Him. To Him belongs all that is in the heavens and the earth. Who is he that shall intercede with Him except by His permission! He knows what will be before their hands and what was behind them, and they do not comprehend anything of His Knowledge except what He willed. His Seat embraces the heavens and the earth, and the preserving of them does not weary Him. He is the High, the Great. 10.Rodwell (1861:61): God! There is no God but He; the Living, the Eternal; Nor slumber seizeth Him, nor sleep; His, whatsoever is in the Heavens and whatsoever is in the Earth! Who is he that can intercede with Him but by His own permission? He knoweth what hath been before them and what shall be after them; yet naught of His knowledge shall they grasp, save what He willeth. His Throne reacheth over the Heavens and the Earth, and the upholding of both burdeneth Him not; and He is the High, the Great! 11.Sale (1881:81): God! there is no God but he; the living, the selfsubsisting: neither slumber nor sleep seizeth him; to him belongeth whatsoever is in heaven, and on earth. Who is he that can intercede with him, but through his good pleasure? He knoweth that which is past, and that which is to come unto them, and they shall not comprehend anything of his knowledge, but so far as he pleaseth. His throne is extended over heaven and earth, and the preservation of both is no burden unto him. He is the high, the mighty. 12.Sarwar (1981:98): God exists. There is no God but He, the Everlasting and the Guardian of life. Drowsiness or sleep do not seize him.
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To Him belongs all that is in the heavens and the earth. No one can intercede with Him for others except by His permission. He knows about people's present and past. No one can grasp anything from His knowledge besides what He has permitted them to grasp. The heavens and the earth are under His dominion. He does not experience fatigue in preserving them both. He is the Highest and the Greatest. 13.Sher Ali (1955:95): Allah - there is no god save HIM, the Living, the Self-Subsisting and All-Sustaining. Slumbers seizes HIM not, nor sleep. To HIM belongs whatsoever is in the heavens and whatsoever is in the earth. Who is he that dare intercede with HIM save by HIS permission? HE knows what is before them and what is behind them; and they encompass nothing of HIS knowledge, except what HE pleases. HIS knowledge extends over the heavens and the earth; and the care of them wearies HIM not; and HE is the High, the Great. 14.Yusuf Ali (1937:78): Allah! There is no god but He, the Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) Before or After or Behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory(. Interpretation: The verse means that no one has the right to be worshipped except Allah the Living Who recognizes all things, the Selfsubsistent, the Sustainer of the whole creation, He Who neither slumbers nor sleeps, the absolute Owner of the universe, the knower of the Unwitnessed and the Witnessed, the Magnificent in His kingdom. The High on His Throne which comprises the heaven and the earth, the persevering of which do not burden Him (Ibn 'Aashuur, n.d: 18/3; As-Sa'dy, 2003: 122/3). Discussion: First of all, the name which is in the form of mentioned in the verse, along with ,expresses the quality of
155
"sustaining and Self Substance". Unlike , is a twofold name. It can function as attribute for DE (i.e. intransitive) or DA (i.e. transitive)(see p. 119). Most of the translators are unaware of the previously mentioned fact; as a result, the translators Yusuf Ali, Pickthall, Sale, Khan, Qaribullah and Darwish, Irving, Rod, Dawood and Arberry render only one part of the meaning that belongs to DE On the other hand, some other translators, namely, Daryabadi, Al-Hilali and Khan, and Progressive Muslims translate the other part of the meaning, i.e. which belongs to DA. However, Sarwar renders the name as "He, the Everlasting and the Guardian of life", and Sher Ali translates it as "the Self-Subsisting and All-Sustaining". They are the most appropriate renderings, since they are able to encapsulate and convey both parts of meaning,i.e. those which belong to DE and DA. We suggest to resort to transliteration supported by transference of its meaning. [See table(9)].
156
157

(39):
1.Arberry (1964:100): Say, which is better my Fellow- prisoners- many
gods at variance, or God the One, the Omnipotent? 2.Dawood (1974:112): Fellow- prisoners! Are numerous gods better than Allah, the One, the Almighty? 3.Drayabadi (1957:99): My two fellow-prisoners! are sundry lords better of Allah, the One, the Subduer 4.Al-Hilali and Khan (1996:116): "O two companions of the prison! Are many different lords (gods) better or Allah, the One, the Irresistible? 5.Irving (1985:113): "Both my jailmates, are separate lords better than God Alone, the Irresistible? 6.Khan (n.d:115): O my two companions of the prison, are many lords at variance better or One Omnipotent God? 7.Pickthall (1956:113): O my two fellow prisoners! Are divers lords better, or Allah the One, the Almighty? 8.Progressive Muslims (2004:124): "O my fellow inmates, are various lords better, or God, the One, the Omniscient? 9.Qaribullah and Darwish (2001:112): My fellowprisoners, say which is better, many gods at variance, or Allah the One, the Conqueror? 10.Rodwell (1861:116): my two fellow prisoners! are sundry lords best, or God, the One, the Mighty?
11.Sale (1881:116): O my fellow-prisoners, are sundry lords better, or the
only true and mighty God? 12.Sarwar (1981:116):"My fellow-prisoners can many different masters be considered better than One All-dominant God? 13.Sher Ali (1955:124): Ò my two companions of the prison, are many lords differing among themselves better or Allah, the One, the Most Supreme? 14.Yusuf Ali (1937:114): "O my two companions of the prison! (I ask you): are many lords differing among themselves better, or Allah, the One Supreme and Irresistible? Interpretation: The Prophet Joseph addresses his fellows in the prison, saying: which is the right doctrine: Is the belief in the existence of many gods like trees, stones, dead people etc, or belief in the existence
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of only one God without partner, the unique in His attributes, acts and Entity, to Whom all the Creation is subdued recurrently. The belief in various gods may lead to chaotic world. The verse abolishes the concept of "Trinity" (Ibn 'Aashuur, n.d: 275/12; As-Sa'dy, 2003: 459/12). Discussion: First of all, the core meaning of , which is in the form of in the stated verse, is in terms of "numbering".
SL Text:(10)
(1):
1. Arberry (1964:301): 2. Dawood (1975:332): 3.Drayabadi (1957:334):
Say: 'He is God, the One' Say:' Allah is One. Say thou: He is Allah, the One! upon
4.Al-Hilali and Khan (1996:280): Say (O Muhammad (Peace be
him) : "He is Allah, (the) One.

5. Irving (1985:285): 6. Khan (n.d:289): 7. Pickthall (1956:230):
SAY: "God is Unique! Say: HE is God, the only Say: He is Allah, the One!
8. Progressive Muslims (2004:304): Say: He is God, the One, 9. Qaribullah and Darwish (2001:314): Say: 'He is Allah, the One 10. Rodwell (1861:304): 11. Sale (1881:354): 12.Sarwar (1981:312):
SAY: He is God alone: SAY, God is one God (Mohammed ), say, "He is the only God. Say `He is Allah, the One! Say: He is Allah, the One and
13. Sher Ali (1955:355): 14. Yusfus Ali (1937:337):
Only.
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Interpretation: The verse mentions the uniqueness as a quality of Allah, so it means that Allah alone is unique in All His Attributes, in His Divinity, this is realized by the use of the separate pronoun "" ,which abolishes the concept of polytheism(Ibn Kathiir, 1969; Al-QurTuby, 1967; Ibn 'Aashuur, n.d: 617/29; As-Sa'dy, 2003: 1107/30). Discussion: ,which is in the form of , is in terms of uniqueness. Similarly, is very similar to which is Allah's specific name. As such is more specific than the former, i.e. ( see p. 121). Most of the translators supply inappropriate renditions in that Pickthall, Daryabadi, Al-Hilali and Khan, Progressive Muslims, Dawood, Sher Ali, Qaribullah and Darwish and Arberry do not pay attention to contexts in which is used rather than .Hence they use the same term for both contexts, viz, "One" as an equivalent for both and .They are unable to convey the expressive contrastive components. As for the other translators, namely, Yusuf Ali uses "the One and Only", Khan prefer "One and the only", Rod renders them as "the One and alone", Sarwar gives "one and the only God" and Sale chooses "the only true and one God" as equivalents for and respectively, although they use two separate terms for both names, i.e. and ,but they do not state clearly the functional meaning. However, Irving's translation seems to be the most appropriate rendition, he uses the words "Alone and Unique" for both and respectively. The names are better to be transliterated putting their meanings in brackets in order not to be lumped together.[See the table (10)].
160
Renderings
N.T
The Proposed Renderings

Al-Waahid (the Absolute
.Type of Trans Transliteration with transference
1 2 3 4 5
the One One the One the) One) Unique
the One the One the One the One Alone
single in Entity, without partner and the Unique in His actions)
6 7 8 9 10 11 12 13 14
One the One the One the One the One the only true One the One the One
the only the One the One the One alone one God the only God the One the One and Only
Al-Ahhad (the Unique and Unmatched in His Attributes).
Transliteration with supportive technique
The Forms /
SL Text:(11) (24):
161 1.Arberry (1964:140): He is God, the Creator, the Maker, the Shaper.to
Him belong Names most ,all that is in the heaven and in the earth magnifies Him ;He is All-mighty and All-wise. 2.Dawood (1974:145): He is Allah, the Creator, the Originator, the Modeller. His are the most gracious names .All that is in the heaven and earth gives to Him .He is the Mighty, the Wise One. 3.Drayabadi (1957:144): He is Allah, the Creator, the Maker, the Fashioner;His are the excellent names. Him halloweth whatsoever is in the heavens and the earth, and He is the Mighty, the Wise 4.Al-Hilali and Khan (1996:196): He is Allah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names. All that is in the heavens and the earth glorify Him. And He is the All-Mighty, the All-Wise. 5.Irving (1985:185): He is God, the Creator, the Maker, the Shaper. His are the Finest Names. Whatever is in Heaven and Earth celebrates Him. He is the Powerful, the Wise. 6.Khan (n.d:145): He is God, the Creator, the Maker, the Shaper, His are the Names most beautiful; all that is in the heavens and the earth extols Him; and He is the Mighty, the Wise. 7.Pickthall (1956:156): He is Allah, the Creator, the Shaper out of naught, the Fashioner. His are the most beautiful names. All that is in the heavens and the earth glorifieth Him, and He is the Mighty, the Wise 8.Progressive Muslims (2004:204): He is God; the Creator, the Initiator, the Designer. To Him belong the most beautiful names. Glorifying Him is everything in the heavens and the Earth. He is the Noble, the Wise 9.Qaribullah and Darwish (2001:201): He is Allah, the Creator, the Originator, the Shaper. To Him belong the Most Beautiful Names. All that is in the heavens and earth exalt Him. He is the Almighty, the Wise. 10.Rodwell (1861:200): He is God, the Producer, the Maker, the Fashioner! To Him are ascribed excellent titles. Whatever is in the Heavens and in the Earth praiseth Him. He is the Mighty, the Wise! 11.Sale (1881:181): He is God, the Creator, the Maker, the Former. He hath most excellent names. Whatever is in heaven and earth praiseth him: and he is the Mighty, the Wise. 12.Sarwar (1995:195): He is the Creator, the Designer, the Modeler, and to Him belong all virtuous names. All that is in the heavens and the earth glorify Him. He is All-majestic and All-wise.
162 13.Sher Ali (1955:195): HE is Allah, the creator, the Maker, the Fashioner.
HIS are the most beautiful names. All that is in the heavens and the earth glorifies HIM, and HE is the Mighty, the Wise. 14.Yusfu Ali (1937:137): He is Allah, the Creator, the Evolver, the Bestower of Forms (or Colours). To Him belong the Most Beautiful Names: whatever is in the heavens and on earth, doth declare His Praises and Glory; and He is the Exalted in Might, the Wise. Interpretation: The verse means that to Allah belongs the creation exclusively thanks to the use of the separable pronoun "-He". The verse begins with ' 'which refers to the general concept of creation, then the specific stages of creation expressed by the names ' 'and ' .'To Allah belong uncountable beautiful names, all the Creation is in desperate need of Him, and He is al-'Aziiz (the Unreachable, the Subduer Who is undefeatable, the Dominant Who has firm power and the unmatched) and all-wise in His acts (Ibn Kathiir, 1969; Al-QurTuby,1967; Ibn 'Aashuur,n.d:125/28; As-Sa'dy,2003:1007/28). Discussion: ,which is in the form of ,convey the quality of act of creation that belongs to Allah.It involves the nomal degree of quality without futher intensiveness.
SL Text:(12)
(86 ):
1.Arberry (1964:164): Surely thy Lord, He is the All-creator, the All-
Knowing.
163 2.Dawood (1974:175): Your Lord is all-knowing Creator. 3.Drayabadi (1957:158): Verify thy Lord! He is the Great Creator, the
Knower.
4.Al-Hilali and Khan (1996:196): Verily, your Lord is the All-Knowing
Creator.
5.Irving (1985:185): Your Lord is the Clever Creator! 6.Khan (n.d:145): Surely thy Lord, He is the All-creator, the Knowing. 7.Pickthall (1956:156): Lo! Thy Lord! He is the All Wise Creator. 8.Progressive Muslims (2004:145): Your Lord is the Creator, the Knower. 9.Qaribullah and Darwish (2001:185): Your Lord is the Creator, the
Knower.
10.Rodwell (1861:161): For thy Lord! He is the Creator, the Wise. 11.Sale (1881:181):Verily thy Lord is the creator of thee and of them, and
knoweth what is most expedient.

12.Sarwar (1981:191):Your Lord is certainly the All-knowing Creator. 13.Sher Ali (1955:195): Verily, it is thy Lord WHO is the Great Creator,
the All-Knowing.
14.Yussuf Ali (1937:173):For verily it is thy Lord Who is the Master-
Creator, Knowing all things. Interpretation: The verse means that Allah is the Creator of every created thing exclusively by the use of the separable pronoun "-He". He Who is fully acquainted with it, since Allah is the Creator of you (i.e. Muhammad ), those who passed, and those who are going to be, the verse ended by as a tiding for the prophet (Muhammad ), to reveal to him who among the people is going to be his sustainer among the coming generations (Ibn Kathiir, 1969; Al-QurTuby, 1967; Ibn 'Aashuur, n.d: 78/14; As-Sa'dy, 2003: 503/14).
164
Discussion: The above stated verse contains a semantic cluster including ,which is in the form of , that convey the quality of act of creation that belongs to Allah. First of all, the names can be analysed as follows: (description), ( description plus recurrency of the act to denote intensiveness).(See p. 54 97). Most of the translators do not pay attention to the formerly stated components on the one hand, and they do not pay attention to the Qur'aanic contexts in which one form, is used ,and the other contexts in which another form is used,viz, on the other hand. The translators Pickthall, Sale, Qaribullah and Darwish, Al-Hilali and Khan, Progressive Muslims, Irving, Sarwar, and Dawood use the same term, viz, "the creator" as an equivalent for both and .Thus the expressive contrastive components may be not conveyed, giving an impression that the same name is repeated, i.e. ,a case which may lead to inaccurate renderings. The other translators, namely,Yusuf Ali uses "the Creator and the master creator", Khan and Arberry give "the Creator and all-creator", Dary and Sher Ali give "the Creator and the Great creator", and Rodwell gives "producer and the creator" as equivalents for and respectively, which, however, do not compensate for the semantic loss. The translators do not express the concept of "recurrency" explicitly that is expressed by the form of .Moreover all the translators are unconscious of the semantic function of the separable pronoun, viz, "/he" which restricts the concept of "creation" to the exclusive Divine Attribute. Similarly, Pickthall, Al-Hilali and Khan, Irving, Sarwar, and Dawood lump the order of the two names by translating before .As such their renderings are inaccurate. The second name, namely needs to be transliterated with its meanin in brackets in order no to be lumped with the first name which can be rendered semantically.[See table (11)].
165 Renderings N.T 1 2 3 4 5 6 7 8 9 10 11 12 13 14 the Creator the Creator the Creator the Creator the Creator the Creator the Creator the Creator the Creator the Producer the Creator the Creator the Creator the Creator the All-creator Creator the Great Creator the All-Knowing Creator the Clever Creator the All-creator the All Wise Creator the Creator the Creator the Creator the Creator All-knowing Creator. the Great Creator the Master-Creator Allah alone the (Creator(fittingly Who is alone Al-Khalaaq (the Creator fittingly and (recurrently Transliteration with transference Semantic .trans The Proposed Renderings .Type of Trans

(18):
1.Arberry (1964:86): He is Omnipotent over His servants, and He is the
All-wise, the All-aware.

2.Dawood (1974:74): He reigns supreme over His servants .He alone is
Wise and all-knowing.
166 3.Drayabadi (1957:58): He is the Supreme above His creatures; and He is
the Wise, the Aware.

4.Al-Hilali and Khan (1996:56): And He is the Irresistible, above His
slaves, and He is the All-Wise, WellAcquainted with all things.

5.Irving (1985:75): He is the Irresistible, [High] above His servants. He is
the Wise, the Informed.

6.Khan (n.d:45): And He is Omnipotent over His servants; and He is the
Wise, the Aware.

7.Pickthall (1956:56): He is the Omnipotent over His slaves, and He is the
Wise, the Knower.

8.Progressive Muslims (2004:42): And He is the Supreme over His
servants; and He is the Wise, the Expert.

9.Qaribullah and Darwish (2001:45): He is the Conqueror over His
worshipers. He is the Wise, the Aware.

10.Rodwell (1861:61): And He is the Supreme over his servants; and
He
is the Wise, the Cognisant.

11.Sale (1881:81):He is almighty; he is the supreme Lord over his servants;
and he is wise and knowing.

12.Sarwar (1981:81): He is Wise, Well Aware and Dominant over all His
creatures.
13.Sher Ali (1955:55): And HE is supreme over HIS servants; and HE is
the Wise, the All-Aware.

14.Yusuf Ali (1937:75) He is the Irresistible, (watching) from above over
His worshippers; and He is the Wise, Acquainted with all things. Interpretation: Allah is He Who is alone, the Subduer over His servants, the Causer of death to them who are powerless under His control, Allah is
167
All-Wise in His acts and well acquainted with subtleties and secrets of things (Ibn Kathiir, 1969; Al-QurTuby, 1967; Ibn 'Aashuur, n.d: 158/7). Discussion: is in the form of .It expresses the quality of subduing without giving much intensiveness of the quality.
SL Text:(14)
(39):
1.Arberry (1964:85): Say, which is better my Fellow-prisoners many
gods at variance, or God the One, the Omnipotent?

2.Dawood (1974:75): Fellow- prisoners! Are numerous gods better than
Allah, the One, the Almighty?

3. Drayabdi (1957:75): My two fellow-prisoners! are sundry lords better
of Allah, the One, the Subduer.

4.Al-Hilali and Khan (1996:88): "O two companions of the prison! Are
many different lords (gods) better or Allah, the One, the Irresistible?
5.Irving (1985:75): "Both my jailmates, are separate lords better than God
Alone, the Irresistible?

6.Khan (n.d:56): O my two companions of the prison, are many lords at
variance better or One Omnipotent God?

7.Pickthall (1965:56): O my two fellow prisoners! Are divers lords better,
or Allah the One, the Almighty?

8.Progressive Muslims (2004:85).: "O my fellow inmates, are various
lords better, or God, the One, the Omniscient?

9.Qaribullah and Darwish (2001:89): My fellowprisoners, say which is
better, many gods at variance, or Allah the One, the Conqueror?
168 10. Rodwell (1861:61): my two fellow prisoners! are sundry lords best, or
God, the One, the Mighty?

11. Sale (1881:81): O my fellow-prisoners, are sundry lords better, or the
only true and mighty God?

12. Sarwar (1981:89): "My fellow-prisoners can many different masters be
considered better than One All-dominant God?

13. Sher Ali (1955:85): Ò my two companions of the prison, are many
lords differing among themselves better or Allah, the One, the Most Supreme?
14. Yusuf Ali (1937:87): "O my two companions of the prison! (I ask
you): are many lords differing among themselves better, or Allah, the One Supreme and Irresistible? Interpretation:(See p. 162). Discussion: The above stated verse contains is in the form of .In addition to , they express the quality of "subduing" that is attributed to Allah, with different degrees of force in accordance with the context, therefore, it is possible to say that involves "description", whereas, involves "description in addition to recurrency of the act"(see p.p. 54 and 106). Most of the translators are, however, unconscious of the formerly stated facts. The translators Yusuf Ali, Khan, Qaribullah, and Darwish, AlHilali and Khan ,Irving, Sher Ali, Arberry and Sale use almost the same term as an equivalence for both names which are inaccurate translations. The expressive contrastive components between the two names, i.e. and are lost. Moreover, Qaribullah uses the word "the conqueror" for both names, which may have bad connotation, for it means "overcome and take control of by military force" (Oxford, 2001, s.v.Conquer). Similarly, Progressive Muslims chooses "the supreme "and "the Omniscient" for and respectively which are inappropriate renderings because the two
169
terms refer to two different meanings, viz, 'the supremacy and knowledge' respectively. "The Omniscient" means "having infinite knowledge" (Oxford,1998; 2001,s.v.Omniscient). Furthermore, Rodwell uses 'the supreme' for and 'the mighty' for .The words refer to two different concepts because the word "supreme" means (highest in authority or rank) (Oxford, 2001,s.v. supreme) and "mighty" means (possessing great power or strength) (Oxford,2001, s.v. mighty), which is not the case in the SL text. Similarly the translators do not express the recurrency expressed by .Finally the other translators, i.e. Pickthall uses "Omnipotent and the Almighty", Daryabadi uses "the Supreme and the Subduer", Dawood gives "He reigns supreme over and the Almighty" and Sarwar uses two separate terms in SL, which do not express the recurrency expressed by the form ( i.e.( .As the second name is not translated appropriately, we propose to transliterate it putting its meaning in brackets. [See table (12)].
Renderings N.T 1 2 3 4 Omnipotent reigns supreme over the Supreme the Irresistible the Subduer the Irresistible the Omnipotent the Almighty
The Proposed Renderings He is Supreme and Subduer over His (servants (by taking souls
.Type of Trans
Semantic .trans
Transliteration with transference
170 5 6 7 8 9 10 11 12 13 14 the Irresistible Omnipotent the Omnipotent the Supreme the Conqueror the Supreme Almighty Wise supreme over the Irresistible the Omniscient the Conqueror the Mighty mighty All-dominant the Most Supreme Irresistible the Irresistible Omnipotent the Almighty Al-Qahhaar(the Subduer of the tyrants recurrently by taking their souls)?
Table(12): Translations of The Forms /
SL Text:(15)
(114): 1. Arberry (1964:85): Said Jesus the son of Mary: "O God our Lord! send down up us Table out of heaven that shall be for us a festival the first and the last of us and a Sign from Thee. And provide for us, Thou art the best sustainer (of our needs (. 2. Dawood (1974:75): Lord ,said Jesus , the son of Mary ,send to us from heaven a table spread with food , that it may mark a feast for us and for those that will come after us :a sign form You . Give us our sustenance; You are the best Giver. 3. Drayabadi (1957:78): Isa, son of Maryam, said: O Allah, our Lord send down unto us some food from the heaven, that it may become unto us an occasion of joy, unto the first of us and the last of us, and a sign from Thee. And provide us Thou; and Thou art the Best of providers.
171 4. Al-Hilali and Khan (1996:96): 'Iesa (Jesus), son of Maryam (Mary),
said: "O Allah, our Lord! Send us from heaven a table spread (with food) that there may be for us - for the first and the last of us - a festival and a sign from You; and provide us sustenance, for You are the Best of sustainers." 5. Irving (1985:98): Jesus the son of Mary said: 'O God our Lord, send us down a Table from Heaven so it may be a recurring feast for us, for both the first of us and the last of us, and as a sign from You! Provide for us, since you are the best Provider.' 6. Khan (n.d:75): Jesus, son of Mary, said, Ò God, our Lord, send down on us a Table from the heaven, that may be a festival for us, for the first of us and the last of us, and provide for us, and Thou art the best of providers. 7. Pickthall (1956:67): Jesus, son of Mary, said: O Allah, Lord of us! Send down for us a table spread with food from heaven, that it may be a feast for Us, for the first of us and for the last of us, and a sign from Thee. Give us sustenance, for Thou art the Best of Sustainers. 8. Progressive Muslims (2004:75): 'Iesa (Jesus), son of Maryam (Mary), said: "O Allah, our Lord! Send us from heaven a table spread (with food) that there may be for us - for the first and the last of us - a festival and a sign from You; and provide us sustenance, for You are the Best of sustainers." 9. Qaribullah and Darwish (2001:85): 'Allah, our Lord, ' said (Prophet) Jesus, the son of Mary, 'send down upon us a table out of heaven, that shall be a festival for us the first and the last of us and a sign from You. And provide for us; You are the Best of providers. 10. Rodwell (1861:68): Jesus, Son of Mary, said"O God, our Lord! send down a table to us out of Heaven, that it may become a recurring festival to us, to the first of us and to the last of us, and a sign from thee; and do thou nourish us, for thou art the best of nourishers" 11. Sale (1881:81): Jesus, the son of Mary, said, O God our Lord, cause a table to descend unto us from heaven, that the day of its descent may become a festival day unto us, unto the first of us, and unto the last of us, and a sign from thee; and do thou provide food for us, for thou art. the best provider. 12. Sarwar (1981:81): When Jesus prayed, "Lord, send us a table full of food from heaven so that it will make a feast for us and for those who are yet to come in this world and an evidence from You. Give us sustenance, for You are the best Provider," 13. Sher Ali (1955:95): Said Jesus, son of Mary, Ò Allah, our Lord, send down to us a table from heaven spread with food that it may be to
172
us a festival, to the first of us and to the last of us and a Sign from THEE; and provide sustenance for us, for THOU art the Best of Sustainers.' 14. Yusuf Ali (1937:87): Said Jesus the son of Mary: "O Allah our Lord! send us from heaven a Table set (with viands), that there may be for us - for the first and the last of us - a solemn festival and a Sign from Thee; and provide for our sustenance, for Thou art the best sustainer (of our needs (. Interpretation: The Prophet Isa (Jesus) fulfils the challenge of his nation, so he supplicates Allah to send down Table from the heaven to be a festival for them, because Allah is the Best Sustainer (Ibn Kathiir, 1969; Al-QurTuby, 1967; As-Sa'dy, 2003: 275/7). Discussion: is in the form of .It expresses the quality of "giving the sustenance", taking the neuter morphological form that expresses the said quality without further strength.
SL Text:(16)
(58):
1.Arberry (1964:112): Surely God is the All-provider, the Possessor, the
Ever-sure. 2.Dawood (1974:145): Allah alone is the Munificent Giver, the mighty One, the Invincible. 3.Drayabadi (1957:117): Verily Allah! He is the Provider, Owner of power, Firm. 4.Al-Hilali and Khan (1996:158): Verily, Allah is the All-Provider, Owner of Power, the Most Strong. 5.Irving (1985:145): God is the Provider, wielding sturdy strength. 6.Khan (n.d:185): Surely God is the All-provider, the Strong, the Firm. 7.Pickthall (1956:141): Lo! Allah! He it is that giveth livelihood, the Lord of unbreakable might. 8.Progressive Muslims (2004:142): God is the Provider, the One with Power, the Supreme. 9.Qaribullah and Darwish (2001:154): Surely, Allah is the Provider, the Possessor of Power, the Mighty.
173 10.Rodwell (1861:164):Verily, God is the sole sustainer: possessed of
might: the unshaken! 11.Sale (1881:118):Verily God is he who provideth for creatures; possessed of mighty power. 12.Sarwar (1981:175): It is God Who is the Sustainer and the Lord of invincible strength 13.Sher Ali (1955:155): Surely, it is Allah Himself Who is the Great Sustainer, the Lord of Power, the Strong. 14.Yusuf Ali (1937:173): For Allah is He Who gives (all) Sustenance, Lord of Power - steadfast (forever (. Interpretation: The verse mentions that Allah is the Provider of sustenance for every creature recurrently and extensively, and He Who is firm and severe in His power. Mention should be made that the name, viz, is preceded by the separable pronoun -He, which, syntactically speaking, makes the giving of sustenance an exclusively Divine Attribute (Ibn Kathiir, 1969; Al-QurTuby, 1967;Ibn 'Aashuur, n.d: 29/27; As-Sa'dy, 2003: 959/27) Discussion: The above stated verses contain two names, viz, ,and which is in the form of ,they express the quality of "giving the sustenance" with various degrees of force according to the context. As such is stronger than (see p. 54 and 92). Most of the translators, namely, Daryabadi, Qaribullah and Darwish and Irving, do not differentiate between the names, in that they use the same term, namely, 'the provider' as an equivalent for both names which may be inaccurate renditions. Likewise, the translatorsPickthall, Sale, Khan, Al-Hilali and Khan, Progressive Muslims, Arberry andYusuf Ali do not differentiate greatly between the two names, and the contexts in which one form, i.e. is used rather than another form, i.e. . They give the same degree of force because the two names are used interchangeably by the translator from semantic perspective; therefore it is difficult to recognize which name they are translating, that is, one cannot tell which is and which is .
174
Moreover, all the above mentioned translators are unconscious of the syntactic and semantic function of the separable pronoun "/he" which precedes the name ; therefore, their renderings are inappropriate. However, Rodwell makes a good manoeuvre by adding the word 'the sole' to convey the function of the separable pronoun, but semantically speaking he does not express the recurrency intended by , because he gives "the sole sustainer and the best of nourishers" for and . Similarly,Dawood uses "alone is the Munificent Giver and the best Giver" for and respectively. He adds the word 'alone' to make up for the pronoun, but at the semantic level he also does not express the recurrency. Finally Sarwar gives "It is God Who is the Sustainer and the best Provider", and Sher Ali uses "it is Allah Himself Who is the Great Sustainer and the Best of Sustainers" for and respectively. They use the cleft sentence appropriately by adding "it is" at the beginning of the sentence to express the function of the pronoun, but semantically speaking they use interchangeable words for and .Thus the expressive components are lost. Finally we agree with all the translators in their translation of . But we suggest to transliterate in order to differentiate it from the other name, namely [. See table (13)].
N.T 1 2 3 4 5 the All-provider alone is the Munificent Giver the Provider the All-Provider the Provider the Best of providers the Best of sustainers the best Provider Renderings the best sustainer (of our needs (. the best Giver Allah alone is Ar-Razzaaq (the Munificent Giver to the creatures The Proposed Renderings Transliteration with transference Type of Trans.
175 6 7 8 9 10 11 12 13 14 the All-provider He it is that giveth livelihood the Provider the Provider the sole sustainer who provideth for creatures It is God Who is the Sustainer it is Allah Himself Who is the Great Sustainer Who gives (all) Sustenance the best sustainer (of our needs ( the Best of Sustainers. the best of providers the Best of Sustainers the Best of sustainers the Best of providers the best of nourishers the best provider the best Provider recurrently and extensively)

(150):
1. Arberry (1964:45): No, but God is your protector, and He is the best of
helpers.
2. Dawood (1974:55): But Allah is your Protector. He is the best of
helpers.
3. Drayabadi (1957:75): But: Allah is your Friend, and He is the Best of
helpers.
4.Al-Hilali and Khan (1996:56): Nay, Allah is your Maula (Patron, Lord,
Helper and Protector, etc.), and He is the Best of helpers.

5. Irving (1985:45): Rather God is your Protector; He is the best
Supporter!
6. Khan (n.d:55): No, but God is your protector, and He is the best of
helpers
7. Pickthall (1956:53): But Allah is your Protector, and He is the best of
helpers
176 8. Progressives Muslims (2004:42): It is God who is your Patron, and He
is the best victor

9. Qaribullah and Darwish (2001:53): But Allah is your Sponsor. He is
the Best of victors

10. Rodwell (1861:61): But God is your liege lord, and He is the best of
helpers
11. Sale (1881:75): but God is your Lord; and he is the best helper. 12. Sarwar (1981:46): God is your Guardian and the best Helper. 13. Sher Ali (1955:56): Nay, Allah is your Protector, and HE is the Best of
helpers.
14. Yusuf Ali (1937:45): Nay, Allah is your protector, and He is the best of
helpers
Interpretation: In this verse Allah urges His servants to take Him alone as their Mawla (Patron, Lord, Helper and Protector. etc.), because he is the best One who is hoped for help (Ibn Kathiir, 1969; Al-QurTuby, 1967; Ibn 'Aashuur, n.d: 122/4; As-Sa'dy, 2003: 161). Discussion: The above stated verse contain a conceptual multifold DN, namely, which is in the form of . Mention should be made that this name has very broad spectrum of meanings that cannot be condensed into one TL term (see p. 53 and 86).
SL Text:(18)
(196):
1. Arberry (1964:64): My Protector is God who sent down the Book, and
He takes into His protection the righteous.
177 2. Dawood (1974:115): My guardian is Allah, who has revealed this
Book .He is the guardian of the righteous.

3. Drayabadi (1957:75): Verily my protector is Allah who hath revealed
the Book, and He protecteth the righteous.

4. Al-Hilali and Khan (1996:96): "Verily, my Wali (Protector,
Supporter, and Helper, etc.) is Allah Who has revealed the Book (the Qur'aan), and He protects (supports and helps) the righteous.
5. Irving (1985:88): My Patron is God [Alone] who has sent down the
Book. He befriends the honorable

6. Khan (n.d:78): My Protector is God who has sent down the Book, and
it is He who protects the righteous

7. Pickthall (1956:56): Lo! my Protecting Friend is Allah who revealeth
the Scripture. He befriendeth the righteous

8. Progrssive Muslims (2004:56): My supporter is God who sent down
the Scripture; and He takes care of the righteous.

9. Qaribullah and Darwish (2001:112): My Guardian is Allah, who has
sent down the Book. He guards the Righteous.

10. Rodwell (1861:156): Verily, my Lord is God, who hath sent down "the
Book;" and He is the protector of the righteous.

11. Sale (1881:118): for God is my protector, who sent down the book of
the Koran; and he protecteth the righteous.

12. Sarwar (1981:118): The (true) Guardian is certainly God who has
revealed the Book and is the Guardian of the righteous ones.

13. Sher Ali (1955:85): Truly my Protector is Allah Who revealed this
Book. And HE protects the righteous.

14. Yusuf Ali (1937:117): "For my Protector is Allah, Who revealed the
Book (from time to time), and He will choose and befriend the righteous."
178
Interpretation: The verse means that Allah says (O Muhammad)
, tell
the unbeliever that Allah Almighty is my Waly (Protector, Supporter, and Helper.etc). He Who sent down the Book, namely, the Glorious Qur'aan, because He always protects the righteous and faithful servants (Ibn Kathiir, 1969;Al-QurTuby; Ibn 'Aashuur, n.d: 224/9; As-Sa'dy, 2003: 355/9).
Discussion: The above stated verses contain two conceptual multifold DNs, namely, and which is in the form of .The former can be attributed to Allah and to humans, whereas the latter is more specific and it is attributed only to Allah. Mention should be made that each name has very broad spectrum of meanings that cannot be condensed into one TL term (see p. 57 and 86). Most of the translators are unaware of the above stated facts, giving inappropriate renderings. The translators Yusuf Ali, Khan, Sher Ali and Arberry do not translate the two names separately. They use the very same term, viz, "the protector" as an equivalent for both names, which is one of the meanings of and .Thus the rendenrings are inaccurate in that they give the TL readers the impression that the same name is reiterated, which is not the case in SL. As such the contrastive components between the two names are lost. Irving uses 'the Patron and the Protector' and Progressive Muslims uses 'the supporter and Patron' for and respectively. They are partial equivalents for the two names, for the word "patron" according to (Oxford,2001, s.v. patron), means "a person who gives financial or other support to a person, organization, cause, etc., or a customer of a restaurant, hotel, etc., especially a regular one", which does
179
not reflect the original meaning and reduce "Allah" to the rank of human beings. Moreover, Rodwell uses 'Lord' for and 'liege Lord' for , the word 'lord' is not all what is intended by ,thus there is a semantic loss, and the word 'liege Lord' may have bad connotation for the TL readers, for it means "a feudal superior" (Oxford, 2001, s.v. liege), which may reverse the original meaning.Pickthall gives 'protecting Friend and Protector' and Daryabadi gives 'protector and friend' for and .The word friend may reduce Almighty Allah to the rank of human beings, because it means 'a person with whom one has a bond of mutual affection, typically one exclusive of sexual or family relations' (Oxford, 2001, s.v. Friend). Furthermore, Qaribullah and Darwish choose the terms 'guardian' and 'sponsor' for and respectively ,the word 'sponsor' also has bad connotation because one of its meanings is 'a godparent at a childs baptism(especially in the Roman Catholic Church)'(Oxford, 2001, s.v. sponsor), and guardian is only one part of the intended interpretative meanings. The remaining translators, namely, Dawood, Sarwar and Sale do not express all the intended interpretative meanings. Finally, Al-Hilali and Khan give the most appropriate rendering since they use the transliteration method supported by transference of meaning which encapsulates most of the interpretative meanings.As the name are not translated appropriately, we propose to transliterate the two names with their meanings in brackets. [See table (14)].
180
N.T 1 2 3
Renderings Protector guardian protector
The Proposed Renderings Mawla (Patron, Lord, Helper Protector, and He Who is hoped for victory etc.)
Type of Trans. Transliteration with transference
protector Protector Friend
Maula (Patron, Lord, Helper and Protector, etc.)
Wali (Protector, Supporter, and Helper, etc.) Patron Protector Protecting Friend Supporter Guardian Lord
Waly (Protector, Supporter, Helper, the Disposer and responsible of my affairs, He Who likes me etc.)
5 6 7 8 9 10
Protector Protector Protector Patron Sponsor liege lord
181
11 12 13 14
Lord Guardian Protector Protector
Protector The (true) Guardian Protector Protector
The Forms // SL Text:(19)

): (62 1. Arberry (1964:100): that is because God-He the Truth, and that they call on apart from Him-that God is the All-high , All-great. 2. Dawood (1974:89): Allah is Truth, and Falsehood all that they invoke besides Him. He is the Most High ,the Supreme One, 3. Drayabadi (1957:96): That is because Allah! He is the Truth, and because that which they call upon beside Him--it is the false. And verily Allah! He is the High, the Great 4. Al-Hilali and Khan (1996:96): That is because Allah He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is Batil (falsehood) And verily, Allah He is the Most High, the Most Great. 5. Irving (1985:123):That is because God is Truth, while anything they appeal to instead of Him is false. God is the Sublime, the Great, 6. Khan (n.d:111):That is because God is the Truth, and because what they call upon, apart from Him, is the false, and because God is the High, the Great. 7. Pickthall (1956:156):That is because Allah, He is the True, and that whereon they call instead of Him, it is the False, and because Allah, He is the High, the Great. 8. Progressive Muslims (2004:123): That is because God is the truth, and what they call on besides Him is falsehood. And God is the High, the Great. 9. Qaribullah and Darwish (2001L201): That is because Allah is the Truth, and falsehood is all that they call upon, other than Him. Allah is the Most High, the Most Great
182 10. Rodwell (1861:161): So shall it be, for that God is the truth; and
because what they call on beside Him is vanity: and because God is the Lofty, the Mighty! 11. Sale (1881:155): This, because God is truth, and because what they invoke besides him is vanity; and for that God is the high, the mighty. 12. Sarwar (1981:181): God is the Supreme Truth and whatever they worship instead of Him is falsehood. God is most Exalted and most Great. 13. Sher Ali (1955:155): And that is because it is Allah WHO is the Truth, and that which they call on beside HIM is falsehood and because Allah is the High, the Great. 14. Yusuf Ali (1937:173): That is because Allah, He is the Reality: and those besides Him whom they invoke, they are but vain Falsehood: verily Allah is He, Most High, Most Great. Interpretation: The verse means that Allah is the absolute True (in His Attributes and Acts). The gods worshipped by the polytheists like idols and animals are false. Allah is the Most High by His entity and power, and the Most Great (in His Entity, Attributes and Qualities) (Ibn Kathiir, 1969;AlQurTuby, 1967; Ibn 'Aashuur, n.d: 317/17; As-Sa'dy, 2003: 635/17) . Discussion: The above stated verse contains the name .It is in the form of .It expresses Allah's Highnes by His Entity, Attributes and Qualities.
SL Text:(20)
(1):
1. Arberry (1964:222): Magnify the Name of thy Lord, the Most
High.
2. Dawoood (1974:233): Praise the Name of your Lord, the most
High.
183 3.Drayabadi (1957:240): Hallow thou the name of thine Lord, the Most
High
4.Al-Hilali and Khan (1996:198): Glorify the Name of your Lord, the
Most High
5.Irving (1985:285):
Glorify the name of your Lord, the All-Highest
6.Khan (n.d:255): Extol the Name of thy Lord, the Most High 7.Pickthall (1956:256): Praise the name of thy Lord the Most High 8.Progressive Muslims (2004:204): Glorify the name of your Lord, the
Most High.
9.Qaribullah and Darwish (2001:213): Exalt the Name of your Lord, the
Highest
10.Rodwell (1861:185): PRAISE the name of thy Lord THE MOST HIGH 11. Sale (1881:185):
PRAISE the name of thy Lord, the most high Most High,
12.Sarwar (1981:245): (Muhammad), glorify the Name of your lord, the
13. Sher Ali (1955:255): Glorify the name of thy Lord, the Most High. 14.Yusuf Ali (1937:244): Glorify the name of the Guardian-Lord Most
High Interpretation: Allah orders His servants to supplicate, worship and remember Him by his DNs, because of His Majesty and Magnificence (Ibn Kathiir, 1969; Al-QurTuby, 1967; Ibn 'Aashuur, n.d: 274/29; As-Sa'dy, 2003: 1086/30). Discussion: is in the form of . It expresses Allah's absolute absolute sublimity by His Divine Entity, by His attributes and subduing.
SL Text:(21)
(9):
184 1.Arberry (1964:90): The knower of the unseen and the visible, the All-
Great, the All-Exalted

2.Dawood (1974:95): He knows the visible and the unseen. He is the
supreme One, the Most High.

3.Drayabadi (1957:101): Knower of the hidden and the manifest! the
Great! the Exalted.

4.Al-Hilali and Khan (1996:96):All-Knower of the unseen and the seen,
the Most Great, the Most High.

5.Irving (1985:100): Knowing the Unseen and the Visible, [He is] the
Great, the Exalted!

6.Khan (n.d:112): The knower of the unseen and the visible, the Great, the
Exalted
7.Pickthall (1956:102): He is the Knower of the invisible and the visible,
the Great, the Nigh Exalted.

8.Progressive Muslims (2004:112): The knower of the unseen and the
seen, the Great, the most High

9.Qaribullah and Darwish (2001:111): (He is) the Knower of the unseen
and the seen, the Great, the Exalted.

10.Rodwell (1861:125): Knower of the Hidden and the Manifest! the
Great! the Most High!

11.Sale (1881:181): He knoweth that which is hidden, and that which is
revealed. He is the great, the most high.

12.Sarwar (1981:184): He knows all the unseen and seen. He is the most
Great and High.

13.Sher Ali (1955:155): He is the Knower of the unseen and the seen, the
Incomparably Great, the Most High.

14.Yusuf Ali (1937:162): He knoweth the Unseen and that which is open:
He is the Great, the most High.
185
Interpretation: The verse means that Allah is the knower of the witnessed world and unwitnessed world, the magnificent in His Entity and Qualities, and He Who is Most High and above all defects (Ibn Kathiir, 1969; Al-QurTuby; Ibn 'Aashuur, n.d:98/13; As-Sa'dy,2003:478/13) .
Discussion: The above stated verses contain the names , and which is in the form of ,they express the quality and concept of "Highness" that is attributed to Allah. First of all, the concept of Highness can be of three kinds as follows: the highness by position,- the highness by subduing ,and - the nobility (see p. 59 and 106). All the translators are unconscious of the kinds of "Highness". As such their renderings account for their bankruptcy to express all the types of Highness. They give nothing but the general concept of highness as if the three names were totally synonymous, which may give the TL readers an impression that there is a good deal of redundancy or verbosity in the Glorious Qur'aan on the one hand, and semantic loss on the other hand. Therefore, the three names need to be transliterated and supported by the transference of meaning in order to be able to convey all the intended interpretative meanings and encapsulate the kinds of highness.[See table (15)].
186
N.T 1 2 3 4 5 6 7 the All-high the Most High the High the Most High the Sublime the High the High
Renderings The Most High the most High The Most High the Most High the All-Highest the Most High the Most High the All-Exalted the Most High the Exalted the Most High the Exalted the Exalted the Nigh Exalted
The Proposed Renderings Al-'Aly( the Most High and Subduer
Type of Trans. Transliteration with transference
Al-'Ala(He Who has absolute sublimity by His Divine Entity, by His attributes and subduing.
8 9 10
the High the Most High the Lofty
the Most High the Highest THE MOST HIGH
the most High the Exalted the Most High Al-Muta'aal (The Sublime and He who Has the the most high the most Great and High. the Most High sublime attributes). Transliteration with transference
11 12 13
the high most Exalted the High
the most high the Most High the Most High
187
14 Most High the GuardianLord Most High the most High
Table (15):Translations
3.6.2 Analysis of Single Forms: The Form of SL Text:(22)

(1) :
1. Arberry (1964:78): 2. Dawood (1974:88): 3. Drayabadi (1957:75):
The All-merciful The Merciful The Compassionate
4. Al-Hilali and Khan (1996:85): The Most Beneficent (Allah)! 5. Irving (1985:85): 6. Khan (n.d:67): 7. Pickthall (1956:66):
The Mercy-giving The All-merciful The Beneficent.
8. Progressive Muslims (2004:63): The Almighty 9. Qaribullah and Darwish (2001:100): The Merciful 10. Rodwell (1861:61): 11. Sale (1881:81): 12. Sarwar (1981:87): 13. Sher Ali (1955:58): 14. Yusuf Ali (1937:73):
The God of MERCY THE merciful The Beneficent (God) The Gracious God (Allah) Most Gracious!
188
Interpretation: This DN, viz, opens the Sura in the Qur'aan which is called ar-Rahmaan as well, because it counts Allah's favours on His servants. It is mentioned at the very beginning of the surah to make the hearers (i.e. the polytheists) yearn to hear what follows because they were not acquainted with the name ar-Rahmaan (Ibn 'Aashuur, 230/27; As-Sa'dy, 2003: 976/27). Discussion: is in the form of .First of all, mention should be made that here functions as a personal proper name rather than a modifier. It is the only name that is used interchangeably with the term "Allah" in the Qur'aanic verses (see p. 62). Most of the translators seem that they do not know the function of the here, except Ali and Al-Hilali and Khan who seem to be aware of this fact, so they put the term "Allah" in brackets. Similarly Sarwar adds the word God in addition to the rendering. Most of them, namely, Pickthall, Sale, Khan, Daryabadi, Qaribullah and Darwish, Rodwell, Sher Ali, Arberry andDawood, do not give the contrastive components between on the one hand, and between in this context and in the other contexts on the other hand. Moreover, Irving uses "The Mercy-giving" as an equivalent for both and , which reflects his inaccuracy in translation. Likewise, Progressive Muslims uses "The Almighty" which may be thought as rendition of which is not the case in the SL text. Finally the name is better to be transliterated to preserve its function.
The Proposed Rendering: Ar-Rahmaan.
189
The Form of SL Text :( 23)

(47 ):
1.Arberry (1964:89): He said, `peace be upon thee! I will ask my Lord to
forgive thee; surely He is ever gracious to me.

2.Dawood (1974:100): 'Peace be with you, said Abraham. 'I shall implore
my Lord to forgive you for to me He has been gracious to me .

3.Drayabadi (1957:102):Ibrahim said: peace be on thee! anon shall ask
forgiveness of my Lord for thee; verily He is unto me ever so solicitous.

4.Al-Hilali and Khan (1996:89):Ibrahim (Abraham) said: "Peace be on
you! I will ask Forgiveness of my Lord for you. Verily! He is unto me, Ever Most Gracious.
5.Irving (1985:112):He said: "Peace be upon you! I'll seek forgiveness
for you from my Lord; He has been so Gracious towards me.

6.Khan (n.d:111) :He said, `peace be upon thee! I shall pray my Lord for
thy forgiveness; He is surely gracious to me.

7.Pickthall (1956:99):He said: Peace be unto thee! I shall ask forgiveness
of my Lord for thee. Lo! He was ever gracious unto me.

8.Progressive Muslims (2004:124): He said: Peace be upon you, I will
ask forgiveness for you from my Lord. He has been most kind to
190
me.
9.Qaribullah and Darwish (2001:112): Peace be on you, ' he (Abraham)
said, 'I shall call upon my Lord to forgive you, for to me He has been gracious.
10.Rodwell (1861:118):He said, "Peace be on thee! I will pray my Lord for
thy forgiveness, for he is gracious to me:

11.Sale (1881:128):Abraham replied, Peace be on thee: I will ask pardon
for thee of my Lord; for he is gracious unto me.

12.Sarwar (1981:128):Abraham said, "Peace be with you. I shall ask my
Lord to forgive you; He has been gracious to me

13.Sher Ali (1955:115):Abraham said, `Peace be upon thee. I will ask
forgiveness of my Lord for thee. HE is indeed gracious to me;

14.Yusuf Ali (1937:137): Abraham said: "Peace be on thee: I will pray to
my Lord for thy forgiveness: for He is to me Most Gracious. Interpretation: The Prophet Abraham addresses his polytheist father politely telling him that he will ask Allah to guide him to Islam, for Allah is Hafy (He Who extremely kind, solicitous and well acquainted) with my affairs (Ibn 'Aashuur,n.d:122/16;As-Sa'dy,2003:576/16). Discussion: is in the form . If one analyses into further components,he can say that it consists of these components: (kindness + solicitousness + knowledge)(see p. 56- 73). Being unaware of these components, all the translators provide inappropriate renderings in that they combine and togethernot not distinguishing between the contrastive components of the two DNs. In addition, the name, viz, is rendered partially. To put it differently, only one component which is related to "kindness" is being expressed, whereas the other components related to "solicitousness" and "knowledge" are neglected, a case which
191
may lead to inaccuracy and semantic loss. It is better to transliterate the name and explain its meanings in brackets. The Proposed Rendering: surely He is Hafy(extremely kind, solicitous and well acquainted) with my affairs.
SL Text:(24)
)35) :
1. Arberry (1964:123): God is the light of the heavens and the earth. 2. Dawood (1974:145): Allah is the Light of the heavens and the earth. 3. Drayabadi (1957:157): Allah is the light of the heavens and the
earth:
4. Al-Hilali and Khan (1996:169): Allah is the Light of the heavens
and the earth.

5. Irving (1985:158): God is the Light of Heaven and Earth! 6. Khan (n.d:123): God is the Light of the heavens and the earth; 7. Pickthall (1956:165): Allah is the Light of the heavens and the
earth.
8.Progressive Muslims (2004:124): God is the Light of the heavens and
the Earth .
9.Qaribullah and Darwish (2001:125): Allah is the Lighter of the heavens
and the earth.

10.Rodwell (1861:161): God is the LIGHT of the Heavens and of the
Earth.
11. Sale (1881:181): God is the light of heaven and earth: 12. Sarwar (1981:181): God is the light of the heavens and the earth. 13. Sher Ali (1955:156): Allah is the light of the heavens and the earth.
192 14. Yusuf Ali (1937:177): Allah is the Light of the heavens and the
earth. Interpretation: The verse means that Allah is the light by Himself and by His signs. He Who is the Maker of whatever is called light ,whether physical or mental. It includes the guidance to the righteous deeds and the right path. It can function as an attribute For DE or DA(Ibn Kathiir,1969; Al-QurTuby,1967;Ibn'Aashuur,n.d:233/18; As-Sa'dy,2003:665/18). Discussion: The above stated verse expresses the concept of light which is twofold name, i.e as DE(intransitive) or as DA(transitive) attribute(see p. 110). All the translators render the name, viz, as "light" which seems to be inappropriate rendering, because firstly, the word "light" is totally the linguistic meaning which does not express the functional religious meaning of the name, hence, the TL reader may not grasp the intended interpretative meaning. Secondly, all the translators, except Qaribullah and Darwish who use "the Lighter" render the name as if it is an attribute for Divine Entity (i.e. intransitive) solely. On the other hand, Qaribullah and Darwish render the name transitively only (i.e. Divine act). Both groups have different understandings, and consequently both render the name partially. Therefore we suggest to transliterate the name putting its meanings in brackets in order to enable the TL reader to arrive at the interpretative intended SL meaning. The Proposed Rendering: Allah is Nuur (Light by Himself, the Maker of whatever called light and He Who guides his servants).
SL text:(25)
(2):
193 1. Arberry (1964:242): God, the Everlasting Refuge. 2.Dawood (1974:198): 3.Drayabadi (1957:246):
the Eternal God! Allah, the Independent Master, Whom all creatures need, He neither eats nor drinks).
4.Al-Hilali and Khan (1996:269): "Allah-us-Samad (The Self-Sufficient
5.Irving (1985:258): God is the Source [for everything] 6.Khan (n.d:255):
the Absolute, Self-subsisting God. Allah, the eternally Besought of all! the called upon.
7.Pickthall (1956:256):
8.Progressive Muslims (2004:203): God, the Absolute. 9.Qaribullah and Darwish (2001:211): 10.Rodwell (1861:333): 11.Sale (1881:285):
God the eternal!
the eternal God
12.Sarwar (1981:288): God is Absolute 13. Sher Ali (1955:255): Allah the Independent and Besought of all. 14.Yusuf Ali (1937:245): Allah, the Eternal, Absolute.
Interpretation: The verse refers to the concept of that applies to Allah, which means The Self-Sufficient Master, Whom all creatures need, and He neither eats nor drinks. The name is preceded by the pronoun "he" to restrict the meaning exclusively to Allah (Ibn 'Aashuur, n.d: 6117/29; As-Sa'dy, 2003: 1107/30). Discussion: is in the form of .It bristles with conceptual meanings. Some of these meanings are related to Allah's Being, while others belong to His Divine Action (see p. 88). However, the translators have not paid attention to this fact, producing inappropriate renderings. They translate the name partially, i.e. it is not expressed fully for the TL readers. Similarly, they cannot express the name faithfully in one TL word.
194
Therefore, the translators Yusuf Ali, Sale, Khan, Daryabadi, Progressive Muslims, Rodwell, Dawood and Sarwar render only one part of the interpretative SL meanings, i.e. render the name only as an attribute for the DE The other translators, namely, Pickthall, Qaribullah and Darwish and Arberry give the reverse, i.e. that part which belongs to the DA. Similarly, Irving translates the name in a very different and ambiguous way using the words "God is the Source [for everything], a case which may lead to "cultic mistake". Moreover, Sale andDawood lump the name as "the eternal God" , and Khan uses "the Absolute, Self-subsisting God" as if there are other gods. Hence their translations may be accused of being inaccurate which may contradict with the main teachings of Islam. It seems that the translators are unable to render the name in one TL term. However, AlHilali and Khan and Sher Ali seem to be the most appropriate renditions since they express most of the interpretative SL meanings by using the transliteration method supported by transference of meaning. The Proposed Rendering: "Allah as-Samad (The Eternal, Hollowless, Self-Sufficient Master, Who is supplicated in the dilemmas and He Who neither eats nor drinks).
The Form of SL Text:(26)

(21): 1.Arberry (1964:75): He that bought him, being of Egypt, said to his wife. Give him goodly lodging, and it may be that he will profit us, or we may take him for our ownson.'So we established Joseph in the land, and that We might teach him the interpretation of tales .God prevails in His purpose .but most men know not.
195 2.Dawood (1974:88): the Egyptian who bought him said to his wife, Use
him kindly .he may prove useful to us, or we may adopt him as our.' Thus We found in that land a home for Joseph, and taught him to interpret mysteries .Allah has power over all things. but most among mankind know it not. 3.Drayabadi (1957:89): And he who bought him in Misr said unto his wife: make his dwelling honourable: belike he may profit us or we may take him as a son. And Thus We made a place for Yusuf in the land, and it was in order that We may teach him the interpretation of discourses. And Allah is Dominant in His purpose, but most of men know not. 4.Al-Hilali and Khan (1996:90): And he (the man) from Egypt who bought him, said to his wife: "Make his stay comfortable, may be he will profit us or we shall adopt him as a son." Thus did We establish Yusuf (Joseph) in the land, that We might teach him the interpretation of events. And Allah has full power and control over His Affairs, but most of men know not. 5.Irving (1985:90): The person from Egypt who [eventually] bought him told his wife: 'Let his stay here be dignified; perhaps he will benefit us or we'll adopt him as a son." Thus We established Joseph in the land and taught him how to interpret events. God was Dominant in his affair, even though most men do not realize it. 6.Khan (n.d:100): And he who bought him in Egypt said to his wife, `give him a respectable lodging; it may be that he profits us or we take him for a son'. And thus We established Joseph in the land, and that We might teach him the interpretation of tales. And God prevails in His Affair, though most men know not. 7.Pickthall (1956:75): And he of Egypt who purchased him said unto his wife: Receive him honourably. Perchance he may prove useful to us or we may adopt him as a son. Thus We established Joseph in the land that We might teach him the interpretation of events. And Allah was predominant in his career, but most of mankind know not. 8.Progressive Muslims (2004:88): And the one from Egypt who bought him said to his wife: "Make his stay generous, perhaps he will benefit us or we may take him as a son. And it was thus that We established Joseph in the land and to teach him the interpretation of dreams. And God has full power over matters, but most of mankind do not know. 9.Qaribullah and Darwish (2001:85): The Egyptian that bought him said to his wife: 'Make his stay honorable. He may benefit us, or take him for our son. ' As such We established Joseph in the land, so
196
that We might teach him the interpretation of visions. Allah prevails in His affairs, though most people do not know. 10. Rodwell (1861:90): And he who bought himan Egyptiansaid to his wife, "Treat him hospitably; haply he may be useful to us, or we may adopt him as a son." Thus did we settle Joseph in the land, and we instructed him in the interpretation of dark sayings, for God is equal to his purpose; but most men know it not. 11. Sale (1881:81): And the Egyptian who bought him said to his wife, Use him honorably; peradventure he may be serviceable to us, or we may adopt him for our son. Thus did we prepare an establishment for Joseph in the earth, and we taught him the interpretation of dark sayings: for God is well able to effect his purpose; but the greater part of men do not understand. 12. Sarwar (1981:85): The Egyptian who bought him said to his wife, "Be kind to him, perhaps he will be of some benefit to us or we may adopt him." Thus, We settled Joseph in the land so that We could teach him the interpretation of dreams. God has full control over His affairs but most people do not know. 13. Sher Ali (1955:100): And the man from Egypt who bought him said to his wife, `Make his stay among us honourable. Maybe we will benefit from him or we may adopt him as a son.' And thus did WE establish Joseph in the land, and WE did so that WE might also teach him the interpretation of things. And Allah has full power over HIS decree, but most men know not. 14. Yusuf Ali (1937:111): The man in Egypt who bought him, said to his wife: "Make his stay (among us) honourable: may be he will bring us much good, or we shall adopt him as a son." Thus did We establish Joseph in the land, that We might teach him the interpretation of stories (and events). And Allah hath full power and control over His affairs; but most among mankind know it not. Interpretation: When the caravan brought Joseph to Egypt and sold him to the king of Egypt, the king intended to take Joseph as a slave or as a son. This was the outset of predominance for him on the earth, therefore, Allah's decree is always effective (Ibn 'Aashuur, n.d: 247/2; As-Sa'dy, 2003: 456/12). Discussion:
197
First of all, the name is in the form of .Most of the translators use the formal equivalents at the expense of the functional equivalents.Yusuf Ali uses "full power and control",Dawood uses "power", Al-Hilali and Khan use "full power and control",Qaribullah and Darwish use "prevails", Sarwar uses "full control",Progressive Muslims "full power" and finally Arberry "prevails", as equivalents for " ,"which may be related to "power" rather than "making a decree valid". As such all the translators mistake for ,which is not the case in the SL text. This has lead to inaccurate renderings.Pickthall translates " was predominant", similarly, Irving prefers "was Dominant", as if he is saying Allah is no longer Dominant in His affairs, and these are also inappropriate renderings. However, Rodwell who gives "able to effect his purpose" and Sale who gives"equal to his his purpose" seem to be the most appropriate renditions as they give the interpretative SL meaning by using the words that do the function properly.
SL Text:(27)

(268):
1.Arberry (1964:66): Satan promises you poverty and bids you unto
indecency; But God promises you His pardon and His bounty; and God is All-embarrassing, All-Knowing.
2.Dawood (1974:74): Satan threatens you with poverty and orders you to
commit what is indeed .But Allah promises you His forgiveness and His bounty .Allah is munificent and all-knowing
3.Drayabadi (1957:55): Satan promiseth You poverty and commandeth
you to niggardliness, whereas Allah promiseth you forgiveness
198
from Himself and Knowing.
abundance; and Allah is Bounteous,
4.Al-Hilali and Khan (1996:66): Shaitan (Satan) threatens you with
poverty and orders you to commit Fahsha (evil deeds, illegal sexual intercourse, sins etc.); whereas Allah promises you Forgiveness from Himself and Bounty, and Allah is AllSufficient for His creatures' needs, All-Knower.
5.Irving (1985:45): Satan threatens you with poverty and orders you to
misbehave sexually, while God promises you forgiveness from Himself as well as bounty. God is Boundless, Aware.
6.Khan (n.d:44): The Devil promises you poverty and bids you to
indecency, while God promises you His forgiveness and bounty; and God is All-embracing, Knowing
7.Pickthall (1956:55): The devil promiseth you destitution and enjoineth
on you lewdness. But Allah promiseth you forgiveness from Himself with bounty. Allah is All Embracing, All Knowing.
8.Progressive Muslims (2004:45): The devil promises you poverty and
orders you to evil, while God promises forgiveness from Him and favour.God is Encompassing, Knowledgeable.
9.Qaribullah and Darwish (2001:42): Satan promises you with poverty
and orders you to commit what is indecent. But Allah promises you His Forgiveness and bounty from Him. Allah is the Embracer, the Knower.
10.Rodwell (1861:66): Satan menaceth you with poverty,and enjoineth
base actions: but God promiseth you pardon from himself and abundance: God is All-bounteous, Knowing.
11.Sale (1881:81): The devil threateneth you with poverty, and
commandeth you filthy covetousness; but God promiseth you pardon from himself and abundance: God is bounteous and wise
199 12.Sarwar (1981:56): Satan threatens you with poverty and commands
you to commit sin. God promises you forgiveness and favors. God is Munificent and All-knowing
13.Sher Ali (1955:55): Satan threatens you with poverty and enjoins upon
you what is foul, whereas Allah promises you forgiveness from Himself and bounty. And Allah is Bountiful, All-Knowing.
14.Yussuf Ali (1937:85): The Evil One threatens you with poverty and bids
you to conduct unseemly. Allah promiseth you His forgiveness and bounties. And Allah careth for all and He knoweth all things. Interpretation: Allah warns His servants not to follow Satan's steps because he threatens you with poverty, whereas Allah promises His servants great favours and grants (Ibn 'Aashuur, n.d: 60/3; As-Sa'dy, 117/3). Discussion: The name is in the form of .Using the formal equivalent for translating this name (i.e. (on the one hand, and unawareness on the part of the translators of the fact that it can function either as a name for Allah's entity, or for His act on the other hand may produce inappropriate renditions(see p. 96). Most of the translators do not give the concept of clearly from religious perspective. Some of them, namely, Rod, Sale, Daryabadi, Dawood, Sarwar and Sher Ali render the name into "Bounteousness", which expresses the partial meaning. Others, namely, Pickthall, Irving, Khan, Qaribullah and Darwish, Progressive Muslims and Arberry translate the name using the term "encompassing" which means 'surround and have or hold within, or encircle ; envelope' (Oxford, 1975; 2001, s.v. encompass) or "All-embracing" which means to hold (a person, each other), closely in the arms, usu. as a sign of affection; euphem. have sexual intercourse with (Oxford, 1975; 1998; 2001,
200
s.v. embrace). As such the name is expressed very formally and partially. In addition the words "encompassing" and "embracing" cannot be ascribed to Allah in such non-restrictive way. Such renderings may lead to "cultic mistake". However, the translation may be successful if the sense of "encompassing" is restricted by adding a phrase like ".with His knowledge or favour". Moreover, Yusuf Ali who gives "Allah careth for all" which is not the exact equivalent of the name. It is obvious that the translators have understood the name differently. However Al-Hilali and Khan give the most appropriate rendition since they give the interpretative functional meaning of the name clearly. We suggest to transliterate the name putting its meanings in brackets in order to differentiate it from in other contexts. The Proposed Rendering: Allah is Waasi'(He who encompasses His servants with grant and favour)..
SL Text:(28)
(115):
1.Arberry (1964:100): To God belong the East and the West. Withsoever
you trun there is the Face of God. He is th All-embracing, the AllKnowing.

2.Dawood (1974:110): to Allah belongs the east and west .whichever way
you turn there is the face of Allah .He is omnipresent and allknowing.
201 3.Drayabadi (1957:112): And unto Allah belongeth the east and the west;
so Withersoever you turn there is the countenance of Allah: verily Allah is Pervading, Knowing.
4.Al-Hilali and Khan (1996:196): And to Allah belong the east and the
west, so wherever you turn yourselves or your faces there is the Face of Allah (and He is High above, over His Throne). Surely! Allah is All-Sufficient for His creatures' needs, All-Knowing.
5.Irving (1985:258): The East and West are God's: wherever you may turn,
there will be God's countenance, for God is Boundless, Aware!

6.Khan (n.d:165): And to God belong the East and the West; so
whithersoever you turn, there is the Face of God; God is Allembracing,Knowing.

7.Pickthall (1956:156): Unto Allah belong the East and the West, and
whithersoever ye turn, there is Allah's countenance. Lo! Allah is All Embracing, All Knowing.
8.Progressive Muslims (2004:222): And to God belongs the east and the
west, so wherever you turn, there is Gods presence. God is Encompassing, Knowledgeable.
9.Qaribullah and Darwish (2001:152): To Allah belong the east and the
west. Whichever way you turn, there is the Face of Allah. He is the Embracer, the Knower.
10.Rodwell (1861:181): The East and the West is God's: therefore,
whichever way ye turn, there is the face of God: Truly God is immense and knoweth all.
11.Sale (1881:201): To Allah belongs the East and the West; so
whithersover you turn, there will be the face of Allah. Surely, Allah is Bountiful, All-Knowing.
202 12.Sarwar (1981:189): The East and the West belong to God. Wherever
you turn, you are always in the presence of God. God is Munificent and Omniscient.
13.Sher Ali (1955:159): To Allah belongs the East and the West; so
whithersover you turn, there will be the face of Allah. Surely, Allah is Bountiful, All-Knowing.
14.Yusuf Ali (1937:177): To Allah belong the East and the West:
whithersoever ye turn, there is Allah's countenance. For Allah is All-Embracing, All-Knowing.
Interpretation: The verse mentions the sunsets and sunrises, so whoever owns them owns all directions. If one turns his face to Ka'ba, or to any other direction without knowing the right direction during travelling it is acceptable because Allah is great in His ownership and His quality (Ibn 'Aashuur, n.d: 683/1; As-Sa'dy, 2003: 57/1). Discussion: is in the form of .Most of the translators do not pay attention to the context of the name (i.e. ( )see p. 96),in that they are unconscious of the fact that each name goes with the context of the verse as if it sums up the meaning of the whole verse. The translators are divided into two groups: some of them, viz, Rodwell, Pickthall, Yusuf Ali, Irving, Khan, Qaribullah and Darwish, Arberry and Progressive Muslims render the name into "encompassing or embracing", they are the formal equivalents for ,which, consequently, do not express the interpretative meaning clearly for the TL readers. The meanings of the words, viz, "encompassing, or embracing" used by the translators are required to be supported by expressions such as ".within His ownership.". The other translators namely, Sale, Sher Ali , Sarwar and Al-Hilali and Khan
203
translate the name into "bounteousness", which is again inappropriate because "bounteousness" is among the meanings of in other contexts, but not in this context. Moreover, Daryabadi uses the term "Pervading" which means 'Extend throughout; spread through or into every part of; permeate, saturate' (Oxford, 2001, s.v.Pervading), and Dawood gives the term "omnipresent" which means "(of God) present everywhere at the same time(Oxford, 2001,s.v.omnipresent). Both renderings of Dary andDawood are inaccurate, for they embody the concept of /"omnipresence of God" which is contradictory with the main teachings of Islam.We suggest to transliterate the name explaining its meaning in brackets in order to differentiate it from in other contexts. The Proposed Rendering: (..surely Allah is Waasi'(the Magnificent in His ownership and His Attributes).
SL Text:(29)
(3):
1.Arberry (1964:112): He is the First and the Last; the Outward and the
Inward; He has Knowledge of all things.

2.Dawood (1974:124): he is the first and the last, the visible the unseen.
He has knowledge of all things.

3.Drayabadi (1957:157): He is the First and the Last, and the Outward
and the inward, and He is of everything the Knower.

4.Al-Hilali and Khan (1996:199): He is the First (nothing is before Him)
and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him). And He is the All-Knower of every thing.
204 5.Irving (1985:188): He is the First and the Last, the Outward and the
Innermost.He is Aware of everything!

6.Khan (n.d:199): He is the First and the Last, the Manifest and the
Hidden, and He has knowledge of everything.

7.Pickthall (1956:245): He is the First and the Last, and the Outward and
the Inward; and He is Knower of all things.

8.Progressive Muslims (2004:256): He is the First and the Last, the
Evident and the Innermost. And He is fully aware of all things.

9.Qaribullah and Darwish (2001:200): He is the First and the Last, the
Clear and the Hidden. He has knowledge of all things.

10.Rodwell (1861:188): He is the first and the last; the Seen and the
Hidden; and He knoweth all things!

11.Sale (1881:185): He is the first and the last; the manifest and the
hidden: and he knoweth all things.

12.Sarwar (1981:186): He is the First, the Last, the Manifest, and the
Unseen and He knows all things

13.Sher Ali (1955:189): HE is the First and the Last, and the Manifest and
the Hidden, and HE has full knowledge of all things.

14.Yusuf Ali (1937:200): He is the First and the Last, the Evident and the
Hidden: and He has full knowledge of all things. Interpretation: The verse means that Allah is the first nothing before Him, the last nothing after him, He Who is evident by His signs, He Who is close to every thing by His knowledge, and He who is well acquainted with every things. It is to be noted that all the names are separated by the "- and" in order to remove the controversy between the aforementioned names that one might think of (Ibn 'Aashuur, n.d: 362/27; Abu Muusa, 1979: 299; As-Sa'dy, 2003: 978/27).
205
Discussion: Both names are in the form of .The two names, viz, and are threefold names (see p. 109). Most of the translators are unaware of these parts, producing inaccurate renditions. Put differently, only one part of the two names is expressed in the TL text. The renderings made by Arberry, Pickthall and Daryabadi are 'the Outward and the Inward', Khan, Sale, Sher Ali give 'the Manifest and the Hidden', Dawood gives 'the visible the unseen', Irving gives 'the Outward and the Innermost', Progressive Muslims prefers to use 'the Evident and the Innermost', Qaribullah and Darwish render them 'the Clear and the Hidden', Rodwell chooses 'the Seen and the Hidden', Sarwar gives 'the Manifest, and the Unseen', and Yusuf Ali gives 'the Evident and the Hidden'. All are formal equivalents for the two names, because 'the outward' means "from the outside, relating to the external appearance of something rather than its true nature, or going out or away from a place" (Oxford,2001, s.v.outward). Similarly, 'the Inward' means 'directed or proceeding towards the inside'(Oxford,2001,s.v. inward). Moreover, 'innermost' means "furthest in; closest to the centre, or (of thoughts) most private and deeply felt" (Oxford, 2001, s.v. innermost). 'Hidden' which is taken from 'hide' means "put or keep out of sight, keep secret, orconceal oneself" (Oxford,2001, s.v. hide). Consequently, they express only the linguistic meaning at the expense of the interpretative functional meaning, a case which may confuse the TL readers because of the apparent paradox due to the nonrestrictiveness of the terms used by all translators. They could have avoided this paradox if they add the following phrase:'the evident by His signs' for the translation of ,and 'the Innermost by His knowldge' for .However, Al-Hilali and Khan who give "the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him" seem to give the most appropriate rendering, since they give the functional meaning as far as part of the two meanings is concerned. Among the translators only
206
Pickthall, Sher Ali, and Daryabadi, recognize the important function of the conjunction "and". In order to express the interpretative intended meanings completely, we propose to transfer the names unchanged putting their meanings in brackets, and each name is separated by the article "and". The Proposed Rendering: He is the First (nothing is before Him) and the Last (nothing is after Him), and aZ-Zaahir (the Most High nothing is above Him, the Evident for the minds by His signs, the Dominant over His creation and al-BaaTin (Who is well informed with the mysteries of things, Who is unfelt except by His actions, Who is the nearest to his servants by His knowledge and He is the All-Knower of every thing).

(103):
1.Arberry (1964:204): the eyes attain Him not, but He attains the eyes; He
is the All-subtle, All-aware.

2.Dawood (1974:247): No mortal eyes can see Him, though He can see
all eyes. He is the benignant All-knowing

3.Drayabadi (1957:254): Sights comprehend Him not, and He
comprehendeth all sights. And He is the Subtle, the Aware.

4.Al-Hilali and Khan (1996:265): No vision can grasp Him, but His Grasp
is over all vision. He is the Most Subtle and Courteous, Well Acquainted with all things.
5.Irving (1985:259): No powers of vision can comprehend Him, while He
comprehends [all] vision; He is the Subtle, the Informed.

6.Khan (n.d:236): Eyes do not comprehend Him, but He comprehends the
eyes; and He is the Subtle, the Aware.
207 7.Pickthall (1956:246): Vision comprehendeth Him not, but He
comprehendeth (all) vision. He is the Subtle, the Aware.

8.Progressive Muslims (2004:204): The eyesight cannot reach Him, yet
He can reach all eyesight; and He is the Subtle, the Expert.

9.Qaribullah and Darwish (2001:222): No eye can see Him, though He
sees all eyes. He is the Subtle, the Aware.

10.Rodwell (1861:251): No vision taketh in Him, but He taketh in all
vision and He is the Subtle, the All-informed.

11.Sale (1881:255): The sight comprehendeth him not, but he
comprehendeth the sight; he is the gracious, the wise.

12.Sarwar (1981:244): No mortal eyes can see Him, but He can see all
eyes. He is All-kind and All-aware.

13.Sher Ali (1955:2236): Eyes cannot reach HIM but HE reaches the eyes.
And HE is the incomprehensible, the All-Aware.

14.Yusuf Ali (1937:273): No vision can grasp Him. But His grasp is over
all vision: He is above all comprehension, yet is acquainted with all things. Interpretation: Due to Allah's Magnificence and Majesty no vision can encompass Him, but He Grasps all visions. His knowledge is subtle, and He benefits His servants kindly. The verse ends with , in order to make it clear that He Who cannot be realized by eyesights does know the mysteries and subtleties of things (Ibn Kathiir,1969, Al-QurTuby,1967; Ibn 'Aashuur, n.d: 418/7; As-Sa'dy, 2003: 299/7). Discussion: The name is in the form of .The above stated name,i.e gives Allah's quality which expresses utmost degree of knowledge.If the name is compared with it is possible to say that the latter involves the general sense of knowledge, whereas the former is more exclusive; thus
208
it includes the general sense in addition to the knowledge of the subtleties of things (see p. 75). All the translators convey only the general sense of knowledge; therefore, if we backtranslate the name it will be translated easily as ,which is not accurate rendering and hence expressive contrastive components between the two names ,i.e. and are scarificed. Moreover, Pro.M. uses the term "the expert" which means "a person who is very knowledgeable about or skilful in a particular area" (Oxford, 2001: s.v. expert), which does not reflect the original sense since Allah's knowledge is not confined to a particular area. Likewise, Sale chooses "the wise" which may be related to wisdom rather than knowledge. Similarly, Pickthall, Sher Ali, Daryabadi, Khan, Qaribullah and Darwish, Sawar and Arberry give the term "aware" which means "Vigilant, cautious, on one's guard, conscious, sensible" (Oxford, 1998 s.v. aware). Thus it may belong to vigilance or rather the general sense of knowledge. The remaining translators, viz, Rodwell who uses "the All-informed", AlHilali and Khan who give "Well Acquainted with all things", Dawood who gives "All-knowing", Irving who prefers "the Informed", andYusuf Ali who gives "yet is acquainted with all things" could have been more appropriate had they included the phrase "the subtleties of things" in order to convey the SL indented interpretative meaning. Finally it is better to transliterate the name putting its meaning in brackets in order not to be lumped with . The Proposed Rendering: Al-Khabiir(well acquainted with inner most secrets and subtleties of things).
SL Text:(31)
(103):
209 1.Arberry (1964:266): the eyes attain Him not, but He attains the eyes; He
is the All-subtle, All-aware.

2.Dawood (1974:275): No mortal eyes can see Him, though He can see
all eyes. He is the benignant All-knowing

3.Drayabadi (1957:257): Sights comprehend Him not, and He
comprehendeth all sights. And He is the Subtle, the Aware.

4.Al-Hilali and Khan (1996:256): No vision can grasp Him, but His Grasp
is over all vision. He is the Most Subtle and Courteous, Well Acquainted with all things.
5.Irving (1985:258): No powers of vision can comprehend Him, while He
comprehends [all] vision; He is the Subtle, the Informed.

6.Khan (n.d:244): Eyes do not comprehend Him, but He comprehends the
eyes; and He is the Subtle, the Aware.

7.Pickthall (1956:230) Vision comprehendeth Him not, but He
comprehendeth (all) vision. He is the Subtle, the Aware.

8.Progressive Muslims (2004:204): The eyesight cannot reach Him, yet
He can reach all eyesight; and He is the Subtle, the Expert.

9.Qaribullah and Darwish (2001:222): No eye can see Him, though He
sees all eyes. He is the Subtle, the Aware.

10.Rodwell (1861:268): No vision taketh in Him, but He taketh in all
vision and He is the Subtle, the All-informed.

11.Sale (1881:245): The sight comprehendeth him not, but he
comprehendeth the sight; he is the gracious, the wise.

12.Sarwar (1981:289): No mortal eyes can see Him, but He can see all
eyes. He is All-kind and All-aware.

13.Sher Ali (1955:259): Eyes cannot reach HIM but HE reaches the eyes.
And HE is the incomprehensible, the All-Aware.
210 14.Yusuf Ali (1937:277): No vision can grasp Him. But His grasp is over
all vision: He is above all comprehension, yet is acquainted with all things. Interpretation:(See p. 213). Discussion: First of all is in the form of .All the translators give inaccurate renderings, because they do not pay attention to the fact that the name, viz, is a threefold name which can function as an attribute for DE and for DA (see p. 65). As such all of them translate the name as if it belongs to Allah's Divine entity, neglecting the other parts of the meanings (i.e. those that refer to His acts), a case which may lead to semantic loss on the part of the TL readers. Therefore, it will be suitable to resort to transliterattion supported by the transference of its meaning in order to bridge the semantic gap between SL and TL. The Proposed Rendering: He is Al-LaTiif (the Kind, He Who benefits His servants gently and He Who He is above all comprehension).
SL Text:(32)
(61): 1.Arberry (1964:211): And to Thamood (we sent) their brother Salih; he said, Ò my people, serve God, you have no god other than He. It is He who produced you from the earth and has given you to live therein; so ask for forgiveness of Him, then repent to Him; surely my Lord is near and answers prayer.' 2.Dawood (1974:247): and to Thamoud We sent their compatriot Saleh. He said:' serve Allah, my people; you have no god but Him. it was He who made you from the earth and gave you dwellings upon it. Seek forgiveness of him and turn to Him in repentance .my lord is near at hand; He will hear your prayers.'
211 3.Drayabadi (1957:300): And unto Thamud We sent their brother Saleh.
He said: O my people! worship Allah; there is no god for you but he. He hath caused you to spring out of the earth, and hath made you dwell therein. Wherefore ask forgiveness of Him, then repent toward Him; verily my Lord is Nigh, Responsive. 4.Al-Hilali and Khan (1996:259): And to Thamud (people, We sent) their brother Salih (Saleh). He said: "O my people! Worship Allah, you have no other Ilah (God) but Him. He brought you forth from the earth and settled you therein, then ask forgiveness of Him and turn to Him in repentance. Certainly, my Lord is Near (to all by His Knowledge), Responsive 5.Irving (1985:258): To Thamud [We sent] their brother Salih. He said: "My people worship God; you have no deity besides Him. He has produced you from the earth and let you settle down on it, so seek forgiveness from Him. Then turn to Him; my Lord is Near, Responsive." 6.Khan (n.d:269): And to Thamood (we sent) their brother Salih. He said, Ò my people, serve God, you have no god other than He. It is He who has produced you out of the earth and inhabited you in it, so ask His forgiveness, then turn to Him; surely my Lord is near and answers'. 7.Pickthall (1956:256): And unto (the tribe of) Thamud (We sent) their brother Salih. He said: O my people! Serve Allah, Ye have no other God save Him. He brought you forth from the earth and hath made you husband it. So ask forgiveness of Him and turn unto Him repentant. Lo, my Lord is Nigh, Responsive. 8.Progressive Muslims (2004:244): And to Thamud was sent their brother Saleh. He said: My people, serve God, you have no god besides Him. He established you in the land and gave you control over it, so seek His forgiveness, then repent to Him. My Lord is Near, Responsive. 9.Qaribullah and Darwish (2001:223): And to Thamood, (We sent) their brother Salih. He said: 'My nation, worship Allah; you have no god except He. It is He who made you from the earth and let you live upon it. Ask His forgiveness then repent to Him. Indeed, my Lord is near and answers (prayers). 10.Rodwell (1861:301): And unto Themoud we sent their Brother Saleh: "O my people! said he, worship God: you have no other god than Him. He hath raised you up out of the earth, and hath given you to dwell therein. Ask pardon of him then, and be turned unto him; for thy Lord is nigh, ready to answer." 11.Sale (1881:288): And unto the tribe of Thamud we sent their brother Saleh. He said unto them, O my people, worship God; ye have no
212
god besides him. It is he who hath produced you out of the earth, and hath given you an habitation therein. Ask pardon of him, therefore, and be turned unto him; for my Lord is near, and ready to answer. 12. Sarwar (1981:286): To Thamud We sent their brother Salih who told them, "My people, worship God; He is your only Lord. It is He who has created you from the earth and has settled you therein. Seek forgiveness from Him and turn to Him in repentance. My Lord is certainly close to everyone and He hears all prayers." 13.Sher Ali (1955:311): And to the tribe of Thamud, WE sent their brother Salih. He said, Ò my people, worship Allah; you have no god other than HIM. HE raised you up from the earth and settled you therein. So ask forgiveness of HIM, then turn to HIM wholly. Verily, my Lord is nigh, and answers prayers.' 14.Yusuf Ali (1937:366): To the Thamud People (We sent) Salih, one of their own brethren. He said: "O my People! worship Allah: ye have no other god but Him. It is He Who hath produced you from the earth and settled you therein: then ask forgiveness of Him, and turn to Him (in repentance): for my Lord is (always) near, ready to answer." Interpretation: This verse means that Allah sent to Thamuud, which is the nation of Aad, who were living in the mountains, their brother the Prophet Saalih who called them to worship Allah alone and not to associate anything with Him, and to ask Allah to forgive their sins. It is to be noted that Allah's closeness is of two kinds, viz, general closeness by His knowledge, which includes all creation, and specific closeness by His knowledge and support, that includes Allah's closeness only to His faithful servants (Ibn Kathiir, 1969; Al-QurTuby, 1967; As-Sa'dy, 2003: 443/12). Discussion: The name is in the form of .The verse expresses Allah's closeness, viz, the general type of closeness (i.e. by knowledge) to His servants(see p. 114). All the translators give inappropriate renderings, in that all of them, except Al-Hilali and Khan, do not recognize the kind of closeness mentioned in the above stated verse. Therefore, they use the non-
213
restrictive equivalents for ( i.e. without specifying them). Consequently, the TL readers may have misunderstanding about the nature of " closeness". The translators Pickthall, Daryabadi , Sher Ali, Rodwell use the term "nigh" which means 'Go, come, or draw near to, approach closely so as to touch or handle, and draw near or close to, towards.' (Oxford, 1998, s.v. nigh). However, this does not reflect the original meaning.Dawood chooses 'lord is near at hand' which reduces Allah to the rank of human beings. The other translators, namely, Arberry, Khan, Progressive Muslims, Qaribullah and Darwish, Sale and Yusuf Ali, use the term "near". Similarly, Sarwar chooses "close to everyone" without stating whether it is by His knowledge or support. However, Al-Hilali and Khan seem to be well acquainted with the kind of closeness giving "my Lord is Near (to all by His Knowledge)".
SL Text:(33)
(25):
1.Arberry (1964:365): upon that day God will pay them in full their just
due, and they shall know that God is the manifest Truth.
2.Dawood (1974:352): On the day Allah will justly requite them they shall
know that Allah is the Glorious Truth.

3.Drayabadi (1957:355): On that Day Allah shall pay them in full their
recompense, and they shall know that Allah! He is the True, the Manifest.
4.Al-Hilali and Khan (1996:366): On that Day Allah will pay them the
recompense of their deeds in full, and they will know that Allah, He is the Manifest Truth.
5.Irving (1985:358): On that day God will repay them with their rightful
due; they will realize that God means obvious Truth.
214 6.Khan (n.d:355): That day, God will pay them in full their true
recompense, and they will know that God is the Manifest Truth.
7.Pickthall (1956:366): On that day Allah will pay them their just due, and
they will know that Allah, He is the Manifest Truth.

8.Progressive Muslims (2004:342): On that Day, God will pay them what
they are owed in full, and they will know that God is the Truth Manifested.
9.Qaribullah and Darwish (2001:333): Upon that Day Allah will pay
them their due in full, and they will know that Allah is the clear truth.
10.Rodwell (1861:356): On that day will God pay them their just due, and
they shall know that God is the clear Truth itself.

11.Sale (1881:356): One day their own tongues shall bear witness against
them, and their hands, and their feet, concerning that which they have done. On that day shall God render unto them their just due: and they shall know that God is the evident truth.
12.Sarwar (1981:359): On that day God will give them due recompense
and they will know that God is the Supreme Judge

13.Sher Ali (1955:365): On that day will Allah will pay them in full their
just due, and they will know that Allah alone is the Manifest Truth.
14.Yusuf Ali (1937:398): On that Day Allah will pay them back (all) their
just dues, and they will realise that Allah is the (very) Truth, that makes all things manifest. Interpretation: The verse means that Allah will reward His servants according to their deeds without neglecting any deed, because He is the True in His acts and Attributes, He Who is evident by His signs and He Who shows the right path for His servants in order not to go astray. The
215
meanings of the two names are exclusively applied to Allah by means of the separable pronoun -He (Ibn Kathiir, 1969; Al-QurTuby, 1967; Ibn 'Aashuur,n.d:193/18; As-Sa'dy,2003:661/18). Discussion: The above stated verse ends with the name .Its form is which can function as attribute for the DE and DA (see p. 115). All the translators have produced inaccurate and inappropriate renderings because all the translators except Yusuf Ali and Dary lump the original SL order of the name in a way as if is an attribute for . Similarly, Pro.M. uses 'the Truth Manifested' which may be misunderstood as an attribute for instead of being a distinct DN. This may reflect their inaccuracy in translation and their unawareness of the significance of order in the SL text. Similarly, the translators seem that they have two understandings of the name because only Yusuf Ali translates the name as an attribute for the DA; he gives "that makes all things manifest". The other translators, i.e. Arberry, Daryabdi, Al-Hilali and Khan, Khan, Pickthall, Sher Ali give "the manifest", Irving uses "obvious", Rodwell and Qaribullah and Darwish give "the clear" and Sale chooses "the evident". They all render the name as an attribute for the DE.The renderings of both groups lead to semantic loss. Moreover, Sarwar renders into 'the supreme Judge' which is not the exact equivalence of , because 'supreme' means 'highest in authority or rank'(Oxford,2001, s.v. supreme). Likewise, Dawood gives the 'the glorious' which is not the exact equivalence of because it means 'having or bringing glory'(Oxford,2001, s.v. glorious). Finally all the translators except Sher Ali are unaware of the of the syntactic and semantic function of the separable pronoun, viz, .Finally we suggest to transliterate the name putting its meaning in brackets. The Proposed Rendering:
216
.....Allah is alone the (very) Truth, Al-Mubiin(He Who alone shows guidance and He Who isManifest by His signs).
SL Text:(34)
( 24 ): 1.Arberry (1964:213): He is God; there is no god but he, he is the King ,the All-holy, the All-peaceful ,the All-faithful, the All-preserver, the All- mighty, the All-compeller, the All-sublime. Glory be to God above that they associate! 2.Dawood (1974:300): he is Allah, besides whom there is no other god. He is the Sovereign lord, the Holy One , the Giver of Peace, the Keeper of faith; the Guardian ,the Mighty One ,the All-powerful, the Most High !Exalted be He above their idols! 3.Drayabadi (1957:333): He is Allah; there is no God but He, the Sovereign, the Holy, the Author of Safety, the Giver of Peace, the Protector, the Mighty, the Mender, the Majestic. Hallowed be Allah from all that they Associate 4.Al-Hilali and Khan (1996:321): He is Allah than Whom there is La ilaha illa Huwa (none has the right to be worshipped but He) the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All-Mighty, the Compeller, the Supreme. Glory be to Allah! (High is He) above all that they associate as partners with Him. 5.Irving (1985:358): He is God [Alone] besides Whom there is no [other] god, the Sovereign, the Holy, the [Source ofl Peace, the Secure, the Preserver, the Powerful, the Compeller, the Magnificent: glory be to God ahead of anything they may associate [with Him]! 6.Khan (n.d:325):: He is God, except whom there is no god; the King, the Holy, the Peaceable, the Securer, the Preserver, the Mighty, the Compeller, the Majestic; Holy be God, above that they associate (with Him!). 7.Pickthall (1956:366): He is Allah, than whom there is no other God, the Sovereign Lord the Holy One, Peace, the Keeper of Faith, the Guardian, the Majestic, the Compeller, the Superb. Glorified be Allah from all that they ascribe as partner (unto Him). 8.Progressive Muslims (2004:324): He is God; there is no other god
217
beside Him. The King, the Holy, the Peace, the Faithful, the Supreme, the Noble, the Powerful, the Dignified. God be glorified; far above what they set up 9.Qaribullah and Darwish (2001:365): He is Allah; there is no god except He. He is the King, the Pure, the Peace, the Confirmer, the Watchful, the Almighty, the Compeller, the Sublime. Exalted is Allah, above all that they associate! 10.Rodwell (1861:398): He is God beside whom there is no god: He is the King, the Holy, the Peaceful, the Faithful, the Guardian, the Mighty, the Strong, the Most High! Far be the Glory of God from that which they unite with Him! 11.Sale (1881:368): he is the most Merciful; he is God, besides whom there is no God: the King, the Holy, the Giver of peace, the Faithful, the Guardian, the Powerful, the Strong, the most High. Far be God exalted above the idols, which they associate with him! 12.Sarwar (1981:365): He is the only Lord, the King, the Holy, the Peace, the Forgiver, the Watchful Guardian, the Majestic, the Dominant, and the Exalted. God is too exalted to have any partner 13.Sher Ali (1955:394): HE is Allah and there is no god beside HIM, the Sovereign, the Holy One, the Source of peace, the Bestower of security, the Protector, the Mighty, the Subduer, the Exalted. Holy is Allah, far above that which they associate with HIM. 14.Yusuf Ali (1937:365): Allah is He, than Whom there is no other god; the Sovereign, the Holy One, the Source of Peace (and Perfection), the Guardian of Faith, the Preserver of Safety, the Exalted in Might, the Irresistible, the Supreme: Glory to Allah! (High is He) above the partners they attribute to Him.
[
Interpretation: The above stated verse contains a number of DNs. He alone has the right to be worshipped. The Sole owner of every thing, the Holy, the One Who is free from any defect, the Giver of peace, the Glorified, He Who Confirms His Prophets and Messengers, the One who is undefeatable, the Subduer of his servants and the Magnificent, He Who is far from grieving his servants, and He Who is above and over whoever associates anything with Him (Ibn Kathiir, 1969; Al-QurTuby, 1967 ;Ibn 'Aashuur,n.d:123/28; As-Sa'dy,2003:1007/26).
218
Discussion: The above stated verse contains the name ,its form is ,which is a multifold name that can function as an attribute for the DE or for the DA(see p. 103). All the translators do not understand the functional meaning, in that they give inappropriate renderings. To put it more briskly, firstly, all the translators translate the name as if it is an attribute for the DE only, ignoring the other part of the SL meaning, a case which may lead to semantic loss. Secondly, the translators Yusuf Ali, Sale, Khan, Daryabadi, Qaribullah and Darwish, Al-Hilali and Khan, Progressive Muslims, Irving , Rodwell, Dawood, Sher Ali and Arberry translate the name as if it is or ,so they may give the TL readers an impression that the same name is repeated which is not the original meaning. Moreover, the translators Pickthall. and Sarwar use the term 'Majestic' which may not be the exact equivalence of because it means 'having or showing impressive beauty or dignity' (Oxford,2001, s.v. Majestic). Hence we suggest to resort to transliteration supported by transference of meaning. The Proposed Rendering: Al-'Aziiz(the Incomparable, the Unreachable, the Subduer He Who is Unsubduedable and the Dominant Who has firm power).

(104): 1. Arberry (1964:88):Do they not know that God is He Who accepts repentance from His servants and takes the freewill offerings, and that God-He turns, and is All-compassionate.
219 2. Dawood (1974:86):Do they not know that Allah accepts the repentance
of His servants and takes their alms, and that Allah is the Forgiving One, the Merciful ? 3. Drayabadi (1957:77): Know they not that it is Allah who accepteth the repentance of His bondmen and taketh the alms, and that it is Allah who is the Relenting, the Merciful! 4. Al-Hilali and Khan (1996:99): Know they not that Allah accepts repentance from His slaves and takes the Sadaqat (alms, charities) and that Allah Alone is the One Who forgives and accepts repentance, Most Merciful? 5. Irving (1985:88): Do they not know that it is God Who receives Repentance from His servants and accepts such acts of charity, and that God is the Ever-Turning, the Merciful? 6. Khan (n.d:75): Do they not know that it is God who accepts repentance from His servants, and takes the offering, and that it is God who is All-returning, Merciful. 7. Pickthall (1956:66): Know they not that Allah is He Who accepteth repentance from His bondmen and taketh the alms, and that Allah is He Who is the Relenting, the Merciful. 8. Progrssive Muslims (2004:45): Did they not know that it is God who accepts repentance from His servants, and He takes the charities, and that God is the Pardoner, Merciful. 9. Qaribullah and Darwish (2001:114): Do they not know that Allah accepts the repentance of His worshipers and takes their charity, and that Allah is the Forgiving, the Merciful? 10. Rodwell (1861:66): Know they not that when his servants turn to Him with repentance, God accepteth it, and that He accepteth alms, and that God is He who turneth, the Merciful? 11. Sale (1881:81): Do they not know that God accepteth repentance from his servants, and accepteth alms; and that God is easy to be reconciled and merciful? 12. Sarwar (1981:98): Know they not that ALLAH is HE Who accepts repentance from HIS servants and take alms, and that ALLAH is HE Who is Oft-Returning with compassion, and is Merciful? 13. Sher Ali (1955:89): Do they not know that it is God who accepts the repentance of His servants and receives the welfare funds and that it is God who is Allforgiving and All-merciful? 14. Yussuf Ali (1937:73): Know they not that Allah doth accept repentance from His votaries and receives their gifts of charity, and that Allah is verily He, the Oft-Returning, Most Merciful?
220
Interpretation: In the above stated verse Allah Almighty addresses His servants that He has magnificent mercy and bountiness. He is ready to accept His servants' repentance and accept their alms. He Who accepts the repentance time and over for countless number of people, and is the Most Mercy-Giving. The two DNs mentioned in the verse, namely, and are preceded by the separable pronoun -He which restricts their meanings to Allah exclusively (Ibn Kathiir, 1969; Al-QurTuby; Ibn 'Aashuur, n.d: 25/6; As-Sa'dy, 2003: 402/11). Discussion: The above stated verse contains the name, namely, , which is in the form of .It expresses the concept of "accepting the repentance made by the faithful servants recurrently". The name should be understood carefully. To put it more briskly, the name, from semantic perspective, should not be applied to Allah and to human beings equally(see p. 72). All the translators, except Al-Hilali and Khan, do not pay attention to the function of the separable pronoun, namely, which precedes the name, a case which may result in inappropraite rendition. Similarly, most of the translators do not understand the meaning of the name as a DN exactly; therefore they translate it inappropriately.Rodwell uses "He who turneth",Yusuf Ali gives "the Oft-Returning", Irving renders it as "the Ever-Turning", Khan gives "All-returning" and Arberry "God-He turns". All the equivalents are used non-restrictively which could be thought as an attribute for human being rather than Allah Almighty. However, the words used by the translators could have been modified to function as DN, if they were to be restricted by adding the preposition phrase (with compassion) as used by Sarwar, which restricts the meaning of "returning". Moreover, Sher Ali, Dawood, and Qaribullah and Darwish use the term "forgiving" as they translate .Similarly, Progressive Muslims uses the term "Pardoner" as if he renders ,which is inaccurate.
221
Furthermore, Sale uses the phrase "easy to be reconciled"; reconcile means "restore friendly relations between, or settle (a quarrel)" (Oxford, 2001, s.v. reconcile),which is not the original meaning that may reduce Allah Almighty to the rank of human beings. Pickthall and Daryabadi use the term "relenting" which means "abandon or mitigate a harsh intention or cruel treatment"; therefore it may not give the functional SL meaning explicitly. Finally the translations of Al-Hilali and Khan who give "Allah Alone is the One Who forgives and accepts repentance" and Sarwar who gives "ALLAH is HE Who is Oft-Returning with compassion" seem to be the most appropriate since they express the SL intended interpretative meaning except for the recurrency which is expressed by the form .Finally we suggest to transliterate the name with its meaning in brackets in order not to be lumped with or . The Proposed Rendering: Allah alone is At-Tawaab (the One who accepts repentance and OftReturning with compassion recurrently).

( 24 ):
1.Arberry (1964:213): He is God; there is no god but he, he is the King
,the All-holy, the All-peaceful ,the All-faithful, the Allpreserver, the All- mighty, the All-compeller, the All-sublime. Glory be to God above that they associate! 2.Dawood (1974:300): he is Allah, besides whom there is no other god. He is the Sovereign lord, the Holy One , the Giver of Peace, the Keeper of faith; the Guardian ,the Mighty One ,the Allpowerful, the Most High !Exalted be He above their idols!
222 3.Drayabadi (1957:333): He is Allah; there is no God but He, the
Sovereign, the Holy, the Author of Safety, the Giver of Peace, the Protector, the Mighty, the Mender, the Majestic. Hallowed be Allah from all that they Associate. 4.Al-Hilali and Khan (1996:321): He is Allah than Whom there is La ilaha illa Huwa (none has the right to be worshipped but He) the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All-Mighty, the Compeller, the Supreme. Glory be to Allah! (High is He) above all that they associate as partners with Him. 5.Irving (1985:358): He is God [Alone] besides Whom there is no [other] god, the Sovereign, the Holy, the [Source ofl Peace, the Secure, the Preserver, the Powerful, the Compeller, the Magnificent: glory be to God ahead of anything they may associate [with Him]! 6.Khan (n.d:325): He is God, except whom there is no god; the King, the Holy, the Peaceable, the Securer, the Preserver, the Mighty, the Compeller, the Majestic; Holy be God, above that they associate (with Him!). 7.Pickthall (1956:366): He is Allah, than whom there is no other God, the Sovereign Lord the Holy One, Peace, the Keeper of Faith, the Guardian, the Majestic, the Compeller, the Superb. Glorified be Allah from all that they ascribe as partner (unto Him). 8.Progressive Muslims (2004:324): He is God; there is no other god beside Him. The King, the Holy, the Peace, the Faithful, the Supreme, the Noble, the Powerful, the Dignified. God be glorified; far above what they set up 9.Qaribullah and Darwish (2001:365): He is Allah; there is no god except He. He is the King, the Pure, the Peace, the Confirmer, the Watchful, the Almighty, the Compeller, the Sublime. Exalted is Allah, above all that they associate! 10.Rodwell (1861:398): He is God beside whom there is no god: He is the King, the Holy, the Peaceful, the Faithful, the Guardian, the Mighty, the Strong, the Most High! Far be the Glory of God from that which they unite with Him! 11.Sale (1881:368): he is the most Merciful; he is God, besides whom there is no God: the King, the Holy, the Giver of peace, the Faithful, the Guardian, the Powerful, the Strong, the most High. Far be God exalted above the idols, which they associate with him! 12.Sarwar (1981:365): He is the only Lord, the King, the Holy, the Peace, the Forgiver, the Watchful Guardian, the Majestic, the Dominant, and the Exalted. God is too exalted to have any partner
223 13.Sher Ali (1955:394): HE is Allah and there is no god beside HIM, the
Sovereign, the Holy One, the Source of peace, the Bestower of security, the Protector, the Mighty, the Subduer, the Exalted. Holy is Allah, far above that which they associate with HIM. 14.Yusuf Ali (1937:365): Allah is He, than Whom there is no other god; the Sovereign, the Holy One, the Source of Peace (and Perfection), the Guardian of Faith, the Preserver of Safety, the Exalted in Might, the Irresistible, the Supreme: Glory to Allah! (High is He) above the partners they attribute to Him.
[
Interpretation: (See p. 223) Discussion: The verse contains a number of DNs among which the name as-Salaam which is in the form of .It is a twofold name that can function as an attribute for DE and for DA(see p. 70). The translators render the name differently. Most of the translators have produced inappropriate renderings, in that they do not pay attention to the parts of the SL meaning. Therefore, the translators, namely, Dawood, and Daryabadi who gives "the Giver of Peace", Irving who gives "the [Source of ] Peace", Sher Ali who gives "the Bestower of security", render the name partially (i.e. only that part which concerns the DA), leaving the other part unexpressed, and hence semantic loss may ensue. Similarly, Arberry who gives 'All-peaceful', Al-Hilali and Khan who prefer 'the One Free from all defects', Khan who gives 'the Peaceable', Rodwell who gives 'the Peaceful' render that part of the meaning that concerns DE. Moreover, the translators Pickthall, Qaribullah and Darwish, Progressive Muslims, Sarwar use the formal equivalent, viz, 'peace', which means 'freedom from disturbance; tranquility'(Oxford,2001,s.v. peace), which does not express the functional meaning explicitly. However, Yusuf Ali seems to be the one who gives the most appropriate rendering giving "the Source of Peace and Perfection", since he captures both parts of the SL meanings. Finally we suggest to
224
resort to transliteration supported by transference of meaning in order to differentiate it from other names like . The Proposed Rendering: As-Salaam (the One free from all defects, and the Granter of peace to His servants in the Paradise in the Hereafter).

( 24 ):
1.Arberry (1964:213): He is God; there is no god but he, he is the King ,
2.
3.
4.
5.
the All-holy, the All-peaceful ,the All-faithful, the Allpreserver, the All- mighty, the All-compeller, the All-sublime. Glory be to God above that they associate! Dawood (1974:300): he is Allah, besides whom there is no other god. He is the Sovereign lord, the Holy One , the Giver of Peace, the Keeper of faith; the Guardian ,the Mighty One ,the Allpowerful, the Most High !Exalted be He above their idols! Drayabadi (1957:333): He is Allah; there is no God but He, the Sovereign, the Holy, the Author of Safety, the Giver of Peace, the Protector, the Mighty, the Mender, the Majestic. Hallowed be Allah from all that they Associate Al-Hilali and Khan (1996:321): He is Allah than Whom there is La ilaha illa Huwa (none has the right to be worshipped but He) the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All-Mighty, the Compeller, the Supreme. Glory be to Allah! (High is He) above all that they associate as partners with Him. Irving (1985:358): He is God [Alone] besides Whom there is no [other] god, the Sovereign, the Holy, the [Source ofl Peace, the Secure, the Preserver, the Powerful, the Compeller, the Magnificent:
225
glory be to God ahead of anything they may associate [with Him]! 6. Khan (n.d:325):: He is God, except whom there is no god; the King, the Holy, the Peaceable, the Securer, the Preserver, the Mighty, the Compeller, the Majestic; Holy be God, above that they associate (with Him!). 7. Pickthall (1956:366): He is Allah, than whom there is no other God, the Sovereign Lord the Holy One, Peace, the Keeper of Faith, the Guardian, the Majestic, the Compeller, the Superb. Glorified be Allah from all that they ascribe as partner (unto Him). 8. Progressive Muslims (2004:324): He is God; there is no other god beside Him. The King, the Holy, the Peace, the Faithful, the Supreme, the Noble, the Powerful, the Dignified. God be glorified; far above what they set up. 9. Qaribullah and Darwish (2001:365): He is Allah; there is no god except He. He is the King, the Pure, the Peace, the Confirmer, the Watchful, the Almighty, the Compeller, the Sublime. Exalted is Allah, above all that they associate! 10. Rodwell (1861:398): He is God beside whom there is no god: He is the King, the Holy, the Peaceful, the Faithful, the Guardian, the Mighty, the Strong, the Most High! Far be the Glory of God from that which they unite with Him! 11. Sale (1881:368): he is the most Merciful; he is God, besides whom there is no God: the King, the Holy, the Giver of peace, the Faithful, the Guardian, the Powerful, the Strong, the most High. Far be God exalted above the idols, which they associate with him! 12. Sarwar (1981:365): He is the only Lord, the King, the Holy, the Peace, the Forgiver, the Watchful Guardian, the Majestic, the Dominant, and the Exalted. God is too exalted to have any partner 13. Sher Ali (1955:394): HE is Allah and there is no god beside HIM, the Sovereign, the Holy One, the Source of peace, the Bestower of security, the Protector, the Mighty, the Subduer, the Exalted. Holy is Allah, far above that which they associate with HIM. 14. Yusuf Ali (1937:365): Allah is He, than Whom there is no other god; the Sovereign, the Holy One, the Source of Peace (and Perfection), the Guardian of Faith, the Preserver of Safety, the Exalted in Might, the Irresistible, the Supreme: Glory to Allah! (High is He) above the partners they attribute to Him.
[
Interpretation: (See p. 223).
226
Discussion: The above stated verse contains the name, viz, .Its form is .Mention should be made that the name, namely, should not be applied equally, from semantic perspective, to Allah and to humans. The name is a multifold term which bristles with many meanings(see p. 69). Most of the translators have produced inappropriate renditions. To put it more briskly, the translators, namely, Sale, Progressive Muslims, Rodwell use the word 'faithful', and Arberry gives "the All-faithful". The word 'faithful' is not the exact equivalent, which could be an attribute for the humans only because the word 'faithful' means 'remaining loyal and steadfast, or remaining sexually loyal to a lover or spouse, or the believers in a particular religion, especially Islam' (Oxford, 2001, s.v. faithful). Moreover, Sarwar chooses the word 'forgiver' which can be a translation for ,so it is inaccurate and improper. Similarly, Daryabadi gives 'The giver of peace', Al-Hilali and Khan prefer 'the Giver of security', Khan renders the name as 'The Securer', Sher Ali gives 'the Bestower of security', and Irving gives 'the Secure'. They do not differentiate between and ,in that they render it as if the name is repeated, and without stating the functional meaning explicitly. The other translators, viz,Yusuf Ali gives 'the guardian of faith', Pickthall and Dawood choose 'the Keeper of faith', they do not understand the meaning of the name exactly in the SL text, hence they do not state the meaning of the name clearly. Likewise, Qaribullah uses the term 'confirmer' without restricting its meaning. We suggest to transliterate the name with its meaning in brackets in order to differentiate it from other names like ,and . The Proposed Rendering: Al-Mu'min (He Who keeps His servants away from grievance, and He Who confirms His Messengers and Prophets on their messages).
227
3.6.3 Analysis of Miscellaneous Forms

SL Text :(38)
(3):
1. Arberry (1964:254): forgiver of sins .Acceptor of penitence .Terrible
in retribution, the Bountiful. There is no god but He, and unto Him is the homecoming.
2. Dawood (1974:277): Who Forgives sin and accepts repentance; the
Bountiful one, Whose punishment is stern .There is no god but Him. All shall return to Him.
3. Drayabadi (1957:257): Forgiver of sin, and Acceptor of repentance
severe in chastisement, Lord of Power. There is no god but He; unto Him is the journeying.
4. Al-Hilali and Khan (1996:269): The Forgiver of sin, the Acceptor of
repentance, the Severe in punishment, the Bestower (of favours), La ilaha illa Huwa (none has the right to be worshipped but He), to Him is the final return.
228 5. Irving (1985:258): Forgiving sin and Receiving Repentance, Stern in
punishment, Wielder of Influence. There is no deity except Him; towards Him lies the Goal.
6. Khan (n.d:255): the Forgiver of sins, the Accepter of repentance
Terrible in retribution, the Bountiful; there is no god but He; unto Him is the destination
7. Pickthall (1956:266): The Forgiver of sin, the Acceptor of repentance,
the Stern in punishment, the Bountiful. There is no God save Him Unto Him is the journeying.
8. Progressive Muslims (2004:244): Forgiver of sins, and acceptor of
repentance, severe in retribution, with ability to reach. There is no god other than Him, to Him is the ultimate destiny.
9. Qaribullah and Darwish (2001:222): The Forgiver of sins and the
Acceptor of repentance. Stern in retribution, the Bountiful, there is no god except He and to Him is the arrival. .
10. Rodwell (1861:268): Forgiver of sin, and receiver of penitence,
vehement in chastisement Long-suffering!

11. Sale (1881:281): the forgiver of sin, and the accepter of repentance;
severe in punishing; long-suffering. There is no God but he: before him shall be the general assembly at the last day.
12. Sarwar (1981:275): who forgives sins, who accepts repentance, whose
punishment is severe, and whose bounty is universal. He is the only Lord and to Him all things proceed
13. Sher Ali (1955:300) : Forgiver of sin, Acceptor of repentance, Severe
in punishment, the Lord of Bounty. There is no god but HE. Towards HIM is the final return.
14. Yusuf Ali (1937:273): Who forgiveth Sin, accepteth Repentance, is
Strict in Punishment, and hath a Long Reach (in all things). There is no god but He: to Him is the Final Goal.
229
Interpretation: This verse means that Allah has these qualities: He Who hides the sins and accepts the repentance. He is Severe in punishment for the guilty person, He has absolute power, and has favour on his servants (Ibn 'Aashuur, n.d: 81/24, As-Sa'dy, 86/24). Discussion: This name, namely has two religious concepts (see p. 91). Unawarenes on the part of the translators of the these meanings may result in inappropriate renditions. The translators render the name partially and differently. They are divided into two groups. The first group, viz,Yusuf Ali, Sale, Dary, Progressive Muslims, and Irving render it as if it belongs to Allah's Power only. The second group like Pickthall, Khan, Qaribullah and Darwish, Al-Hilali and Khan, Dawood, Sarwar, Sher Ali, and Arberry mistake the name only for Allah's Generosity. Each of these groups hold two different views which are inaccurate renditions. Moreover, Rodwell renders the name in a different way giving "Long-suffering" which is all wrong. It seems that the word is so pregnant with meanings that the translators cannot express it using one term. It seems that transliteration supported by transference of its meaning is better to encapsulate all the meanings. The Proposed Rendering: .Dhil-Tawly (He Has absolute Power, is Full of Virtues, and is the Bestower of favours on His servants).
SL Text:(39)
(3):
1. Arberry (1964:65): from God, the Lord of the Stairways 2. Dawood (1974:78): He is the Lord of the Ladders. 3. Drayabadi (1957:99):
From Allah, Owner of the ascending steps.
230 4. Al-Hilali and Khan (1996:99): From Allah, the Lord of the ways of
ascent.
5. Irving (1985:85):
God Who owns the staircases leading upward
6. Khan (n.d:100): From Allah, Owner of the ascending steps. 7. Pickthall (1956:101): From Allah, Lord of the Ascending
Stairways
8. Progrssive Muslims (2004:112): From God, Possessor of the
ascending portals.
9. Qaribullah and Darwish(2001:123): (A punishment) from Allah, the
Owner of the Elevated Passage

10. Rodwell(1861:181): the master of those ASCENTS 11. Sale(1881:185): by God, the possessor of the steps 12.Sarwar(1981:126): No one can defend him against God, the Lord of the
exalted positions
13. Sher Ali(1955:155): It is from Allah, Lord of great ascents. 14. Yusuf Ali(1937:177): From Allah, Lord of the Ways of Ascent
Interpretation: The verse means that the torture of the infidels and polytheists will be descended ,either in this world or in the Hereafter, from Allah Full of Majesty, the Most High, the Disposer of the whole creation to whom the deeds and the souls of His servants are ascended by the Angels (Ibn 'Aashuur,n.d:157/29; As-Sa'dy,2003:1044/29). Discussion: The verse contains the name, viz, . which has more than one meaning (see p. 109). All the translators comprehend only the formal meaning (i.e. the linguistic meaning), and no one of them grasps the technical meaning (i.e. the religious meaning), a case which may create inaccurate renditions. Since all the translators cannot encapsulate the interpretative meaning of the name in one TL word, it is better to
231
transliterate it and put its meaning between brackets, in order to bridge the gap between the SL and TL.
The Proposed Rendering: From Allah Dhilma'aarij (The Most High, Full of Blessings, the Bestower, and to Whom the deeds and the souls of His servants are ascended by the Angels).
SL Text:(40)
(2):
1.
Arberry (1964:15): Praise belongs to God, the Lord of all
Being.
2. Dawood (1974:20): the Lord of the Creation. 3. Drayabadi (1957:11): the Lord of all the worlds. 4.Al-Hilali and Khan (1996:16): the Lord of the 'Alamin (mankind,
jinns and all that exists).

5. Irving (1985:12): Lord of the Universe 6. Khan (n.d:13): 7.
the Lord of the World,
Pickthall (1956:10): Praise be to Allah, Lord of the Worlds,
8. Progressive Muslims (2004:14): the Lord of the worlds. 9. Qaribullah and Darwish (2001:10): Lord of the Worlds 10. 11.
Rodwell (1861:14): Lord of the worlds! Sale (1881:9): the Lord of all creatures
232 12.
Sarwar (1981:17): All praise belongs to God, Lord of the
Universe,
13. Sher Ali (1955:15): All praise belongs to Allah, Lord of all the
worlds.
14. Yusuf Ali (1937:13): Praise be to Allah, the Cherisher and
Sustainer of the worlds. Interpretation: The verse means that to Allah belong all praise and gratitude because of His perfective qualities and names. He is the cherisher of the whole creation. This cherishing is of two kinds: the first includes all the creation by creating and giving them sustenance, the second is specific for His faithful servants by giving them firm faith. To Him alone belong the creation and the ruling (Ibn 'Aashuur, n.d: 176/1; As-Sa'dy, 2003: 27/1). Discussion: The verse contains one of the DNs, i.e. (see p. 107). All the translators except Yusuf Ali choose the word "Lord" as an equivalent for , which is inappropriate, firstly because it does not encapsulate all that intended by in SL text. Secondly, the term "Lord" is the equivalent for only from Christianity perspective according to Webster (1985, s.v.Lord) and (Oxford, 1975; 1998; 2001, s.v.Lord). The word "lord" means "a name for Christ, or a British nobleman", which is contradictory with the main teachings of Islam. Thirdly, the translators Yusuf Ali, Sale, Khan, Progressive Muslims, Dawood and Arberry put the article "the" which implies that there are other lords. Similarly, Sale and Arberry use the word 'lord' of the 'creatures and being' respectively, a case which may not reflect the SL meaning because the original meaning includes "the worlds" which means not just the creatures or beings, but rather everything animate and inanimate. Therefore their
233
translations may lead to critical mistake that may affect the Islamic belief. Hence the word needs to be transliterated. The Proposed Rendering: Praise be to Allah, Rabb-ul-('He Who is the Master, the Owner and the Cherisher, the Disposer of the the whole universe, and to whom belong the legislation and the creation').
3.7 Findings:
1.
Most of the translators convey the formal meaning
(i.e. the linguistic meaning ) of the DNs, at the expense of the functional meaning (i.e. religious meaning). See for example on page 198.
2.
Most of the translators do not pay attention to the fact
that some names can function either as an attribute for Allah's entity, or for His Act. see, for example: , , on page 160 and 229
3. No attention is paid by the translators to the difference among the
morphological forms, hence neglecting the semantic orientations which
234
is incurred as a consequence behind their use. See, e.g.,table 6 on p. 137,table 7 on p. 143, table 8 on p. 152, table 11 on p. 170.
4. Some of the translators like Al-Hilali and Khan, Irving, Dawood and
Sarwar lump the order of the binomial DNs which refers to stylistic inimitability in the Glorious Qur'aan, see on page 169.
5. Al-Hilali and Khan are among the translators who mostly use the
transliteration method with supportive technique for translating the DNs. This may be because they are well informed of the expressive nature of Arabic. See ,for example, and on page 184, and on page 199.
6. Most of the translations are interchangeable .i.e. if we backtranslate
the name, it would appear as another name. To mention but few: or instead of see p. 205.
7. The translation of the DNs may not reflect the "impartial justice" on
the part of the translator, see Sale's translation of on page 130.

8. Most of the translators do not pay attention to the personal pronouns
which have semantic effects on the verse that contains the DN, like the separable pronoun he. Unawareness on the part of the translators of such pronoun leads to inaccuracy and semantic loss in the process of translation. See, for example, and on page 163.
9. Most of the translators are unaware of the effect of the context on
the name. See, for example, on page 202.

10. One of the stylistic features of the Qur'aanic context is to mention
the binomial expression (i.e. two DNs occur together in a sequence)in specific order that reflects the Qur'aanic expressive inimitability.
11. The most problematic morphological form among the DNs for the
translators are: . See on pages 163 and 131. .
235
12. Some of the DNs, namely, , , and should not be ascribed equally, from semantic perspective, to Almighty Allah and human beings . See on pages 135, 223, 230. . ,, 13.If the transliterated method is not used, when needed, the translation of the DN may lead to serious mistakes, see , and , on pages 183 and 204. 14.The "transliteration" with supportive techniques,viz, transfernce is the best method of translation the DNs in order to produce the most appropriate rendition which gives the TL reader a better understanding of the intended interpretative meanings of the DNs.
Chapter Four General Conclusions, Recommendations and Suggestions for Further Research
4.1 General Conclusions:
The present study has come up with the following conclusions:
1.
One of the most important factors for determining the semantic orientation of the word is the morphological level. The narrowing down of the meaning of the Divine names to specific concepts in a foreign language would mean missing out
2.
236
other important dimensions.

3.
Words of different languages,viz, English and Arabic, do not express all the shades of meanings of their counterparts, though they may express specific concepts.
4.
The presentation of the Qur'aan in a different language,viz,English and Arabic would therefore result in confusion and misguidance. Some of the names are Allah's specific names. (i.e. ascribed only to Allah) like : The DNs are proper nouns since they refer to the Divine Being, and they are Qualities, since they refer to certain attributes. According to the first point, they are synonymous because they refer to one 'nominal'. And in terms of the second point, they are not synonymous because each of which conveys a specific meaning like mercy, knowledge, power.etc.
5.
6.
7.
' Radicals germinatoe' refer to three meanings: frequency, adherence and intensity of the act done by the agent. Some of the morphological forms denote intensiveness of the quality attributed to the agent such as ,other forms refer to intensiveness of the act done by the agent such as ,which is used for praising purposes, and some forms like is more eloquent than others such as .
8.
9.
DNs are boundless in terms of number, but the data of this study are restricted to 99 names, because this is the famous number for them. The definite article attached to the DNs refers to 'the Totality' of that quality. All the DNs are beautiful and fully perfective. However,when one says this name is more eloquent than others like , - this does not imply that the DNs involve 'preference'. But each of
10.
11.
237
them is used according to its context in the Qur'aan, which refers to rhetorical inimitability.
12.
Some DNs refer to Allahs Divine Entity, that is, they are intransitive like ,others refer to the Divine Acts, i.e. they are transitive such as .
13.
Some of the DNs enter in combination with others and cannot be mentioned separately such as : Some of the names may not be correspondent with its linguistic root like: . Some others are correspondent like . Some of the DNs are highly affected by the contexts,i.e. they are contexts-bound. Consequently they have many semantic orientations according to the contexts like: . ...
14.
15.
16.
Producing a DN in the TL which can lead to the same results in practice depends largely on knowing the morphological and the semantic function of terms in the SL and how to achieve that function in the TL.
17.
The existence of the formal equivalents that are used by the translators may reflect the fact that they are not acquainted with specialized books of interpretations of the DNs.
18.
There is a close relation between the form of the DN and the Qur'aanic context. As such if the context requires emphasis and intensity, the intensive form is used.
19.
Each Divine Name entails its meaning perfectively, for example: entails the concept of mercy. entails the concept of wisdom.
20.
The DNs are Tawqeefiyyah confirmed by Revelation not by Intellect. Names used to refer to Allah should be limited to the revealed text of Qur'an and Sunna, without adding or deleting. This is because the intellect cannot fully comprehend all that ascribed to
238
Allah of Perfect names. Hence, one should stop at what is confirmed in the text.
21.
Among the intensive forms there are some intensive forms which are further intensive, for example is more intensive than and is more intensive the two peviously mentioned forms.
22.
Most of the translators have not expressed attributes that belong to the DE and DA into one TL term. Most of the translators are not well acquinted with the subtle meanings of the DNs, a case which may result in expressing the linguistic meaning in the TL text at the expense of the functional meaning.
23.
24.
some of the renditions may reduce Allah the Almighty to the rank of the human beings. See on page 223,214 and 237 .
4.2 Recommendations:
1. Existing translation of the Glorious Qur'aan needs to be revised in
light of the modern studies of the Qur'aan.

2. The translators of the morphological forms generally and the DNs in
the Glorious Qur'aan in particular are highly advised to consult books on Arabic morphology, monolingual Arabic dictionaries, and in addition to authentic books of Tafsiir (interpretation) in order to differentiate between the linguistic meaning and the religious interpretative meaning of the DNs.
3. Translators are required to pay attention to the fact that in other
genres of text or discourse it may be possible to foreground or
239
background some part of a text in the process of translation, but foregrounding or backgrounding may not be desirable in the Qur'aanic text generally, and in the DNs specifically.This may affect the semantic function of the text, because each word has its own place that reflects the Qur'aanic inimitability.
4. Translator are highly recommended to be fully acquainted with the
function of each part of the SL text both semantically and morphologically, in addition to the contexts and then to determine the term necessary to create a rendering that conveys the intended meaning as much as possible.
5. When the Arabic term is new to the TL reader, pregnant with
meanings and has many forms the translator is advised to transfer the term, then to explain its meanings in brackets. Consequently the TL readers will be familiarized with Arabic specific terms.
6. Before the translator tries his hand in translating a religious
scripture, and in particular the DNs, he/she is required to read a lot about the subtlties of meanings. That is because all religious scriptures are written in times different from ours, different in language, culture and frame of reference.
7. The translation of the DN should be in accordance with the function
of the DN in the Qur'aanic context .
4.3 Suggestions for Further Research:

1. A pragmatic study of the Divine Names of Allah can be a good area for the researchers. 2. A rhetorical study of the "Binomialism" in the Divine Names can also be a good field for research.
240
English References:
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Quirk, R., G. Leech and J. Svartvik. (1972) A Grammar of Contemporary English Language. London: Longman Group Ltd. Ray, P.S. (1962) "A Philosophy of Translation": In Babel, Vol. III p.4. Roberts, N. B. (n.d) Analyzing Sentences: An Introduction to English Syntax . New York: Longman. Savory, T. (1968) The Art of Translation. London: Jonathan Cape Ltd. Seleskoviteh, D. (1976) "A Psychological Approach to translation". In: Translation Application and research, p. 2. Shahat, S. (n.d) Translation in Practice. Http://www.wata.com Shaheen, M. (1990) Theories of Translation and Their Application to the Teaching of English/Arabic. 'Amaan: Maktabat Dar ath-Thaqafa for Publishing and Distributing. Sledd, J. (1959) A Short Introduction to English Grammar. Scott: Foresman and Company. Thomson, A. and A. Martinet. (1986) A Practical English Grammar. London: Oxford University Press. Tweney, R. and H. Hoemann. (1976) Translation Sign Language in Translation. New York: Routledge.
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Arabic References:
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Al-Hilali, M.T-D, and M.M. Khan. (1996) Interpretation of the Meanings of the Noble Qur'aan in English Language. Riyadh: Dar asSalam Publications. Ali, A. Yusuf. (1934-1937) The Holy Qur'aan ,Text, Translation and Commentary: Beirut: Dar Al-'Arabia. Ali, sh. Maulawi. (1955) The Holy Qur'aan. Lahore: Http://www.isgkc.translate.html Arberry, A.J. (1964) The Qur'aan Interpreted. London: George Allen and Unwin Ltd. Daryabadi, A. (1941-1957) Translation and Commentary of the Qur'aan. Http://www.geocities.com/infoQur'aan/dbadi.txt Dawood, N.J. (1974) The Qur'aan. London:Penguin Books Ltd. Irving, T.B. (1985) The Nobel Reading -The Qur'aan.Suhrawardi: J.M. Dent and ons Ltd. Khan, M.A. (n.d) The Holy Qur'aan with English Translation. Http://www.geocities.com/infoQur'aan/khan.txt Pickthall, M. (1930) The Meanings of The Glorious Qur'aan. London: Longman. Progressive Muslims. (2004) The Message. A Modern Literal Translation of The Qur'aan. Http://www.freeinds.org/Qur'aan/Qur'aan.htm. Quribbullah, H. and A Darwish. (2001) The Meaning of Glorious Qur'aan. Http://www.geocities.com/inforQur'aan/qarib.txt. Rodwell, J.M. (1861-1978) The Qur'aan. London:Bernard Quartich,15 Piccadilly. Sale, G.(1881) The Koran. New York: American Books Exchange. Sarwar, S.M.(1982) The Qur'aan: Arabic Text and English Translation.
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Lahore:Http://www.al-shai.com/html/eng/books/Qur'aan/Qur'aan-andhadith/index
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251
End Notes
This is the fatwa put forward by the Muslim scholars in the permanent official committee for Fatwa in Saudi Arabia.
1
2.Watr in Arabic means an odd number of times, but here Watr means oneness 3. This is the famous statistics of the DNs. However, they are not restricted to limited number, because the authentic Prophetic Hadith reported by Abdullah Ibn Mas'uud reads: " " "O Allah I supplicate You by each name of Yours that You revealed in Your Glorious Book (i.e. Quran), those names that You taught one of Your servants, or those names that You kept in the Your secret knowledge"(Hanbal,1985:3528).
ii iii
4. See the types of Proper nouns on page 8. 5. In terms of conjugability there are two types of nouns in Arabic,namely, (conjugable and unconjugable nouns). The former means that the noun is derived from a root referring to an entity associated with a quality like ' nice'. The latter means that the noun is not derived from another words referring to an action or abstract meaning regardless of specific quality like ' man',' ablution'(Al-Hamlaawy, 1965:70).. vi 6. See Cachia (1973):A dictionary of Arabic grammatical terms. vii 7. All morphological forms are adapted from Az-Zajjajy (1974) and Al-Jurasy (1998). viii 8. See the superlative and comparative adjectives on page 50. ix 9. See also on page 101. x 10. See Arabic morphology on page 45. xi 11. See the form on page 53. xii 12. See the form on page 54. xiii 13. Narrated by Al-Asha'th(1952). xiv 14. Narrated by Al-Qushary(n.d : 78/8). xv 15. See and on p.p. 74 and 75 . xvi 16. See and on p.p. 102 and 107.
iv v

The Transference of Divine Names of Allah in The Glorious Qur'aan Into English

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The Transference of Divine Names of Allah in The Glorious Qur'aan Into English

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1

Chapter One Inroduction

1.2 Aims of the Study:

To achieve the effective translation, the names that can

The translations of DNs are mostly context-bound.

1.4 Procedure and Data Collection:

general. 2. a comprehensive view of the the 99 DNs.

roposing new renderings if no successful translations are to be found.

1.5 Value of the Study:

1.6 Scope of the Study:

2.1 Nouns in Arabic: 2.1.1 The Term "Noun":

2.1.2 Definition of Noun:

' the pronoun' like: 9 :

(Pickthall,1930:79). 'demonstrative pronoun': 92 :

' relative pronoun' :

A noun with definite article ' the' like : 2 :

2.1.3 Proper Noun:

2.1.4 Types of Proper Nouns:

,or other classes like Angels such as : /Gabriel

proper noun like:

2.1.4.2 Proper Nouns According to their Elements:

2.1.4.3 Proper Nouns According to their Origin:

'a woman's name' which is changed to ( a name of village) (ibid.:300-308).

2.1.4.4 Proper Nouns According to the Extra-meaning:

Proper Nouns in Arabic

According to the Nominal

According to the Form

According to Meaning / Name Sayf name

Personal Proper Nouns

night blind Baker's father

/ Nickname / Individuals /Muhammad

Domestic Animals /nightingale Life Related Names / stars

: /muhammed son Muhammad's

Synthetic Compound According to Origin Siibawayhy

Transferred (originally proper name) / Su'aad

Originally not a personal / name FaaDil

From Class to Class / Su'aad women's name / Su'aad A name of village

Figure -1-: The Main and Sub-types of Proper Nouns in Arabic

2.2 Nouns and Adjectives in Arabic:

2.3 Nouns in English:

2.3.1 The Term Noun:

The function: The noun can function as:

The form: Many nouns have:

Meaning: Nouns typically refer to physical phenomenon:

people, objects, places etc.These are called concrete nouns, but

2.3.2 Types of Nouns:

2.3.2.1 Common Nouns:

2.3.2.1.1 Countable Nouns:

2.3.2.1.2 Uncountable Nouns:

This news is very important. Your luggage looks heavy.

a piece of news. a bottle of water.

electroshock, anesthesia...etc (Chalker,n.d: 27) and Quirk et al. ( 1985: 309). .

from its/their predecessors (Chalker,n.d:33).

2.3.2.3 Proper Nouns:

2.3.2.3.1 The Main Classes of Proper Nouns:

Australia, (East) Africa.

Staffordshire, (west) Scotland etc.

Rome, (suburban) London.

Lakes: Like Lake Windermere, silver lake.

Mountains: Such as Mount Everest, Vesuvius. Note the

Yard, Piccadilly Circus.

Fate, heaven, liberty etc

77; Quirket al, 1985: 291).