Names vs. Concepts

The Freakonomics podcast recently did a series on the Nobel Laureate and theoretical physicist Richard Feynman (1918-1988). Feynman was one of the brightest minds in science and contributed to particle physics, the Manhattan Project, and figuring out the root cause of the Challenger disaster. But, what set Feynman apart from other great scientists was his unique ability to explain and think about concepts.

To articulate this point, Feynman often cited the following example about a time he was out with his father walking in the woods when he asked him:

See that bird? It’s a brown-throated thrush, but in Germany it’s called a flugenglagen, and in Chinese its called a teen want pong. In Japanese up aha ahaa and so on and when you know all the names of in every language of that bird you know nothing, absolutely nothing about that bird.

This lesson highlights a widespread misunderstanding where many people often think they understand something just because they’ve memorized its name. However, knowing a term does not necessarily imply an understanding of the concept it represents.

The Quran reflects this insight by frequently omitting specific terms or names, thereby directing the reader’s focus toward the heart of the message rather than the superficial details. Notable examples include the omission of names such as Pharaoh, his wife, the sons of Adam, Joseph’s brothers, and the sleepers of the cave.

The absence of specific names in the Quran for certain lessons implies that these names are not essential to the understanding or the moral takeaway. If the names were critical to the lesson, they would have been mentioned explicitly. Therefore, the omission of names indicates that the focus should be on the lesson rather than the individuals’ identities.

[5:101] O you who believe, do not ask about matters which, if revealed to you prematurely, would hurt you. If you ask about them in light of the Quran, they will become obvious to you. GOD has deliberately overlooked them. GOD is Forgiver, Clement.

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَسْـَٔلُوا۟ عَنْ أَشْيَآءَ إِن تُبْدَ لَكُمْ تَسُؤْكُمْ وَإِن تَسْـَٔلُوا۟ عَنْهَا حِينَ يُنَزَّلُ ٱلْقُرْءَانُ تُبْدَ لَكُمْ عَفَا ٱللَّهُ عَنْهَا وَٱللَّهُ غَفُورٌ حَلِيمٌ

An interesting example is the absence of the specific names of the five Salat in the Quran. Some people get fixated that the Quran only mentions the names of three of the Salats, the Dawn Contact Prayer (Salat al-Fajr; 24:58), the Night Contact Prayer (Salat al-Isha; 24:58), and the last one that is actually not a name, but the Middle Contact Prayer (Salat al-Wus’ṭā; 2:238). These individuals think that since only three Salat are mentioned by name, there must be only three Salat that one needs to perform each day. However, the Quran is not concerned with the names of the Salat but their specific times. When we evaluate all the different Salat times mentioned in the Quran, we see that despite utilizing these three names, it specifically references five distinct times for the Contact Prayer (Salat).

Ironically, despite the Quran’s emphasis on substance over terminology, some individuals seek to elevate their status by testing people’s religious knowledge by using obscure terms and then looking down on those unfamiliar with such jargon. This behavior is particularly ironic considering that many of these terms, deemed crucial today by some for assessing one’s faith, would have been unknown to the people at the time of the prophet, let alone the prophets and messengers who lived before Muhammad. This discrepancy underscores the folly of equating the knowledge of specific terms with the depth of one’s faith or understanding.

People often cling to Arabic terms without conveying their meanings in English, which obscures the essence of words like “Muslim” (Submitter) or “Islam” (Submission). This practice dilutes the significance of these terms for those unfamiliar with Arabic. Similarly, the name “Allah” and His many attributes detailed in the Quran should be translated to convey the nature of God to audiences in other languages. Without translation, God’s distinct qualities and attributes in the Quran will be inaccessible to those not versed in Arabic.

The plethora of names given to God is not arbitrary; it serves to acquaint worshippers with His diverse attributes. This distinction is vital in a world where numerous deities are worshipped. If God’s names were mere sounds without meaning, a single name would suffice. However, the variety of names invites us to understand and relate to our Creator in multifaceted ways. Without translating these names, how can non-Arabic speakers grasp the attributes of their Creator?

Additionally, reciting the Quran in Arabic to those who do not understand the language, especially when the reciter cannot translate the text, is an ironic practice. This approach can mistakenly elevate individuals reciting as authorities on the Quran based merely on their ability to recite in Arabic, rather than on a deeper understanding and ability to communicate its teachings. Ironically, many times, people who recite the Quran are completely unware of the meaning of what it is they are reciting.

The Quran repeatedly asks the reader to reflect, comprehend, ponder, and take heed of the verses, yet how can anyone do that if the terms are not translated for them in a language they understand?

[26:198] If we revealed this to people who do not know Arabic.
[26:199] And had him recite it (in Arabic), they could not possibly believe in it.

 وَلَوْ نَزَّلْنَـٰهُ عَلَىٰ بَعْضِ ٱلْأَعْجَمِينَ
 فَقَرَأَهُۥ عَلَيْهِم مَّا كَانُوا۟ بِهِۦ مُؤْمِنِينَ

Some claim that the Quran cannot be translated, yet the following verse indicates that the Quran can and should be translated. This is because while the original language of the Quran is Arabic, the meaning of the words transcends language for those whom God wishes to guide.

[41:44] If we made it a non-Arabic Quran they would have said, “Why did it come down in that language?” Whether it is Arabic or non-Arabic, say, “For those who believe, it is a guide and healing. As for those who disbelieve, they will be deaf and blind to it, as if they are being addressed from faraway.”

وَلَوْ جَعَلْنَـٰهُ قُرْءَانًا أَعْجَمِيًّا لَّقَالُوا۟ لَوْلَا فُصِّلَتْ ءَايَـٰتُهُۥٓ ءَا۬عْجَمِىٌّ وَعَرَبِىٌّ قُلْ هُوَ لِلَّذِينَ ءَامَنُوا۟ هُدًى وَشِفَآءٌ وَٱلَّذِينَ لَا يُؤْمِنُونَ فِىٓ ءَاذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى أُو۟لَـٰٓئِكَ يُنَادَوْنَ مِن مَّكَانٍۭ بَعِيدٍ

This Quran is referenced as a message to the entire world.

[68:52] It is in fact a message to the world.

 وَمَا هُوَ إِلَّا ذِكْرٌ لِّلْعَـٰلَمِينَ

And the Quran even references itself as a messenger.

[65:10] GOD has prepared for them severe retribution. Therefore, you shall reverence GOD, O you who possess intelligence and believed. GOD has sent down to you a message—*

 أَعَدَّ ٱللَّهُ لَهُمْ عَذَابًا شَدِيدًا فَٱتَّقُوا۟ ٱللَّهَ يَـٰٓأُو۟لِى ٱلْأَلْبَـٰبِ ٱلَّذِينَ ءَامَنُوا۟ قَدْ أَنزَلَ ٱللَّهُ إِلَيْكُمْ ذِكْرًا

[65:11] a messenger* who recites to you GOD’s revelations, clearly, to lead those who believe and work righteousness out of the darkness into the light. Anyone who believes in GOD and leads a righteous life, He will admit him into gardens with flowing streams; they abide therein forever. GOD will generously reward him.

 رَّسُولًا يَتْلُوا۟ عَلَيْكُمْ ءَايَـٰتِ ٱللَّهِ مُبَيِّنَـٰتٍ لِّيُخْرِجَ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ مِنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ وَمَن يُؤْمِنۢ بِٱللَّهِ وَيَعْمَلْ صَـٰلِحًا يُدْخِلْهُ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَآ أَبَدًا قَدْ أَحْسَنَ ٱللَّهُ لَهُۥ رِزْقًا

And messengers are to preach in the language of their people.

[14:4] We did not send any messenger except (to preach) in the tongue of his people, in order to clarify things for them. GOD then sends astray whomever He wills, and guides whomever He wills. He is the Almighty, the Most Wise.

 وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلَّا بِلِسَانِ قَوْمِهِۦ لِيُبَيِّنَ لَهُمْ فَيُضِلُّ ٱللَّهُ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ

Therefore, the Quran must be translated, and concepts should be stated straightforwardly in a language people can understand. This is because the true value lies not in the terms but the concepts they represent. Therefore, it’s crucial to transcend the language barrier by translating words and concepts into the listener’s language clearly and straightforwardly. This approach ensures that the profound teachings and principles of the Quran are accessible and meaningful to all, regardless of their language.

Focusing on clearly communicating the concepts conveyed in the Quran will bridge the gap between knowledge and understanding. Ultimately, it is the understanding and principles of the Quran that can transform people’s lives and guide them by God’s leave and not the mere heedless recitation of sounds without understanding.

[2:171] The example of such disbelievers is that of parrots who repeat what they hear of sounds and calls, without understanding. Deaf, dumb, and blind; they cannot understand.

 وَمَثَلُ ٱلَّذِينَ كَفَرُوا۟ كَمَثَلِ ٱلَّذِى يَنْعِقُ بِمَا لَا يَسْمَعُ إِلَّا دُعَآءً وَنِدَآءً صُمٌّۢ بُكْمٌ عُمْىٌ فَهُمْ لَا يَعْقِلُونَ