The Translation of Al-Nawawi's Forty Hadiths,

A Comparative Study
By Dr. Al-Hussein S. Mohsen, Assistant Prof. of English Language at
Al-Asmariya Islamic University, Libya)
Co-authors: Fatima M. Eghfier, Fawras O. Abujamra and Randa M. Dango

Abstract
The aim of this research is show a comparative study for translating some of
the prophet Muhammad (May Peace and Blessing be Upon Him). They are selected
from the compilation of Al-Nawawi's Forty Hadiths so that this study aims to
demonstrate problems and difficulties that a translator face. This research consists of
introduction, five chapters, conclusion and glossary for Islamic terms. The first
chapter gives a general background about Al-Nawawi's Forty Hadiths. The second
and third chapters study history of religious texts in general and history of Islamic
texts in particular. In the fourth chapter, the research studies a sample of hadiths for
analyzing them. Finally, the conclusion and the recommendations are the seal of this
research.
KEYWORDS:
Al-Nawawi's Forty Hadiths, hadith, Islam, Messenger, narrator, prophet, religion,
sunnah
Introduction
This research studies the translation of Al-Nawawi's Forty Hadiths, a
comparative study. It is a compilation which includes forty two hadiths said by the
Messenger Muhammad (May Peace and Blessing be Upon Him). These hadiths are
named after the person who collected them: Al-Imam Mohiy Al-den Yahiya bin
Sharaf Al-Nawawi who was born in Nawa, a place near Damascus (Al-Jabaan, p. 23).
The story behind the compilation of this book is that the religious scholar ibn
Salah compiled in his board for teaching of sciences of hadiths just twenty six hadiths
that he considered the major components of Islam, then Al-Imam Al-Nawawi added
another sixteen, thence they became forty two hadiths. Al-Imam Al-Nawawi attended
that all these hadiths to be right, so they are related by Al-Bukhari and Muslim (Al-
Jabaan, pp. 26-27).
A lot of scholars collected forty hadiths about certain issues in the life, but
most of religious scholars agreed that Al-Nawawi's Forty are universal speech of the
Islamic law which studies great and different issues for Muslims. So, Al-Nawawi's
collection of forty hadiths is the most important collection of hadiths of the
Messenger Muhammad (May Peace and Blessing be Upon Him) (Al-Jabaan, p. 27).
1.2 Statement of the Problem of the Research
Translation of Islamic texts (i.e. Holy Quran and Prophetic Sunnah) is one of
the most difficult kinds of translation. It needs interests by translators so that the
danger of ignorance of a translator for Islamic matters affect during translating texts
affect many Non-Arabic Muslims, because they lack to Arabic language and they
cannot recognition whether transferred text is correct or wrong. Also, this ignorance
leads to distorted translations that allows to those attack Islam frequently to revile the
Holy Quran and the Prophetic Sunnah. All these dangers must be faced so that the
way of facing them is by the correct translation that light to the straight path and guide
to the truth and attack wrongdoers.
1.3 Hypothesis of the Study
The researchers hypothesize that religious texts are the most difficult in
translating process, because the intended meaning of these texts are sacred and do not
allow any distortion. It is difficult to translate them except if a translator has scientific
and rightness ability about both source and target languages for transferring the
intended meaning.
Common mistakes that translators of religious texts make are because of their
observance by an origin text literally that they may convey inappropriate or distorted
meaning about the source text. Also, using transliteration rather than translation for
Islamic terms may affect in understanding Non- Arabic readers, especially if a
translator uses it without explaining meaning of these terms.
1.4 Significance of the Study
The purpose of this study is to investigate translating the prophetic sunnah so
that it is one of the most greatest means for spread Islam after translating the Holy
Quran. If translating texts for worldly matters is an important way, translating
religious texts is more important for keeping religious rights for Islam and Muslims
from any abuse against them.
2. 0 Translation and Religious Texts

2.1 Introduction
"Religious texts may be understood in two quite different senses: (1) texts that
discuss historical or present-day religious beliefs and practices of a believing
community, (2) texts that are crucial in giving rise to believing community" (Nida,
1994, para. 11).
"Translation of religious texts has been a key element in disseminating the
divine message throughout history. It was employed also for teaching converts the
basics of religion and for mirroring the beauty of faith and morality around the globe"
(Elewa, 2014, p. 25). As it is a powerful instrument for missionary purposes, it must
be true and accurate as possible and must be in accordance with the right of religious
belief. To do this, translators must understand the original text and translate it
truthfully and honestly to the target language, without distortion of any part of the
original content (Elewa, 2014, p. 25).
"Religious translation is one of the most problematic types of translation,
because it deals with special texts that have their own holiness" (Al-Harahsheh, 2013,
p.108). These sacred texts are sensitive, therefore; there is a difficulty in translating
them into another language. The translator may lose the right meaning of the source
text, or that text may be subjected to change, because of the influence of the ideology
of a translatoron his/her translation. Some translators have a different religion or
culture that they may misunderstand the meaning of the text in the source language,
because may not be their native language (Al-Harahsheh, 2013, p. 108).

2.2 Importance of Translation and Religious Texts

Translation throughout history was a pillar of civilization and a ground of
Renaissance. In the Age of Renaissance, translation activity increased and thrives.
There are many political, cultural, scientific, social, religious, etc. motives and goals
for translation (Al-Jaberi, 1431 AH (2010), p. 10).
If translation plays a key role for connecting cultures and civilizations, then
there is no doubt that translating religious texts is no less important to play the same
role. Actually, religious translation still poses many challenges and controversial
issues for debating in the field of translation, especially in the time of ideological and
cultural conflicts, so that the religious translation aims to know and understand other
religions either for defending or attacking them ;i.e. debating them for preaching or
for religious controversy. ('Translation and Religious Texts', 2009, para. 1).
Undoubtedly, the translation of religious terms and concepts accurately is very
important for those who envisage accuracy in translation and try transferring the
meaning to the target readers properly that they interest linguistic and cultural stock
for a target language because they are a key antecedent for the success of the
translation ('Religious Translation', 2013, para. 2).
Translation is a linguistic activity that occupies an important place in the
construction of human knowledge, whether orally or written, therefore, its importance
raised as a mediator among any two different languages. Culture and language are
inseparable of each other. It is not in a modern era, but it has been linked since ancient
ages with the need of communication. It is the wisdom of Allah that He created the
human beings on the earth tribes and nations and He made them know each other (Al-
Ghazali, 2016, para. 1).
Translation is not merely to transfer a text from one language to another, either
orally or in a written form, but it also links two different cultures so that it is able to
break the barrier of a language which prevents the possibility of communication and
empowerment of reading of the other culture. Every culture has its own specification
and characteristics that make it different from other. So, translation is a tool for
spreading culture and it is a means to know other people's ideas entirely (Al-Ghazali,
2016, para. 2).
 Translating religious texts helps bridging the gap between the nations.
Transferring the right religious thought is able to make connections among peoples of
the world instead of this disharmony and fear that are noticed mainly between the
Islamic and Western worlds that it is a worth for them to be complementary to
achieve the good for all mankind rather than expanding conflicts (Al-Ghazali,
2016,para.7).
As a means for communication, translation bridges the gap among nations, as
well as it builds up confidence between followers of different religions. Besides, It
can help spreading love and cooperation in this world (Al-Ghazali, 2016,para. 7).

2.4 Problems of Translating Religious Texts

Problems of religious translation lie at the apex of texts whence difficulties in
translation. These problems back to many reasons, including the fact that religious
texts, whether at the level of a word, a phrase or a text, are based on quality of
semantic; i.e. they characterize the multiplicity of meanings that the language of a
source text can accommodate for it. This makes finding an appropriate equivalence of
a target language is the most complex issues that a translator faces ('Religious Texts',
2013, para. 1).
Problems and difficulties of translation are created from the fact that an
equivalent of a meaning in a target language may not transfer the same written
message in the source language. In addition, the linguistic template that a message is
shown in a source language is different from that in a target language, especially if
common information and assumptions between a reader and a writer are different,
especially if that happens among two languages that differ completely in their culture
aspect, such as Arabic and English Languages, so that it is not easy to translate from
Arabic to English and vice versa in view of a different structure and installation of
both languages completely (Yusef, para. 2).
Perhaps, the first person who pointed out technical difficulties and serious
consequences that arise in hands of ready people to face flow of the religious
translation was Al-Jahiz in his book Al-Hayawan. He stated that whenever the
content of (a science) is more difficult, narrower and its scientists are less, it is more
possible for a translator to err in it. Then, the reader will never find a translator to
come of these scientists. This issue is about books of engineering, astrology,
mathematics, etc. However, it is unacceptable to talk and tell about Allah and His
holy books in an appropriately. Then, he said that the error in a religion is more
harmful than these errors that are about mathematics, industry, philosophy, chemistry,
etc. that children of Adam live […] and if a translator who translates a text is not
capable for that, he/she errs as far as decreasing of perfection (Al-Mustafa, 2014,
paras. 1-2).
The translator of religious texts is obligated of some qualifications and
religious and moral responsibilities what requires high willingness for cognition and
revision for his/her translated work is hale of mistakes that make people renounce for
his/her work and this may incur him/her for enquiry by authorities (Al-Mustafa, 2014,
para. 3).

2.5 Skills Required for Translating Religious Texts

Translation of religious and sacred texts is one of the important topics which
accounts for attention of many researchers and professionals in the interfaith field,
especially in sending religious messages for each one in his/her language spoken is
not an easy task that requires the translator to be qualified; i.e. to have a set of
conditions and specifications, including familiarity in the language of the source text
and inthe language of the target text. Translating religious texts without these
conditions leads the translator to make many errors that change the meaning of the
text ('Translation and Sacred Texts', 2012, para. 5).
A translator of religious texts should have a very good experience in this field,
because he/she incurs for a sensitive translation that cannot tolerate an error needs to
accuracy, patience, and care paid by religious scholars. For instance, translating the
Holy Quran needs two high skills; there must be familiarity with religion matters in
general and the interpretation of the Holy Quran in particular. Moreover, linguistic
abilities must be very high (Muhammad, p. 70).
The translator is a focal element in the translation process. His/Her role is
central for the translation process so that he/she is a part of the cultural environment
in which he/she lives (Yusuf, para. 1). Sometimes, the translator may not be able to
use words precisely because they cannot cover the real religious meanings in both
languages. However, in the real sense, he/she must make a new formula for
transferring the concept that the original language expresses; i.e., the translator must
be well-versed in both languages which he/she deals with (Yusuf, para. 2). In
addition, he/she should understand delicate and sensitive meanings, values and
emotional important words, and stylistic characteristics that determine the flavor and
sense of the message, as he/she should be well-versed in rules of thetargetlanguage,
and perhaps most of the mistakes that translators make arise mainly from the lack of
comprehensive knowledge of the target language. Besides, he/she must be on the
comprehensive lookout about the theme that he/she translates (Yusuf, paras. 5 - 6).
As well as, the translator's comprehensive knowledge of both the source and
target language, the topic that he/she translates, and the psychological and real desire
do not guarantee the success in translating the text efficiently unless he/she enjoys in a
literary sense (Yusuf, para. 7). If translation is an art, the translator is the artist who
creates his/her art and makes it meaningful and useful (Aamer, p. 5).

3. Translation and Islam

3.1 Introduction
The look of Islam at translation has a goal that is farer than any another field.
This goal is eschatology which presents from saying of Allah: “Truly the best of men
for thee to employ is the (man) who is strong and trusty” (Al-Qasas: 26). ‫" خ‬
(26 : )" ‫أ‬ . The strong here represents knowledge of a translator
for both source and target languages that allows to understand the intended meaning
and to transfer it in an appropriate terms to a target language. While trusty means that
responsibility of a translator about what is transferred so that he/she fears of Allah in
conveying the message of Islam (Yusufi, para. 4).
A translator of these texts does not learn a language for the desire of
information or necessity, but he/she it for responsibility of call to this religion (i.e.
Islam). So, he/she must have an honest intention to perfect both a language and
translation properly (Yusufi, para. 4).

3.2 Importance of Translation in Islam

Translation is one of the elegant arts which has special rules and specific
means as most of another art. There are conditions and qualifications for those who do
translation. It is a means of conveying civilization, customs and traditions of the
world from a language to another. It is also a means of dealing and collaboration of
commercial, industrial, military and diplomatic relations between two countries or
more. It is a way to develop a language and to transport concepts, literature, seminars
and conferences to readers and listeners (Numani, 2006, p. 185).
Translation is one of the most important ways for call for Allah and the spread
of Islam among humans (Numani, 2006, p. 185). It is one of first stages for Islamic
scientific movement and it is the beginning of the history for sciences in the Arabic
civilization during Abbasid era, i.e. the periods of Caliph Harun Al-Rasheed, Caliph
Abi-Jaafer Al-Mansur and Caliph Al-Maa‟mun. In that era, there were translators who
carried the responsibility of the transportation of the existing human traditions to
Arabic language which was the language of sciences n that period. (Ghaneema, 2007,
para. 2).
Before Islam, the Arabs contacted with other peoples that surrounded them.
They were Romans in the North and Persians in the East, Egyptians in the West and
Ethiopians in the South. It is difficult to imagine these literary and economic relations
without translation even if it was in the first stages. As in the period of Islam, some
types of translations were not omitted so that the prophet Muhammad (May Peace and
Blessing be Upon Him) recommended Zaid bin Thabit to learn Syriac language, the
he learned it and he also learned the Persian and Roman. In the period of Amr ibn Al-
Aas, there was a translation activity between Greek and Arabic (22 AH, i.e. 643 AD)
(Projects of Translation in the Arab World, para. 3).
Translation is a basic bridge to transfer science and knowledge among
peoples. Also, it was a step for conveying the development among civilizations
(Projects of Translation in the Arab World, para. 1). It is assured that through
translation, Babylonian, Assyrian and Egyptians civilizations exchanged some
documents and conventions. In addition to writing of literary and intellectual. Also,
the Greek civilization translated these documents and conventions, and other creative
activities of old oriental civilizations so that students of that civilization (i.e. Greek)
were sent to Egypt, especially to Old Alexandria which played a historical important
role through translating process, because it was the first among scientific and literary
centers in the history of a human that engaged students and great scholars from
different countries of the ancient world (Projects of Translation in the Arab World,
para. 1)

3.5 The Necessity of Translation in Islam

Translation emerged in the era of the prophet Muhammad (May Peace and
Blessing be Upon Him) whenever the need obligated for it. Its appearance in that
period was on different occasions following the commands of Allah in His saying
“Say: Produce the Torah and read it if you are truthful. (3: 93)” ‫ف‬ ‫"ق ف‬
" ‫ق‬ , (Pickthall, 2012, p. 40), that it was about the interpretation of Torah in
Arabic and other languages. Torah was recited in Hebrew, however, in this verse
Allah orders to be recited for Arabs who did not know that language; i.e. Hebrew.
Once more in the order of the prophet (May Peace and Blessing be Upon Him) that is
narrated by Abu-Dawood in his sunan (book of traditions) from Zaid bin Thabit said:
“The prophet of Allah (May Peace and Blessing be Upon Him) ordered me to learn
words from the book of Jews that He said: O Allah, I do not trust for a Jew on my
book. Zaid said: I did not pass half a month until I learned it for Him, he said: when I
learned it; if He wrote to Jews, I wrote to them and if they wrote to Him, I read to
Him” (Al-Aqeel, 1429 AH (2008), pp. 3-4). : ‫ ق‬، ‫ع‬ ‫ف‬ ‫أ‬
‫ف‬: ‫ق‬، ‫ع‬ ‫ه آ‬ : ‫ق‬، ‫ أ أ ع‬-‫ م‬-‫ه‬ ‫أ‬
. ‫ق أ‬ ‫ف ع‬: ‫ق‬، ‫ع‬ ‫فش‬
Besides, in the hadith of the Messenger (May peace and Blessing be Upon
Him) narrated by Al-Bukhari from ibn Abbas said: “Abu-Sufiyan told me that
Hercules called his interpreter, then he asked to bring the message of the prophet.
Then, he read “In the name of Allah, the Beneficent, the Merciful, from Muhammad,
the servant of Allah and His prophet to Hercules, and the people of the book come to
a word between us and you (Al-Aqeel, 1429 AH (2008), p. 4).
‫ق ع‬ ‫أ‬: ‫أ ف‬ ‫ أخ‬: ‫ ق‬- ‫ ض ه ع‬- ‫ع‬ ‫ع‬ -‫ م‬- ‫ف‬
‫أ‬ ، ‫ق‬ ‫دع ه‬ ،‫م‬ ‫ ف أ " بسم‬-‫ م‬- ‫ع‬
." ‫ء‬ ‫ع‬
In another hadith, narrated also by Abu-Hurairah (May Allah be pleased with
Him) that the Messenger said: The people (Jews and Christians) of the book (Torah
and Gospel) read Torah in Hebrew and they interpret it in Arabic for Muslims. Then,
the prophet of Allah (May Peace and Blessing be Upon Him) said: Do not believe the
people of the book nor disbelieve them, however, say: We believe in Allah and what
was revealed to us” (our translation) (Al-Aqeel, 1429 AH (2008), p. 4).
‫ف‬ ‫ع‬ ‫أ‬ : ‫ ق‬- ‫ ض ه ع‬- ‫ع أ‬
‫ه‬ ‫ آ‬: ‫ق‬ ‫ا‬ ‫ق أ‬ ‫ ا‬: -‫ م‬- ‫ه‬ ‫ ف‬،‫إ ا‬ ‫أ‬ ‫ع‬
. ‫أ‬
All of these hadiths show the necessity of translation and the need for it in that
period, and how much it is currently needful that there is convergence in the relations
between countries, in the time multi-lingualism, and how much the right is hidden and
not too much clear or non-Arab Muslims. Also, there is thirst of non-Muslims to
realize Islam which is acceptable for Allah (Al-Aqeel, 1429 AH (2008), p. 4).
Since the era of prophecy, Muhammad (May Peace and Blessing be Upon
Him) founded the first state of Islam, He ordered His companions to learn other
languages so that He ordered Zaid bin Thabit to write letters for kings and to reply for
their messages in the presence of the prophet. Zaid translated letters for Him in
Persian, Roman and Ethiopians that he learned from the native speakers of these
languages. Thus, the mission of translation for the aim of the spread of Islam began
since that time (Al-Humi, 2010, para. 2).
The early Muslims were interested in learning languages that they realized
their importance for communication with the world and for the call for Allah in the
out of the Arabian Peninsula. As they were committed orders of the prophet (May
Peace and Blessing be Upon Him) in all of matters of their religion, they were
committed for His orders in the field of learning other languages for avoiding the evil
of the (people) speakers of those languages and for the spread of the Islam message
(Al-Humi, 2010, para. 4).
In this period, the number of non-Arab Muslims increases and unfortunately
they do not understand Arabic that the Holy Quran is revealed in. Perhaps, some of
them can read the Quran literatim, but they cannot understand its meaning. So,
translation is the only way to preach the religion of Allah properly (Al-Aqeel, 1429
AH (2008), p. 8).

4.0 Critique of the Translation of Al-Nawawi's Forty Hadiths

4.1 Introduction
"Translation criticism is the systematic study, evaluation, and interpretation of
different aspects of translated works" ('Translation Criticism', 2016, para. 1). Most
people think that translation criticism and analysis should be about the negative works
only, but to explore positive aspects is alsoaway of criticism. "One of the goals of
translation criticism is to raise awareness of delicacy involved in translation and to
explore whether the translator has achieved his/her goals or not" ('Translation
Criticism', 2016, para. 2).
Critic of translation measures the extent to which the translator follows the
correct and full translation for the whole text. It is not word-by-word translation, but it
is translation of a verbal equivalences without adding or ignoring ('Translation
Criticism', 2013, para.1).
One of the most important points that should be measured through the analysis
and criticism of translation is the linguistic parity, i.e. the use of linguistic level of the
target language equalizes the level of language in the source language. The critic of
translation also analyses a verbal and morphological significance of a word in an
original text and compares it to what the translator chooses in a target language
('Translation Criticism', 2013, para. 3).
The analysis also distinguishes between the synonyms and similar words, for
example, the Arabic language particularizes an accurate meaning and specialty of
articulation. Although, there are some convergent words in the meaning, but there are
differences that characterize every word from another according to usage ('Translation
Criticism', 2013, para. 4).
Moreover, the style of writing is important in the criticism and analysis. It is
one of the most prominent features that distinguishes the text. The translator must
realize the style that a writer/speaker uses for illustrating the accurate image of the
original text ('Translation Criticism', 2013, para. 6).
Translation quality is closely tied to the translator, whenever his/her language
skills and level of knowledge are expanded, he/she could master the methods of
translation and pass at a highest degree of proficiency ('Translation Criticism', 2013,
para.7).

4.2Analysis of Al-Nawawi's Forty Hdiths Translation

It is not enough that the translator is skillful in both languages; i.e. source
language and target language, to translate Quranic and prophetic texts. It is known
that each science has its own terms, therefore; it is not enough to know just the
linguistic meaning of these words, the translator of the Prophetic Sunnah must be
conversant with religious and in the general fundamentals of religion as well as terms
that are frequently used in supporting sciences (Waiet, p. 7). The translator must also
have the ability to transfer religious terms to the target language clearly.
In the absence of these abilities, he/she cannot translate Sunnah correctly. The
translator who translates the sayings of the prophet Muhammad (May Peace and
Blessing be Upon Him), to the target language, conveys the meaning of hadiths,
therefore he/she looks as a narrator of hadiths that abides by meaning (Waiet, p. 8).
The analysis of Al-Nawawi's Forty Hadiths is based on two texts that must
have the same semantic expressions in the source language and the target language, as
well as it is based on the grammatical rules of both languages. Although there are
differences in the morphological and syntactic structures between them. The
differences are also in thoughts and cultures (Al-Fawadi, para.4).
The criticism of a translated text is also a comparison between its translations
to show the extent of mastering or thinness of the translated work, and to clarify a
perfection of translating to improve by it and to discover a weakness to avoid it (Al-
Fawawdi, para.4).
The analysis and criticism of Al-Nawawi's Hadiths translation stand here on
three different sources of translation. The research studies specific samples of these
hadiths that cover the issue of comparison well. As mentioned earlier in this chapter,
the criticism includes not only the negative side, but it also includes the positive one.

4.3 Models of Translations of Al-Nawawi's Forty Hadiths

This chapter provides a practical study of the translation of eight hadiths.
1. Al-Nawawi's Forty Hadiths, Sidheeque M. A. Veliankode, 2001.
2. ShurhArba'een Al-Nawawi - Commentary of Forty Hadiths of Al-Nawawi,
Jamal Ahmed Badi, 2002.
3. Translation of Al-Nawawi's 40 Hadiths, n.d.

4.3.1 Hadith No. 1

‫ إ ا اأع ال بال يا‬:‫الحديث اأول‬
‫ه‬ -‫ه‬ ‫ع‬ : ‫ق‬- ‫ ض هع‬- ‫ع‬ ‫ف‬ ‫أ‬ ‫)ع أ‬
‫ف‬ ‫ه‬ ‫ف‬. ‫أع‬ ": - ‫ع‬
" ‫ف‬ ‫أ‬ ‫أ‬ ، ‫ه‬
‫أ‬ ‫غ‬ ‫ع‬ ‫ع هد‬ ‫أ‬
.( ‫ف‬ ‫أ‬ ‫ف‬

I. The First Translation

The First Hadith
Actions are But by Intention

 who said: I heard the Messenger of Allah  say: "Actions are but by intention and
On the authority of the Commander of Faithful Abu Hafs Umar ibn al-Khattab

every man shall have but by that which intended. Thus he whose migration was for
Allah and His Messenger, his migration was for Allah and His Messenger, and he
whose migration was to achieve some worldly benefit or to take some woman in
marriage, his migration was for that for which he migrated."
It was related by the two Imams of scholars of Hadith, Abu Abdullah
Muhammad ibn Ismail ibn Ibrahim ibn al-Mughira ibn Bardizbah al-Bukhari and Abu
'l-Husain Muslim ibn al-Hajjaj ibn Muslim al-Qushairi an-Naisaburi, in their two
Sahihs, which are the soundest of the compiled books.

II. The Second Translation

It is narrated on the authority of AmirulMu'minin, Abu Hafs 'Umar bin al-
khattab, radiyallahu 'anhu who said: I heard the Messenger of Allah, sallallahu 'alayhi
wasallam, say: "Actions are judged by motives (niyyah), so each man will have what
he intended. Thus he whose migration (hijrah) was to Allah and His Messenger, his
migration is to Allah and His Messenger, but he whose migration was for some
worldly thing he might gain, or for a wife he might marry, his might is to that for
which he migrated."
[Al-Bukhari and Muslim]

III. The Third Translation

On the authority of Omar bin Al-khattab, who said: I heard the messenger of
Allah salla Allah u alihi wasallam say: "Actions are but by intentions and every man
shall have but that which he intended. Thus he whose migration was for Allah and His
messenger, his migration was for Allah and His messenger, and he whose migration
was to achieve some worldly benefit or to take some woman in marriage, his
migration was for that for which he migrated." Related by Bukhari and Muslim.

The Analysis
In the first translation, the translator uses the phrase on the authority of the
Commander of faithful; i.e., the nickname for Omar bin Al-Khattab rather than using

). He uses the phrases  and

of transliteration for it; AmirulM'uminin as in the other translations. He does not use

 in Arabic. This translation uses the modal verb shall with the subject every man,
the plural form for the word faithful as in Arabic (

although it is most commonly used in sentences with the two pronouns I and we. In
the final part of this hadith, he translates the word ( ) their two Sahihs, without
stating that they are two books for these two scholars; al-Bukhari and Muslim, which
are used for relating hadiths of the prophet (May Peace and Blessing be Upon
Him).He translates
the full names of narrators as in Arabic text unlike the second and third translations.
The second translation, the translator transliterates the nickname of Omar bin
Al-Kattab. He starts with the same word actions. He uses the word motives rather than
intentions as in the first translation which means ( َ ِ ). He illustrates the two words
motives and migration that transliterate them into niyyah and hijrah. This translator
uses the preposition to rather than for which is used in the first and third translations
as in his migration is to Allah and His Messenger that for refers to an intended goal,
while to refers to a movement, an action, or a condition. It translates the word ( ‫) أ‬a
wife rather than a woman. He translates just the surnames of narrators; Al-Bukhari
and Muslim.
The third translation, the translator does not translate the nickname of Omar
‫)أ‬. This translation is similar to the first one excepting its
translating of the phrases that follow the Messenger and Omar bin Al-Kattab;  and
bin Al-Kattab (

, its translating of narrators names of the hadith, and its writing of the word
Messenger in a small letter.

4.3.2 Hadith No. 2

‫واإحسا‬ ‫ بيا اإسا واإي ا‬: ‫الحديث الثا ي‬
: ‫ق‬ ‫أ‬- ‫ ض هع‬- ‫ع ع‬
‫ش‬ ‫ش‬ ‫عع‬ -‫ م‬- ‫ه‬ ‫ع‬ "
‫ ضع‬، ‫ ف‬-‫ م‬- ، ‫أ‬ ‫ ا ع ف‬، ‫ف‬ ‫ع أ‬ ‫ا‬، ‫ع‬
‫اه‬ ‫أ ا‬ ‫ " إ ا أ‬: -‫ م‬- ‫ه‬ ‫ف‬.‫ع إ ا‬ ‫ د أخ‬: ‫ق‬ ‫ف ع ف‬
: ‫ا" ق‬ ‫ع‬ ، ، ،‫ا‬ ،‫ه‬ ‫أ د‬
، ، ، ‫ ائ‬،‫ه‬ ‫أ‬: ‫ق‬ ‫ع إ‬ ‫ فخ‬: ‫ ق‬، ‫ق‬ ‫ فع‬. ‫ق‬
، ‫أ ع ه‬: ‫ق‬. ‫ع إ‬ ‫ فخ‬: ‫ ق‬. ‫ق‬ : ‫ش ق‬ ‫خ‬ ‫خ‬
‫ع‬ ‫فخ‬: ‫ق‬. ‫ئ‬ ‫ع‬ ‫ع‬ : ‫ق‬. ‫ع‬ ‫ع‬ ‫فخ‬: ‫ق‬، ‫ف‬ ‫ف‬
‫قف‬ . ‫ف‬ ‫عء ء‬ ‫ع‬ ‫ف ع‬ ‫ أ‬، َ ‫أ‬ ‫أ‬: ‫ق‬. ‫أ‬
‫" ط‬ ‫ع‬ ‫أ‬ ‫ ف‬: ‫ ق‬. ‫أع‬ ‫ ه‬: ‫ئ ؟ ق‬ ‫ ع أ‬: ‫ ق‬،

I. The First Translation

Also on the authority of Umar  who said:
One the day while we were sitting with the messenger of Allah  there
appeared before us a man whose clothes were exceedingly white and whose hair was
exceedingly black; no signs of journeying were to be seen on him and none of us

01
knew him. He walked up and sat down by the prophet . Resting his knees against his

me about Islam. The Messenger of Allah  said: Islam is to testify that there is no god
Knees and placing the palms of his hands on his thighs, he said: O Muhammad, tell

but Allah and Muhammad is the Messenger of Allah, to perform the prayers, to pay
the Zakat, to fast in Ramadan, and too make the pilgrimage to the House if you are
able to do so. He said: You have spoken rightly, and we were amazed at him asking
him and saying that he had spoken rightly. He said: Then tell me about Iman. He said:
It is to believe in Allah, His angels, His books, His messengers, and the Last Day, and
to believe in divine destiny, both the good and the evil thereof. He said: You have
spoken rightly. He said: Then tell me about Ihsan. He said: It is to worship Allah as
though you are seeing Him, and while you see Him not yet truly He see you. He said:
Then tell me about the Hour. He said: The one questioned about it knows no better
than the questioner. He said: Then tell me about its signs. He said: That the slave-girl
will give birth to her mistress and that you will see the barefooted, naked, destitute
herdsmen competing in constructing lofty buildings. Then he took himself off and I
stayed for a time. Then he said: O Umar, do you know who the questioner was? I
said: Allah and His Messenger know best. He said: It was Gebriel, who came to you
to teach your religion." It was related by Muslim.

II. The Second Translation

Also on the authority of Umar, radiyallah anhu who said:
"While we were one day sitting with the Messenger of Allah, sallallahu alayhi
wasallam, there appeared before us a man dressed in extremely white clothes and
with very black hair. No traces of journeying were visible on him, and none of us
knew him.
He sat down close by the prophet, sallallahu alayhi wasallam, rested his knee
against his thighs, and said, O Muhammad! Inform me about Islam. "Said the
Messenger of Allah, sallallahu alayhi wasallam, Islam is that you should testify that
there is no deity save Allah and that Muhammad is His Messenger, that you should
perform salah (ritual prayer), pay Zakah, fast during Ramadan, and perform Hajj
(pilgrimage) to the House (the Ka'bah at Makkah), if you can find a way to it (or find
the means for making the journey to it). " said he (the man), " you can truly."
We were astonished at his thus questioning him and telling him that he was
right, but he went on to say, "Inform me about iman (faith)." He (the Messenger of
Allah) answered, " It is that you believe in Allah and His angels and His Books and
His Messengers and in the Last Day, and in fate (qadar), both in its good and its evil
aspects. " He said, " You have spoken truly."
Then he (the man) said, "Inform me about Ihsan. "He (the Messenger of
Allah) answered, "It is that you should serve Allah as though you could see Him, for
though you cannot see Him yet He sees you." He said " Inform me about the Hour."
He ( the Messenger of Allah) said, " About that the one questioned knows no more
than the questioner." So he said, "Well, inform me about the signs thereof (i.e. of its
coming)." Said he, " They are that the slave-girl will give birth to her mistress, that
you will see the barefooted ones, the naked, the destitute, the herdsmen of the sheep
(competing with each other) in raising lofty buildings." Thereupon the man went off.
I waited a while, and then he ( the Messenger of Allah) said, " O Umar, do you
know who that the questioner was?" I replied, " Allah and His Messenger know
better." He said, " That was Jibril. He came to teach you your religion." [Muslim]
III. The Third Translation
Also on the authority of Umar, who said: One day while we were sitting with

00
the Messenger of Allah there appeared before us a man whose clothes were
exceedingly white and whose hair was exceedingly black; no signs of journeying were
to be seen on him and none of us knew him. He walked up and sat down by the
prophet. Resting his knees against his and placing the palms of his hands on his
thighs, he said: " O Muhammad, tell me about Islam". The Messenger of Allah said: "
Islam is to testify that there is no god but Allah and Muhammad is the Messenger of
Allah, to perform the prayers , to pay the zakat, to fast in Ramadan, and to make
pilgrimage to the House you are able to do so". He said: " You have spoken rightly" ,
and we were amazed at him asking him and saying that he had spoken rightly. He
said: " Then tell me about eman". He said: " It is to believe in Allah, His angels, His
books, His Messengers, and the Last Day, and to believe in divine destiny, both the
good and the evil thereof ". He said you have spoken rightly". He said: " Then tell me
about ehsan". He said: " It is to worship Allah as though you are seeing Him, and
while you see Him not yet truly He sees you". He said: " Then tell me about the
Hour". He said: " The one questioned about it knows no better than the questioner ".
He said: " Then tell me about its signs." He said: " That the slave-girl will give birth
to her mistress and that you will see the barefooted, naked, destitute herdsmen
competing in constructing lofty buildings." Then he took himself off and I stayed for a
time. Then he said: " O Omar, do you know who the questioner was? " I said: "Allah
and His messenger know best". He said: "He was Jebreel (Gabriel), who came to you
to teach you your religion." Narrated by Muslim
The Analysis
In the first translation, the translator starts with the word (also); i.e. it
indicates to the existence of another hadith mentioned before this hadith; i.e. the
second hadith of this compilation of Al-Nawawi's hadiths. The translator uses ways
and styles that could make the hadith is not translated properly, for example, he writes
the word (messenger) in small letters, although this word refers to the prophet
Muhammad, Peace be Upon Him. Also, the pronoun his in the two phrases his thighs
and his knees. He also left the phrase ‫ م‬untranslated, although this phrase may not
be clear for non-Arabic readers. Some words in this hadith such as , , ,
etc. are religious terms they are transliterated into Zakah, Iman, Ihsan, respectively
without illustrating in English. Besides, the translator here does not also use the
punctuating marks perfectly. The researchers notice that this translation uses familiar
words that helps a reader to understand the intended meaning of hadith , like using the
word god instead of any another word that is used in many religions. In the final
sentence, the translator used the word best instead of better that means Allah and His
Messenger (Peace be Upon Him) know best, and there is no comparison between
them (i.e. Allah, the Messenger and people).
In the second translation, the translator starts with the same word (i.e. also)
that this compilation of Al-Nawawi's Hadiths is fixed in showing them. This translator
translated some words in this hadith that may not make understood properly, for
example, the sentence: (peace and Blessing be Upon Him) was translated according to
its pronouncing (sallallahu alayhi wasallam) that he translates it in literal way. He
writes the word (Messenger) in a capital letter, while he does not write some pronouns
in a capital letter that they back to the prophet Muhammad (Peace be Upon Him).
In this translation, the translator does not translate some sentences in the
hadith, although these words are important and are not understood in a context. He
explains some religious words, as Salah ( ritual prayers), Hajj (pilgrimage), and also
House that have meaning (Ka'abah).

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 This translator used the literal translation that in the sentence: ( ‫)ف‬
he/she did not concentrate on rules of the target language for exchange of the subject
in the place of the verb. He uses also the conjunction (and) as in the source language
(Arabic), as in the sentence: Allah and His angels and His books and His Messenger,
etc. The translator here used the word (better) instead of the word (best).In the third
translation, the translator starts like the first two translations. We notice that he/she
does not translate the sentence: (May Peace and Blessing be Upon Him), although it
was a part of hadith. He/She uses in translating process familiar words, and also uses
punctuating. Here, he/she does not explain the religious words for illustration .
He/She does not use the capital letter to the pronouns which back to the prophet
Muhammad (Peace be Upon Him). This translation is similar to the first translation in
using words and the way of translation itself more than the second one.
4.3.3 Hadith No. 6
ٌ ِ‫ الحال َبيِ ٌ و الحرا َبي‬: ‫الحديث الساد‬
، ، ‫ا‬ ": ‫ه‬ ‫ع‬ : ‫ق‬ ‫ع ه ع‬ ‫ع أ‬
‫قع ف‬ ،‫ع ض‬ ‫أ‬ ‫ف‬ ‫ف‬، ‫ا ع‬ ‫أ‬
‫ أا‬، ‫ أا‬، ‫ع ف‬ ‫ش أ‬ ‫ع‬ ‫ع‬ ، ‫قع ف‬
، ‫غ‬ ‫ف‬ ‫أا‬ ‫ه‬ ‫ أا‬،
. ." ‫ أا‬: ‫ف‬ ‫ف‬

I. The First Translation

On the authority of Abu Abdullah an-Nu'man the son Bashir,  who said: I
The Lawful and the Unlawful are Plain

heard the Messenger of Allah  says: "That which is lawful is plain and unlawful is
plain and between the two of them are doubtful matters about which not many people
know. Thus he who avoids doubtful matters clears himself in regard to his religion
and honor, but he who fall into doubtful matters falls into that which is unlawful, like
the shepherd who pastures around a sanctuary, all but grazing therein. Truly every
king has a sanctuary, and truly Allah's sanctuary is His prohibitions. Truly in the body
there is a morsel of flesh which, if it be whole, all the body is whole and which, if it
be deceased, all of it is deceased. Truly it is the heart." It was related by Bukhari
and Muslim.

II. The Second Translation

On the authority of Abu Abdullah Al-Nu'man bin Bashir, radiyallahu anhuma,
who said: I heard the Messenger of Allah, sallallahu' alayhi wasallam, say: "Truly
what is lawful is evident, and what unlawful is evident, and in the between the two
are matters which are doubtful which many people do not know. He who guards
against doubtful things keeps his religion and honor blameless, and he who indulges
in doubtful things indulges in fact in unlawful things, just as a shepherd who pastures
his flock round a preserve will soon pasture them in it. Beware, every king has a
preserve, and the things Allah has declared unlawful are His preserves. Beware, in the
body there is a flesh, if it is sound, the whole body is sound, and if it is corrupt, the
whole body is corrupt, and behold, it is the heart." [Al- Bukhari and Muslim]

III. The Third Translation

On the authority of Al- Numan bin Bashir, who said: I heard the messenger of
Allah say: "That which is lawful is plain and that which is unlawful is plain and

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between the two of them are doubtful matters about which not many people know.
Thus he who avoids doubtful matters clears himself in regard to his religion and his
honor, but he who falls into doubtful matters falls into that which is unlawful, like the
shepherd who pastures around a sanctuary, all but grazing therein. Truly every king
has a sanctuary, and truly Allah's sanctuary is His prohibition. Truly in the body there
is a morsel of flesh which, if it be whole, all the body is whole and which, if it be
deceased, all of it is deceased. Truly it is the heart." Narrated by Bukhari and Muslim

The Analysis
Similar to other hadiths, this hadith talks about the Islamic matters of lawful
and unlawful matters and how to deal with them (Al-Blehad, para. 2).
The first translation, the translator transliterates the word ‫أ‬to Abu rather than
translating it to the familiar word father that it is easier to understand for readers.
He/She transliterates the name ‫ ع‬without the article (‫ ) ـ‬as in the Arabic language.
This translator uses long sentences in his translation as in the sentence between the
two of them that it is easier to mention just between the two. Some sentences are not in
order, like he/she translates the phrase to son Bashir as in Arabic order rather
Bashir's son or theson of Bashir. Also, in the sentence ‫ ا ع‬he/she
translates not many people know rather than many people do not know. He/She
translates pronouns as if this hadith addresses just men Muslims as in the sentence he
who avoids that it is better to use a word like whoever rather than he/she for both men
and women Muslims.

Allah Peace and Blessing be Upon Him, and His companions in Arabic  and . He
The translator makes the phrases which follow the names of the prophet, May

does not use clear words in some sentences, like the word , he/she translates it to
plain rather than familiar words, like evident, obvious, etc. Also, the word whole for
rather than common words, like sound that it is easier to understand. He\she
translates the name Bukhari without the article (‫) ـ‬, although this translator
transliterates this name in the article (‫ ) ـ‬Al-Bukhari in some hadiths that translating
process does not correspond to the style of this book.
In the second translation, the translator transliterates the words ‫ أ‬and Abu
and bin rather than translating them father and son that are understood for readers. He

and Blessing be Upon Him) and His companions  and . He uses some words that
transliterates the phrases which follow the names of the prophet (May Allah Peace

are clear and easy to understand, like evident for , sound for , but he/she uses
some words are unclear, like the word guards for rather than avoids, and the word
indulges for ‫ قع‬rather than falls into as in the first and third translations. The negation
form in the sentence many people do not know is easier than the other translations.
This translator transliterates the name with the article (‫) ـ‬, but he does not
mention the his job and job of Muslim that they are narrators for this hadith.
The third translation, the translator uses the same words of the first translation
in the translating process. He/She does not translate or transliterate the phrases which

His companions  and , and he/she also does not translate the full name for
follow the names of the prophet (May Allah Peace and Blessing be Upon Him) and

‫ أ ع ه ع‬Al-Numan bin Basheer. He/She uses the rule of adding an ‫ط‬s to

the third person singular verbs in the present tense, as in says, avoids, falls, etc. This
translation is better than the first and second translations that translators do not
concentrate on the rule of adding an ‫ط‬s the third person in all verbs. This translator

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does not translate the name with the article (‫ ) ـ‬as in some hadiths from
this source.

4.3.4 Hadith No. 7

‫ الدي ال صيح‬:‫الحديث السابع‬
: ‫ق‬ ‫أ‬ ‫أ‬ ‫ق‬ ‫ع أ‬
. ." ‫ ع‬، ‫ أئ‬، ، ،‫ ه‬: ‫؟ ق‬ ‫ق‬. "

I. The First Translation

Religion is Sincerity
On the authority of Abu Ruqayya Tamim bin Aus ad-Dari, (may Allah be
pleased with them both), that the Prophet (may the blessing and peace of Allah be
upon him) said: "Religion is sincerity. We said: To whom? He said: To Allah and His
Book, and His Messenger, and to the leaders of the Muslims and their common folk."
It was related by Muslim

II. The Second Translation

On the authority of Tamim Al-Dari that the prophet, sallallahu 'alayhi
wasallam, said:
"Religion is nasihah." We said: "To whom?" The Prophet, sallallahu 'alayhi wasallam,
said: "To Allah and His Book, and His messenger, and to the leaders of the Muslims
and their common folk." [Muslim]
III. The Third Translation
On the authority of Tamim Al-Dari that the prophet said: "Religion is
sincerity". We said: "To whom?" He said: "To Allah and His Book, and His
messenger, and to the leaders of the Muslims and their common folk". Narrated
by Muslim.

The Analysis
In the first translation, the translator transliterates both words ‫ أ‬and rather
than translating them to the common words father and son. He translates the phrases

Him) and His companions  and , although he does not translate/transliterate

which follow the names of the Messenger of Allah (May Peace and Blessing be Upon

them in most hadiths from this book.

The translator uses punctuation as in the Arabic text. He translates the
conjunction to and rather than using series of commas between distinct words in the
sentence.
In the second translation, the translator translates/ transliterates neither the full
name of ‫ق‬ ‫ أ‬nor the phrase which follows the names of the Messenger's
companions . He transliterates the phrase  into sallallahu 'alayhi wasallam rather
than translating it as in the first translation. He also transliterates the word to
nasihah, although he can translate it to the familiar words in English like the first
translator who translates it to sincerity.
In the third translation, the translator does not transliterate the full name of
‫أ ق‬as in the second translation. He/she uses the same words of the first translation.

He/She translates/transliterates the phrases  and  that he/she does not do in most
He/She does not capitalize the first letter of both words prophet and messenger.

hadiths (i.e. under study) of this source.

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4.3.5 Hadith No. 12
‫ا ا يع ي ال س‬ ‫ تر‬:‫الحديث الثا ي عشر‬
، ." ‫ا ع‬ ‫ء‬ ‫ا‬ ":  ‫ه‬ ‫ق‬: ‫ق‬، ‫ع أ‬
. ‫غ‬
I. The First Translation

On the authority of Abu Huraira  who said: the Messenger of Allah  said:
Void which does not concern a Muslim

"Part of someone's being a good Muslim is his leaving alone that which does not
concern him."
A good Hadith which was related by at-Tirmidhi and others in this form.

II. The Second Translation

On the authority of Abu Hurairah, radiyallahu 'anhu, who said: The Messenger
of Allah, sallallahu 'alayhiwasallam, said:
"Part of the perfection of someone's Islam is his leaving alone that which does not
concern him."
[Hadith hasan - Recorded by Tirmidhi]

III. The Third Translation

On the authority of Abu Hurairah, who said: The Messenger of Allah said:
"Part of someone's being a good Muslim is his leaving alone that which does not
concern him."
Fine hadith narrated by Termithi and others

In the first translation, the translator uses the phrases  and  in Arabic in
The Analysis

the translated text. He also uses the word Abu as transliteration of the word ‫أ‬. He
translates the pronouns which indicate the word Muslim to his and him, although this
hadith addresses both of men and women Muslims. He translates the parts of final
sentence ، as one sentence that he uses the relative pronoun
rather than the comma as in the Arabic text. He transliterates the name of the narrator
to at-Tirmidhi without concentrating the Arabic article (‫ ) ـ‬at the beginning of
the name.
In the second translation, the translator transliterates the word ‫ أ‬to Abu and
transliterates the phrases  and  to radiyallahu 'anhu and sallallahu alayhi
wasallam. He starts the translating in a clearer sentence than the first translation. He
translates the pronouns which indicate to Muslim to his and him, although this hadith
addresses both of male and female Muslims. The translator uses the punctuating
marks properly. He does not translate the final sentence Hadith hasan- Recorded by
Tirmidhi into a full sentence that it has not a subject and a verb at the beginning. It
must be translated to Hadith hasan which was related by Al-Tirmidhi. He
transliterates the name of the narrator to Tirmidhi without the Arabic article (‫) ـ‬.
He does not explain the word hasan at the end of the hadith so that it may be
understood as name of a person.
In the third translation, the word ‫ أ‬is transliterated to Abu rather than the
common word father. The translator here does not capitalize the word Messenger as
in the first and second translations. He/She uses the comma before the relative
pronoun who and he/she does not use the full stop at the final sentence of hadith that

0
he/she does not use the punctuating marks properly. He/She also uses the pronouns
his and him as if the hadith does not address Muslims women. He transliterates the
name of the narrator to Tirmithi with th rather than dh to the Arabic letter as
in the first and second translations.

4.3.6 Hadith No. 13

‫ ك ال اإي ا‬:‫الحديث الثالث عشر‬
." ‫ف‬ ‫أخ‬ ‫أ‬ ‫ "ا‬: ‫ق‬ ‫ ع‬-‫ه‬ ‫خ‬- ‫أ‬ ‫ع أ‬
.
I. The First Translation

On the authority of Abu Hamza Anas ibn Malik  - the servant of the
Perfection of Believe

Messenger of Allah - that the Prophet  said:

"None of you (truly) believes until he wishes for his brother what he wishes for
himself."
It was related by al-Bukhari and Muslim.

II. The Second Translation

Abu Hamza Anas bin Malik, radiyalahu 'anhu, who was a servant of the
Messenger of Allah, sallallahu 'alayhi wasallam, reported that the prophet, sallallahu
'alayhi wasallam, said:
"None of you truly believes (in Allah and in His religion) until he loves for his brother
what he loves for himself". [Al-Bukhari and Muslim]
III. The Third Translation
On the authority of Anas bin Malik, the servant of the messenger of
Allah, that the prophet said:"None of you [truly] believes until he wishes for
his brother what he wishes for himself." Related by Bukhari and Muslim
The Analysis
In the first translation, the two words ‫ أ‬and are transliterated to Abu and
bin. The translator avoids syntactical structures; instead of using ‫أ‬, he uses Abu. He
leaves the two phrases  and  un-translated. He uses the word truly in order to
provide more explanation about the importance of the faith (…) that it must be in
trustiness. He translates the word ‫أ‬to brother and translates the pronouns which
indicate this word to his and him, although the word ‫أ‬in this hadith indicates both of
male and female Muslims. He uses punctuation properly. He translates the final
sentence of hadith to It was related by al-Bukhari and Muslim in a
full form. He transliterates the name of to al-Bukari with the Arabic article (‫) ـ‬,
although it is not written in some of hadiths from this source that are under the study.
In the second translation, the translator does not start with the usual phrase On

transliterates the word to bin and the two phrases  and  to radiyallahu 'anhu
the authority as in most of hadiths that are under the study from this source. He

and sallallahu alayhi wasallam. He uses punctuation correctly. He mentions the

added phrase (in Allah and in His religion) in the first sentence to explain that for who
is the faith. He translates the word ‫ أ‬and the pronouns which indicates it to masculine
form as if this hadith is just for men Muslims. It is better if he translates the word ‫أ‬to
both of words brother/sister and translates the pronouns to his/her and him/her. He

0
uses simpler and clearer translating than the first translation. He does not translate the
final sentence as a full sentence that he just translates the name of narrators Al-
Bukhari and Muslim rather than translating it to a sentence like It was related by Al-
Bukhari and Muslim.
In the third translation, the translator transliterates the word to bin rather than

two phrases  and . He/She does not capitalize the two words Messenger and
translating it to the common word son of. He/She does not translate/transliterate the

Prophet as in the first and second translations. He/She also translates the word ‫ أ‬and
the pronouns to a masculine form. He uses the same words of the first translation. He
translates the final sentence of hadith to Related by Bukhari and
Muslim rather than translating it to It was related by al-Bukhari and Muslim which is
full sentence. He/She translates the name of the narrator to Bukari without
adding al- to replace the Arabic article (‫) ـ‬.
4.3.7 Hadith No. 21
: ‫الحديث الحادي والعشرو‬
‫ع‬ ‫إ ا ق ااأ‬ ‫ف‬ ‫ ق‬،‫ه‬ : ‫ "ق‬: ‫ع ه ق‬ ‫ ف‬- ‫ ق أ ع‬- ‫ع أ ع‬
. " ،‫ه‬ ‫آ‬: ‫ق‬: ‫ق‬، ‫أ غ‬
I. The First Translation
Say: I believe in Allah and Thereafter be Upright

Abdullah  who said:

On the authority of Abu Amr and he is also given as Abu Amra-Sufyanibn

"I said: O Messenger of Allah, tell me something about Islam which I can ask no one
but you. He said: Say: I believe in Allah; and thereafter be upright." It was related by
Muslim.
II. The Second Translation
On the authority of Abu 'Amr, though others call him Abu 'Amra Sufyan bin
'Abdullah, radiyallahu anhu, who said: I said: "O Messenger of Allah, tell me
something about Islam which I could not ask anyone about save you." He answered:
"Say: 'I believe in Allah', and then stand firm and steadfast." [Muslim]
III. The Third Translation
On the authority of Sufian bin Abdullah, may Allah be pleased with him, said:
I said "O Messenger of Allah, tell me something about Islam which I can ask of no
one but you". He said: "Say: 'I believe in Allah', and thereafter be upright." Related
by Muslim.

The Analysis
In the first translation, the translator uses the transliteration way for the two
words ‫ أ‬and . He translates the full name of ‫ أ ع‬. He transliterates the name of
‫ع‬to Amr rather than Umar that there is a difference between them in the Arabic
‫ ع‬which ends the letter , and Umar is for ‫ع‬. He left
the phrase  un-translated. In the last two sentences of hadith, he translates the word
language; that Amr is for

into and thereafter, although it is easier to understand if he uses just the familiar
word then. He translates the negation sentence ‫ع أ غ‬ ‫ا أ‬to I can ask no one
but you rather than I cannot ask anyone but you that the negation form not is after the
modal can .

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 In the second translation, the translator transliterated the two words ‫ أ‬and

. He uses the negation form that is better than the first and third that he uses the
to Abu and ibn rather than the words father and son. He also transliterates the phrase

negative form of the modal as could not rather than translating it as in the first and
third ones. He does not translate the last sentence as a full sentence, he just
transliterates the name of the narrator.
In the third translation, the translator does not transliterate the full name of ‫أ‬
‫ع‬. He/She also transliterates the word to bin rather than the son of. He/She
translates the phrase , although this translator does not interest for translating the
phrases  and  in other hadiths under study. He/She uses the same style and words
for translating this hadith in the first translation. He/She does not translate the last
sentence properly that he/she translates it as if it is an Arabic sentence, he/she
translates to related by Muslim rather than it was related by Muslim.

4.3.8 Hadith No. 31

‫ ال هد الح ي ي‬: ‫الحديث الحادي والثاثي‬
‫ع‬ ‫ع‬ ‫ع‬ ‫ه‬ : ‫ف‬ ‫" ء‬: ‫ق‬ ‫ع‬ ‫ع‬ ‫ع‬ ‫ع أ‬
." ‫ع‬ ‫ف‬ ،‫ه‬ ‫ف‬ : ‫ف‬، ‫ه أ‬ ‫أ‬
. ‫غ‬
I. The First Translation

On the authority of Abu al Abbas Sahl ibn Sa'ad as-Sa'idi  who said:
The Real Renounce

A man came to the Prophet  and said: O Messenger of Allah, direct me to an act
which, if I do it, (will cause) Allah to love me and people to love me. He said:
"Renounce the world and Allah will love you, and renounce what people possess and
people will love you."
A good Hadith related by Ibn Majah and others with good chains of authorities.

II. The Second Translation

On the authority of Abu al-'Abbas Sahl bin Sa'd al-Sa'idi, radiyallahu 'anhu,
who said:
A man came to the prophet, sallallahu 'alayhi wasallam, and said: "O Messenger of
Allah, direct me to an act which if I do it, [will cause] Allah to love me and people to
love me." He, sallallahu 'alayhi wasallam, answered: "Be indifferent to the world and
Allah will love you; be indifferent to what people possess and they will love you."
[A fine hadith related by Ibn Majah and others with good chains of authorities]

III. The Third Translation

On the authority of Sahl bin Saad Al-Saedi, who said:
A man came to the prophet and said: "O Messenger of Allah, direct me to an
act which, if I do it, [it will cause] Allah to love me and people to love me." He
said: "Renounce the world and Allah will love you, and renounce what people
possess and people will love you."
A fine Hadith related by Ibn Majah and others with good chains of authorities.
The Analysis

0
 In the first translation, the two words ‫ أ‬and are transliterated to Abu and ibn

phrases  and . He uses the added phrase (will cause) that explains the sentence;
at the beginning of hadith, while a translator does not translate/transliterate the

i.e. that work is a cause for the love of Allah and people. He does not use punctuation
marks properly, e.g. he uses the comma after the relative pronoun which. He joined
the two sentences using the conjunction and "Renounce the world and Allah will love
you" rather than using the comma between them so that it points out the result of
renouncing. In the final sentence of hadith, he translates the two words and
to the word good without explaining their meanings.
In the second translation, the translator transliterates the two words ‫أ‬and to
Abu and ibn. He also transliterates the two phrases  and  to radiyallahu 'anhu and
sallallahu alayhi wasallam. He mentions the phrase  again after the pronoun He to
explain that this pronoun indicates the Prophet, May Peace and Blessing be Upon
Him. He translates the word to fine and translates the word to good, although
they have the same meaning in the Arabic.
In the third translation, the translator does not transliterate the full name of the
first narrator ‫ع‬ ‫ع‬ ‫أ ع‬. He/She transliterates the word to bin at the
beginning of hadith and transliterates it to Ibn at the end of hadith, although they have

phrases  and . In particular, this translation is similar to the first translation that
the same meaning in the Arabic. He/She neither translates nor transliterates the two

the translator uses the same style and words except the first and final sentences that
they are translated in a different way.
5.0 Conclusions and Recommendation
5.I. Conclusions
After the completion of this blessed journey for comparative study of
Al-Nawawi's Forty Hadiths, the researchers noticed that the translating process
is based on two matters; the first is to understand the intended meaning of a
text and the second is to express that meaning in another language so that it
does not stray from the framework of the source language.
The translation of the prophetic Sunnah can only be done through
understanding the context of Hadith and interpreting its meaning by the use of
scientific and religious references about this field, or through religious scholars
who have the required experience for that. Otherwise, if a translator ignores
these matters, then he/she may hold Hadith in non-meaning and transfer it in a
wrong way.
Common mistakes that translators of religious texts commit are because
of academic weakness of religious matters. Besides, translators sometimes
neglect both source and target languages, as noticed in the translations of some
texts that lack accurate linguistic expressions and lack using punctuating marks
appropriately. Using words in Arabic which are not equivalent for the English,
so that a translator use transliteration system for these words. This may lead
incorrect understood.
Through the current study, it was noticed that translators did not interest
in grammatical rules for both languages; i.e. Arabic and English. This may lead
non-Arab Muslims to a wrong understanding of an intended person in hadith.

1
Success of the translating process of the Prophetic Sunnah depends on right
understanding of a transferred text.
5.2 Recommendation
There are some recommendations which emerged from this study to illustrate
some required matters during translating process of religious texts.
1. A translator of Islamic religious texts must be conversant in Arabic as it is
the language of the Holy Quran and the prophetic Sunnah.
2. A translator of these texts must fear Allah for investigating whether there
is any wrong or right through translating of the prophet's (May Peace and
Blessing be Upon Him), because he/she carries a private message from
Allah that does not accept a distortion. So, translation must be very precise
and perfect.
3. A translator of religious texts must be interested in the field of his/her
translation; i.e. religious matters that are tied.
4. A translator must consult scholars who have a good experience about the
field of the prophetic Sunnah and care of those who try to distort Islam.
5. Translation is the most important means for the call of Islam. So,
translators should give more attention during transferring what Allah sent
to all human beings truly.

14. References
I. Arabic References
. ‫( أ‬.‫ ـ‬1429 /2008) .‫د‬ ‫د ع ع‬، ‫ع‬
Al-Aqeel, Muhammad bin Abd Al-Azeez bin Muhammad. (2008.) Retrieved
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(.2014) ." " ‫أ ع‬
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( . ). ‫ع‬ ، ‫ف‬
Al-Fawadi, Raheem Ali. (n.d.) Retrieved www.aot.org.Ib/.../Attachment93-120pd...
- ‫ف‬ ‫ف‬ ‫( أ‬.2016) . ، ‫غ‬
.‫ء‬ ‫ق‬
Al-Ghazali, Bushra. (2016.)Retrieved www.annisae.m/Article.aspx?c=5612
. ،‫إ ا‬ ‫ع ف‬ (.2010) . ،
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. ‫أ ع‬ ‫( ع أ ع‬. . ) . ‫ ف‬، ‫ع‬ ‫آ‬
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(.‫ ـ‬1431 / 2010) . ‫ع‬،
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‫أ ع‬ ‫( ش‬.2014) . ‫ع‬،
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. ‫إ ا‬ : . (.1992) . ‫ إ‬،
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‫إ ا‬ ‫ قع ق‬. (.2006) . ‫ غ‬،
Al-Sarjani, Ragheb. (2006.) Retrieved islamstory.com/ar/ - -

0
 ‫إ ا‬ ‫ف‬ (.2012) -----------------
--------------------------. (2012.) Growth of the Translating in the Islamic Culture.
Retrieved www.islamstory.com/ ‫ف‬- - -
‫إ ا‬ ‫ قع ق‬/ (.2015) -----------------
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po…
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‫أ ا‬ (. . ) . ‫ه ع‬ ‫إ‬
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http://nawawiyya.Sunnahonline.org/
‫ف ف أ ع‬ . ‫ف‬ (.2013) . ‫إ‬
Biography of Al-Imam Al-Nawawi. (2013.) Retrieved www.elfagr.org/369725
. ‫إ ا‬ ‫ع‬ (.2007) . ‫ف‬ ‫ع ف‬، ‫غ‬
Ghaneema, Abdulfattah Mustafa. (2007.) Translation of Civilization of Islamic
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2007.
.‫ع‬ ‫ع ف‬ . ‫ف‬ (. . ) . ،‫د‬
Muhammad, Sabri. (n.d.) Translation for Professionals. Kunuz Al-Maa‟ref.
‫ض‬ (.2006) . ‫إ ا‬ ‫ق‬ ‫أ‬، ‫ع‬
Numani, Abu-Jamal Qutb Al-Islam. (2006.) Translation is Civilization Necessity.
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(. . ) . ‫ف ع ع‬ ‫ع‬
Projects of Translation in the Arab World. (n.d.)Retrieved www.biblex.org/.../Static
PageAr.aspx2...
(.2013) .
Religious Texts. (2013.)Retrieved www.adawaanews.net/Article Print.aspx?...
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Religious Translation. (2013.)Retrieved http://ar.wkipedia.org/.../ - ...
‫ع‬ (.2009) .
Translation and Religious Text. (2009.)Retrieved lisssan.3oloum.org/t189-topic
( ‫ف ) غ‬، (.2012) .
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Translation Criticism. (2013.) Retrieved https://m.facebook.com/permalink.php?...
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Waiet, Tahir. (n.d.) Retrieved https://1.islamhouse.com/.../ar-shrut-...
‫ف ئ‬ - ‫( ع‬. . ) . ‫ د‬،‫ف‬
Yusuf, Muhammad Hasan. (n.d.) Retrieved http://saaid.net/Doat/hasn/53.htm
‫ف ئ‬ ‫ط‬ (. . ) .----------------
-------------------------------. (n.d.) Retrieved http://saaid.net/Doat/hasn/43.htm
، ‫ع‬ (. . ) . ‫ ض‬، ‫ف‬
Yusufi, Radwan. (n.d.) Retrieved www.hiramagazine.com/.../2726- ...
‫ا‬ - (.2015) .
Zaid bin Thabit. (2015.) Retrieved www.alittihad.ae/.../details.php?id...2015
(.2016) .-----------
--------------------. (2016.) Retrieved https://a.m.wikipedia.org/.../ - -
II. English References
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Al-Harahsheh, Ahmad Muhammad Ahmad. (2013.) Translation of Islamic Texts and
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