Did Nuh Keller, the Translator of of Reliance of the Traveller, Purposefully Deceive Non-Arabic Muslims? Part 2

Reliance of Traveler	Arabic	Arabic Translation Word for Word
a4.3 Scholars disagree about the Koranic verses and hadiths that deal with the attributes of Allah (n: such as His 'hand' (Koran 48:10), His 'eyes' (52:48), or His 'nearness' (50:16) as to whether they should be discussed in terms of a particular figurative interpretation (ta'wil, def: w6) or not. Some say that they should be figuratively interpreted as befits them (n: interpreting His 'hand,' for example, as an allusion to His omnipotence). And this is the more well known of the two positions of the scholastic theologians. Others say that such verses should not be given a definitive interpretation, but rather their meaning should not be discussed, and the know ledge of them should be consigned to Allah Most High, while at the same time believing in the transcendence of Allah Most High, and that the characteristics of created things do not apply to Him. For example, it should be said we believe that   "the All-merciful is 'established' [Ar. istawa, dis: v1.3] on the Throne" (Koran 20:5),  but we do not know the reality of the meaning of that, nor what is intended thereby, though we believe of Allah Most High that  "there is nothing whatsoever like unto Him" (Koran 42:11),  and that He is above indwelling in created things (hulul, dis: w7), or having the characteristics of temporal, contingent existence (hadith, dis: w8). And this is the path of the early Muslims, or the vast majority of them, and is the safest, for a per son is not required to enter into discussions about this. When one believes in Allah's transcendence above created things, there is no need for debate on it, or for taking risks over what there is neither pressing necessity nor even any real call for.  But if the need arises for definitive interpretations to refute someone making unlawful innovations and the like, then the learned may supply them, and this is how we should understand what has come down to us from scholars in this field. And Allah knows best.		a4.3 They differed regarding the verses of the description and their meanings, whether or not they should be interpreted. Some said they should be interpreted in a manner befitting them, and this is the more well-known of the two schools of thought among the theologians. Others said they should not be interpreted, and you will not talk about it’s meanings and entrust their knowledge of it to Allah Exalted, while simultaneously believing in Allah's transcendence and the absence of created attributes from Him. For example, it is said, "You believe that the Most Merciful is set on the Throne, and we do not know the true meaning of that and what is intended by it, while believing that there is nothing like Allah the exalted, and that He is free from incarnation and the characteristics of createdness."   This is the way of the predecessors[PS1]  or the majority of them, and it is safer, as one is not required to delve into.   That is so. If one believes in Allah becoming flesh, there is no need to delve into this and risk what is unnecessary, indeed, unnecessary.   If the need arises for interpretation to refute an innovator or the like, then they interpret it. And this is how we should understand what has been reported from the scholars on this matter. And Allah knows best

 

a4.3 speaks of attributes and the RofT translation by Sheikh Nuh Keller immediately takes this into the physical realm. This seems unusual when speaking of a god. What is the intent of adding physical attributes here, when none are mentioned in Arabic? Especially when both the Arabic and the RofT translation state, “that the characteristics of created things do not apply to Him.” This gets more curious when you consider that shariah is stated to come from the Qur’an and the hadiths.

a4.3 cited 48:10, “… Allah’s hand is above their hand …” in 5:64 it states, “… Yet his hands are outstretched ….” These references do not seem strange are provide a reason to provide problems in understanding. But when we look at the hadiths does that remain true?

Sunan an-Nasa’I Book 49 Hadith 1

It was narrated from 'Abdullah bin 'Amr bin Al-'As that:

The Prophet [SAW] said: "Those who are just and fair will be with Allah, Most High, on thrones of light, at the right hand of the Most Merciful, those who are just in their rulings and in their dealings with their families and those of whom they are in charge." Muhammad (one of the narrators) said in his Hadith: "And both of His hands are right hands." (Sahih)

This is a physical attribute that would present problems in simple understanding and create different interpretations. Could it be this was really what they were talking about? Qur’an 50:16 was mentioned, “we are closer to him than his jugular vein.” But, Allah is said to not leave his throne and venture onto earth. This also becomes a verse of different interpretations.

Now, looking at the Word for Word translation, we find something entirely different. It uses only generalities. Truthfully, they generalities are so broad, it is hard to know what they are speaking about, for example: “… the verses of the description and their meanings …,” and “Others said they should not be interpreted, and you will not talk about it’s meanings and entrust their knowledge of it to Allah Exalted.” No mention is made of the attributes of Allah.”

---

 [PS1]The Muslims in the past