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After studying a number of translations of the meanings of the Holy Qur’an into English it becomes clear that the translators differed in the ways in which they rendered the meaning of this verse, “wa kawaa‘ib atraaban”; they fall into two categories.
The first group gave the literal meaning of the word without paying attention to the usage of this word in the context of referring to age. l=arb&t=eng&n Sora=78&n Aya=31 It was translated in a similar manner by both Laleh Baktiar and Ibrahim Walk.
If you were to translate these phrases literally, the meaning would not be understood, because the literal translation of the words libaas (garments), sakan (repose) and lamas (touch, contact) does not convey what is meant.
Rather the context of the verses indicates that what is meant here is a metaphor that refers to the reality of marital life, but from a spiritual point of view.
But if you translate these words into English in the sense of sexual intercourse, that may lead to thinking that the Holy Qur’an speaks a great deal about physical desires and uses words that directly refer to that, when that is not the case.
We are establishing this so that you will understand the importance of the critic paying attention to Arabic usage of the word according to its context, and the importance of paying attention to the gap that a literal translation may cause between the real meaning and the literal meaning of the word.
To answer your question, we would say that any critic of any text, whether it is a sacred text or a work of human literature, must pay attention in his criticism to the environment in which the text originally appeared, in terms of time, place, people and circumstances.
For example, it is proven from ‘Aa’ishah (may Allah be pleased with her) that the Prophet (blessings and peace of Allah be upon him) said: “Allah does not accept the prayer of any haa’id without a head cover.” Narrated by Abu Dawood, 641.