Ahmed Ali Translation

[Maral Mende]

Asan Arabic name, it has its origins in a Quranic prophecy attributed to Jesus in the Quran 61:6 which most Islamic scholars concede is about Muhammad.[1] It also shares the same roots as Mahmud, Muhammad and Hamed. In its transliteration, the name has one of the highest number of spelling variations in the world.[2]

Some Islamic traditions view the name Ahmad as another given name of Muhammad at birth by his mother, considered by Muslims to be the more esoteric name of Muhammad and central to understanding his nature.[1][3] Over the centuries, some Islamic scholars have suggested the name's parallel is in the word 'Paraclete' from the Biblical text,[4][5][6] although this view is not universal considering translations, meanings and etymology.[7][8]

Traditional Islamic sources, such as Sahih al-Bukhari, Sahih Muslim, and others contain hadith in which Muhammad personally refers to himself as Ahmad.[9] Christian orientalists such as William Montgomery Watt, however, were able to show that the use of Ahmad as a proper name for "Muhammad" did not exist until well into the second Islamic century, previously being used only in an adjectival sense. Watt concludes that the development of the term being used as a name in reference to Muhammad came later in the context of Christian-Muslim polemics, particularly with Muslim attempts to equate Muhammad with the Biblical 'Paraclete', owing to a prophecy attributed to Jesus in the Quranic verse 61:6.[10]

"Coming back to the term "Ahmad," Muslims have suggested that Ahmad is the translation of periklutos, celebrated or the Praised One, which is a corruption of parakletos, the Paraclete of John XIV, XV and XVI."[11]

"And [mention] when Jesus, the son of Mary, said, "O children of Israel, indeed I am the messenger of Allah to you confirming what came before me of the Torah and bringing good tidings of a messenger to come after me, whose name is Ahmad." But when he came to them with clear evidences, they said, "This is obvious magic."- Sahih International

"And when Jesus son of Mary said: O Children of Israel! Lo! I am the messenger of Allah unto you, confirming that which was (revealed) before me in the Torah, and bringing good tidings of a messenger who cometh after me, whose name is the Praised One. Yet when he hath come unto them with clear proofs, they say: This is mere magic."- Pickthall

The verse in the Quran attributes a name or designation, describing or identifying who would follow Jesus. In his Farewell Discourse to his disciples, Jesus promised that he would "send the Holy Spirit" to them after his departure, in John 15:26 stating: "whom I will send unto you from the Father, [even] the Spirit of truth... shall bear witness of me." John 14:17 states "[even] the Spirit of truth: whom the world cannot receive; for it beholdeth him not, neither knoweth him: ye know him; for he abideth with you, and shall be in you."[12][13]

Contrary to the above claim that Ibn Ishaq and Ibn Hisham did not mention Ahmad and the respective passage, there is Ibn Ishaq's work with the title Kitab al-Maghazi and Ibn Hisham who mention and connect the words Mohammad & Ahmad with the Paraclete.[15][16][17] Additionally it has been documented that there was an attempt to connect the respective quranic verse with the Paraclete even earlier then Ibn Ishaq.[18] Moreover, a later interpolation of this passage to the Quran, just to serve as an ex eventu prove for the early Muslim scholars, has also been refuted in modern Islamic Studies.[19] This is supported by the fact that the earliest as well as the later manuscripts of the Quran contain the exact passage and wording in Surah 61.[20][21][22]

"Furthermore the Peshitta, Old Syriac, and Philoxenian versions all write the name of John in the form Yuhanan, not in the Greek form Yuhannis.. Accordingly to find a text of the Gospels from which Ibn Ishaq could have drawn his quotation we must look for a version which differs from all others in displaying these characteristics. Such a text is the Palestinian Syriac Lectionary of the Gospels which will conclusively prove that the Arabic writer had a Syriac text before him which he, or his informant, skillfully manipulated to provide the reading we have in the Sira.".[23][24][25]

"Muslim children are never called Ahmad before the year 123AH. But there are many instances prior to this date of boys called 'Muhammad.' Very rarely is the name 'Ahmad' met with in pre-Islamic time of ignorance (Jahiliya), though the name Muhammad was in common use. Later traditions that the prophet's name was Ahmad show that this had not always been obvious, though commentators assume it after about 22 (AH)."[25][26]

"It has been concluded that the word Ahmad in Quran as-Saff 61:6 is to be taken not as a proper name but as an adjective... and that it was understood as a proper name only after Muhammad had been identified with the Paraclete."[27]

Ahmad is the most elementary transliteration. It is used commonly all over the Muslim world, although primarily in the Middle East. More recently, this transliteration has become increasingly popular in the United States due to use by members of the African American community.

The less common transliterations of Ahmad are used by Muslims outside the Middle East proper, such as in Indonesia and Russia. For Bashkirs and Tatars, the name is Әхмәт (xmt / Əxmət).[33][34]

Achmat is the fairly standard transliteration used by South Africa's Muslim community, and its pronunciation shows evidence of the influence of Afrikaans: the which represents ح [ħ] is pronounced as an Afrikaans [x] (i.e. closer to the Arabic خ); and the د [d] is realised as a [t] (closer to the Arabic ت) which follows Afrikaans Final-obstruent devoicing principles.

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Translation is a critical process in protein synthesis, but translational regulation in antigen-specific T cells in vivo has not been well defined. Here we have characterized the translatome of virus-specific CD8+ effector T cells (Teff cells) during acute infection of mice with lymphocytic choriomeningitis virus (LCMV). Antigen-specific T cells exerted dynamic translational control of gene expression that correlated with cell proliferation and stimulation via the T cell antigen receptor (TCR). The translation of mRNAs that encode translation machinery, including ribosomal proteins, was upregulated during the T cell clonal-expansion phase, followed by inhibition of the translation of those transcripts when the CD8+ Teff cells stopped dividing just before the contraction phase. That translational suppression was more pronounced in terminal effector cells than in memory precursor cells and was regulated by antigenic stimulation and signals from the kinase mTOR. Our studies show that translation of transcripts encoding ribosomal proteins is regulated during the differentiation of CD8+ Teff cells and might have a role in fate 'decisions' involved in the formation of memory cells.

Ahmed completed his undergraduate degree in English Language and Literature and studied a PG Diploma in Pedagogy at Mansoura University, Egypt. He then studied MA in Translation at London Metropolitan University and PhD in Translation at the University of Manchester. Ahmed has been at Leicester since 2013 where he isAssociate Professor in Translation Studies and the director of the MA in Translation and Interpreting. Ahmed researches Qur'an and literary translation issues and has an interest in the area of translation for the media. His recent publication, The Qur'an, Translation and the Media: A Narrative Account, examines how translation is used by the media to create narrative about the Qur'an and Muslims. Ahmed's forthcoming book, Arabic-English-Arabic Literary Translation: Issues and Strategies, focuses on how issues of literary texts can be dealt with in translation.

Ahmed Ali is a Professor of Translation Studies at the Department of Arabic and Translation Studies, AUS. He is also the current President of Arabic Translators International (ATI). At the University of Durham, UK, he taught undergraduate courses in Arabic and translation, and at King Khaled University, Saudi Arabia, he was one of the founding members of the Translation Department. He is also the General Editor of ATI Academic Series, and ATI Literary Series (Arabic Literature Unveiled).

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Emma Ramadan is the recipient of a 2016 PEN/Heim Translation Fund Grant for her translation of Les Persiennes by French major Francophone Moroccan poet and filmmaker, Ahmed Bouanani. Read an excerpt of the translation here.

French is the language with the highest percentage of books translated into English in recent years. However, very few Francophone writers outside France, particularly in countries in Africa, the Middle East, or the Caribbean, are finding their way to English-language readers. In fact, in all of my searching, I could only find 28 Moroccan authors who had a full-length work translated into English. Ahmed Bouanani is not one of them.

When I joined the company, I was working with the WPML support team. My role was to help WPML clients and debug any issues reported, which I would escalate to the WPML dev team. Then, when our company started our Translation Proxy (TP) applications, I became the first supporter in the team. I used my knowledge of WPML to help our TP clients send and receive translations from our translation service partners, and I fixed any issues related to WPML or TP.

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