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3 projects entered 1 positive feedback from outsourcers
Project Details
Project Summary
Corroboration
Translation Volume: 0 days Completed: Jan 2010 Languages: English to Arabic
4640 words (agriculture)
Agriculture
positive Lingua Franca / Francisco Sánchez : I want to thank Muhammad for his perfectionism, kind and easy communication and simply perfect translation of a tricky project. Thank you Muhammad.
Translation Volume: 0 days Completed: Nov 2009 Languages: English to Arabic
3037 words (Tourism)
Tourism & Travel
No comment.
Translation Volume: 0 days Completed: Nov 2008 Languages: Arabic to English
15.000 words (Education/Um Al-Quran University website))
English to Arabic: creative General field: Art/Literary
Source text - English ONCE upon a time there was a man with three daughters, who earned his living by gathering wild herbs. One day he took his youngest daughter with him. They came to a garden, and began to gather vegetables. The daughter saw a fine radish, and began to pull it up, when suddenly a Turk appeared, and said: "Why have you opened my master's door? You must come in now, and he will decide on your punishment."
They went down into the ground, more dead than alive; and when they were seated they saw a green bird come in and bathe in a pan of milk, then dry itself, and become a handsome youth. He said to the Turk: "What do these persons want?" "Your worship, they pulled up a radish, and opened the door of the cave." "How did we know," said the father, "That this was Your Excellency's house? My daughter saw a fine radish; it pleased her, and she pulled it up." "Well, if that's the case," said the master, "your daughter shall stay here as my wife; take this sack of gold and go; when you want to see your daughter, come and make yourself at home." The father took leave of his daughter and went away.
When the master was alone with her, he said: "You see, Rosella (Rusidda), you are now mistress here," and gave her all the keys. She was perfectly happy (literally, "Was happy to the hairs of her head"). One day, while the green bird was away, her sisters took it into their heads to visit her, and asked her about her husband. Rosella said she did not know, for he had made her promise not to try to find out who he was. Her sisters, however, persuaded her, and when the bird returned and became a man, Rosella put on a downcast air. "What is the matter?" asked her husband. "Nothing." "You had better tell me." She let him question her a while, and at last said: "Well, then, if you want to know why I am out of sorts, it is because I wish to know your name."
Translation - Arabic
يُحكى أن رجلا كان له ثلاث بنات وكان يكسب رزقه بجمع ما تجود به الطبيعة من أعشاب، وفي أحد الأيام اصطحب ابنته الصغرى ثم درجا إلى حديقة وبدءا في جني الخضروات. وقعت عينا الفتاة على فِجلة أسرّت ناظريها فجذبتها لتقتلعها، وفي تلك الأثناء ظهر رجل تركي فجأة وتساءل: "لماذا فتحتم باب سيدي؟ هلموا معي على الفور ليرى رأيه بشأن عقابكم."
نزلوا إلى المنطقة المحيطة بالمنزل في حالة كانوا أقرب فيها إلى الموت منهم إلى الحياة، وعندما أخذوا مجالسهم رأوا طائرا أخضر اللون قد أقبل نحو وعاء مليء باللبن فاغتسل فيه ثم جفف نفسه وغدا فتيا حلو المنظر، ثم خاطب الرجل التركي قائلا: "ما يبغي هذان الشخصان؟" فرد عليه الرجل التركي قائلا: "سيادتك، لقد اقتلعا فجلة وفتحا باب الكهف." فقال أب الفتاة: "وما أدرانا أن هذا بيت جلالتك؟ لقد رأت ابنتي فجلة قد أعجبتها فاقتلعتها." رد السيد عليه بقوله: "أما والأمر كذلك، فإن ابنتك هذه ستبقى هنا زوجة لي؛ أما أنت فخذ هذا الكيس المملوء ذهبا وانصرف راشدا، وإذا أحببت أن ترى ابنتك، زرنا على الرحب والسعة كأنك في بيتك." فترك الرجل ابنته وانصرف.
وعندما اختلى السيد بالفتاة قال لها: "انظري يا روزلا (روزدا)؛ أنت الآن سيدة في هذا المكان." وأعطاها كل المفاتيح، فكان من شأن الفتاة إذ ذاك أن غمرتها السعادة وخالطت شغاف قلبها.
وفي أحد الأيام والطائر الأخضر غائبا، عزم أخوات الفتاة على زيارتها، وعندما سألوها عن زوجها أخبرتهم أنها لا تعرف عنه شيئا إذ قد أخذ عليها زوجها عهدا ألا تحاول أن تعرف من يكون هو، بيد أن أخواتها حثوها على معرفة ذلك منه، وعندما عاد الطائر أدراجه وتحول إلى رجل، جاءت روزلا والحزن على محياها، فسألها زوجها: "ما الخطب؟" فقالت: "لا شيء." فقال الزوج: "يجدر بك أن تخبريني." فتركته يردد عليها أسئلته وفي النهاية قالت له: "يخالطني الحزن لأنني أرغب في معرفة اسمك."
English to Arabic: product General field: Tech/Engineering Detailed field: Agriculture
Source text - English
Xyz is an organic plant health and strength defence extracted from the seeds of a careful selection of citruses and mimosa. It is an excellent bactericide and fungicide and can be applied equally before or after harvest.
Possessing systemic features with preventative and curative action, it contributes external elicitors (exo-elicitors) thus creating phytoalexines which constitute the natural defence of the plant.
It acts on the carbon dioxide of the fungus cell with a potent and efficient reduction and oxidisation effect, damaging the cytoplasm and the cell wall and thus preventing reproduction and the appearance of resistant strains. It stimulates growth and eliminates plant stress due to traces of vitamins C and E and also has plant wound-healing properties.
It controls fungi (principally botrytis, mildew and oidiomycosis in all types of crops and fruit.
Translation - Arabic
يعتبر [...] منتجاً عضوياً لتعزيز صحة النبات وقوته، وهو مستخلص من بذور مختارة بعناية من الحمضيات والميموزا. يُعد مبيداً ممتازاً للبكتيريا والفطريات، ويمكن استعماله قبل الحصاد أو بعده على حد سواء.
وبفضل خصائصه الجهازية التي تمنحه مفعولاً وقائياً وعلاجياً، فإنه يوفر محفزات خارجية تساعد في تكوين الـ "فيتواليكسينات" التي تمثل خط الدفاع الطبيعي للنبات.
كما يؤثر المنتج على ثاني أكسيد الكربون في الخلية الفطرية عبر عملية اختزال وأكسدة قوية وفعالة، مما يؤدي إلى إتلاف السيتوبلازم وجدار الخلية، وبالتالي منع التكاثر وظهور سلالات مقاومة. كما يعمل على تحفيز النمو وإزالة الإجهاد النباتي بفضل احتوائه على آثار من فيتامين سي وفيتامين إي وعلى خصائص تساعد على التئام جروح النبات.
ويكافح المنتج الفطريات (لاسيما العفن الرمادي "البوتريتيس"، والبياض، والبياض الدقيقي) في كافة أنواع المحاصيل والفواكه.
Arabic to English: website translation Detailed field: Education / Pedagogy
Source text - Arabic
لم يعد الاقتصاد المنزلي قاصرا على مجرد تعليم مهارات عملية فقط بل تعدى ذلك إلى الاهتمام بالدراسات النظرية والعملية لمسايرة التطور العلمي والتكنولوجي وربط مواد الدراسة باحتياجات المجتمع والبيئة من اجل إعداد خريجات قادرات على التعامل الجيد مع متطلبات العصر، لذا سعت الرئاسة العامة لتعليم البنات سابقا ممثلة في وكالة كليات البنات في افتتاح قسم الاقتصاد المنزلي بكلية التربية للبنات بمكة المكرمة عام 1399-1400هـ ، بهدف إعداد المعلمات التربويات المتخصصات في تدريس فروع وميادين الاقتصاد المنزلي لمرحلتي المتوسط والثانوي.
ولان الأهداف الحديثة للاقتصاد المنزلي تهتم بفتح مدارك الفتاة والتركيز على الجانب العلمي لذا تم انشأ كلية التربية للاقتصاد المنزلي عام 1416-1417هـ بهدف إعداد الطالبة إعدادا أكاديميا ومهاريا يمكنها من القيام بدورها بكفاءة عالية كأم ومربية ومتخصصة ، مع تهيئتها للخروج لسوق العمل والانخراط في المشاريع الصغيرة والأسر المنتجة .لذلك افتتح في هذه الكلية بالإضافة إلى الاقتصاد المنزلي العام قسم التغذية وعلوم الأطعمة وقسم الملابس والنسيج في العام الجامعي 1417هـ ثم افتتح قسم السكن وإدارة المنزل في العام 1418هـ ، وحتى عام 1423هـ كانت الكلية تتبع الرئاسة العامة لتعليم البنات ومع إلغاء الأخيرة انتقلت كلية التربية للاقتصاد المنزلي إلى وزارة المعارف وما لبثت قليلا حتى تم نقلها إلى وزارة التربية والتعليم بدءا من العام الجامعي 1424هـ، وفي عام 1428هـ صدر المرسوم الملكي المرفق بقرار مجلس التعليم العالي الخاص بالإجراءات التنفيذية لنقل كليات المعلمين وكليات البنات من وزارة التعليم العالي الى الجامعات رقم 6/45/1428هـ بتاريخ 18/8/1428هـ بضم كلية التربية للاقتصاد المنزلي بفروعها الثلاث إلى جامعة أم القرى بمكة المكرمة إداريا وماليا وأكاديميا لتبدأ عهد جديد يملؤه التفاؤل والطموح ، وقد خضعت مناهج الكلية لتعديلات تتناسب مع متطلبات كل مرحلة ومواكبة للتطور العلمي وفق الإمكانات المتاحة. وعموما تمنح كلية التربية للاقتصاد المنزلي الطالبة درجة البكالوريوس في التربية والاقتصاد المنزلي .
تشمل الكلية عدة أقسام إدارية ومساندة قبل الانضمام إلى جامعة أم القرى، وهذه الأقسام هي:
• شئون الموظفات.
• شئون الطالبات.
• صندوق الطالبات.
• النشاط اللامنهجي.
• مكتب التوجيه الاجتماعي والإرشاد الطلابي.
• العلاقات العامة.
• العيادة الطبية.
• مكتب التربية العملية.
• العهد.
بالإضافة إلى لجان رصد الدرجات وسير الاختبارات ولجنتي الأمن والسلامة والجودة الشاملة كما تحوي الكلية على المكتبة المركزية للطالبات وعدة قاعات دراسية متصلة بالشبكة التلفزيونية.كما استمرت كلية التربية للاقتصاد المنزلي في فتح برامج الدراسات العليا للماجستير والدكتوراه للمقيدات في كليات المناطق والمحافظات نتيجة لنقص الإمكانات من أعضاء هيئة التدريس أو النقص في المعامل.
Translation - English Domestic economy is no longer limited to teaching practical skills. Rather, it is now concerned with both theoretical and practical studies to match the latest scientific and technological developments and to link the academic subjects with the needs of the community and the environment. The ultimate goal is to produce graduates who can deal with the requirements of our age. To that end, the General Secretariat for Girls' Education, as represented by the Deputyship of Girls' Colleges, established the Department of Domestic Economy at the College of Education for Girls in Holy Makkah in 1399-1400 AH with a view to develop teachers who are specialized in teaching the various branches of domestic economy for both intermediate and high school stages.
As the modern objectives of domestic economy pay special attention to enhancing the perceptions of young women and focusing on the scientific aspect of this field, the College of Education for Domestic Economy was established in 1416-1417 AH to equip the students with the academic background and skills that would enable them to efficiently carry our their roles as mothers, child-rearers, and specialists. It also aims at preparing the students to enter the work market and to engage in small enterprises and "productive family" projects. For all of that, in addition to the general Department of Domestic Economy, the department of nutrition and food sciences and the department of clothes and textiles were established in 1417 AH, and the department of housing and house management was established in 1418 AH.
Until 1423 AH, the college was a subordinate body of the General Presidency for Girls’ Education. When the latter was dissolved, control of the College of Education for Domestic Economy was transferred to the Ministry of Education as of academic year 1424 AH. In 1428 AH, a royal decree was issued to endorse Higher Education Council decision No. 6/45/1428 dated 18/8/1428 AH on the executive procedures for transferring teachers’ and girls’ colleges from the Ministry of Higher Education to universities. The purpose was to merge the College of Education for Domestic Economy with its three branches into Umm Al-Qura University administratively, financially, and academically. This marked a new phase full of optimism and ambition. The college curricula were adapted to match the requirements of each stage and to match scientific developments within the boundaries of the available resources. Basically, the College of Education for Domestic Economy awards female students bachelor’s degrees in education and domestic economy.
The college included a number of administration and support departments before being merged into Umm Al-Qura University. Those were as follows:
• Employee Affairs
• Student Affairs
• Students’ Fund
• Extracurricular Activities
• Student Counseling and Social Guidance Office
• Public Relations
• Clinic
• Practical Education Office
• Custody
This is in addition to the committees of scoring and examination administration, the committee of security and safety, and the committee of total quality. The college also has a central student library and a number of classrooms that are connected to the college's CCTV network.
The College of Education for Domestic Economy also continues to offer postgraduate study programs for master’s and doctorate degrees for female students enrolled in the colleges of other areas and provinces that suffer shortages in faculty members and/or laboratories.
English to Arabic: academic General field: Social Sciences
Source text - English The early and subsequently widespread use of tafsir works, so copiously and specifically documented directly from some of the earliest representative literary sources, is reflected collectively and indirectly in Horst's painstaking and valuable analysis of the isnads of Tabari's Tafsir. There, along with literally thousands of isnads that appear 1–47 times, there are 14 that are repeated 52–86 times, 16 that are repeated 107–970 times, and 5 with about 1,000, 1,080, 1,560, 1,800, and 3,060 repetitions respectively.
The thousands of isnads that occur less than 100 times no doubt reflect the activities of the average non-professional transmitters, whose numbers increased with each succeeding generation and who transmitted their bit of the “living tradition” orally with or without the aid of written memoranda. The 16 isnads that are repeated approximately 100–1,000 times would, then, represent the activities of several grades of early tafsir scholars such as Saʿīd ibn Jubayr (Horst's Isnad 17) and al-Ḍaḥḥāk (Isnad 19), and of somewhat later scholars whose interest in Qur’anic commentary was secondary to their interest in other literary fields and who committed their materials to writing, for example Ibn Isḥāq (Isnad 17) and Sufyān al-Thawrī (Isnad 18).
Finally, the five most often repeated isnads reflect the activities of the acknowledged experts in the field of tafsir—men whose works were transmitted, in part or in whole, by each succeeding generation of tafsir scholars. It came as no surprise to this writer, long convinced of a greater degree of literary activity and progress under the Umayyads than most have been willing to concede, that these five isnads trace back to Ibn ʿAbbās, Mujāhid (Isnads 1, 2, 6–8, 19), Qatādah ibn Diʿāmah (Isnad 14), al-Suddī (Isnads 15–16), and Maʿmar ibn Rāshid (Isnads 12–13)—commentators whose death dates are 68, 104, 117 or 118, 127, and 154 A.H. respectively, and whose production and use of written texts is copiously documented in the extant early literary sources.
The main centers for the production of early tafsir studies were the Hijaz, Iraq, and Syria, where paper had not yet begun to replace papyrus for most purposes and where the soil was unkind to manuscripts. Loss was thus the usual fate of the original works themselves. Only those originals or copies that found their way to, or originated later in, Egypt—where the sandy soil was much kinder to manuscripts—had some chance of preservation. Muqātil's al-Wujūh wa al-Naẓāʾir was one of these, for it is to the Egyptian soil that we owe the preservation of our papyrus folio.
Translation - Arabic الانتفاعُ بكتب التفسير قديمًا وإقبالُ الناس عليها بعد ذلك من الأمور الثابتة بالنقل المستفيض عن بعض أقدم المصادر في هذا الباب، كما يُفهم من مجموع الأدلة التي ساقها هورست في دراسته القيمة عن أسانيد تفسير الطبري. فبالإضافة إلى آلاف الأسانيد الذي يتراوح ورودها بين مرة واحدة و٤٧ مرة، يوجد ١٤ إسنادًا تتكرر ٥٢-٨٦ مرة، و ١٦ إسنادًا تتكرر ١٠٧-٩٧٠ مرة، و٥ أسانيد يتكرر أحدها حوالي ١٠٠٠ مرة، وثانيها ١٠٨٠ مرة، وثالثها ١٥٦٠ مرة، ورابعها ١٨٠٠ مرة، وخامسها ٣٠٦٠ مرة. وآلاف الأسانيد التي ترد أقل من ١٠٠ مرة تشير بلا ريب إلى جهود الرواة المتوسطين غير المتمرسين الذين ازدادت أعدادهم في كل جيل لاحق، وقد روى هؤلاء سماعًا ما عندهم من "الحديث الحي" واستعانوا في ذلك بما كتبوا منه أو لم يكتبوا. والأسانيد الستة عشر التي تكررت نحوًا من ١٠٠-١٠٠٠ مرة تمثل جهود عدة طبقات من قدامى المفسرين مثل سعيد بن جبير (هورست: إسناد ١٧) والضحاك (إسناد ١٩) وبعض المتأخرين الذين كانت عنايتهم بالتفسير أقل من عنايتهم بغيره من العلوم والذين دونوا علمهم في الكتب مثل ابن إسحاق (إسناد ١٧) وسفيان الثوري (إسناد ١٨). وأخيرًا، الأسانيد الخمسة الأكثر تكرارًا يتجلى فيها عمل الخبراء المعتَرف بهم في مجال التفسير الذين روى كلُّ جيل من علماء التفسير بعدهم كتبَهم كلَّها أو بعضَها. لطالما اقتنعت كاتبةُ هذه السطور أن عصر الأمويين نشط فيه العلماء نشاطًا كبيرًا في دراسة العلوم وتطويرها، على خلاف من لم يشأ أن يقر بذلك وهم الأغلبية. لذا لم أتفاجأ أن هذه الأسانيد الخمسة تنتهي إلى ابن عباس ومجاهد (أسانيد ١، ٢، ٦-٨، ١٩) وقتادة بن دِماعة (إسناد ١٤)، والسدي (إسنادان ١٥-١٦) ومَعمر بن راشد (إسنادان ١٢-١٣)، وهؤلاء المفسرون ماتوا في سني ٦٨، ١٠٤، ١١٧ أو ١١٨، ١٢٧، ١٥٤ هجرية على الترتيب، وتزخر كتب أهل العلم القديمة بتوثيق تآليفهم وما انتفعوا به من النصوص المكتوبة. ظهرت دراسات التفسير قديمًا في الحجاز والعراق والشام، وهي المراكز الرئيسة التي لم يكن الورق فيها قد بدأ بعد يحل محل البردي لمعظم الأغراض وكانت التربة فيها قاسية على الصحف. لذا كانت معظم الكتب الأصلية تؤول إلى التلف والضياع. أما الأصول أو النسخ التي اتخذت سبيلها إلى مصر أو ظهرت فيها لاحقًا فقد حُفظت لأن التربة الرملية هناك أنسب لحفظها. وكان "الوجوه والنظائر" لمقاتل أحد هذه الكتب لأن الفضل يرجع إلى التربة المصرية في حفظ أوراق البردية التي بين أيدينا.
Arabic to English: intellectual history General field: Social Sciences Detailed field: History
Translation - English Abū Isḥāq b. Shāqlā stated: “You asked—may God have mercy upon you—about the spirit, whether it is created or uncreated.” He replied: “This is among the things which are not doubted by anyone who has been guided to what is correct,” until he said, “And the spirit is among the created things.” Groups of the greatest ulema and shaykhs have spoken about this question and refuted those who claim that [the spirit] is uncreated.
Al-Ḥāfiẓ Abū ʿAbd Allāh b. Manda composed a large book on the spirit and the soul in which he mentioned plenty of ḥadīths and traditions. [Similarly,] Imām Muḥammad b. Naṣr al-Marwazī, Shaykh Abū Yaʿqūb al-Kharrāz and Abū Yaʿqūb al-Nahrajūrī, al-Qāḍī Abū Yaʿlā, and others did the same thing before him. The great imāms also wrote about this and severely reproached those who spoke of [uncreatedness] as regards the spirit of Jesus Son of Mary, not to mention as regards the spirit of other people, as mentioned by Aḥmad in his book on refuting the heretics (zindīq) and the Jahmīs.
At the beginning [of this book, Aḥmad] said:
Praise be to God Who commissioned in every time, when there were no messengers, a remainder of the people of knowledge to call those who were going astray to guidance and to have patience with their abuse, revive the dead by means of the Book of God, and give vision to the people of blindness by means of God’s light. How many people killed by Iblīs did they revive! How many people who had strayed and become lost did they guide! How beautiful was their impact on people, and [how] ugly the impact of people on them! They drove away from God’s Book the distortion (taḥrīf) of the exaggerators, the [undue] assumptions of the falsifiers, and the interpretations of the ignorant, those who had tied the banners of innovation and untied the shackles of dissension. Those were diverging on the Book, opposed to the Book, and unanimous on opposing the Book! They spoke of God, about God, and about the Book of God without knowledge. They spoke an ambiguous language and deceived the ignorant people by confusing them. Therefore, we seek refuge in God from the dissension of the misleaders.
[Ibn Ḥanbal] also talked about what was said to be contradictory in the Qurʾān, until he said: Likewise, al-Jahm and his party invited people to what is ambiguous in the Qurʾān and ḥadīth and misled many people. Among the things that reached us concerning al- Jahm, the enemy of God, is that he was from the inhabitants of Khurāsān, [particularly] from the inhabitants of al-Tirmidh. He was a man of arguments and [uninformed] discourse (kalām). Most of what he was speaking about (kalām) had to do with God. He met people from the associators called “the Sumanīs.” They recognized al-Jahm and said to him, “We will speak to you, and if our argument prevails over you, you will enter our religion. And if your argument prevails over us, we will enter your religion.” Among the things they spoke about with al-Jahm were:
— Do you not claim to have a God?
— Yes, al-Jahm said.
— Have you seen your God?
— No. — Have you heard Him speak?
— No.
— Have you smelled an odor of Him?
— No. — Have you found for Him a place where He could be felt?
— No. — So, what makes you know that He is a God?
Hence, al-Jahm was confounded and did not know whom to worship for forty days. Then he thought of an argument similar to that of the Nazarene heretics, who claim that the spirit being in Jesus was the spirit of God, from His essence. [Accordingly,] if He wants to bring about a matter, He enters into some of His creatures and speaks through their tongues to command what He wills and to forbid what He wills, being a spirit concealed from visions. Al-Jahm thus thought of an argument similar to this one and related it to the Sumanī:
— Do you not claim that there is a spirit in you?
— Yes, the Sumanī replied.
— Have you seen your spirit?
— No.
— Have you heard it speaking?
— No.
— Have you found it in a place in which it can be felt?
— No.
— So is God: He is not seen to have a face; He is not heard to have a voice; He is not smelled to have an odor. He is concealed from visions and is not in a particular place.
Imām Aḥmad spoke about the Qurʾān, the seeing [of God], etc. until he said:
Moreover, al-Jahm claimed something [else]: “We have found in the Book of God a verse proving that the Qurʾān is created.” We asked: “Which verse?” He replied: “[This] saying of God ‘Surely, the Messiah, Jesus, Son of Mary, was but the Messenger of God and His word, which He cast forth to Mary and a spirit from Him.’ Now, Jesus is created.” We thus stated: “God has prevented you from understanding the Qurʾān. There are terms applying to Jesus that do not apply to the Qurʾān. Indeed, to him apply the expressions: ‘born,’ ‘child,’ ‘boy,’ ‘youth’ who eats and drinks. [Jesus] is also addressed with commands and prohibitions and is subject to the promise and the threat. Furthermore, he is among the descendants of Noah and of Abraham. Now, it is not lawful for us to say about the Qurʾān what we [so] say about Jesus. Have you heard God say about the Qurʾān what He said about Jesus? But what is meant in God’s saying ‘Indeed, the Messiah, Jesus, Son of Mary, was but a messenger of God and His word that He cast forth to Mary’ is the word which He conveyed to Mary when He said to him ‘Be!’ Indeed, Jesus came into being by the ‘Be!’ and Jesus is not the ‘Be!’ but by the ‘Be!’ he came into being. The ‘Be!’ is a saying from God, and the ‘Be!’ is not created.”
Both the Nazarenes and Jahmīs have spoken falsely about God in the matter of Jesus, for the Jahmīs say, “Jesus is the spirit of God and His Word, but the Word is created.” The Nazarenes say that Jesus is the spirit of God from the essence of God, and the Word of God from the essence of God, as it is said that this piece of cloth is from this garment. As for us, we say that Jesus was by the word and was not himself the Word. As for God’s saying “a spirit from Him,” He says that it is by His command that the spirit was from Him, just as He says: “He has made of service to you whatever is in the skies and whatever is on Earth; everything being from Him.” He means: “from His command,” and the explanation of “the Spirit of God” [only carries the meaning] that it is a spirit by the word of God, which God created, as it is said “servant of God” and “sky of God.”
Thus, Imām Aḥmad mentioned that the Nazarene heretics are those who hold that Jesus’ spirit is from God’s essence. He also explained that relating the spirit to God is a relation of ownership and creation, like your saying “the servant of God” and “the sky of God,” which is not the relation of an attribute to the being thereby described. How much more so are the spirits of the rest of the Adamic beings? He further explained that those heretics [who believe in] God’s indwelling (ḥulūl) assert that when God wants to bring about a matter, He enters into some of His creatures.
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