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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 Sรกnchez : 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."
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 - 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 Girlsโ 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 teachersโ and girlsโ 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 bachelorโs 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:
โข Employee Affairs
โข Student Affairs
โข Studentsโ Fund
โข Extracurricular Activities
โข Student Counseling and Social Guidance Office
โข Public Relations
โข Clinic
โข Practical Education Office
โข 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 masterโs 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 1โ47 times, there are 14 that are repeated 52โ86 times, 16 that are repeated 107โ970 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 โliving traditionโ orally with or without the aid of written memoranda. The 16 isnads that are repeated approximately 100โ1,000 times would, then, represent the activities of several grades of early tafsir scholars such as Saสฟฤซd ibn Jubayr (Horst's Isnad 17) and al-แธaแธฅแธฅฤk (Isnad 19), and of somewhat later scholars whose interest in Qurโanic commentary was secondary to their interest in other literary fields and who committed their materials to writing, for example Ibn Isแธฅฤq (Isnad 17) and Sufyฤn al-Thawrฤซ (Isnad 18).
Finally, the five most often repeated isnads reflect the activities of the acknowledged experts in the field of tafsirโmen 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 สฟAbbฤs, Mujฤhid (Isnads 1, 2, 6โ8, 19), Qatฤdah ibn Diสฟฤmah (Isnad 14), al-Suddฤซ (Isnads 15โ16), and Maสฟmar ibn Rฤshid (Isnads 12โ13)โcommentators 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, Egyptโwhere the sandy soil was much kinder to manuscriptsโhad some chance of preservation. Muqฤtil's al-Wujลซh wa al-Naแบฤสพir was one of these, for it is to the Egyptian soil that we owe the preservation of our papyrus folio.
Translation - English Abลซ Isแธฅฤq b. Shฤqlฤ stated: โYou askedโmay God have mercy upon youโabout the spirit, whether it is created or uncreated.โ He replied: โThis is among the things which are not doubted by anyone who has been guided to what is correct,โ until he said, โAnd the spirit is among the created things.โ Groups of the greatest ulema and shaykhs have spoken about this question and refuted those who claim that [the spirit] is uncreated.
Al-แธคฤfiแบ Abลซ สฟAbd Allฤh b. Manda composed a large book on the spirit and the soul in which he mentioned plenty of แธฅadฤซths and traditions. [Similarly,] Imฤm Muแธฅammad b. Naแนฃr al-Marwazฤซ, Shaykh Abลซ Yaสฟqลซb al-Kharrฤz and Abลซ Yaสฟqลซb al-Nahrajลซrฤซ, al-Qฤแธฤซ Abลซ Yaสฟlฤ, and others did the same thing before him. The great imฤms 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 Aแธฅmad in his book on refuting the heretics (zindฤซq) and the Jahmฤซs.
At the beginning [of this book, Aแธฅmad] 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 Godโs light. How many people killed by Iblฤซs 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 Godโs Book the distortion (taแธฅrฤซf) 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 แธคanbal] also talked about what was said to be contradictory in the Qurสพฤn, until he said: Likewise, al-Jahm and his party invited people to what is ambiguous in the Qurสพฤn and แธฅadฤซth 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 Khurฤsฤn, [particularly] from the inhabitants of al-Tirmidh. He was a man of arguments and [uninformed] discourse (kalฤm). Most of what he was speaking about (kalฤm) had to do with God. He met people from the associators called โthe Sumanฤซs.โ They recognized al-Jahm and said to him, โWe 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.โ Among the things they spoke about with al-Jahm were:
โ Do you not claim to have a God?
โ Yes, al-Jahm said.
โ Have you seen your God?
โ No. โ Have you heard Him speak?
โ No.
โ Have you smelled an odor of Him?
โ No. โ Have you found for Him a place where He could be felt?
โ No. โ 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 Sumanฤซ:
โ Do you not claim that there is a spirit in you?
โ Yes, the Sumanฤซ replied.
โ Have you seen your spirit?
โ No.
โ Have you heard it speaking?
โ No.
โ Have you found it in a place in which it can be felt?
โ No.
โ 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.
Imฤm Aแธฅmad spoke about the Qurสพฤn, the seeing [of God], etc. until he said:
Moreover, al-Jahm claimed something [else]: โWe have found in the Book of God a verse proving that the Qurสพฤn is created.โ We asked: โWhich verse?โ He replied: โ[This] saying of God โSurely, 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.โ Now, Jesus is created.โ We thus stated: โGod has prevented you from understanding the Qurสพฤn. There are terms applying to Jesus that do not apply to the Qurสพฤn. Indeed, to him apply the expressions: โborn,โ โchild,โ โboy,โ โyouthโ 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 Qurสพฤn what we [so] say about Jesus. Have you heard God say about the Qurสพฤn what He said about Jesus? But what is meant in Godโs saying โIndeed, the Messiah, Jesus, Son of Mary, was but a messenger of God and His word that He cast forth to Maryโ is the word which He conveyed to Mary when He said to him โBe!โ Indeed, Jesus came into being by the โBe!โ and Jesus is not the โBe!โ but by the โBe!โ he came into being. The โBe!โ is a saying from God, and the โBe!โ is not created.โ
Both the Nazarenes and Jahmฤซs have spoken falsely about God in the matter of Jesus, for the Jahmฤซs say, โJesus is the spirit of God and His Word, but the Word is created.โ 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 Godโs saying โa spirit from Him,โ He says that it is by His command that the spirit was from Him, just as He says: โHe has made of service to you whatever is in the skies and whatever is on Earth; everything being from Him.โ He means: โfrom His command,โ and the explanation of โthe Spirit of Godโ [only carries the meaning] that it is a spirit by the word of God, which God created, as it is said โservant of Godโ and โsky of God.โ
Thus, Imฤm Aแธฅmad mentioned that the Nazarene heretics are those who hold that Jesusโ spirit is from Godโs essence. He also explained that relating the spirit to God is a relation of ownership and creation, like your saying โthe servant of Godโ and โthe sky of God,โ 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] Godโs indwelling (แธฅulลซl) assert that when God wants to bring about a matter, He enters into some of His creatures.
English to Arabic (Faculty of Languages and Translation, Al-Azhar Uni, verified) Arabic to English (Faculty of Languages and Translation, Al-Azhar Uni, verified)
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