This article discusses the Twi translation of some of God’s attributes revealed in the Holy Quran.
Direct knowledge of God obtained from the sensory perception of seeing Him directly is not possible. Neither can He be seen using the most powerful and the highest resolution microscope or telescope. Little wonder when Moses made the request to let him see God face to face, God replied Him as follows: “Thou canst not see my face for there shall no man see me and live” (Exodus 33:20). For this very reason the Islamic approach to knowledge of God based on experience (Ma’arifa) makes extensive use of His attributes (Siffat) that describe the various aspects of God’s character.
The situation is analogous to a man who wants to look at the hot and brilliant sun. It can burn his retina and destroy the eyes. Rather than look at the sun directly, you should rather look at the full and brilliant moon in which the sun is reflected. If God Himself represents the sun then His attributes are represented by the moon. According to the Holy Prophet Muhammed, on whom be peace, the total number of God’s Attributes is ninety-nine (Bukhari). They serve the purpose of being memorized and recited in His Praise.
Secondly, they are used in supplication to God to grant us our requests. Thirdly, as we meditate upon them followed by their imitation in our lives we advance spiritually to the ultimate goal of God Himself.
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Beginning the discussion from the very name of God which is Allah in Arabic and Onyame in Twi, let me highlight on this resemblance between Arabic and Twi on the use of the definite article “The”. In Arabic it is “Al” and in Twi it is “Ono” which can simply be represented by the latter O. In Arabic when you prefix Al to any noun the latter becomes distinguished. For example, the word Ilah means a deity and can be used for God Himself, for the gods and human beings. But when you say Al-Ilah that metamorphose into Allah, meaning the Deity you mean the Supreme Deity or Being called God. Similarly, in Twi the word Nyame is used for God Himself, the gods and human beings. Examples are; Kankan Nyame in reference to a famous Muslim Saint in Guinea whose prayers were so readily accepted by God. Another word is Antoa Nyama, believed to be a powerful goddess at Antoa in Ashanti. She is Nyama and not Nyame for the fact that she is a female. But when you say “Ono Nyame” that metamorphose into “Onyame” then you mean the Supreme God.
With the above introduction, let me begin a discussion of the topic proper. When asked about the greatest commandment Christ replied; “Hear Oh Israel the Lord our God is One God” (Matt 22:36-37, Gen. 6:4-5). In the Holy Quran, the Unity and Oneness of God is greatly emphasized as an important attribute. It uses the words Al-Ahad and Al-Waahid. In Twi this becomes Baako (Obaako) or Koro (Okoro). When qualified by the word “Pre”, meaning not more than, to become Baako Pe or Koro Pe, then the unity is emphasized or intensified. Another group of words used in describing God’s unity is “Oda mu fua” meaning God is Unique.
The second attribute is Al-Rabb which comprehends the meaning of Lord, Master or Creator. In Twi it is Awurade. Al-Akbar means the incomparably great and is Okokuroko in Twi. In Kwabere Twi, the purest form of Twi, this attribute is used exclusively for God Himself and for none else. A big man in Twi is Barima Kakeraka for the fact that his big size can be measured or estimated. Can you measure the size of God? Emphatically no. Hence, Twi does not allow God to be described as Nyame Kakeraka, for the fact that you can never measure nor estimate Him. For this very reason God is Kokuroko and never Kakeraka. From this little discussion you can appreciate the fact that Kokuroko and Kakeraka are mirror images of each other. The first is spiritual and the second physical‼!
Al-Wakiil and Al-Mutawakhil means the Dependable (God). They derive from Wakala, meaning to depend on. In Twi it is Otwereduampong and is a combination of “Twere”, meaning to lean against or rely on, “Dua”, meaning tree and “Mpong” meaning does not fall down nor slip. In combination it means that God is like a mighty tree such that when you lean against it you do not fall down nor slip.
In my view, this word could either have been coined by God Himself or by a noble Prophet of God sent to the Twi people in the distant past. Why? Because of the sense of great emphasis on God’s unity conveyed by the word. The key word “Twere”, to lean against or to rely upon is Wakala in Arabic, meaning to lean as in Al-Wakiil.
Al-Khaaliq means the Creator which is Oboadee or Ototurobonsu in Twi. Then follow Al-Musawwir, meaning the Fashioner – One who brings creation to perfection. In the Quran says Allah: “He (Allah) it is who fashions you (Yusaw-Wirakum) in your mothers’ wombs as He pleases”. Implying that He can make you beautiful or ugly while you are undergoing development in wombs. In Twi it is Onwinfuor and derives from the root word nwini which literally means to weave. To make the two words (Creator and Fashioner) more distinct from each other let me cite you this analogy. “Onyame nwinii nnipa ena oboo akatea”, meaning God fashioned man and created the chimpanzee”.
Then follows Al-Ghanii, meaning the Self-sufficient (Independent) or the Affluent (Rich). In the first word it becomes Osombuor (Nyame a osom ne ho bo). In the second meaning (Affluent) it becomes Ahunyani, meaning God is fabulously rich. And from this word Ghanii, the affluent is derived the word Ghana, name of our beloved country, meaning land of affluence. All the true historical accounts written by the Arabs and Muslims are unanimous that, due to the great abundance of gold found in the land, our ancestors were filthy rich due to the great amount of gold exported to the Middle East and Europe.Ghana travel guide
Al-Mu’ti means the Generous Donor which becomes Okyeadee in Twi. Then follows Al-Ghayuur, meaning God the Jealous. The right Twi word is Ninkunu used for a man who is extremely jealous over his wife. In other words God can be very jealous, especially when others are worshipped besides him. In Deut. 4:24 we read; “For the Lord thy God is a consuming fire, even a jealous God”. Others may object to this attribute saying that God then becomes too human. In refutation we say that “God created us in His image”. Hence if God can be jealous, so can man also be. But most importantly man must know God as He truly is and not try to know Him from what man considers Him to be from his limited knowledge.
Al-Samad, means the besought of all which is Odeefuor (a obiara daa no). Al-Rahman, the Merciful is Ahumobro in Twi. Al-Ghafuur, is one who forgives sins. Al-Ghafaar, means one who can forgive all types of sins. In Twi it is Bonefafire nii. Al-Hamid means the Praise Worthy which is Ntontom fata no.
Suffice for the above limited discussion of the total number of God’s attribute of ninety nine. God has given a good share of these attributes in each of the world’s languages, so that man by meditating and acting on them will be rightly guided to the Al-Mighty. We Muslims love them, recite them, cherish them, embellish our souls with them and name our children after them.
Last but not the least, the paternal relatives of my mother (Mariam Ama Donkor) comes from Kokoobra near Fumesua in Ashanti. My grandfathers, Nana Kwaku Bempah and Nana Aboaa and their offspring have ever served the golden stool up to date. May God protect and bless the Otumfour Osei Tutu II, Asanteman and make our beloved Ghana more prosperous.
Conclusion
The Twi language has a significant number of God’s Attributes, all extolling and magnifying Him (Mankuri no). “But most importantly man must know God as He truly is and not try to know Him from what man considers Him to be from his limited knowledge.
