I say:
This view calls for scrutiny, and part of it is false. Expressions in different languages include shared words, such as tannūr (oven), and other names that are identical across languages. Others vary, as is generally the case with languages. Their differences are differences of variety, not opposition, like two names for the same thing.
The same applies to the meanings expressed in different languages. The “single meaning” known to different nations, which each nation expresses in its own language, may be the same in kind across those nations, without varying as a single Arabic expression may vary.
Yet different nations may conceive of that meaning differently. For example, one nation may know something by one attribute and express it with that attribute in view, while another nation knows it by another attribute and expresses it accordingly. This occurs with the names of Allah, His Messenger, and His Book, and with many names used to express things that are generally known to all. Thus, although “Futukrī, Khaddāy, and Nasat Shakk” and similar expressions are names for Allah Most High, their meanings do not correspond in every respect to the meaning of the name Allah. The same applies to “Bīghnīr and Bihashim” and similar expressions.
Hence, if you examine the Persian, Turkish, and other expressions used to translate the Quran, you will find some difference between their meanings, although they agree in their basic sense—just as two languages share sounds, although they differ in how those sounds are combined. You may even find greater differences between these meanings than between “equivalent” expressions—which fall between synonyms and expressions with distinct meanings—such as “a keen-edged sword” and “an Indian-made sword”; “misgiving” and “doubt”; “surging” and “movement”; and “path” and “way.”