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Journal articles on the topic 'Qur'ān Translations'

Author: Grafiati

Published: 5 June 2025

Last updated: 16 July 2025

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1

Loimeier, Roman. "Translating the Qur'ān in Sub-Saharan Africa: Dynamics and Disputes." Journal of Religion in Africa 35, no. 4 (2005): 403–23. http://dx.doi.org/10.1163/157006605774832180.

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AbstractIn the last decades, African Muslim societies have experienced multiple processes of modernization, as, for instance, in the sphere of education. As a consequence, the number of African Muslims literate in African languages has grown tremendously and so has the number of texts, including religious texts, published in these languages. At the same time, the Qur'ān has been translated into many African languages, and these translations of the Qur'ān have triggered disputes among religious scholars on the translatability of the Qur'ān as well as the interpretative orientation of these tran

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Iqbal, Muzaffar. "cAbdullah Yūsuf cAlī & Muhammad Asad: Two Approaches to the English Translation of the Qur'an." Journal of Qur'anic Studies 2, no. 1 (2000): 107–23. http://dx.doi.org/10.3366/jqs.2000.2.1.107.

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This article attempts to present a comparative study of the role of two twentieth-century English translations of the Qur'an: cAbdullah Yūsuf cAlī's The Meaning of the Glorious Qur'ān and Muḥammad Asad's The Message of the Qur'ān. No two men could have been more different in their background, social and political milieu and life experiences than Yūsuf cAlī and Asad. Yūsuf 'Alī was born and raised in British India and had a brilliant but traditional middle-class academic career. Asad traversed a vast cultural and geographical terrain: from a highly-disciplined childhood in Europe to the deserts

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Burhani, Luthfia Shifaul Amanah, and Annisa Fitri. "The History of Orientalist Quran Translation." International Journal of Research 1, no. 2 (2023): 213. http://dx.doi.org/10.55062//ijr.2023.v1i2/371/5.

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The orientalists' belief in the Qur'ān as a product of human intervention is one of the reasons why Western scholars of Islam study the Qur'ān. Then the crusades that took place between 1095 and 1291, also caused political and religious friction between Western Christians in Palestine and Islam, which had an impact on the spirit of Christian apologetics and their interest in translating the Qur'an in order to try to overthrow Islam with refutation and hatred of the Qur'an. The author focuses on analyzing the history of the emergence of orientalism to the process of translating the Qur'an which

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Sudawam, M. Rozik, and Muhammad Hoirus Sholeh. "Membumikan Pesan Al-Qur'an: Analisis Terjemah Ayat-Ayat Penciptaan Manusia Pada Qur’an Karim dan Terjemah Artinya Cetakan UII Yogyakarta." Mashdar: Jurnal Studi Al-Qur'an dan Hadis 4, no. 1 (2022): 49–64. http://dx.doi.org/10.15548/mashdar.v4i1.4112.

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Qur'an Karim dan Terjemah Artinya published by Universitas Islam Indonesia (UII) Yogyakarta is one of the al-Qur'an translations in Indonesia. The work has characteristics that distinguish it from other translations. The translation tried to bring the meaning of Quranic verses ignoring literal meaning and looking for its equivalent in Bahasa Indonesia. This research is focusing on the verses of the creation of man with a question about the form and style of the translation of these verses. This study uses the theoretical framework of ḥarfiyyah and tafsīriyyah translation, as well as the theory

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Mirza, Suzani Samad. "Analyzing Translation Strategies for Allah's Attributes in the Holy Qur'ān." International Journal of Textual and Translation Analysis in Islamic Studies 1, no. 3 (2024): 293–306. https://doi.org/10.22081/ttais.2024.67907.1019.

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The translation of proper nouns, such as Allah’s attributes of acts, has consistently been a contentious issue in the translation of Qur’ānic exegesis. This research aimed to investigate the frequency and types of strategies employed in the English translations of Allah’s attributes of acts in the Holy Qur’ān. The study sought to explore the strategies used by translators in the translation of Qur’ānic exegesis and to determine if significant differences existed among the translators in the application of the strategies proposed by Chesterman (1997). The corpus co

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Brigaglia, Andrea. "Two Published Hausa Translations of the Qur'ān and their Doctrinal Background." Journal of Religion in Africa 35, no. 4 (2005): 424–49. http://dx.doi.org/10.1163/157006605774832225.

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AbstractThis article presents an analysis of two written Hausa translations of the Qur'ān. Though emphasizing that these endeavours were strictly linked to their authors' previous careers as oral exegetes, the article argues also that a certain shift may take place in the significance of tafsīr through the importance assumed by written translation. These translations were published when a broad dogmatic conflict was taking place in Nigeria, and they feature a strong concern to de-legitimize or defend certain contended issues. The recurring object of debate in the two translations is usually Su

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Mirza, Suzani Samad. "Explicitation in the English Translation of the First 13 Surahs of Part (Juz) 30 of the Holy Qur'ān." International Journal of Textual and Translation Analysis in Islamic Studies 1, no. 1 (2024): 1–22. https://doi.org/10.22081/ttais.2022.64108.1002.

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The issue of literal versus free translation has always been a controversial matter in the translation of the Holy Scriptures, including the Holy Qurʼān. Explicitation, as a translation universal, has received increasing attention in the area of translating religious texts. The aim of this paper is to investigate the effects of explicitation on the translation of coherence in the first 13 surahs of Part (Juz) 30 of the Holy Qurʼān. In doing so, the model proposed by Vinay and Darbelnet (1995), along with coherence aspects in Sherman’s (2010) framework were used. To this end, the first 13

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Muhammad Saeed Sheikh. "سیماب اکبر آبادی بحیثیت نظم نگار مترجم قرآن: ایک تنقیدی مطالعہ". FIKR-O NAZAR فکر ونظر 60, № 1 (2022): 41–73. http://dx.doi.org/10.52541/fn.v60i1.2541.

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Translating of Holy Qur'ān is not an easy task especially when it is translated into prose and poetry. Owing to the fact that, in this genre, not only translator is obliged to produce the nearest meaning of the original, additionally he has to focus on meter, rhythm and prosody too. Not withstanding the difficulties, number of subcontinent poets, famous and unknown, worked in this genre and converted Urdu translations of Holy Qur'ān into poetic form. Among them, Semāb Akbarbādī (d: 1951) is a prominent name as a laureate and acclaimed poet of his time, with an outstanding poetic and prose work

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Noura, Mahbube. "The Semantic Field of the Moral Words "Marouf", "Munkar" and "Sin" and Their English Translations." International Journal of Textual and Translation Analysis in Islamic Studies 1, no. 3 (2024): 231–52. https://doi.org/10.22081/ttais.2024.68146.1021.

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The translation of sacred texts has been a long-standing practice, employed by followers of various religions to disseminate their beliefs. The Qur’ān, revered by Muslims as a divine miracle, is one such text that has attracted the attention of translators and researchers across different periods. Given the Qur’ān’s divine origin and its linguistic intricacies, its translation poses a significant challenge. This article adopts a corpus-based approach to investigate the extent to which the nuanced semantics of the Qur’ān’s moral terms have been captured in English

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Mirza, Suzani Samad. "The Translation of Metaphors in the Holy Qur'ān: An Investigation of Chapters Eighteen to Thirty." International Journal of Textual and Translation Analysis in Islamic Studies 1, no. 3 (2024): 209–30. https://doi.org/10.22081/ttais.2024.68154.1022.

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Metaphor, as a rhetorical device, is mostly culture-specific and plays a vital role in some texts. In some sacred texts such as the Holy Qur’ān, the form and meaning are inseparable, and hence, translating metaphors can be challenging. This study aimed to demonstrate the translation of metaphors in the Holy Qur’ān and to identify the strategies applied in the translation of Qur’ānic metaphors. To this end, Chapters 18 to 30 of the Holy Qur’ān, which included thirteen chapters, were selected and analyzed for metaphorical expressions along with their English translations

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Noura, Mahbube. "Rendering Foregrounding as a Marked Structure in Four Persian Translations of the Holy Qur'ān." International Journal of Textual and Translation Analysis in Islamic Studies 1, no. 2 (2024): 156–74. https://doi.org/10.22081/TTAIS.2023.66414.1014.

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Theme/rheme structure plays a crucial role in conveying meaning and facilitating effective communication and comprehension. Moreover, foregrounding is an issue that has attracted much attention from researchers and theorists. Several studies have investigated the translation of marked structures of the Holy Qur’ān into different languages from various perspectives, such as semantics or stylistics, but few have focused on foregrounding in English translations by Iranian translators of the Qur’ān. The present study aimed to examine the challenges that Iranian translators encountered

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Jafarian, Zahra, Mohammad Yazdani, and Yazdi Sarira Keramati. "An Investigation Into the Strategies Applied for the Translation of Informative, Expressive, and Operative Aspects of the Holy Qur'ān Into English: Towards Functional Equivalence." International Journal of Textual and Translation Analysis in Islamic Studies 1, no. 1 (2024): 39–56. https://doi.org/10.22081/ttais.2022.64802.1009.

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The present study centered around the problem of functional equivalence in source-text-target-text pairs. In fact, this study was an attempt to investigate patterns of professional translators’ main approaches to the production of functionally equivalent Qur’ānic translations. The ultimate objective was to investigate the practicality of Reiss’s theoretical functionalist text-oriented model of translation. Hence, five selected English translations were descriptively and linguistically analyzed and compared with their corresponding Qur’ānic surahs. The analysis included

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Mehfooz, Dr Musferah, Dr Syed Naeem Badshah, and Dr Hafiz Hifazatullah. "A Conceptual Study of Metaphorical Illustration Applied for Hellfire in Qur’anic Text." Journal of Islamic and Religious Studies 5, no. 1 (2020): 45–64. http://dx.doi.org/10.36476/jirs.5:1.06.2020.15.

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This study aims to explore the metaphors of fire and hell from Holy Qur'ān utilizing conceptual analysis and by keeping in view the discussion of cognitive linguistic and cognitive perspectives of metaphor. This research has attempted to apply the semasiological approach to Qur'ānic corpus wherewith the figurative significance of fire and hell is linked with Fire/Hell as a metaphor in the Holy Scripture. The Cognitive Theory of Metaphor (CMT)interpreted by linguists Lakoff & Johnson (1980) and developed later by Lakoff and Turner (1989), and others, e.g. Wreth (1994, 1999) has been applied

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El-Hussein A. Y. Aly. "Women in English Qur'ān Translations: Critical Intertextual, Intratextual, and Contextual Analyses." Journal of Islamic and Muslim Studies 3, no. 1 (2018): 1. http://dx.doi.org/10.2979/jims.3.1.02.

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Krämer, Hans Martin. "Pan-Asianism's Religious Undercurrents: The Reception of Islam and Translation of the Qur'ān in Twentieth-Century Japan." Journal of Asian Studies 73, no. 3 (2014): 619–40. http://dx.doi.org/10.1017/s0021911814000989.

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Recent scholarship has highlighted the importance of Islam for prewar Japanese pan-Asianists. Yet, by considering Islam solely as a political factor, this strand of scholarship has largely overlooked the religious dimension of Japanese pan-Asianism. The existence of six different complete translations of the Qur'ān into Japanese, however, amply bespeaks a genuinely religious interest in Islam, an impression that is corroborated by a look at the sociopolitical contexts of the translations and the biographical backgrounds of the translators. While explicitly anti-modern, anti-Western, and anti-C

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DEMİRBAŞ, Servet. "The Meanings of the Preposition 'Bal' in the Qur'ān and the Problem of Its Translation into Turkish." Eskiyeni 24, no. 47 (2022): 765–88. https://doi.org/10.37697/eskiyeni.1039336.

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Language has a constantly changing and developing structure. Every word in the language has a meaning and value. These meanings are enriched with other concepts with which the words relate. One of the most important linguistic features of the Arabic Language and the Qur’ān is polysemy. The meanings expressed by polysemous words are determined by the testimony of the context. Due to the structure of the language, polysemous words express meanings close to each other as well as contain opposite meanings. Which of these meanings will be preferred is determined by presumptions. It is of grea

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Veysi, Elkhas, and Bahman Gorjian. "A Componential Analysis of the Equivalents of Qur'ānic Terms." International Journal of Textual and Translation Analysis in Islamic Studies 1, no. 2 (2024): 175–88. https://doi.org/10.22081/ttais.2023.66648.1017.

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This research delves into the intricate art of translating cultural elements and identifying appropriate equivalents for Quranic words. The primary objective is to investigate the strategies employed in the translation of Qur’ānic and religious terms, while also shedding light on the main sources of mistranslation. The study examines four renowned English translations of the Holy Qur’ān, namely those by Muhammad Shakir (1976), Abdullah Yusuf Ali (1987), Marmaduke Pickthall (1986) and Arthur Arberry (1955). The dataset comprises terms derived from the original Arabic text of the Hol

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Veysi, Elkhas, and Bahman Gorjian. "Examining Discourse Markers in English Translations of Surah Al-Baqarah in the Holy Qur'ān." International Journal of Textual and Translation Analysis in Islamic Studies 1, no. 3 (2024): 253–73. https://doi.org/10.22081/TTAIS.2024.68212.1024.

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The translation of discourse markers in English versions of the Holy Qur’ān can significantly impact the quality of the translated text. Translators face the challenge of ensuring the accuracy and effectiveness of discourse markers when converting the original text into the target language. This study employed a qualitative research methodology to investigate the usage of English and Persian discourse markers in three translated versions of the Holy Qur’ān by Arberry, Shakir, and Yusuf Ali. Focusing on the renowned Surah Al-Baqarah, 286 verses were meticulously analyzed. Descriptiv

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Mirza, Suzani Samad. "A Study of Translators' Faith and Eschatological Terms in the Qur'ān: A Comparative Study of Muslim, Christian and Jewish Translations." International Journal of Textual and Translation Analysis in Islamic Studies 1, no. 2 (2024): 189–208. https://doi.org/10.22081/ttais.2023.66413.1013.

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The translation of eschatological terms and concepts related to <em>the Resurrection Day</em> has always sparked heated debates among individuals with diverse ideological trends and religious beliefs. Therefore, the purpose of this study was to investigate the influence of the translator’s religion on the English translation of eschatological terms in the Holy Qur’ān by three renowned Muslim, Christian, and Jewish translators. To achieve this, relevant eschatological terms in the Holy Qur’ān were examined and analyzed, along with their translations by Tahereh Saffarzadeh (201

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Metcalf, Barbara D. "Living Hadīth in the Tablīghī Jama'āt." Journal of Asian Studies 52, no. 3 (1993): 584–608. http://dx.doi.org/10.2307/2058855.

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The north indian movement of spiritual renewal widely known as the Tablīghī Jama'āt dates from the 1920s and exists today throughout the world. The movement's fundamental goal has been tablīgh: “conveying,” specifically conveying sharī'ā-based guidance. To this end, it has consistently used vernacular works based on translations of the Qur'ān and, especially, hadīth in its quietistic work of inculcating correct and devoted religious practice among Muslims. In this use of the vernacular, primarily Urdu, the movement has been heir to over a century of translation and subsequent publication of re

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Yazdani, Mohammad, and Hamideh Dastyar. "A Comparative Analysis of the Translation of the Inappropriate Pause Sign in Four English Versions of the Holy Qur'ān." International Journal of Textual and Translation Analysis in Islamic Studies 1, no. 2 (2024): 141–55. https://doi.org/10.22081/TTAIS.2023.66667.1018.

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In reciting the verses of the Holy Qur’ān, making pauses at appropriate places is one of the important issues of Tajwid, neglecting which can potentially distort the meanings of the verses and reverse their intended purpose. The present study seeks to analyze how translators have dealt with the concept of inappropriate pause by investigating four English translations of the Holy Qur’ān through answering the following questions: Has the concept of inappropriate or impermissible pause been observed in the English translations of the Holy Qur’ān? Is it possible to express the co

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Zülfikar, Durmüş, та Özata Havva. "The Semantic Field of the Expression "… قَليلاً مَا/Qalīlan Mā" in the Qur'an and The Problem of Its Translation [Kur'an'da Geçen "…قَلِيلًا مَا/Ḳalīlan Mā" İfadesinin Anlam Alanı ve Çeviri Sorunu]". UMDE Dini Tetkikler Dergisi - UMDE Journal of Religious Inquiries 2, № 2 (2019): 5–42. https://doi.org/10.5281/zenodo.3595037.

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The pattern “… قَليلاً مَا/<em>qal</em><em>ī</em><em>lan ma</em>” takes place in ten verses in the Qur'ān with three different verbs: “to believe in”, “to contemplate” and “to be grateful”. The meaning of this expression in both the exegeses and the translations appear to be different even in the same exegesis or translation. In fact, the meaning is expressed in such a way as to indicate the qualitative insufficiency of the relevant act used with this pattern or the quantitative insufficiency of the agents or the absence of the act in

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Ahamed Zubair, Dr K. M. A. "Contributions of Sri Lankan and Indian Scholars to Qurānic Studies in Tamil and Arabu- Tamil Languages: An Overview." YMER Digital 21, no. 05 (2022): 36–51. http://dx.doi.org/10.37896/ymer21.05/06.

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In Asia , we find numerous commentaries and translations of the Qur’ān in all Indian and Sri Lankan languages including the Tamil and Arabu-Tamil languages. The following paper is a humble effort to shed light on the commentaries and translations of the Qur’ān written in these languages. The commentaries and translations of the Qur’ān, is the religious field in which the Tamilian scholars engaged their attention. They had religious consciousness while interpreting the Qur’ān. They always relied on the Qurān, the Ḥadīth and the views of the companions of the Prophet while making the interpretat

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Rohmana, Jajang A. "Qur'anic Interpretation in the Form of Sundanese Poetry: K.H. Ahmad Dimyati's Interpretation of Q.S. al-A'lá/87." Religia 26, no. 2 (2023): 241–63. http://dx.doi.org/10.28918/religia.v26i2.1218.

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This article focuses on Quranic interpretation in the form of Sundanese poetry or Sundanese nadoman. The object is Kitāb al-Tabyīn al-Ajlá wa al-Ahlá fī Tafsīr Sūrah al-A'lá written by K.H. Ahmad Dimyati (1886-1946) a famous scholar from the Sukamiskin Islamic Boarding School (Pesantren) in Bandung. This book is a tafsir of surah al-A'la (Q.87: 1-19) in Sundanese with pegon style letters. Compared to Qur'anic translations, poeticized forms of interpretation are not widely practiced in Indonesia, given their attachment to strict poetic rules, such as the number of chants, syllables, and the fin

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Sanjarani, Abolfazl, and Mahla Abedi. "A Comparative Analysis of the Techniques and Consistency of Translators in Rendering Qur'ānic Specific Cultural Items into English." International Journal of Textual and Translation Analysis in Islamic Studies 1, no. 2 (2024): 109–28. https://doi.org/10.22081/ttais.2023.66160.1012.

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The translation of cultural items from the Qur’ān and Islam can be challenging. This study investigated the strategies used by male and female translators to translate Qur’ānic cultural items, as well as the consistency of these strategies. The researchers first identified Qur’ānic cultural items from the preface to Ali Quli Qara'i's English translation of the Qur’ān. They then searched the Qur’ān for these items and extracted the verses that contained them. The researchers found that the most common strategy used to translate Qur’ānic cultural items was to

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Alhaj, Ali Albashir Mohammed. "A Comparative Study of Loss and Gain in Three English Translations of the Qurʾānic Arabic Words of l-faḍli الْفَضْلِ)): A Semantic and Cultural Perspective". Journal of Language Teaching and Research 15, № 4 (2024): 1303–12. http://dx.doi.org/10.17507/jltr.1504.28.

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Anyone knowledgeable about Qur’anic Arabic words in general and the Qurʾānic Arabic words of l-faḍli الْفَضْلِ) in particular, can easily and appropriately deduce that the Holy Qur'an denotes meaning that cannot go along with any level of fulfillment through only one translation. Thus, this paper aimed at identifying the loss and gain in the rendering of the words of l-faḍli الْفَضْلِ in Qurʾānic Arabic through the examination of three translations of the Holy Qur’ān by Muhammad Marmaduke Pickthall (1930), Muhammad Muhsin Khan and Muhammad Taqi-ud-Din al-Hilali (1996), and Muhammad Abdel Halee

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Khalid, Hina. "Responding to the Call of God: The Motif of Devotional Love in the Poetry of Rabindranath Tagore and Kazi Nazrul Islam." Journal of Islamic and Muslim Studies 8, no. 1 (2023): 58–81. http://dx.doi.org/10.2979/jims.00004.

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Abstract: This article explores several thematic synergies across Hindu and Muslim devotional sensibilities through an analysis of selected songs from two influential Bengali poet-thinkers: Rabindranath Tagore (1861–1941) and Kazi Nazrul Islam (1899–1976). This study offers an exploratory engagement with these songs in the form of new translations from the original Bengali and reflections that suggest fertile theological parallels between their verses. Through a close reading of these selected songs, certain common themes are discernible, such as the paradoxes of intimacy and painful distance

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Ming, Ma Zhan. "Chinese Scholarship and the Interpretation and Translation of the Qur'an." Journal of Qur'anic Studies 16, no. 2 (2014): 217–196. http://dx.doi.org/10.3366/jqs.2014.0157.

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The Qur'an has, for obvious reasons, been of the greatest interest to Chinese Muslims from the arrival of Islam on the shores of China to the current day. Over 20 Chinese translations of the Qur'an have been produced throughout the history of Chinese Islam, some with simple marginalia to help non-Arabic speaking Chinese Muslims interpret the meanings of the verses. Furthermore, Chinese translations of some Arabic tafāsīr have recently appeared, such as the Mukhtasar tafsīr Ibn Kathīr, and for the first time in the history of China, a tafsīr mūjiz li'l-Qurʾān in Chinese has been prepared by a g

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Muhammad, Muhammad. "Dinamika Terjemah Al-Qur'an (Studi Perbandingan Terjemah Al-Qur'an Kemenerian Agama RI dan Muhammad Thalib)." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 17, no. 1 (2018): 1. http://dx.doi.org/10.14421/qh.2016.1701-01.

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This paper compares two translations of the Qur’an: Al-Quran dan Terjemahnya by the team of the Ministry of Religious Affairs/MORA and Al-Quran Tarjamah Tafsiriyah by Muhammad Thalib. Scholars argue differently as to whether the Qur’an is translatable or not. Several classical and contemporary scholars argue that translating the Qur’an is forbidden (haram), while others allow it. Muhammad Thalib claims that Al-Quran dan Terjemahnya includes literal (harfiyah) translation, which is forbidden by scholars, and contains 3400 errors. On that basis, he composed Al-Quran Tarjamah Tafsiriyah as a corr

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Yolles, Julian. "Scientific Language in the Latin Qur'ans of Robert of Ketton and Mark of Toledo." Journal of Qur'anic Studies 22, no. 3 (2020): 121–48. http://dx.doi.org/10.3366/jqs.2020.0442.

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This paper centres on the Latin translations of the Qur'an by Robert of Ketton (d. 1142–1143) and Mark of Toledo (d. 1209), as viewed within the context of their earlier translations of scientific works. In previous scholarship, the Latin Qur'ans of Robert of Ketton and Mark of Toledo have been studied with respect to linguistic features and considered separately from their translations of astrological and medical texts. This paper proposes to reunite these strands of translation activity by examining the ways in which scientific discourse influenced these Latin translations of the Qur'an. The

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Abdul-Ghafour, Abdul-Qader Khaleel Mohammed, Yasser Alrefaee, Sameer Boset, and Morshed S. Al-Jaro. "Investigating the meaning of Al-'ifk and Al-kadhib (Lie) and their English Translation by Abdullah Yusuf Ali." ELS Journal on Interdisciplinary Studies in Humanities 2, no. 2 (2019): 182–92. http://dx.doi.org/10.34050/els-jish.v2i2.6304.

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This study investigates the meaning of the Qur'ānic near-synonyms الإفك al-'ifk and الكذب al-kadhib (lie) and their English translation. It aims to identify the contextual meaning of these Qur'ānic near-synonyms based on the exegeses of the Holy Qur'ān. Then, it explains the nuances that exist between these two lexical items in terms of denotative meaning. This study also examines how the semantic differences between these Qur'ānic near-synonyms are reflected in the English translation of the Holy Qur'ān by Ali (2006). This study adopts the RC-S approach by Murphy (2003) as a theoretical frame

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MUSTAFA, KAYMAZ. "Zülfikar Durmuş, Kur'an'ın Türkçe Tercümeleri -Aziz Kur'an ve İnsanlığa Son Çağrı Örneği- (İstanbul: Çıra Akademi, 2020) 351 Sayfa ISBN: 9786257009980." UMDE Dini Tetkikler Dergisi 4, no. 1 (2021): 163–67. https://doi.org/10.5281/zenodo.5148316.

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The translation of the Qur’an into another language is undoub- tedly an extremely important activity. However, another important issue as the translation of the Qur’an is how it will be translated. It is impor- tant which method is used in the translation is done according to the translation method. In our country, the translation of the Qur’an is active. As a result, many meal were copyrighted. But, it is of course not easy to transfer o book like the Qur’an that has a i’jaz aspect to another language. Some errors and inaccuracies are encountered due to the fact

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Mustafa, Burçin K. "Ambiguity, Ideology, and Doctrine Propagation in Qur'an Translation." Journal of Qur'anic Studies 21, no. 1 (2019): 21–49. http://dx.doi.org/10.3366/jqs.2019.0367.

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The inability of translators to convey all aspects of the source text is often cited as an inherent flaw of the translation process. For example, with regard to Qur'an translation, the inability of the translator to transfer the linguistic ambiguity inherent in some specific verses, or to find equivalent target-language words for Qur'anic terms, is often seen as a drawback of translation. This is routinely referred to as ‘translation loss’ and is framed in a negative light, on the basis that facets of the source text are lost in translation. However, this article will argue that this limitatio

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Muhammed Rashid Jalaly. "A Review of Abul Kalam Azad’s Commentary on the Qur'an, “Tarjumān Al-Qur’ān”." al-Bunyan: Interdisciplinary Journal of Qur'an and Hadith Studies 2, no. 2 (2025): 145–52. https://doi.org/10.61166/bunyan.v2i2.29.

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Since its earliest revelation, the Qur'an has continued to serve as Muslims' primary source of intellectual inspiration and contemplation. With the help of the Qur'an, the Prophet helped his companions modify their perspectives. In addition to reciting the Qur'an to his companions, the Prophet also used to explain its meaning to them. The guidelines for reading the Qur'an were created to enlighten future generations on how their forefathers arrived at a certain interpretation so that they wouldn't overlook the problems unique to their own eras. Among the distinguished Qur'anic exegetes that In

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Rohmana, Jajang A. "Qur’an Translation and Reformist daʿwa: Ideology, Literacy, and Modernity in West Java". Journal of Qur'anic Studies 26, № 2 (2024): 16–48. http://dx.doi.org/10.3366/jqs.2024.0582.

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Qur'an translation was an important element of the daʿwa activities of reformist Muslims in West Java at the beginning of the twentieth century, as is reflected in the publication of the Sundanese translation of Ahmad Hassan's Tafsir Al-Foerqan, as well as other Qur'an translations penned by his friends and associates. These Sundanese translations not only promote a reformist ideology, but also demonstrate a shift in the formation of translation and literary culture in West Java: from interlinear word-for-word to verse-for-verse translation; from handwriting to printed books; and from Arabic (

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DUSHAIN, Mohammed Babiker Albadawi. "TRANSLATING THE MEANINGS OF THE QUR'AN INTO ENGLISH IN SATELLITE CHANNELS (CRITICISM AND GUIDANCE)." RIMAK International Journal of Humanities and Social Sciences 03, no. 06 (2021): 148–64. http://dx.doi.org/10.47832/2717-8293.6-3.14.

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The question of translating the meanings of the Qur'an into foreign languages has sparked widespread controversy, as the Qur'an is the book of Allah who is miraculous in its word and meaning, and the translation of the meanings of the Qur'an as a means of conveying the correct concepts of the teachings of our religion, as well as a way of inter-people squabing. The study in the first topic dealt with the meaning of translation in language and terminology, as well as the types of translation. and the meanings of the Qur'an into English through the ages .The second topic came to talk about examp

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Sabilul Muhtadin, Arinal Firdaus, and Muhsan. "TINJAUAN HUKUM ISLAM TERHADAP PENERJEMAHAN AL-QUR’AN PER KATA ONLINE." Al-Majaalis 10, no. 2 (2023): 243–62. http://dx.doi.org/10.37397/amj.v10i2.310.

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Along with the needs of Muslims for the translation of the Qur'an, various types of translations of the Qur'an emerged. Especially in this global era, Muslims are competing to provide translations of the Qur'an in digital form and make them available on websites that can be easily accessed. This study describes the review of Islamic law in the online translation of the Qur'an per word. A translation of the Qur'an by word (TQK) into Indonesian is available on websites. The purpose of this study is to explain the suitability of the practice of translating the Qur'an online word by word in accord

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Elnemr, Mahmoud Ibrahim Rezk. "Translating the Sacred Text: A Suggested Model for Analyzing the English Translations of the Qur’an." Journal of Posthumanism 5, no. 6 (2025): 1722–41. https://doi.org/10.63332/joph.v5i6.2268.

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The aim of the current study is to offer a proposed integrative paradigm for analyzing Qur'anic translations into English. The research utilizes a systematic assessment model in examining key features, including the description of the unseen, reasons for revelation, categorization of chapters, readings of the Qur'an, abrogation, and translation of Allah's attributes. The Qur'an: A New Translation by Muhammad Abdel Haleem (2004) and The Clear Qur'an by Mustafa Khattab (2015) are the two translations in English of the Qur'an that were chosen to apply the suggested model. Findings also indicate t

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Akdemir, Hikmet. ""Kur'an-ı Kerim ve Türkçesi" Adlı Çeviriye Dair Bazı Değerlendirmeler." Marife 5, no. 2 (2005): 75–99. https://doi.org/10.5281/zenodo.3343593.

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<b>Some Observation on the "Kur'an-i Kerim ve Türkçesi" (The Holy Qur'an and It's Turkish Translation).</b>Translation of the Qur'an into Arabic gained momentum by the period of the Repub- lic. There are numerous translations carried out in this period.One would argue that the style, the use of language and the interpretation of the Qur'anic verses gradually impro- ved in this period. In this article the translation of the Qur'an by Prof. Dr. Mehmet Çakır is dealt with. This translation is successful in that its language is clear and it correctly conveys the message of the Qur'an to the reader

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Wild, Stefan. "Muslim Translators and Translations of the Qur'an into English." Journal of Qur'anic Studies 17, no. 3 (2015): 158–82. http://dx.doi.org/10.3366/jqs.2015.0215.

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Until the 1940s, English translations of the Qur'an were (with the notable exception of translations by Indian Muslims early in the twentieth century) mostly undertaken by non-Muslims and viewed with some misgiving by most Muslim scholars. As late as 1929 the Egyptian al-Azhar, internationally regarded as the most prestigious Muslim organisation in the world, publically burnt a translation of the Qur'an, even though it had been translated by a Muslim. It was only well after the Second World War that the Egyptian authorities officially allowed the publication of a translation of the Qur'an. Mor

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Kuiper, Matthew J. "ʿAbd al-Mājid Daryābādī’s Tafsir-ul-Quran and the daʿwalogy of Abū’l-Ḥasan ʿAlī Nadwī". Journal of Qur'anic Studies 26, № 2 (2024): 128–59. http://dx.doi.org/10.3366/jqs.2024.0586.

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Beginning especially in the early twentieth century, Qur'an translation emerged as a major facet of modern Islamic daʿwa (‘“inviting” to Islam’, or ‘Islamic mission’). With the increasing availability of new translations and commentaries as the century progressed, Muslim leaders often found themselves asked for, or simply offering, recommendations about which Qur'an translations were most suitable for different purposes. This article examines the case of one such recommendation: Sayyid Abū’l-Ḥasan ʿAlī Nadwī's endorsement of ʿAbd al-Mājid Daryābādī's early twentieth-century English translation

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Badmus N. O. Abdul Azeez, Amidu Adinoyi Jimoh, Issah Zubairu Achara, and Abubakar Yusuf Abdullahi. "Dynamicism in Yoruba Translation of the Quran." International Journal of Integrative Sciences 2, no. 8 (2023): 1195–206. http://dx.doi.org/10.55927/ijis.v2i8.5495.

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The appearance of a published complete translation of the Qur'an into Yoruba language was a recent occurrence phenomenon compared to the early contact of Islam with Yorubaland. This has been attributed to the fact that the early Imams and Arabic and Islamic teachers concentrated on the teaching of Arabic Language. This article discussed the activities of the Qur'an translators and examined the impact of that on the target audience. A number of grey areas in the Yoruba translations are brought to the fore for possible adjustment. The article employed historical and analytical methods in gatheri

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Meza, Gabriela Aurora Mondragon. "The Endeavor of Translating the Quran." Maddah: Journal of Advanced Da'wah Management Research 4, no. 1 (2025): 77–98. https://doi.org/10.35719/maddah.v4i1.118.

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Translating a text such as the Holy Qur'an is complex. The aim of this research is to: 1) explain the characteristics of various Qur'anic translations based on scholarly analysis into Spanish, 2) discuss the task of translating the Qur'an using basic communication model elements, 3) reflect on the impact of translation on non-Arabic-speaking communities like Mexico and Colombia, and 4) promote AI use as a tool, not authority. This research uses qualitative analysis to explore Qur'anic translation into Spanish, focusing on translator types, challenges, and cultural influences. The results of th

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HAMADE, Braa Khalaf. "COMPARATIVE STUDIES IN TRANSIONS OF THE NOBLE QUR'AN, ‎SURAT AL-DUHA AS AMODEL ‎." RIMAK International Journal of Humanities and Social Sciences 04, no. 02 (2022): 56–66. http://dx.doi.org/10.47832/2717-8293.16.5.

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Our research provides a kind of treatment that deals ‎with issues related to the Hebrew language in the field ‎of translation and linguistics, where we offer a model ‎for translating Surat Al-Duha by analyzing its verses ‎that were translated into modern Hebrew by relying ‎on three Hebrew translations of some oriental ‎translators who translated the Holy Quran into ‎modern Hebrew And find out about many of the ‎problems in translation by transferring the Arabic ‎text to the Hebrew language‏.‏ As well as clarification of some technical aspects in ‎the approach to equivalencies and stylistic eva

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Grévin, Benoît. "Late Medieval Translations of the Qurʾān (1450–1525): Discontinuity or Cumulativeness?" Medieval Encounters 26, № 4-5 (2020): 477–506. http://dx.doi.org/10.1163/15700674-12340083.

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Abstract What was the reason behind the new, still partly understudied, European “wave of translations” of the Qurʾān characteristic of the years 1440‒1530? Can we find a pattern behind the translation processes and techniques used by John of Segovia and his Muslim coworker, the team commissioned by Egidio da Viterbo, and the Sicilian Jewish convert Guglielmo Raimondo Moncada (alias Flavius Mithridate)? This new generation of Qurʾānic translations presents interesting innovations in contrast to the older works of Robert of Ketton and Marcos de Toledo. Even if the loss (Juan de Segovia) or the

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Ushama, Thameem. "ISSUES IN TRANSLATION OF THE QURĀN." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 9, no. 1 (2011): 167–88. http://dx.doi.org/10.1163/22321969-90000025.

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This article analyses the meaning of the terms tarjamah, al-tarjamah al-harfīyyah and al-tarjamah al-ma’nawīyyah which are widely used in Arabic works while discussing the issue of translation of the Quran. It discusses the issue of ṣalāh in translation, as there is a common belief that it is valid with translation of the Quran, elaborates the views of the Muslim jurists in this regard, examines the importance of Arabic language in addition to its benefits and pre-requisites for translation, especially of the Quran. It highlights the uniqueness and genius of the Arabic language, exposes some o

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Yakubovych, Mykhaylo. "Qur'an Translations into Central Asian Languages: Exegetical Standards and Translation Processes." Journal of Qur'anic Studies 24, no. 1 (2022): 89–115. http://dx.doi.org/10.3366/jqs.2022.0491.

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One of the most important issues when studying Qur’an translation is the question of the extent to which the translation process is informed by a specific hermeneutical strategy. By analysing three translations published by one of the most active international actors in this area, the King Fahd Qur’an Printing Complex in Medina, the current study is an exploratory attempt to systematise common features of Qur’an translations produced for Central Asian Muslim communities (in this case, Kazakh, Kyrgyz, and Tajik). By comparing selected verses and supplementary materials, the analysis undertaken

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Eggen, Nora S. "Universalised versus Particularised Conceptualisations of Islam in Translations of the Qur'an." Journal of Qur'anic Studies 18, no. 1 (2016): 49–91. http://dx.doi.org/10.3366/jqs.2016.0222.

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In this article I offer a case study on conceptualisations of Islam in translations of the Qur'an into the Swedish, Danish, and Norwegian languages during the past 170 years. While situating the translations as well as their translators in their historical and cultural contexts, the study does not take an assumed motivation of the translator as a starting point for the analysis, nor is it source text oriented and framed by discussions on translatability. Rather, this study aims at investigating the conceptual impact of different translation strategies, through a comprehensive micro-level analy

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Aldeeb, Najlaa. "The Influence of Bakhtiar’s Sufī Belief in Futuwwa on Her Qur’ān Translation." International Journal of Linguistics, Literature and Translation 5, no. 5 (2023): 01–10. http://dx.doi.org/10.32996/ijllt.2023.5.5.1.

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Qur’ān translations are forms of traditional or rational tafāsīr [exegeses]. Laleh Bakhtiar, an Iranian-American who converted from Christianity to Islam, applied a rational approach in her Qur’ān translation. Extensive research has surveyed Bakhtiar’s feminist perspectives (Kidwai, 2018) and her reliance on dictionaries (Hassen, 2012). However, the investigation of the influence of her Sufī views on her translation has not been previously addressed. This paper is an empirical account of the impact of Bakhtiar’s Sufī belief in futuwwa on her translation choices. To achieve this goal, Bakhtiar’

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Thanveer P.M., Musthafa. "The Qur’an in Malayalam: Contextualising Early iṣlāḥī Translations". Journal of Qur'anic Studies 26, № 2 (2024): 49–72. http://dx.doi.org/10.3366/jqs.2024.0583.

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This article is an exploration of the texts and historical contexts of the early translations of the Qur'an into the South Indian language of Malayalam. Attempts at Malayalam translations of the Qur'an started in the 1930s. The present study deals with the translation projects that emerged between the 1930s and 1965. It showcases the situatedness of these translations in the colonial experiences of the region, as well as in the discursiveness of global Islamic trends. It also looks at the theological controversies these translations evoked within the Muslim community.

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