Academic literature on the topic 'Quran english translation'
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Journal articles on the topic "Quran english translation"
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Gumaa Siddiek, Ahmed. "Linguistic Precautions that to be Considered when Translating the Holy Quran." Advances in Language and Literary Studies 8, no. 2 (April 30, 2017): 103. http://dx.doi.org/10.7575/aiac.alls.v.8n.2p.103.
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The present study is an attempt to raise some points that should be considered when translating the Quranic Text into English. We have looked into some samples of translations, selected from well known English translations of the Holy Quran and critically examined them. There were some errors in those translations, due to linguistic factors, owing to the differences between the Arabic and the English Language systems. Some errors were due to the cultural background of the translator which intentionally or unintentionally has affected the translation. Many samples were discussed and suggestions for corrections were made. Then further recommendations were given to be used as guidelines for similar future attempts. We concluded that the simulation of old words in drafting a translation does not fit with the English language as a target language. As this use of archaic stylistics would lead to further complications, which makes the language of translation look strange and complicated
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Al Aqad, Mohammed H., Thabet Ahmad Thabet Ahmad, Ahmad Arifin Bin Sapar, Mohammad Bin Hussin, Ros Aiza Mohd Mokhtar, and Abd Hakim Mohad. "The possible reasons for misunderstanding the meanings of puns in the Holy Quran from Arabic into English." New Trends and Issues Proceedings on Humanities and Social Sciences 5, no. 4 (September 17, 2018): 90–100. http://dx.doi.org/10.18844/prosoc.v5i4.3708.
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Translation of the Qur’an is still a problematic issue for each translator in the Islamic theology, because the Quran has numerous Islamic terms/words that hold multiple or double meanings, which cause problems in translation. These problems are due to the dissimilar translations of puns (tawriyah) and the misinterpretations between the intended meanings of puns with their inherent notions, which could result in a certain amount of ambiguity. and end up translating in superficial sense. This research deals with the challenges of translating the meanings of puns (tawriyah) from the Quran into English. The research corpus is based on several verses (Ayat) selected from the Holy Quran. The objectives of the study are to determine the types of English puns in the Quranic text to identify causes for misunderstanding the meanings of puns in the Holy Quran from Arabic into English.Keywords: The Holy Quran, puns misunderstanding, delabastita strategies, reasons for misinterpreting the Quran.
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Shareef, Ola Abdulqader, and Mona Sahyoun. "Assessment of the Translation of Metaphor and Simile in Selected Quranic Verses into English." JOURNAL OF LANGUAGE STUDIES 7, no. 2 (December 31, 2023): 396–415. http://dx.doi.org/10.25130/lang.7.2.19.
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Translating the Quran enables a broader global audience, including those unfamiliar with Arabic, to connect with its teachings, fostering engagement among individuals from diverse linguistic backgrounds. It employs an elegant approach to elucidate this intellectual concept by employing figurative language to present ideas for better comprehension. The primary objective of this study is to assess the most effective approach for translating figurative language, such as similes and metaphors, found in the Holy Qur'an. Selected translation samples are used to analyze the different techniques applied in translating these elements within the Quranic text. Furthermore, the study seeks to identify processing methods followed by translators when dealing with Quranic similes and metaphors, analyzing them to gauge the level of equivalence between translation techniques and the intended meanings. The analysis is based on three specific translations: Abdallah Yusuf Ali's English translation "The Holy Quran", Al-Hilali and Khan's translation of “The Nobel Quran, English Translation of the meanings and commentary”, and Arthur John Arberry's translation "The Holy Koran". Through a careful examination of selected samples, this study highlights that the chosen translators employ diverse techniques and procedures to convey the authentic meaning of these figurative expressions. However, due to the inherent challenges and obstacles faced when translating similes and metaphors, there are instances where the translators fall short of reproducing the same imagery and impact as the original expression. In essence, they found in the source text.
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Almahasees, Zakaryia, Yousef Albudairi, and Hélène Jaccomard. "Translation Strategies Utilized in Rendering Social Etiquette in Holy Quran." World Journal of English Language 12, no. 6 (July 18, 2022): 137. http://dx.doi.org/10.5430/wjel.v12n6p137.
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The study aims at filling the gap in the translation of Quranic verses concerning social etiquette[1]. Translating culture specific items (CSIs) can be challenging because certain elements have meanings particular to the culture and the language in which they appear. These meanings do not exist necessarily in other cultures. Translation strategies tend to solve translational problems by applying specific procedures to the translated text. The article at hand has studied the translation strategies used by seven translations of the Holy Quran relating to social etiquette, based on the selection of Quranic verses pertaining to social etiquette as followed by practicing Muslims through analyzing nine English translations from 1930 to 2009. It is found that the dominant translation strategy is the literal translation, with 89% of all strategies in preference to other strategies such as free translation, neutralization, paraphrasing, lexical creation, and adaptation.[1] Eittquette is defined as “a set of customs and rules for polite behaviour, especially among a particular class of people” Collins (2022).
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Albanon, Raed, and Murtadha Abdul-Wahid. "Translation of Quranic Euphemism into English: A Critical Review of Four Translations." Kufa Journal of Arts 1, no. 54 (March 28, 2023): 653–72. http://dx.doi.org/10.36317/kaj/2022/v1.i54.11733.
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The present paper is a qualitative translation assessment of euphemism in the Holy Quran. The assessment included four world-famous translators; A. J. Arberry, M. Abdelhaleem, Mohammed Pickthal, Mohammad Khan and Taqi Al- Hilali. The study aims to explore the techniques used by translators to deal with translating euphemisms in the Holy Quran. In consistence with the problem and questions of research, the researchers adopt a descriptive qualitative method with exegetic text-based analysis. The study reveals that there are several factors that complicate translating euphemisms of the Quran, including the sensitivity of Quranic text, and temporal distance and structural differences between the classical Arabic and modern English. In light of Olimat (2018)’s model adopted in the current study, the translators use different strategies to render the meanings of euphemisms such as literal translation, non-euphemistic translation, and sense-for-sense translation. The translations in some cases failed to achieve a dynamic equivalence to the source text.
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Jasim, Anwar Abdulwahab, and Zainab Fahmi Ahmed. "Translating Proverb-Like Rhetorical Quranic Structures into English." JOURNAL OF LANGUAGE STUDIES 5, no. 1 (January 23, 2022): 90–109. http://dx.doi.org/10.25130/jls.5.1.7.
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Translating Proverb -like structures in the Glorious Quran is considered a difficult task because translators need to reproduce the words of Allah as accurately and faithfully as possible. The current study aims at analyzing the proverb - like structures in the Glorious Quran and their translations rhetorically. It is hypothesized that the proverb - like structures cannot be realized semantically without referring to the linguistic context and the reasons of revelation in the Quran exegesis books to realize the rhetorical and linguistic features. The study conludes that translators can convey the meaning appropriately, but they cannot produce the power of the rhetorical structures of the Glorious Quran since its language is a miracle. The study can be useful to specialists in Quran translation and non-Arab Quran learners.
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Albearmany, Sarmad M. O. "STRATEGIES FOR TRANSLATING THE METAPHORS IN THE QUR’AN INTO ENGLISH AND RUSSIAN." Sovremennye issledovaniya sotsialnykh problem 14, no. 4 (December 29, 2022): 209–22. http://dx.doi.org/10.12731/2077-1770-2022-14-4-209-222.
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The article is devoted to the comparative study of several translations (M.M. Pickthall, A.Y. Ali, Abu-Adel and E.R. Kuliyev) of the Quran by the example of the translation of the metaphor “Waalssubhi itha tanaffasa”.
The purpose of the study is to identify solutions to the most difficult problems for the translator of cross-cultural translatability of the text, the correlation of figurative structures of Arabic, Russian and English.
Materials and methods. The research material was the original text of the Holy Quran, namely the metaphor “Waalssubhi itha tanaffasa”, and its translations into English (M.M. Pickthall, A.Y. Ali) and Russian (Abu-Adel, E.R. Kulieva). The methods of scientific research are the method of theoretical analysis, descriptive and comparative methods.
The result of the study is the classification of translations of the Quranic metaphor “Waalssubhi itha tanaffasa” into Russian (Abu-Adel, E.R. Kuliyev) and English (M.M. Pickthall, A.Y. Ali). The basis of the classification is the methods of translation of P. Newmark’s metaphor, used by the authors in the process of translating the text under study into English / Russian.
Practical implications. The obtained research results can be applied by researchers in the field of theory and practice of translation, intercultural communication, stylistics and interpretation of text, linguoculturology and axiological linguistics.
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Najjar, Ibrahim, Kais Amir Kadhim, and Sami Al-Heeh. "Morphological shift of hyperbolic patterns in the Quran, with reference to English translation." FORUM / Revue internationale d’interprétation et de traduction / International Journal of Interpretation and Translation 19, no. 2 (December 31, 2021): 148–63. http://dx.doi.org/10.1075/forum.21010.naj.
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Abstract This study addresses the use of hyperbole in the Quran at the word level and its English translation. It investigates the morphological shift of hyperbolic patterns such as ‘Fa’uul (فعول), Fa’eel (فعيل) and Fa’aal’ (فعال) and their corresponding English translations. We attempt to determine the implications underlying the translation strategies for the translation quality of the data under study. Under this circumstance, the translator applied a series of translation strategies, such as literal translation, paraphrase, transposition, and morphological strategies, with transposition being the most employed strategy. Such strategies were in some cases a problem for the functions of the Quranic hyperboles. As such, the translation quality was occasionally poor.
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Asst. Prof. Dr. Sameer Salih Mahdi Al-Dahwi, Asst Prof Dr Sameer Salih Mahdi Al-Dahwi. "Assessing and Translating the Verb Akhadha ‘أخذ’ in Quranic Texts into English." Al-Noor Journal for Humanities 1, no. 1 (May 31, 2024): 35–49. http://dx.doi.org/10.69513/jnfh.v1.i1.a11.
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Abstract This study aims at assessing and translating the verb Akhadha ‘أخذ’ in the Glorious Quran into English. Since the verb in question has several meanings in the Glorious Quran according to the context, it should be well treated by the translator of the religious texts in general and Quranic texts in particular. Therefore, a number of Quranic ayas that contain the verb will be selected and will be subjected to translation assessment in order to measure the accuracy of the translations of the verb ‘Akhadha’ in English. If the translations of the verb are inadequate, the researcher will give the suggested translations pursuant to the contexts of the said ayas. It is hypothesized that the translators of the Quranic texts including the verb in question might encounter difficulties in translating the verb and as corollary might produce inadequate translations as a result of the various rhetorical senses the verb has. Those rhetorical senses of the verb might be deemed as difficult for translators.
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Haitham Mehdi Maatoq, Assist Lecturer. "Rhetorical Questions in the Glorious Quran with Reference to Selected Translated Ayahs." لارك 3, no. 46 (June 30, 2022): 895–80. http://dx.doi.org/10.31185/lark.vol3.iss46.2475.
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The current study investigates rhetorical questions of selected Ayahs in the Glorious Quran as translated into English. For Reiss, the critic’s task is to study whether the translator has approached the procedures of form-focused type. Four rhetorical questions have been selected as recognized samples. Four translators have been chosen from different backgrounds. The comparison is made among the translations (four translations) based on the effect that rhetorical questions make in the target text. Out of the present study it is concluded that it is hard to recognize a certain transaltion.The translator should reflect a certain strategy for an adequate translation. Moreover, the translators of the Glorious Quran should comprehend the context in both Arabic and English in order to consider the applicable type of translation.
Key words: rhetorical questions, syntax, eliciting questions, addressor, and addressee.
Dissertations / Theses on the topic "Quran english translation"
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Alqahtani, O. A. M. "Investigating the translation of euphemism in the Quran from Arabic into English." Thesis, Liverpool John Moores University, 2018. http://researchonline.ljmu.ac.uk/7995/.
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This study investigated the accuracy and quality across five different translations of the Quran from Arabic into English, focusing on euphemism. It evaluated the degree of faithfulness or deviation in meaning from the original and corroborated whether this is due to the translating approach or inadequate understanding of the meaning of Quranic text. It assessed the main features of euphemistic expressions in the Quran, how euphemistic expressions have been translated, and provided recommendations on how to improve the translation of euphemistic expressions in the Quran. Throughout its long history, translation and translation studies have never been free from conflicting views. Translation is one of the most researched topics and no other issue has preoccupied theorists and practitioners as much as the translation debate which has brought about a split of views, specifically into those who claim that translation is an art and those who believe that translation is a science. Each camp puts forward unrealistic expectations of what translation is and what it can achieve. Despite the boom in translation studies over the last decades which has provided interesting and fresh insights, it remains an area which has little theoretical base and very few research landmarks. Translation has rarely managed to rise above mere comparative analysis of language pairs, examining their cross linguistic and cultural differences. Translation approaches, procedures and techniques are not one size fits all. They may work well for Indo-European languages but may not for Semitic languages, for instance. They are often prescriptive, abstract and lack practical implications. Highly expressive and colourful components of any language are often deliberately substituted by euphemistic expressions. Euphemism is thus a purposeful act of softening existing terms or expressions with neutral, courteous and ‘clean’ words. Euphemism is said to be a form of deception. This study examined the translation of euphemism in the Quran focusing on the English versions of the Quran by Abdel Haleem, Khan and Al-Hilali, Yusuf Ali, Arberry, and Pickthall. It was found that translators often underestimate the complexity of translation, particularly the translation of euphemism in the Quran Based on the nature of the problem and the research questions, the method adopted in this study used a qualitative approach starting with text based analysis of a broad sample of euphemistic expressions from the five selected versions of translations of the Quran. This was supported by semi-structured interviews with professional translators to gauge their views and perceptions regarding the meanings of euphemism in the Quran. The key findings suggest that there is no single method which will address all of the challenges faced by the translators of euphemisms of the Quran. Moreover, many Islamic concepts and cultural bound items are untranslatable, thus loss of some meaning is inevitable. Findings revealed that straightforward and mechanical transfer of euphemisms from the Quran produces meaningless or clumsy utterances because there is no direct correspondence between Arabic and English euphemistic expressions. Therefore, translating euphemism in the Quran goes beyond mere linguistic transfer. This study has several practical implications. Firstly, it will benefit translators of the Quran by providing fresh insights into dealing with some of the challenges of translating euphemism from the Quran. Secondly, it will provide a platform for further research on translating euphemism as it has expanded the existing literature on translating euphemistic expressions from the Quran to benefit future researchers.
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Najjar, Sumaya Ali. "Metaphors in translation : an investigation of a sample of Quran metaphors with reference to three English versions of the Quran." Thesis, Liverpool John Moores University, 2012. http://researchonline.ljmu.ac.uk/6184/.
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This study aims to investigate the challenges of translating metaphors of the Quran. It examines English speakers' understanding of a number of Quran metaphors which are selected from three well known English versions of the Quran translations. In addition, the study highlights the root causes which may be deemed to be a source of misunderstanding Quran metaphors. The study also aims to find out to what extant metaphors of the Quran can maintain their sense in today's context. Translation in today's globalised world is gaining relevance as a means to enhance communication among multicultural nations. Translation studies have contributed significantly in bridging the linguistic and the cultural gap among languages. However, the key literature of this study suggests that, translating metaphors and translating metaphors of the Quran in particular have been under researched as they are very often overlooked in translation studies. The conclusion that can be drawn from the predominant literature related to translation studies is that the on-going debates over the faithful, loyal approaches of translating vs. the free and dynamic methods have generated in parts insightful explanations and interesting and useful, but they have fallen short of providing a general consensus. This study takes the view that there is no master plan for translating and that a word for word approach often leads to stilted translation particularly when dealing with metaphors. Given the nature of the topic under consideration, this study combines both qualitative and quantitative methods. The advantage of the use of both methods for collecting data is highly considered and recommended. Utilization of this combination enhances the trustworthiness of findings as well as reduces limitations. The qualitative method in this study represents scholars' interpretations and views and a questionnaire as a data collection instrument is adopted to enhance the result of this study. The findings suggest that the three selected English versions of the Quran have fallen short of conveying the meaning of Quran metaphors. The findings also indicate that the meaning is often mistranslated or misleading or misunderstood by English readers.
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Saleh, Elimam Ahmed Abdelmoneim. "Clause-level foregrounding in the translation of the Quran into English : Patterns and motivations." Thesis, University of Manchester, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.500506.
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This study examines word order variation in the Qurän, the Holy Book of Islam, and ten of its translations into English, produced between 1920 and 2004. Word order in Arabic is flexible and is used as a linguistic resource for realising several discursive functions. Arabic literature on baläghah (Arabic art of eloquence) details a number of such functions, which can be realised by foregrounding an element (e. g. predicate, object, adjunct, adverbial) to or towards clause-initial position. The Arabic data consists of äyahs identified in tafslrs (commentaries on the Qurän), specifically those identified by al-Baydäwi, a renowned commentator, as examples of foregrounding in the Qurän. Al-Baydäwi and other commentators also identify the functions realised by each instance of foregrounding. A corpus of (68) äyahs, some of which feature 2 instances of foregrounding, thus constitutes the Arabic corpus. According to the commentators consulted in this study, the Qurän uses foregrounding to fulfil the functions of specification, restriction, emphasis, glorification/amplifrcation and denial. The literature also identifies a number of äyahs which fulfil more than one of these functions simultaneously. Ten English translations of the Qurän constitute the English corpus used in this study. These are carried out by individual or team translators with different ideological orientations (sunni, shi`i, sufi, Qadryänl, orientalist) and demonstrate different levels of competence in the source and target languages (some are native speakers of Arabic, some are native speakers of English, some are not native speakers of either language, while the team translators consist of a native speaker of each language). Strategies used across the ten translations to render the relevant instances of foregrounding are identified and repeated patterns of choice described. The translators featured in the corpus generally remain close to the. word order of the äyahs, often opting for non-canonical word order in English. Some have a preference for cleft structures, which allow them to foreground different elements of the clause. Translators also use lexical strategies (especially the addition of restrictive items such as alone and only) as well as punctuation devices (such as rendering a clause as an independent sentence/question or placing a punctuation mark such as a dash before an element or elements in a clause) in order to reproduce, make up for or strengthen the force of the foregrounding in the source text. The study then selects a sub-corpus of three translations for closer examination of the cumulative effect of the translators' preferred choices on their respective style. The selected translations are examined to identify how frequently individual translators (or a team of translators) use each strategy to render the foregrounding featured in the äyahs which constitute the Arabic corpus. Translators' choices are then explained against a backdrop of their stated aims (where these are made clear in a translator's introduction or preface), available reviews of the translations and interviews with the translators, as well as documented information about their background and the context in which they produced their respective translations.
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Herrag, EL Hassane. "The ideological factor in the translation of sensitive issues from the Quran into English, Spanish and Catalan." Doctoral thesis, Universitat Autònoma de Barcelona, 2012. http://hdl.handle.net/10803/123359.
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Los objetivos de esta tesis doctoral se basan en investigar cómo se
traducen algunos temas coránicos al inglés, al castellano y al catalán con énfasis sobre
la intervención del factor ideológico en dicha traducción teniendo en cuenta la
influencia de la ideología de cada traductor sobre el texto original en su versión meta.
Asimismo los objetivos planteados nos llevan a establecer cuatro hipótesis que se
demuestran a través de un marco teórico relacionado con las contribuciones de varios
teóricos en el campo de traductología sobre todo las teorías del descriptivismo en
relación con traducción y ideología tal como la escuela de la manipulación que permite
comprender cómo un texto se manipula cuando se traduce a otro lengua y cúales son
los factores que intervienen en su manipulación. En cuanto a la parte práctica de la
tesis, se escogen ejemplos divididos según el tema coránico que les corresponde y se
analizan basándose en el modelo descriptivo y comparativo que permite estudiar estos
ejemplos tal como parecen en sus versiones meta y no cómo deben ser traducidos sino
el estudio llevado a cabo será prescriptivo en vez de descriptivo. Por consiguiente, se
observa que los ejemplos estudiados y analizados se han afectado negativamente en
varias ocasiones y han cambiado el significado de versículos coránicos mediante el
empleo de diferentes técnicas de traduccione sobre todo la traducción literal, la
omisión, la amplificación explicativa, etc. Por otro lado se concluye que los traductores
musulmanes han prestado más atención a la traducción de sentidos para evitar
manipulaciones y distorsiones de los mensajes verdaderos. Además, se entiende que el
factor ideológico se nota no solamente en el empleo de técnicas de traducción sino
también en la influencia religiosa de cada traductor, su intención de tras de su
traducción y las referencias académicas y exegéticas empleadas por cada traductor. En
ese sentido se observa que los traductores musulmanes se basan únicamente en
referencias del Islam Sunita ya que están subvencionados por un país Sunita que es
Arabia Saudita. En contrario, los traductores no-musulmanes diversifican sus
referencias cuando reflejan opiniones de diferentes doctrinas islámicas y de orient los
alistas.The purposes of this thesis are principally about investigating how some Quranic issues are translated into English, Spanish and Catalan with focus on the intervention of the ideological factor in this translation taking into account the influence of the ideology of each of the selected translators on the original text in its taget version. Additionally, the planned purposes help to establish four hypotheses which are confirmed through a theoretical approach related to the contributions of some eminent scholars in the field of translation studies, especially the theories that are about descriptivism and ideolgy as in the case of the manipulation school whcih permits to understand how a source text is manipulated in its target version and also how other factors interven in its manipulation. As for the practicle part of this thesis, there are examples that are divided into issues that touch upon different Quranic topics and they are studied on the basis of the descriptive and the comparative model which allows to analyse them as they are in their taget versions and not as they must be otherwise the study becomes prescriptive instead of descriptive. Consequently, it is observed that these examples are affected negatively and they change the original meaning of Quranic verses and messages through the use of translation procedures, notably omission, literal translation and amplification. On the other side, it is concluded that Muslim translators pay more attention to the translation of meanings so as to make their translation meaning-oriented and to avoid manipulation and distortion. Morover, it is understood that the ideological factor is not only noticed in the use of translation procedures, but also in the religious influence of each translator and his intention beyond his translation as well as the academic and the exegetical references employed in each translation. In this respect it is observed that Muslim translators exclusively rely on Quranic exegesis of Suni scholars as they are sponsored by Saudi Arabia. On the contrary, non-Muslim translators diversify their references by relying on Suni and Shii exegesis in additon to the opinions of Orientalists and all that is reflected in their translations.
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El-Magazy, Rowaa. "An analytical study of translating the Quran : comparative analysis of nine English translations of Surah al-Anam." Thesis, University of Portsmouth, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.416202.
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Hassen, Rim. "English translations of the Quran by women : different or derived?" Thesis, University of Warwick, 2012. http://wrap.warwick.ac.uk/55511/.
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The study of gender as an analytical tool in Translation Studies has highlighted women's position as translators and creators of meaning and has opened the way for questioning established realities, "truths" and norms created by the dominant male voice. The aim of this research is to study four English translations of the Quran by women: The Quran, Arabic text with Corresponding English Meaning (1995) by Umm Muhammad, The Light of Dawn (1999) by Camille Adams Helminski, The Holy Quran: Translation with Commentary (2006) by Taheereh Saffarzadeh and The Sublime Quran (2007) by Laleh Bakhtiar, in order to determing whether these women translators are challenging or reproducing patriarchal gender hierarchies through their renditions of the Sacred Text of Islam. An important second thread is to investigate the assumption that a translator's feminine gender automatically results or leads in/to a woman-centred or feminist reading of the source text. Considering that scholars working on gender and translation have focused on various elements of the translation process, in this study, my research questions revolve around four main areas, namely (1) the role of paratexts, (2) the extent of interventions in the Sacred Text (3) linguistic choices, and finally (4) interpretation of gender-related terms. In order to address these questions, I will adopt a critical and comparative analysis between the four individual English translations of the Quran by women, the original Arabic text, and, occasionally, other English versions translated by men. The main findings reveal that there is a deep divide between translations produced by women translators living in Muslim majority countries and those living in the United States. Finally, this research suggests that the study of women's role as translators of religious texts in different cultural, social and religious settings could help produce a more nuanced and critical view of the impact of the translator's gender on his/her work.
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Rahab, Nadia. "Translating the Qur'an into English : problems of discourse." Thesis, University of Edinburgh, 1996. http://hdl.handle.net/1842/20743.
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This thesis investigates the problems of discourse in translating the Qu'ran into English. More specifically, it focuses on the discovery and analysis of problems relating to the macro-textual level and occurring in both stages of the translation process i.e. source-text analysis and transfer. Source-text analysis problems encountered by the Qu'ran translator are extracted from the processing of the source-text. Transfer problems, on the other hand, are isolated via (a) the comparison of eight English translations with the original text; (b) the identification and analysis of 'shifts of translation' displayed in the target text(s); (c) the isolation of the transfer problems per se from the shifts. Proceeding on these bases, the research examines the discourse problems: 1. problems caused by the structure (or internal organization) of the Qu'ranic text; 2. problems relating to texture in the text of the Qu'ran and considered firstly in terms of cohesion and, secondly, coherence. Cohesion problems are investigated at the level of the two cohesive relations: inter-sentential connection and pronominal reference. Coherence problems focus on the problem relating to the use of implicit information in the text of the Qu'ran. The problems confronted by the Qu'ran translator at the level of discourse have received little attention from researchers in the field. The present research attempts to remedy this neglect and to pave the way for adequate strategies to deal with such problems.
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Al-Tarawneh, Alalddin T. "Towards a new methodology for translating the Quran into English : a hybrid model." Thesis, Queen's University Belfast, 2016. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.705637.
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The belief that the Quran is the literal word of God (Allah) in Arabic is fundamental to every Muslim. It is also a frightening notion that haunts many Quran translators. It often drives them to translate the Quran literally, in a way, thinking that this is the best way to maintain faithfulness to the sacred text, despite the fact that they are aware that the translation itself is not sacred. As a result, many of the Quran translations are stained by this excessive literalness to a degree that they are quoted and effectively used against Islam and Muslims. Consequently, this research project is concerned with developing a new methodology for undertaking Quran translation that brings together a variety of techniques to represent the Quran in a way that may be considered more communicative and favourably received by the target readers. First, two factors are introduced to guide the process of translation: the need to set a target - skopos - that shapes the output of the overall process, and the need to consult existing Quran exegesis for interpretation so as to limit, as far as possible, individual translator influence. The methodology used to translate the Quran is presented in a hybrid model whose ultimate aim is to convey the meaning of the source text (ST) as it is generated within its context - that is, not in terms of its surface semantics - and to provide a target text (TT) that serves native speakers of English, regardless of their faith backgrounds. 1 chose one chapter of the Quran - “Mary” - as a sample translation. A reception study that supplied positive feedback from the intended audience of this research confirmed the validity and reliability of the model. The research has also confirmed that the translation is more informative than the original text to its proposed target readership. The research is indeed prescriptive in that it seeks to propose a translation through a systematic and organised treatment of the very special text that is the original. The ultimate concern is that the language of the translated text be domesticated according to target language norms, at the same time leaving intact the distinct foreign elements located in the ST because their distinctiveness is crucial to its identity.
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Nassimi, Daoud Mohammad. "A thematic comparative review of some English translations of the Qur'an." Thesis, University of Birmingham, 2008. http://etheses.bham.ac.uk//id/eprint/263/.
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This thesis provides a thematic comparative review of some of the English translations of the Qur'an, including the works of Abdullah Yusuf Ali, Muhammad Asad, Taqiuddin Hilali and Muhsin Khan, and Zafarlshaq Ansari/Sayyid Mawdudi. In this study, a new and unique approach is used to review and compare these translations along with their commentaries. They are reviewed based on the following four Qur'anic themes: Injunctions, Stories, Parables, and Short Chapters. These are some of the key themes where the Qur'an translations, especially the ones with commentary, often differ from each other and can be assessed objectively. For each theme, three to four examples are taken as samples from the Qur'an, and they are studied from different points of view. For example, the translation of the verses with injunctions will be reviewed for their relative emphasis over the letter versus the spirit of the law, consideration of jurisprudence knowledge, overall objectives of Islamic law, issues of this age, and impact of the translator's environment. This approach is intended to identify further requirements for offering more accurate and more communicative translations of the Qur'an in the English language.
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Jumeh, Mohammed S. A. "The loss of meaning in translation : its types and factors with reference to ten English translations of the meaning of the Qur'an." Thesis, University of Wales Trinity Saint David, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.504403.
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This work examines ten English translated versions of the meaning of the Qur'an chosen in considerations of different factors. The date of the version and the background of the author represent the main factor behind the selection process. The aim of this study is to provide a theoretical analysis of the main trends of the translation theory, which was applied on the practical parts of the work. As for the practical parts, the study aims to analyse the source language and the target language texts in order to identify the loss of meaning in translating the Qur'an into English so that the translatability of the Qur'an could be assessed. The study adopts text analysis to find out the linguistic characteristics of both source language and target language texts. It also makes comparison between the different target texts on the one hand and between them and the original text on the other hand. The study, however, tries to base its findings on a more general linguistic framework. The study consists of five chapters. The first one is the introduction. The second one is the theoretical setting in which many theoretical issues related to the scope of this study have been analysed to set up a theoretical frame work to be used in approaching the practical parts of this thesis. The third chapter is the lexical meaning where the loss of meaning is discussed in terms of the linguistic, cultural and phonic levels. Some aspects of the loss of meaning, as found out in this chapter, are related to linguistic factors, but other aspects are related to issues beyond language. The fourth chapter is the syntactic meaning where the loss of meaning is dealt with on the syntactic/grammatical level. The fifth chapter in this thesis, however, is the conclusion in which the results and the recommendations of this work are presented. The study results were all related to the main results, which are that the Qur'an is an untranslatable text; it could not be reproduced adequately into any other language. That is to say that the loss of meaning in the English translated versions of the Qur'an is inevitable and this, in fact, supports the Issue of the Qur'an untranslitibilty. The main recommendations in this regard are that the translation of the Qur'an should be carried out by more than one translator; a committee or an organisation should stand for this more important task. The existing English translated versions of the Qur'an should also be revised from time to time for many reasons could be related to new views in understanding the Qur'anic text or in relation to the interpretation, or changes in the language into which the translation is done, or new ideas regarding the communication and translation theory.
Books on the topic "Quran english translation"
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1889-1965, Aḥmad Bashīruddīn Maḥmūd, and Ahmad Mirza Tahir, eds. The Holy Quran with English translation and commentary. Islamabad: Islam International Publications, 1988.
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Ullah, Abd. Quran English Translation: English Translation of the Quran. Independently Published, 2020.
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Book, Quran. Quran: Full Quaron in English Quaran Translation Message Quoran Translated a Simple English Translation. Independently Published, 2020.
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Adnani, Mostafa. Holy Quran: English Translation of the Qur'an. Independently Published, 2021.
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Naji, Mahmoud. Holy Quran: English Translation of the Qur'an. Independently Published, 2021.
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Khan, Maulana Wahiduddin, Farida Khanam, and Allah. The Quran: English translation. Independently published, 2019.
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ds, nbn. Quran : the Holy Quran English Translation: Koran . Quran in English. Modern English Translation. Clear and Easy. Independently Published, 2022.
Find full textBook chapters on the topic "Quran english translation"
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Yakubovych, Mykhaylo. "5. Translation for Everyone." In The Kingdom and the Qur’an, 147–76. Cambridge, UK: Open Book Publishers, 2024. http://dx.doi.org/10.11647/obp.0381.05.
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Chapter Five, ‘Translation for Everyone: Collaborative Saudi Publishing Projects in Foreign Languages’, explores individual and private publishing projects in Saudi Arabia, past and present. These range from standalone, one-off translations such as ‘Saheeh International’, one of the most widely distributed Qur’an translations in the English-speaking Muslim world; to those produced by commercial publishing projects such as Darussalam, which publishes in a range of languages; to missionary initiatives such as the Tafsīr al-ʿUshr al-Akhīr project. Additionally, the chapter discusses some examples of how digitisation in the field of Islamic sources is changing the face of translation, rendering the translator less visible and promoting the production of a kind of multi-language translation which aims to provide the same reading and interpretation in every language.
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Yakubovych, Mykhaylo. "3. The Hilālī-Khān Translation." In The Kingdom and the Qur’an, 55–88. Cambridge, UK: Open Book Publishers, 2024. http://dx.doi.org/10.11647/obp.0381.03.
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Chapter Three, ‘The Hilali-Khan Translation: The First Interpretation of the Qur’an in a Foreign Language by Saudi Scholars’, provides the first comprehensive study of the textual history of this influential Qur’an translation into English―one which was first published in the USA in 1977 and prepared by scholars affiliated with the Islamic University of Madinah at the time. The Hilali-Khan translation provides a good illustration of how the original text of Qur’an translations can be subject to significant change in later editions, sometimes to the extent of completely changing the original and introducing new meanings that bear the hallmarks of a Salafi interpretation of the Qur’an. The Hilali-Khan translation (particularly the later editions published by Darussalam and the King Fahd Complex Glorious Qur’an Printing Complex) has also paved the way for a growing trend of ‘tafsīrisation’ of translation, the idea that the core meanings of the Qur’an will not be understood ‘properly’ by the reader if it is not supplemented by the ‘correct’ (in its Salafi or mainstream-Sunni sense) classical interpretation. This approach demonstrates the way that, in general, the Muslim tradition tends to view translation as a kind of commentary, seeing the translator (and also editor and publisher) as interpreters with the religious authority to undertake exegesis.
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Al-Tarawneh, Aladdin. "Re-examining Islamic Evaluative Concepts in English Translations of the Quran: Friendship, Justice and Retaliation." In Translating Values, 101–22. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/978-1-137-54971-6_6.
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Blake, Corinne. "Incorporating Information Technology into Courses on Islamic Civilization." In Teaching Islam, 181–90. Oxford University PressNew York, NY, 2002. http://dx.doi.org/10.1093/oso/9780195152241.003.0011.
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Abstract Students in most colleges and universities in the United States have access to the Internet and other information technology, either through campus computer labs or their own personal computers. While sitting at a desk, students can “travel” to a wide variety of Internet sites to access vast amount of information about Islam, Islamic civilizations and societies, and contemporary issues in the Muslim world. Students can click to an Internet site in Britain to read the Quran in Arabic or English, jump to Japan to read translations of Persian poetry and literature, and go back to the United Kingdom to go to hear different Quran recitations. They can check out the latest news from the Iranian news agency, read hadith in translation at the University of Southern California, view pictures of mosques and historical buildings in Isfahan, read perspectives on the veil [hijab] written by Muslims in different countries, jump to Turkey to read Sufi poetry in translation, then return to the United States to view pictures of Islamic miniatures, calligraphy, and carpets.
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"Muhammad Marmaduke Pickthall’s English Translation of the Quran (1930): An Assessment." In Marmaduke Pickthall: Islam and the Modern World, 231–48. BRILL, 2017. http://dx.doi.org/10.1163/9789004327597_013.
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"English Translations of the Qur’an: The Making of an Image." In Exploring the Qur’an. I.B. Tauris, 2017. http://dx.doi.org/10.5040/9781350986329.ch-012.
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"Afterword to the English version." In Khirbet Qumran and Ain-Feshkha III A (in English translation), 527–32. Göttingen: Vandenhoeck & Ruprecht, 2023. http://dx.doi.org/10.13109/9783666570902.527.
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"Influence from the Qumran Scrolls." In The Textual Basis of English Translations of the Hebrew Bible, 257–326. BRILL, 2019. http://dx.doi.org/10.1163/9789004391765_007.
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"Part four | Qumran Terracotta Oil Lamps." In Khirbet Qumran and Ain-Feshkha III A (in English translation), 447–526. Göttingen: Vandenhoeck & Ruprecht, 2023. http://dx.doi.org/10.13109/9783666570902.447.
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"Part Three | The archaeology of Qumran – an attempted reassessment." In Khirbet Qumran and Ain-Feshkha III A (in English translation), 153–446. Göttingen: Vandenhoeck & Ruprecht, 2023. http://dx.doi.org/10.13109/9783666570902.153.
Full textConference papers on the topic "Quran english translation"
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Farooqui, N. K., Mohammed Fauzan Noordin, and Roslina Othman. "Ontology Matching: A Case of English Translation of Al-Quran Tafsir." In 2018 International Conference on Information and Communication Technology for the Muslim World (ICT4M). IEEE, 2018. http://dx.doi.org/10.1109/ict4m.2018.00010.
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Murah, Mohd Zamri. "Similarity Evaluation of English Translations of the Holy Quran." In 2013 Taibah University International Conference on Advances in Information Technology for the Holy Quran and Its Sciences. IEEE, 2013. http://dx.doi.org/10.1109/nooric.2013.54.
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Tabrizi, A. A., and R. Mahmud. "Issues of coherence analysis on English translations of Quran." In 2013 1st International Conference on Communications, Signal Processing, and Their Applications (ICCSPA). IEEE, 2013. http://dx.doi.org/10.1109/iccspa.2013.6487276.
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